Teachings of Helena Roerich and Geoffrey Hodson John Nash

Winter 2006

The World Mother: Teachings of Helena Roerich and Geoffrey Hodson John Nash

Abstract like Helena Petrovna Blavatsky (1831–1891), Mary Baker Eddy (1821–1910), Myrtle Page mong the wealth of insights contributed Fillmore (1845–1931), and Violet Mary Firth A by Helena Roerich and Geoffrey Hodson (1890–1946),1 who launched major religious were important teachings about the divine initiatives or became influential esoteric teach- feminine individuality known as the World ers. Many other women have followed in their Mother. This article explores the two authors’ footsteps. teachings and compares them with each other, with eastern and western religious beliefs, and The new awareness of the Divine Feminine with contributions from other writers of the and the emergence of these women teachers last 100 years. can scarcely be considered unrelated developments. This is not to say that all significant The major thrust of Roerich’s and Hodson’s teachings on the Divine Feminine have come teachings is that the World Mother has mani- from women. Nor would it be true to say that fested many times over the millennia, most the new awareness was simply an offshoot of recently as Mary, the mother of Christ. It is the feminist movement; its scope has been suggested that “World Mother” is in fact an considerably more general. Male authors have office, part of a hierarchy extending from made major contributions, and large numbers planetary to cosmic levels, which has been of men have reported favorably on the expan- held by a succession of entities. The office- sion in their own awareness of the divine na- holders align themselves with the deva evolu- ture. tion, which has a feminine polarity juxtaposed against the masculine polarity of the human This article explores the work of two people— kingdom. a woman and a man—whose contributions to our understanding of the Divine Feminine The World Mother is described mostly, but not were particularly significant and reinforced exclusively, as expressing beauty, joy, and and complemented each other. Helena even playfulness. She is also described as Ivanovna Roerich (1879–1955) was born into a serving humanity in a nurturing role, but she prominent Russian family. Spiritual experi- has a special affinity for nature and the natural ences in her childhood years set her on a path world. Reportedly, the Mother is now becom- that progressively expanded throughout her ing more active in human affairs and urging us life. Her marriage to artist and writer Nicholas toward relevant areas of world service. Roerich produced a most fruitful partnership. The Roerichs traveled to England, the United Background States, and most significantly to India and Ti- elief in feminine manifestations of God B extends back to prehistory. But for many centuries, western religion discouraged this About the Author avenue to the divine and promoted a masculine deity in combination with patriarchal social John F. Nash, Ph.D., is a long-time esoteric student, norms. Things began to change in the mid- author and teacher. Two of his books, Quest for the 19th century, when a new awareness of the Soul and The Soul and Its Destiny, were reviewed Divine Feminine developed. The same period in the Winter 2005 issue of the Esoteric Quarterly. witnessed the emergence of powerful women, For more information see: www.uriel.com.

Copyright © The Esoteric Quarterly, 2006. 35 The Esoteric Quarterly bet where they explored remote areas of the World.” The Mother is just one of the arche- Himalayas.2 During much of her life, Helena types through which the Divine Feminine has Roerich served as a channel for the Master manifested through the ages, others being the Morya, chohan of the first ray, and together Virgin, Bride, Consort, and personification of they produced the 17 Agni Yoga books that Wisdom. However, the archetypes can mani- have greatly influenced modern esoteric stud- fest in combinations, and, as we shall see, the ies. She also published three other books un- Divine Mother has often been perceived as a der pseudonyms and wrote numerous letters Virgin Mother. which have been preserved. In 1920 the Ro- Roerich’s and Hodson’s understanding of the erichs founded the Agni Yoga Society in New Divine Feminine was clearly influenced by York City to promote the teachings but unlike eastern religious and philosophical traditions. the Arcane School founded three years later by In part, this orientation reflected their familiar- Alice Ann Bailey (1880–1949) it never sought ity with the teachings of the Theosophical So- to become an esoteric school. Helena also es- ciety. Roerich was not formally associated tablished the Himalayan Institute of the Scien- with the Society, but she translated Blavatsky’s tific Studies and served as honorary president. Secret Doctrine and sections of the Mahatma She died in Kalimpong, India, and her body Letters into Russian. Hodson’s extensive in- was cremated according to Buddhist rites. volvement in the Society has already been Geoffrey Hodson (1886–1983) was born in the noted. The eastern orientation also derived United Kingdom to an upper-class family, at- from their own studies and personal experi- tended private schools, and served as an army ences in Asia. Doubtless, both were aware of officer in World War I. But already in 1913, a the work of Ramakrishna (1836–1886), 19th- lecture in Manchester by Annie Wood Besant century India’s best-known devotee of the (1847–1933), president of the Theosophical World Mother in her role as Kali, consort of Society, inspired him to become a member. Shiva. His association with the Society and the Eso- However, they did not hesitate to draw upon teric School of Theosophy3 would dominate western traditions where it was appropriate to the next 70 years of his life. Even as a child he do so. In adult life, Roerich identified strongly experienced expansions of consciousness that with Buddhism; but as a young woman she enabled him to see beyond the dense physical may have been influenced by the long tradition world. In due course this gift allowed him to of reverence to Sophia, the expression of Di- carry out clairvoyant research, with particular vine Wisdom, in the Russian Orthodox emphasis on the devic kingdom, for which he Church. Hodson always considered himself a became famous in esoteric circles. Hodson Christian, and he was as comfortable with reli- traveled widely through the Americas, India gious devotion as he was with esoteric phi- and Australia, finally making his home in New losophy. Although raised in the Church of Zealand. During a long life, he had ongoing England, he was eventually ordained in the contacts with higher entities from both the hu- Liberal Catholic Church, and he took his re- man and the deva evolutions. Hodson gave sponsibilities as a priest very seriously.5 frequent lectures and published many books and articles, but it was only with the posthu- Hodson’s perception of the World Mother un- mous publication of his occult diary: Light of derwent considerable development during his the Sanctuary,4 that the extent of his contacts long years of study, contemplation and clair- with higher beings became generally known. voyant research. Initially he perceived her as an abstract principle—one that generalized all Manifestations of the virtues he appreciated in human women. the World Mother For example in 1941 he mused, almost as though he were writing romantic poetry: elena Roerich and Geoffrey Hodson both H explored the feminine aspect of God in its Behind all womanhood exists the Eternal role as the “World Mother” or “Mother of the Woman, the one divine manifestation of

femininity… What are the essential quali- breakable thread. On Sinai Her Voice rang ties of the archetypal woman? They are sac- out. She assumed the image of Kali. She rifice, tenderness, graciousness, divine radi- was the basis of the cults of Isis and Ishtar.9 ance, heavenly fragrance, beauty, and grace. But Hodson agreed with Roerich about the They are wisdom, fathomness as a still dark Mother’s manifestation as the Egyptian god- pool of infinite depth, profound compassion dess Isis. In a devotional poem we find: and intimate concern for all living things, ministration, healing love. They are joyous This is the Eternal Virgin, Isis, The Mother radiant girlhood, graceful womanhood, crea- of all the World, the Cosmic Lotus, The tive, preserving, and transforming mother- Universal Womb from which all Worlds are hood. Within the Heavenly Woman is an born, In which they yet remain.”10 ascetic refinement of utter purity.6 Like all virgin goddesses, “Though ever Later in life his image Roerich’s and Hodson’s un- She brings forth, She of the World Mother yet remains Immacu- took more definite derstanding of the Divine late.” Hodson clearly form, and he focused Feminine was clearly influ- recognized here that, increasingly on her enced by eastern religious and as a divine archetype, manifestations. How- virginity refers to the ever, from the start he philosophical traditions. In independent woman recognized the necessity part, this orientation reflected whose potential has for cosmic balance and not been channeled union between the their familiarity with the into a particular path, feminine and the mas- teachings of the Theosophical without regard to sex- culine: “At its origin,” Society … The eastern orien- ual experience or he wrote, the Eternal motherhood. It is Woman “is cosmic, be- tation also derived from their worth noting that clas- ing the half of all crea- own studies and personal ex- sical Latin distin- tion. The other half is periences in Asia. Doubtless, guished between the Eternal Man, and virgo, which captured mysteriously these are both were aware of the work the notion of female 7 not two but one.” of Ramakrishna, 19th-century independence, from Roerich and Hodson India’s best-known devotee of virgo intacta, which both emphasized that expressed the modern, the World Mother has the World Mother. everyday sense of virginity.11 manifested in a variety of forms over the centu- The classical Buddhist ries and millennia. In Hodson’s words: “The text known as the Prajnaparamita Sutra rec- different visions and differing appearances and ognized the goddess Prajnaparamita as the positions which people of various religions and mother of all Buddhas.12 And a similar title countries attribute to the World Mother are all was bestowed on the Tibetan Buddhist Tara. adaptations of visions and teachings chosen as However, Roerich went further to assert that 8 most suitable.” the World Mother was the spiritual mother of Roerich offered examples of such manifesta- both the Buddha and the Christ: tions, including one that might seem to con- I have already [mentioned] the Mother of trast with Hodson’s litany of feminine virtues: Buddha and Christ. Indeed it is time to From time immemorial the Mother of the point out that the one Mother of both Lords World has sent form to achievement. In the is not a symbol but a great manifestation of history of humanity, Her Hand traces an un- the Feminine Origin, in which is revealed the spiritual Mother of Christ and Buddha.

She it was Who taught and ordained Them popular invocation “Father-Mother God.” And for achievement.13 in 1909 a statement by the presidency of the Church of Jesus Christ of Latter Day Saints Reappearance of confirmed that Joseph Smith had privately the Mother taught that there is a heavenly mother as well as a heavenly father.18 anifestations of the World Mother may M have occurred throughout history, but However, the pace of developments acceler- they have not always been exoteric. Roerich ated after 1924. Within three years of Leaves’ explained that the events that resulted in the publication, Annie Besant declared March 24, destruction of Atlantis disrupted the pattern of the traditional feast of the Annunciation, to be 19 manifestation, and by necessity the Mother World Mother Day. And the same year, fel- became veiled: low Theosophist Charles Webster Leadbeater (1847–1934) published an important, systema- After Atlantis, when a blow was inflicted tized work in which he considered the Mother upon the cult of the spirit, the Mother began both as an entity, more or less anthropomor- to weave a new thread, which will now be- phized, and as a cosmic principle. The cosmic gin to radiate. After Atlantis the Mother of principle is mūlaprakriti (Sanskrit: , the World veiled Her Face and forbade the मलूकितू ृ literally “root of nature”): “that from which pronouncement of Her Name.14 matter emerges when spirit ensouls it.” In It seems as though the Mother’s withdrawal Leadbeater’s words: from public view mirrored the withdrawal of the masters from overt participation in human The Spirit of God moved upon the face of affairs.15 However, the time was now com- the waters of space; but the waters of space ing—in the 1920s—when the veil would be are divine in their making just as much as the Spirit that moves upon them, because lifted once again, and the Mother of the World 20 would play a more conspicuous role in human there is nothing but God anywhere. affairs. In Leaves of Morya’s Garden, Roerich proclaimed the beginning of a new epoch, her- Beauty and Joy alded by the approach of a star referred to as or Helena Roerich, the Mother expresses “Urusvati”: Fboth love and beauty. Indeed these two are Since long ago [this star] has been the sym- inextricably linked: bol of the Mother of the World, and the Ep- Can one love a garden and despise its flow- och of the Mother of the World must begin ers? Can one worship the power of beauty at the time of Her star’s unprecedented ap- and not show respect for love? I attest that proach to the Earth. The Great Epoch is be- the Power adorning Our Universe is con- ginning… A Great Epoch! I rejoice so 16 firmed as Our Mother of the World—the much. Feminine Origin!... Truly the Feminine “Sister Urusvati” appears throughout the Agni Origin is most beautiful!21 Yoga teachings, usually in the context of an Elsewhere we find: “We see the radiance of overshadowing presence, without reference to the Mother of the World!”22 And: “The Lights a star. But in the mid-1930s we learned that of the Mother of the World resemble the pillars the “star of the Mother of the World” had been of the aurora borealis.”23 The beauty and radi- the Planet Venus that came unusually close to ance of the Mother of the World recall the de- the Earth in 1924. Be that as it may, “Many piction of the Shekinah of esoteric Judaism as feminine movements were kindled by [the 24 17 the Glory of God. Roerich’s experience also star’s] powerful rays.” recalls the account of an ecstatic vision of Actually Roerich’s new epoch had already be- Sophia by the Russian philosopher and mystic gun on a small scale. During the late-19th cen- Vladimir Soloviev (1853–1900). Soloviev tury Mary Baker Eddy began using the now- awoke to a scent of roses, exclaiming:

I saw all and all was one. The play of the Mother of the World is in One alone in the image of female beauty joy. She enfolds the enlightened ones in Her The immeasurable within its measure veil of joy. Rejoice amidst flowers; and in Thou alone, before me, in me.25 the midst of snow—equally redolent—also rejoice!29 Geoffrey Hodson also emphasized the beauty of “the Mother Goddess.” No artistic repre- Roerich warns that “woman is the personifica- sentation can do her justice, but her true beauty tion of self-sacrifice”30 and that the same is can be perceived by those with eyes to see: true of the World Mother. However, joy can still come from right None of [her repre- aspiration: sentations], even the most beautiful How beautiful is the Im- Madonna statue or Hodson’s perception of the age of the Mother of the picture, really por- World Mother underwent con- World! So much beauty, trays the… World self-renunciation and Mother, Who nev- siderable development during tragedy is in this majes- ertheless, responds his long years of study, con- tic Image! Aspire in to and permits Her- templation and clairvoyant re- your heart to the High- self to be seen in est, and joy and exulta- forms acceptable search. Initially he perceived tion will enter your and helpful to her as an abstract principle— soul.31 those who are ac- one that generalized all the corded the appro- Duality and 26 virtues he appreciated in hu- priate vision. Trinity Similarly, he com- man women… Later in life challenge to studies mented that Isis “was his image of the World Mother of the Divine Femi- a glorious and beauti- A took more definite form, and nine, particularly in ful female Adept.”27 he focused increasingly on her Christianity, has always Roerich commented been to reconcile a femi- on the World manifestations. However, nine aspect with the trin- Mother’s “playful- from the start he recognized ity. For example, the ness,” a concept not the necessity for cosmic bal- Russian Orthodox theo- unknown in the East logian Sergei Bulgakov but foreign to cus- ance and union between the (1871–1944) was tomarily dour western feminine and the masculine. warned by religious su- religion. In a passage periors that his work on that calls to mind Sophia threatened to un- Rogers and Hammer- dermine trinitarian doc- stein’s Maria in “The Sound of Music”: trine. Bulgakov was forced to explain that Sophia is not a fourth person of the trinity but Rejoice in the Great Play of the Mother of the “nonhypostatic essence” of God: “The the World!... She beckons to Her children Holy Trinity is consubstantial and indivisible. from far-distant fields: “Hasten, children! I The three persons… have one life in common, wish to teach you. I have keen eyes and that is, one Oursia, one Sophia.”32 alert ears ready for you. Sit ye down upon My garment. Let us learn to soar!28 However, Helena Roerich boldly asserted that that the Mother is a divine hypostasis and as- Elsewhere she stressed that success at the hu- pect of the trinity: “The Mother of the Uni- man level is to be achieved through joy, a joy verse, or of the manifested Cosmos, can be that reflects that at divine levels: accepted as one of the Figures of the Holy

Trinity.”33 She went on to identify this “Fig- forms a fifth element in eastern philosophy, ure” and to place her assertion in a historical complementing earth, water, air and fire, is context: considered to be the spiritual essence that [T]here is no religion, except later ecclesi- pervades the universe. By prefixing it with astical Christianity, in which the Feminine Aditi (Sanskrit: अिदती, literally “unlimited”), he Element is not included among the Primates was emphasizing its sacredness. Aditi, whom of Be-ness. Thus, the Gnostics also consid- Hodson describes as “the Mother Goddess,” ered the Holy Ghost as a Feminine Element. was originally a Vedic sky-goddess. In the most ancient Teachings, the mani- Prakriti (àk«it, “nature”) is usually taken to be fested Trinity of Father, Mother, and Son the undifferentiated matter from which the was considered as an emanation of the high- 39 34 universe was created. In relating the World est, eternally hidden Cause. Mother to matter or nature, Hodson drew upon Roerich evidently knew that the earliest formu- precedents in many religious and philosophical lation of a Christian trinitarian doctrine, by systems. The Latin word for mother, mater, is Theophilus, Bishop of Antioch (c. 117–c. 181 directly linked etymologically to “matter” and CE), identified Sophia as the third person of “matrix.” Spirit is masculine in polarity, while the trinity. matter or form is feminine; but matter is not to be regarded as separate from the divine. In Roerich also detected triplicity within the Di- Roerich’s words: vine Feminine itself. Referring to the Maha- yana Buddhist Tara, she claimed that three [S]pirit and matter are one… The manifest “facets of cosmic fire can be seen on the Tara Universe, visible and invisible, from the by a sensitive eye.” Moreover, “These facets highest to the lowest, reveals to us the are so powerfully revealed that their radiance infinite aspects of Radiant Matter. Where melts all discovered obstacles.”35 Similarly, there is no matter, there is no life.40 Geoffrey Hodson depicted the cosmic Isis as a However, juxtaposing the masculine against triune goddess, expressing Nephthys, Hathor, and Isis herself in manifest form.36 Further- the feminine, spirit against matter, explores not more, this feminine triplicity extends down a trinitarian structure but a divine duality which may or may not be compatible with functionally to the most fundamental levels of 41 creation: models of a triune deity. The main theological issue relating to the Divine Isis represents, in her cosmic aspect, the Feminine may not be to fit the feminine aspect threefold sprititual essence of Prakriti. She into the trinity but to reconcile the triune and is a triple Goddess, a queen to represent the the dualistic manifestations of the Godhead. positive, a woman to represent the negative, and a mother to represent the conjoined Elsewhere, Geoffrey Hodson related the Di- pair… As Isis in the Cosmos, meaning the vine Feminine to the universal feminine energy soul of the Great Deep—with its triple of Kundalini (Sanskrit: k…{filnI). The “Uni- powers of self-reproduction, positive, versal Kundalini,” he explains negative, and neutral—was and is is the manifestation or incarnation of the represented by mighty Dhyan Chohans, so feminine generative interior “faculty” of the at each lower level, down to the planetary Logos, or Second Aspect—yes, feminine if Aditi-Akasha, an Adept Official undertakes your wish, though of course far beyond such the task of directing the manifestation of the divisions, being arupa [i.e., formless] in this Triple Feminine current in the creative life universal aspect of its expression. and activity in and on a planet.37 The World Mother [is] very sacred indeed. Hodson explains Dhyan Chohans as “members She is to be revered most deeply and hum- of the Host of Spiritual Beings Who… bly, wondrous One as She is and not only in supervise the cyclic evolution of life and form religious personifications as a celestial Per- in a Solar System.” 38 Akasha (Aakaz), which sonage, but as a universally creative Kun-

dalini-manifestation of the Logos with Yin, Isis, Ishtar, Parvati and other mother god- which She is ever identified.42 desses.46 Hodson gave the Virgin Mary a far more ex- The Virgin Mary alted status than did mainstream Christianity, he closest Christianity has come to legiti- but he embraced traditional affirmations of Tm izing worship of the Divine Feminine is Mary’s compassionate, nurturing role: veneration of the Virgin Mary. In a somewhat The Blessed Lady Mary, incarnation of the confusing statement of doctrine she was said to Maternal Spirit of the Godhead, moved by be the Mother of God, but not herself divine.43 purest compassion and love, holds the whole Nevertheless, devotion to Mary within the of humanity in Her arms and at Her breast, Catholic and Eastern Orthodox Churches has nourishing it with spiritualizing like for the remained strong since the Middle Ages, no purpose of quickening the evolution of all doubt tapping into an sentient beings.47 unspoken need for a He saw Mary oversee- goddess. With the Helena Roerich boldly as- ing the gestation and Theosophical Society’s birthing processes not “christianization” in the serted that that the Mother is only in the human but early 20th century, its a divine hypostasis and aspect also in the animal teachers turned their of the trinity: “The Mother of kingdom. In his clair- attention to Mary, and voyant studies of hu- this trend continued and the Universe, or of the mani- man pregnancies he expanded in the Liberal fested Cosmos, can be ac- observed the myriads Catholic Church to cepted as one of the Figures of of building devas con- which many of them structing the embryo.48 belonged. the Holy Trinity”… Roerich And he realized that Geoffrey Hodson often evidently knew that the earli- these devas were “agents of a great In- identified the World est formulation of a Christian telligence which pre- Mother with the Virgin trinitarian doctrine by Theo- sides over and directs Mary. He approved of all maternal processes traditional Catholic ti- philus, Bishop of Antioch, throughout Nature… tles—some of which identified Sophia as the third the Feminine or were borrowed from person of the trinity. Mother Aspect of the Isis—such as “Queen Deity, of which She is of the Angels” and a manifestation and a “Star of the Sea.” And representative.”49 he described a vision of Mary thus: “At this point, the Blessed Lady Mary becomes visible Hodson also recognized the special role of the before me in all Her wondrous blue and, as it World Mother in “birthing” in the more sym- were, reaches out and touches my head.”44 bolic sense: Hodson insisted that no artistic depiction can She also is present and helps to bring about adequately represent the Mother, but he of- the mystical “birth” of the Christ conscious- fered two paintings that captured his own ob- ness within the Inner Self of every Initiate servations.45 Both resemble traditional repre- when admitted to membership of the Great sentations of Mary. He confessed that he was White Brotherhood.50 drawn to the Madonna image, “a realisation of Significantly, the first initiation is customarily the Mother-Love of God,” although he ac- 51 referred to as “the birth.” knowledged the comparable roles of Kwan

Adept and Archangel However, Hodson departed from traditional Christian teachings by relating the World oth Helena Roerich and Geoffrey Hodson Mother to the Lord of the World, Sanat Ku- B asserted that the Mother has manifested in mara. The “Queen of the Angels, World a variety of forms throughout history. Hodson Mother, Our Lady, [is in relationship and col- clarified how this occurred by stating that the laboration] with the Lord of the World—in “World Mother” should not be considered an what might be called, if one may so presume, entity so much as an exalted office which His femininity-functions, extremely delicate various entities may hold in different places and refined as they are in every kingdom.”56 and at different times. In particular: “That Here, Hodson was affirming the kind of mas- Official is the World culine-feminine duality Mother for a planet and a referred to earlier; but period… There is such a Hodson acknowledged the he identified the duality Being, there is such an specifically with the Official, and Mary the intriguing possibility that a relationship between mother of Jesus now human woman could evolve the human and deva holds that Office, as Isis evolutions.57 held it in earlier days.”52 not only to the level of adept And: “As far as my un- but eventually to become the Feminine entities, derstanding and experi- equivalent to the World ences inform me, the World Mother. Such an en- Mother, are not con- Blessed Lady Mary, tity “becomes an Avatara for fined to our world. Mother of Jesus, is the the feminine, or negative, Hodson regarded her as present Holder of that Of- a member of a hierar- fice [of World Mother].”53 polarity of the Logos”… On chy of entities to which the one hand, Isis, the Vir- he refers by the eastern Popular Catholic devotion term Maha-Devis or has long depicted the Vir- gin Mary and others are “Great Devas.” Some gin Mary as Queen of the viewed as... divine incarna- of these entities are Angels. And Charles tions; on the other Hodson more powerful than our Leadbeater had referred to Mother. For example, the World Mother as ”a saw the World Mother as a there are Maha-Devis mighty Angel, having un- position that could be at- associated with the der Her a vast host of tained through the evolution Logoi of star systems, subordinate Angels whom like our own: “Supra- She keeps perpetually of human consciousness. planetary Maha-Devis employed in the work fulfil the same Office which is especially com- for groups of planets in mitted to Her.”54 Hodson took up the same a Solar System.”58 “Divine Mother” evidently theme, describing the Mother as an archangel can be a more comprehensive term than and a senior member of the Planetary Hierar- “World Mother.” chy: Hodson related how the “Adept Isis” The planetary World Mother is conceived… took the whole Egyptian nation under Her as a highly-evolved Archangel Representa- charge, and for at least 10,000 years guarded tive and Embodiment on earth of the Femi- and inspired its progress an development nine Aspect of the Deity. She is also from birth to death. She was a very wonder- thought of as an Adept Official in the Inner ful Being Who has now gone to higher Government of the World, in whom all the spheres of Buddhahood.59 highest qualities of womanhood and motherhood shine forth in their fullest perfec- In describing Isis is this manner he was assert- tion.55 ing that there are, or have in the past been, fe-

42 Copyright © The Esoteric Quarterly, 2006 Winter 2006 male adepts, a view that is still not held by all though the focus has been more on Sophia than esoteric teachers. Moreover, the suggestion on the World Mother; and the Virgin Mary has that Isis became a buddha is, to say the least, generally been ignored. evocative. Among other things it demonstrates On the other hand, the frequency of reported Hodson’s skill in transferring concepts among apparitions of Mary has increased dramati- different esoteric traditions. cally. A worldwide total of 378 apparitions We saw that, in his early years, Hodson was reported between 1925 and 1999, com- viewed the Divine Feminine as a principle ex- pared with only 14, including the famous se- pressed through the virtues of human women. ries at Fatima, Portugal, from 1900 to 1925.62 Later, he expanded this vision to a more defi- A small sample of the apparitions are those at nite link between the World Mother and Beauraing, Belgium, in 1932; Heede-im- women everywhere: Emsland, Germany, in 1937; Tre Fontane, It- aly, in 1947; Syracuse, Italy, in 1953; Akita, In the holder of the divine Office of World Japan, in 1969; San Sebastian de Garabandal, Mother, a conscious union occurs between Spain, in the 1960s; Betania, Venezuela, in the archetypal woman fully manifest in the 1976; Chiang Si, China, in1978; Kibeho, woman Adept and the cosmic principle of Rwanda, in 1981; Phoenix, Arizona, in 1988; womanhood… The potentiality of this hy- and Marpingen, Germany, in 1999.63 What- postatic union exists in every woman… ever judgments are made about their validity, This is in part the mystery of womanhood, these apparitions attest to the intensity of con- this is the secret life of every woman, that on temporary devotion to the Virgin Mary. In occasion she knows and is one with the recognition of this devotion Pope Pius XII pro- Eternal Woman and has her mysterious life claimed that Christ had crowned his mother in that realm wherein She abides.60 Queen of Heaven and designated May 31 to be Perhaps because of this link, Hodson acknowl- the feast of Mary’s Queenship.64 edged the intriguing possibility that a human More directly relevant to the World Mother woman could evolve not only to the level of has been the work of mystic and environmental adept but eventually to become the World activist Andrew Harvey. For him the Divine Mother. Such an entity “becomes as an Ava- Feminine has passionate immediacy, and he tara for the feminine, or negative, polarity of seeks to be her disciple of action. The Mother the Logos and the power, life, and currents of is rooted in Hindu, Buddhist, Tao, Sufi and divine Breath and divine Life-Force of Kun- Christian tradition, but now she is calling peo- dalini.”61 Here we have an interesting juxtapo- ple of all religious persuasions to this area of sition of ideas. On the one hand, Isis, the Vir- world service: “In our growing, expanding gin Mary and others are viewed as avataras, or imagination … we come to understand more divine incarnations; on the other Hodson saw and more what the feminine force could do and the World Mother as a position that could be how we could work with it to save our attained through the evolution of human con- planet.”65 Roerich had issued her own call to sciousness. Somehow these two concepts— action more than 60 years earlier, affirming: one “top-down,” the other “bottom-up”—must “In the hands of women lies the salvation of be resolved. A similar issue arises in connec- humanity and of our planet.”66 Now, the ques- tion with the Christ. tion is not whether women should get involved but how many women and men will work to- The Legacy gether in a collective, global effort. elena Roerich declared that a new epoch The goddess Kali has often been considered a H of interest in the feminine aspects of deity disturbingly negative image; however; she has was about to begin, and Geoffrey Hodson’s a sizeable following in India. Moreover, Ro- work certainly helped fulfill that prophecy. erich saw a transformation: “Kali, the De- Much more has also been accomplished. The stroyer, has become Mother, the Creator.”67 field of feminist theology has blossomed, even Harvey retains elements of both the negative

Copyright © The Esoteric Quarterly, 2006. 43 The Esoteric Quarterly and the positive image. Kali, he perceives, is angry at the environmental threat to the planet 3 At times the Esoteric School was known as the and humanity’s hesitation in responding to it. Esoteric Section of the Theosophical Society. But this is not the anger of a vengeful god: 4 Sandra Hodson (ed). Light of the Sanctuary: There is nothing punitive… in the Mother’s The Occult Diary of Geoffrey Hodson. Theoso- anger. Her rage is a summons to attention, a phical Publishers, 1988. 5 The Liberal Catholic Church was an offshoot of shaking of her children so that they… wake the Old Catholic Church which claims apostolic up, a shaking that can seem—and be—very succession but split from Rome in the late 19th violent, but which is always in the service of century over the doctrine of papal infallibility. liberation and deeper knowledge and the Theosophist Charles Webster Leadbeater outpouring into action of a galvanized (1847–1934), whom Hodson met a number of love.68 times, served as the Church’s second presiding bishop. Hodson wrote of the World Mother’s role in 6 Sandra Hodson (ed). Light of the Sanctuary. birthing the Christ consciousness. Andrew Theosophical Publishers, 1988, pp. 81-82. Harvey speaks of the birthing of a new world Throughout this article, quotes are attributed to order of environmental and social harmony, the authors; however, in many cases the authors calling us all to serve as “midwives.”69 were serving as amanuenses for higher entities. 7 Ibid. Many books and articles have explored eastern 8 S. Hodson. Light of the Sanctuary, p. 284. concepts of the World Mother. After centuries 9 Helena I. Roerich. Leaves of Morya’s Garden, in which worship was circumscribed in the II, 8, 11. Agni Yoga Society, 1925, p. 69. In West, it is not surprising that many people traditional Hindu art, Kali was portrayed danc- turned to eastern traditions to find her. But ing on the chest of her husband Shiva She car- other authors besides Harvey have approached ried a sword in one hand and a severed head in the subject using western idioms,70 and many the other. Her earrings were dead bodies, her more can be expected. necklace was made of human skulls, and she wore a girdle of dead men's hands. Her eyes Awareness of and interest in the Divine Femi- were red, her tongue thrust out from her mouth, nine continues to increase, and people evi- and her face and breasts were covered with blood. dently find the archetype of the Mother par- 10 ticularly meaningful. One measure of the de- Geoffrey Hodson. Illuminations of the Mystery mand for information and insights is the num- Tradition. Theosophical Publishing House, 1992, p. 71 ber of Internet websites concerned with the 11 Portrayal of Virgo Maria (the “Virgin Mary”) as Divine Mother: 79,600 in a recent count. sexless has all the markings of a deliberate con- When Helena Roerich began her work, aware- fusion of the terms by the church fathers to pro- ness in the west was minimal, but her own duce a suitable feminine ideal for institutional- work and that of Geoffrey Hodson compen- ized Christianity. sated richly. From the accumulated wisdom of 12 Buddhahood was always regarded as an ad- the past as well as new revelation, we are vanced stage of spiritual attainment: enlighten- building a new understanding of the divine ment. Prince Gautama, whom we refer to as nature, tapping into new expressions of divin- “the Buddha,” was the last of a long lineage of ity, and finding new opportunities for action buddhas. 13 Roerich. Leaves of Morya’s Garden, II, 8, 11, relevant to our times. pp. 68-69. 14 Ibid, p. 69. 15 See for example: Alice A. Bailey. The Exter- nalization of the Hierarchy. Lucis Publishing 1 Firth wrote under the pseudonym of “Dion For- Co., 1957, p. 519. tune,” a corruption of Deo non fortuna, her ini- 16 Roerich. Leaves of Morya’s Garden, II, 4,11, p. tiatory name in the Society of the Golden Dawn. 36 2 References to their expeditions appear in Nicho- 17 Helena I. Roerich. “Star of the Mother of the las Roerich’s Shambhala: In Search of a New World.” Letters of Helena I. Roerich. Agni Era. Inner Traditions, 1930. Yoga Society, 11 January 1935.

18 Joseph F. Smith et al. “The Origin of Man.” mūlaprakriti is a more fundamental essence of Improvement Era, Nov. 1909, p. 80. matter. 19 Annie W. Besant. “The New Annunciation.” 40 Roerich. “Mother of the Universe,” p. 373. Insert in The Theosophist, vol. 49, June 1928. 41 John Nash. The Trinity and Its Symbolism. 20 Charles W. Leadbeater. The World-Mother as Esoteric Quarterly, Spring 2005, pp. 33-46. Symbol and Fact. Theosophical Publishing 42 S. Hodson. Light of the Sanctuary, p. 419. House, 1928, pp. 53-54. 43 In 431CE the Council of Ephesus declared that 21 Helena I. Roerich. Infinity, I, 154. Agni Yoga Mary was Theotakos (Greek: qeotokoj), the Society, 1930, pp. 133-134. See also: Leaves Mother of God “in the true sense of the word.” of Morya’s Garden, II, 8, 12, p. 69. But the church insisted that, to quote the New 22 Helena I. Roerich. Hierarchy, 4. Agni Yoga Catholic Encyclopedia, she only merited “hom- Society, 1931, p. 12. age infinitely below that paid to God.” 23 Helena I. Roerich. Fiery World, II, 424. Agni 44 S. Hodson. Light of the Sanctuary, p. 418. Yoga Society, 1934, p. 81. 45 Geoffrey Hodson. The Kingdom of the Gods. 24 See for example: John Nash. “Shekinah: the Theosophical Publishing House, 1952, plates Immanent Glory of God.” Esoteric Quarterly, 28, 29. Summer 2005, pp. xxx. 46 Ibid, p. 244. 25 Vladimir Soloviev. “The Three Meetings.” 47 S. Hodson. Light of the Sanctuary, p. 414. Quoted in: Eugenia Gourvitch. Vladimir So- 48 Geoffrey Hodson. The Miracle of Birth. Quest loviev: the Man and the Prophet. Rudolf Books, 1981. Steiner Press, 1992, pp. 34, 36. Soloviev really 49 Hodson. The Kingdom of the Gods, p. 242. did turn to romantic poetry in his lifelong devo- 50 S. Hodson. Light of the Sanctuary, p. 415. tion to the Divine Feminine. 51 See for example: John Nash. The Soul and Its 26 S. Hodson. Light of the Sanctuary, p. 284. Destiny. Authorhouse, 2004, pp. 245-246. 27 Geoffrey Hodson. Illuminations of the Mystery 52 G. Hodson. Illuminations of the Mystery Tradi- Tradition. Theosophical Publishing House, tion, p. 70. 1992, p. 71. 53 S. Hodson. Light of the Sanctuary, p. 355. 28 Helena I. Roerich. Agni Yoga, 20, 60. Agni 54 Leadbeater. The World-Mother as Symbol and Yoga Society, 1929, pp. 20, 45. Fact, p. 4. 29 Helena I. Roerich. Fiery World, I, 663. Agni 55 G. Hodson. The Kingdom of the Gods, p. 244. Yoga Society, 1933. 56 S. Hodson. Light of the Sanctuary, p. 355. 30 Helena I. Roerich. “Mother of the World.” 57 See also: Alice A. Bailey. A Treatise on Cos- Letters of Helena I. Roerich. Agni Yoga Soci- mic Fire. Lucis Publishing Co., 1925, p. 91. ety, p. 456. 58 S. Hodson. Light of the Sanctuary, p. 355. 31 Ibid, p. 372. 59 G. Hodson. Illuminations of the Mystery Tradi- 32 Sergei Bulgakov. Sophia: the Wisdom of God. tion, p. 71. (Transl: Patrick Thompson, O. Fielding Clarke, 60 S. Hodson. Light of the Sanctuary, p. 82. & Xenia Braikevitc.) Lindisfarne Press, 1993, 61 Ibid, p. 222. pp. 35-37. The Greek word hypostasis is trans- 62 Source: International Marian Research Insti- lated into English as “person,” as in “person of tute, Dayton, Ohio, 2005. the trinity.” Oursia captures the notion of di- 63 Ibid. vine essence or substance. 64 Pius XII. Encyclical Ad Caeli Reginam, Vati- 33 Helena I. Roerich. “Mother of the Universe.” can, 1954. Letters of Helena I. Roerich. Agni Yoga Soci- 65 Andrew Harvey. The Return of the Mother. ety, 9 January 1935 Tarcher/Putnam, 1995, p. 32. 34 Ibid. 66 Helena I. Roerich. “Woman as Mother of the 35 Roerich. Infinity, I, 201, p. 167. World. Letters of Helena I. Roerich. Agni 36 G. Hodson. Illuminations of the Mystery Tradi- Yoga Society, 1929. tion, p. 71. 67 Roerich. Agni Yoga, 142, p. 92.. 37 Ibid, pp. 69-70. 68 Harvey. The Return of the Mother, p. 34. 38 Ibid, pp. 274, 281. 69 Andrew Harvey. “The Return of the Divine 39 Prakriti and mūlaprakriti, have similar mean- Feminine.” Lecture, University of Creation ings and are often taken to be synonymous. Spirituality, 2002. Harvey has given numerous However, mūla means “root of,” suggesting that lectures on the same theme.

70 For example: Donald L. Gelpi. The World mother. University Press of America, 1984; Wendy. Scott. Meet World mother. Gold Fire Press, 1999; Francis X. Clooney. World mother, Blessed Mother: Hindu Goddesses And The Virgin Mary. Oxford University Press, 2004.