On the shale ridges, heavily timbered woodlands contained several varieties of eucalypts while the swamplands and tidal mudflats had mangroves, swamp oaks (Casuarina glauca) and blackwattles (Callicoma serratifolia) after which the bay is named.

A shift in demographics occurred, with younger professionals and technical and administrative people servicing the corporate city wanting to live close by.

[7] Toxteth Park was a rectangular two-storey block with single-storey wings, a stone-flagged verandah on two sides, with the kitchen and servants' quarters behind.

[2] The son of a London physician who died in financial straits, Allen was brought to Australia by his widowed mother and became the first solicitor to be trained in this country.

He married Jane Bowden in 1823 and she produced five boys and five girls who survived infancy, the most noteworthy, historically, being George Wigram Allen in 1824.

By 1831 he had acquired 39 hectares (96 acres) of Glebe land and commissioned John Verge to build Toxteth Park, the foundation stone for which was laid on 21 March 1829.

He also inherited his father's enthusiasm for religion (helping to create the YMCA), public affairs,[8] the University of Sydney Senate (1878–85) and business.

The Allens, both father and son, were keen cricketers and built a private ground in what is now bounded by Glebe Point and Toxteth Roads and Mansfield and Boyce Streets.

The simple red brick cottage was designed with the principles of Feng Shui in mind; it was located on land that sloped from the temple to the waters of Rozelle Bay.

[11] Subsequent purchases of adjoining lots were made as funds permitted to open the vista from the Temple to Blackwattle Bay for Guan Di.

The responsibility for managing the Temple in the early years was rotated among the leading Sze Yup general stores in Sydney.

[2] The Temple acted as a cultural centre for the Chinese community, providing opportunities for mutual assistance, social contact, religious observances, celebration of festivities, settlement of disputes, funeral arrangements and temporary accommodation for travellers.

[2] As the local Chinese population aged and dwindled during the years of the White Australia Policy, upkeep of the Temple became more difficult for the Trustees.

[2] Following refugee intakes from China and Vietnam and the repeal of the White Australia Policy in the 1970s, attendance at the Temple increased, and donations began to flow in.

Fundraising by the Trustees in 1977 was successful, and by 1979 work was carried out to address fabric damage and meet the needs of the recently arrived worshippers of Guan Di and Cai Bai Xing.

Festivals grew in size and incense smoke in the temple became a health issue, so exhaust fans, new electrical wiring and lighting were installed.

Some recent worshippers believed that the Temple should be demolished and rebuilt as a larger modern structure to accommodate increasing numbers of visitors.

[2] The newly-formed Heritage Council of NSW acting under the 1977 Heritage Act, believing that the original Glebe temple was a unique historical record and contributed to Australian society and culture, commenced negotiations with the Trustees to place a Permanent Conservation Order over the Temple and grounds, to ensure that this valuable legacy was retained for the whole community.

The negotiations concluded in 1984 with a gazetted Permanent Conservation Order and an agreed Masterplan for future community development on the land in 1985 that respected the importance and values of the original temple buildings and grounds.

Mounted above the entrance is a sign that reads "The Temple of Kwan Ti", dated the 29th year of Guangxu Emperor Kuang Shu.

In many parts of Australia in the 19th Century, Chinese at times exceeded numbers of European residents, leading to unique friendships and hostilities, particularly as economic-based competition.

[2] The Temple and its extensive grounds reflect the architectural forms and landscaping of the Sze Yup County in Guangdong Province, China.

Families with memorial plaques in the Ancestral Hall, or those donating funds or images to the place retain a close connection with the Temple.

[2] The interior fittings and objects sourced from China represent excellent examples of late 19th Century Chinese decorative arts.

[2] The temple siting amongst mature culturally-significant trees and its prospect to the waters of Blackwattle Bay, provides a rare and intact demonstration of 'feng shui'- traditional geomantic practices in planning.

The role of the Trustees in assisting community members extended to temporary accommodation, financial support and help in maintaining contact with families in China.

Painted and carved panels inside the halls list original donors to the Temple, and some in the community are able to identify forebears and relatives.

[2] Following the repeal of restrictive immigration legislation in the early 1970s, the temple now provides a cultural and religious centre for many ethnic Chinese settlers displaced from Vietnam and nearby countries.

[2] The layout and siting of the temple building retains evidence of the application of the traditional Chinese belief system of feng shui.

Elements of feng shui include the retention of visual cartilages particularly the temple's north-western outlook to the skyline and to water the placement and spatial relationship of structures and planting, and the building's orientation and scale.