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 develop- ments. 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 36 Copyright © The Esoteric Quarterly, 2006 Winter 2006 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 god- desses, “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.