A Quarterly Journal of Research Volume 4, No. 1 January 1992 ISSN 0951-497X THEOSOPHICAL HISTORY A Quarterly Journal of Research Founded by Leslie Price, 1985
Volume 4 No.1, January 1992
EDITOR The Editors assume no responsibility for the views exph'a•cod hy aulhllfl James A. Santucci in Theosophical History. California State University, Fullerton
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The subscription rates for the journal are (U.S.) $.1.1.00 (U.S., Mexico, Canada), $.16.00 (elsewhere), or $.2.i..OO. (Air Mail) for four issues a year. Single issues are $1.00. All inquiries should be sent to James Santucci, Department of Religious Studies, California State University, Fullerton, CA 92634-9480 (U.S.A.). THEOSOPHICAL HISTORY ______Contents January 1992 Volume IV, Number 1
Editor's Comments James Santucci 3
Book Notes James Santucci 6
Correspondence 9
Articles
H. P. Blavatsky' s Influence in Literature I. M. Oderberg 11
Russian Ways to Theosophy D. Spivak 17
Theosophical Influence in Baha'i History Paul Johnson 24
The Loss of Rudolf Steiner Leslie Price 30
On the Cover: Alexander Scriabin, 1913. Editor's Comments In This Issue
Dr. Dmitri L. Spivak Moscow for distribution to selected libraries throughout the country. As a result of these contacts, Mr. Berg invited News about Theosophy has been slowly representatives of the "Peace Through Culture" filtering out of Russia since the recent organization, interested in Theosophy, to participate political changes. The first evidence of this in the 31st Congress of the European Federation, Theosophical interest and activity as far as held at Arolsen, Germany, in July 1991. Among Theosophical History is concerned appears in those participating and speaking at the Congress was Dmitri l. Spivak, Ph.D., of leningrad and a the present issue. Credit must be given to member of the U.S.S.R. Academy of Sciences. Dr. Miss Joy Mills of the Krotona Institute of Spivak is in the field of education, specializing in Theosophy (Ojai, California), who first "creative thinking." His talk, which was given in informed me of the paper delivered by Dr. English, is reproduced here. Spivak that appears herein. Miss Mills, in response to my request to introduce Dr. To add slightly to Miss Mill's introduction, Dr. Spivak and the circumstances surrounding his Spivak is a professional educator presently address, was kind enough to send the working as senior research fellow at the following, which is herein reproduced below. Human Brain Institute, which is part of the National Academy of Sciences (of the former Introductory to Dr. Spivak's Russian Ways to Theosophy U.S.S.R.) at St. Petersburg. His interest lay in researching Russian esoteric doctrines and In June 1990, Mrs. Radha Burnier, President of the literary output of those who contribute to the Theosophical Society (Adyar), visited the (then) this area. He has published several dozen U.S .S.R. at the invitation of the "Peace Through Culture" organization of the Soviet Writer's Union. articles as well as three books: Linguistics of She gave public talks in both Moscow and Altered States of Consciousness ( 1 986), leningrad (now St. Petersburg), and the Language Under Altered States of overwhelming . response to these lectures opened Consciousness ( 1989), and How to Become the door for further theosophical activity in Russia. a Polyglot (1989). later in the year, Curt Berg, Chairman of the European Theosophical Federation, visited the Dr. Spivak's paper, "Russian Ways to Soviet Union and met with a number of individuals Theosophy," has been somewhat modified in interested in the Society. Meanwhile, Mrs. Burnier style and language to read in more idiomatic had arranged for the printing, by offset, of 5,000 English. A more complete bibliographic entry copies of the Russian translation (by Helena Roe rich) was also added. It goes without saying that of The Secret Doctrine, to be done at Adyar, and sent to the Peace Through Culture" group in I assume all responsibility for any errors that
Thsosophical History 3 may have inadvertently arisen from my International Theosophical editing the paper. History Conference
realize the peculiarity of reporting the Syzygy occurrence of an event held in June in the January issue, but until the journal can be Syzygy: Journal of Alternative Religion brought up to date, oddities such as this will and Culture (ISBN: 1 059-6860), is a new occasionally arise. The International quarterly journal (sponsored by the Center for Theosophical History Conference was held at Studies on New Religions in Torino, Italy and Point Lorna Nazarene College (San Diego, the Institute for the Study of American California) from June 12th to June 14th. A Religions in Santa Barbara, California) total of nineteen papers (summarized) were devoted exclusively to providing articles on presented during the regular sessions; in the New Religions, New Age groups, and addition a special day (June 12) was set other non-traditional movements. Articles aside to introduce the attendees to this that have appeared or will appear are David historical site, the former international Bromley's "The Satanism Scare in America"; headquarters (1897 to 1942) of the Universal Michael Homer's "Sir Arthur Conan Doyle: Brotherhood and Theosophical Society under Spiritualism and 'New Religions;'" Michael Katherine Tingley and Gottfried de Purucker. York's "The New Age Movement in Great Dr. Dwayne Little, the Director of Planning Britain"; and Gordon Melton's "European and Institutional Research at P.L. Nazarene Receptivity to the New Religions." The editor College, presented slides of the Theosophical of the jou.rnal is Dr. James R. Lewis and its Society headquarters as it appeared during International Editor, Dr. Massimo lntrovigne. this period of time. W. Emmett Small, the Subscriptions rates are $30 annually for Editor of The Eclectic Theosophist, together individuals, $55 for two years (add $3 per with his wife Carmen, both of whom ·were year outside the U.S. and Canada). The members of the community, provided address to the journal is the additional comments on life at Point Lorna. A tour of the campus then followed. Center for Academic Publication The papers were presented in summary Stanford University Branch Box 5097 format since many will be published in TH in Stanford, CA 94309-5097 future issues. The titles and presenters include the following:
0 "Twentieth Century Theosophical Communal Experiments" (J. Gordon Melton, Director of the Institute
4 Editor's CommfJIJts for the Study of American Religion, Santa o "Esoteric Within the Exoteric: Esoteric Barbara, Ca.); Groups in the Theosophical Movement" (Gregory Tillett, Centre for Conflict o "The Green Village: An Italian Theosophical Resolution, Macquarie University, Australia) Community" (lsotta Poggi, Institute for the Study of o "Col. Arthur L. Conger: 1872-1951" American Religion); (Alan Donant, The Theosophical Society, International Headquarters, Pasadena, Ca.) o "The Temple of the People: A Report on Research in Progress" o "Secret Messages from Colonel Olcott" (Elizabeth Pullen, University of California, (Paul Johnson, Virginia) Santa Barbara); o "The Resignation of H.P. Blavatsky from o "The Teachings of Brother XII in the the Theosophical Society" Context of the Theosophical Movement in (D.J. Buxey, Bombay, India; presented by the Late 1920s and Early 1930s" Jerry Hejka-Ekins) (John Oliphant, Vancouver, British Columbia) o "The Esoteric School Within the Hargrove Theosophical Society" o "Joan Grant" (John Cooper, University of Sydney, (Jean Overton Fuller, Northamptonshire, Australia; presented by James Santucci) U.K.) o "Gottfried de Purucker: From the Mystical o "The Beginnings of Theosophy in New to the Ordinary" Zealand" (Kenneth Small, Escondido, Ca.) (Robert Ellwood, University of Southern California) o "Mathematics of the Cosmic Mind" (l. Gordon Plummer, San Diego, Ca.) o "The Outlaws of Sherwood Forest: Victor Endersby and Theosophical Notes" o "The life of $ankaracarya After H.P. (Jerry Hejka-Ekins, Turlock, Ca.) Blavatsky and T. Subba Row" (Henk J. Spierenburg, The Netherlands; o "Katherine Tingley: The Theosophist as presented by James Santucci) Progressive Reformer, 1890-1929" (Dwayne little, P.L.N.C.) o "New light on George Henry Felt" (James Santucci) o "The Nationalist and Theosophical Movements" (James Biggs, Fullerton, Ca.)
Theosophical History 5 Book Notes James Santucci
Indian Chelas on the Masters. Compiled with Tuesday, 3 March 1 885; Mohini M. foreword by Michael Gomes. Adyar, Madras: Chatterji' s contribution to The Pall Mall Adyar Lodge, The Theosophical Society, Gazette (2 Oct. 1884: 2) entitled "The 1992. Pp. 42. $3.00. Theosophical Mahatmas;" and G. Soobiah Chetty' s "Master M. 's Visit to Madras in Mr. Gomes and the Adyar Lodge have 1 874" (Adyar Notes and News, 1/30, 25 Oct. provided in this pamphlet access to a number 1928: 2). To complete the collection, a letter of hitherto obscure accounts by Indian pupils by H. P. Blavatsky on this subject (dated 29 of personal contacts with the Masters. In his November 1 889) is included in the Appendix. Foreword, Mr. Gomes remarks that Those interested in purchasing the pamphlet (via air mail) should send $3.00 to As these accounts are in obscure or hard-to-find Michael Gomes (c/o The Theosophical sources, the Adyar Lodge has decided to publish a Society, Adyar, Madras, India 600 020). collection of the most important ones, not only for the inspiration of the disciple but also as an aid to researchers and historians. The Esoteric She: Articles on Madame Contents include contributions from Damodar Blavatsky's Life, Work and Teachings. By K. Mavalankar's "Memorandum" from the William Ouan Judge. Compiled and edited by First Report of the Committee of the Society Daniel H. Caldwell. San Diego, CA: Point for Psychical Research (December 1884, Lorna Publications, 1991. Pp. 108. $5.00. pages 87 -88) and his account in The Theosophist (V /3-4, Dec.-Jan 1883-84: 61 -2) Mr. Caldwell's expressed purpose for this entitled "A Great Riddle Solved;" Bhavani handy compilation of W.O. Judge's writings Shankar's letters to Damodar (reprinted from on H. P. B. was to mark the centenary of her Sven Eek' s Damodar, 331 -32) and to the death in 1 891 . Eighteen texts are contained editor of the Occult Review (June 1 927): within this collection, including Judge's 404-405 on "H. P. Blavatsky and r~sum~ of H.P.B.'s life from the New York Phenomena;" S. Ramaswamier's "How a Sun (26 Sept. 1 892), from which the book 'Chela' Found his 'Guru'," found in The gets its title; the article,"' Yours till Death Theosophist (IV/3, Dec. 1882: 67-69); R. and After, H.P.B.'" (Lucifer, VIII, June 1891: Casava Pillai's "How a Hindu of Madras 290-2), which recounts his first meeting with Interviewed a Mahatma at Sikkim," originally Madame Blavatsky in either 1874 or 1875,1 published in The Indian Mirror (Calcutta), 1Editor's note. Both dates are mentioned a few lines from
6 Book Notes the series of articles from The Path (vols. VI Meld man asserts that mysticism and mystical VIII) on the "Habitations of H.P.B. (with traditions are in fact right-brained in accompanying drawings of the dwellings); approach. This orientation explains the close the "Authorship of The Secret Doctrine" (The association and even equation of mysticism Path, VIII, April, 1893:1-3) with with sexuality as is evident in such traditions accompanying reproduction of the letters as Gnosticism, Tantrism, the mystery quoted in the article; "Masters, Adepts, religions, and later Taoism. Thus right-brained Teachers, and Disciples," originally published mentality, being mystical by nature, tends to in The Path, VIII, June 1893: 65-68; and regard the physical universe as one with the "Conversations on Occultism with H. P. B." spiritual; the method of intuiting or appearing in the April, 1 894 issue of The experiencing such unity is through that Path. ultimate sensual experience: sexuality or love-making. Dr. Meldman, however, differentiates normal love-making or sexuality Mystical Sex: Love, Ecstasy, and the with mystical sexuality, normal marriage with Mystical Experience. By Louis William mystical marriage. His discussion of such Meldman, Ph.D. Tucson and New York: matters make for a very readable account of Harbinger House, 1990. Pp. 193. $9.95. an alternative psychological interpretation of the manifestation of the right-brained Mysticism is often portrayed as a totally perceptions and attitudes in the individual, other worldly experience not capable of being religio-philosophical institutions and cultures. achieved by the common folk. This book, however, delineates the topic in a completely understandable and straight forward manner, The Occult World of Madame Blavatsky: namely, that mysticism "identifies spirituality Reminiscences and Impressions By Those with the physical cosmos" and that the true Who Knew Her. Compiled and edited by mystical experience is that which is sensual Daniel H. Caldwell. Tucson, Arizona: and sexual. Basing his approach on the Impossible Dream Publications (P.O. Box theory that there are two separate modes of 1844, Tucson AZ 85702), 1991. Pp. 336. thinking in the two hemispheres of the brain $13.95 (plus $2.00 shipping within the U.S. the left being linear and categorical, the right or $8.00 airmail). being creative, intuitive and sensual, Dr. Mr. Caldwell has done researchers a each other, obviously causing confusion regarding the service by assembling an extensive number correct year. In a future issue, TH will publish the paper of reminiscences of H. P. Blavatsky by her presented at the International Theosophical History contemporaries: relatives, friends, enemies, Conference by Will Thackara of the Theosophical Society, Pasadena that will end this confusion. acquaintances, and co-workers. Contributors in this collection (besides the leading lights in
Theosophical History 7 the Theosophical Movement: H.S. Olcott, A. Upani~adic compositions number over 200 Besant, C.W. Leadbeater, and W.O. Judge) and extend well beyond the 1 6th century include Nadyezhda A. de Fadeyev (H.P.B.'s C.E. In fact, there is even an AllAh Upani~ad aunt), Vera P. de Zhelihovsky (her sister), that reflected the tolerance that was Countess Constance Wachtmeister, Emma encouraged on the part of enlightened rulers Coulomb (an excerpt from her infamous and teachers during Moghal times. Most of Some Account of My Intercourse with the later Upani~ads, however, are sectarian in Madame Blavatsky from 1872 to 1884), flavor. It is to the credit of the Adyar Library Elizabeth G.K. Holt, Rev. James H. Wiggin, that most of these Upani~ads were published Alexander Wilder, Charles C. Massey, R. in both Sanskrit and English in a series of Casava Pillai, A.P. Sinnett, William T. Brown collections under the Adyar Library Series (for [an abbreviated version of the pamphlet, instance, Sanskrit editions include The Some Experiences in India, appearing in this Vaisnava-Upanisads, A.L.S.-No. 8, 1953 and collection is published in full in TH 111/7-8], Th~ SAkta Upa~i~ads, A.L.S.-No. 10, 1950; Francesca Arundale, Isabel Cooper-Oakley, English editions include The SAkta Upani$ads, and Rev. B. Old. Many of the excerpts have A.L.S., vol. 89 and The Saiva Upani$ads, not seen the light of day for many decades. A.L.S., vol. 85). As would be expected, the The compiler was thoughtful enough to add Series also includes the Saf!1nyAsa Upani$ads, biographical sketches of the contributors. published in 1929 and 1966 (in Sanskrit) and Add to this a brief account of H.P.B.'s life the 1978 translation of the same by A.A. and a section entitled "The Blavatsky Ramanathan (A.L.S., No. 1 04). . The Bibliography," which includes a listing of translator, a Professor of Sanskrit and Indian selected biographies, studies, reminiscences, Religions at the University of Texas, Austin attacks, and literary output, including a and the author of a number of books, section on the Study of the Secret Doctrine. including The Origin and the Early Development of Buddhist Monachism (1974) and Renunciation in Hinduism: A Medieval Saf!1nyAsa Upani~ads: Hindu Scriptures on Debate (1986), derives the collection of Asceticism and Renunciation. Translated and twenty Upani~ads- including Paramahaf!1SB, with an Introduction by Patrick Olivelle. New JAbAia, Maitreya, NirvAf}a, and the York and Oxford: Oxford University Press, Parabrahma Upani~ads-on the critical edition 1992. Pp. XV + 320. $17.95. of F. 0. Schrader (The Minor Upani~ads. Vol. 1, Saf!1nyasa-Upani$ads. The Adyar Library, Most readers of Indian classical 1 91 2). This, together with a careful philosophical literature are familiar with the translation and a 1 09 page Introduction early Vedic Upani~ads, such as the discussing the subject of renunciation Brhadaraf}yaka, ChAndogya, and Kena provides the reader with an excellent account Upani~ads. Few are aware, however, that of its practice and expectations.
8 Book Notes Correspondence
From Mrs. Helen M. Gething (England) The relevance of this piece is not in what is said, or unsaid, in the introduction, but in On page 193 of TH Vol. 3 No. 7-8, I am the discarded chapter reprinted here for the puzzled by the reference to L.W. Rogers first time. The introduction is only offered as meeting Mabel Collins in Glastonshire, a means of putting that material into context. England in Nov 1920. There is no such place. There is Glastonbury which is in Somerset. From Andreas Terfort (Germany) Michael Gomes (Adyar, India) responds: I am in receipt of the new issue of The piece on Mabel Collins was written Theosophical History (111/7-8). My some time ago and my files are not with me congratulations! at present. But I have been able to check I read the letter of Mr. van Egmond [p. L. W. Rogers statement about the place of his 189], and I have to correct some points in it. meeting with M.C. and he says it was in Mr. van Egmond's information is misleading Gloucestershire, Cheltenham to be exact. because volumes 264 and 265 do not include Catherine Metcalfe in a letter in the May "all papers of his (Dr. Steiner's Esoteric 1929 Occult Review also states that Mabel Section." The first volume (no. 264) does Collins spent the last 1 2 years of her life in not include "many letters from Annie Besant her home in Gloucestershire. This has and other important members." We find only become transposed as Glastonshire. Reading one letter from Dr. Annie Besant in that over the article I find other misprints which volume and it only concerns the appointment are worth correcting. The publisher of of Dr. Steiner as Arch-Warden of the E. S. for Cobwebs should be Tinsley Brothers and the Germany and the Austrian Empire. The letter seven chapters of the Romance cover up to is published in facsimile (see page 26 of that page 1 71 of Vol. II I. The subtitle of A Cry volume). We find instead in this same volume From Afar should be To Students of Light on about ninety pages of letters written by Dr. the Path. The last paragraph on page 195 Steiner to his personal pupils (and members managed to escape indentation and the quote of the E.S.), several individually imparted begins with "by the help ... " and ends with meditations (many others not published "chance" on page 196. On page 199 in the herein will be published in future editions), last line of the paragraph the word "write" and several notes from participants of E.S. should be "white": "His white robes ... " meetings.
Theosophical History 9 Letters written by Dr. Annie Besant (and others) to Dr. Steiner will be published in a volume from the series Rudolf Steiner Studien at a later date. The second volume mentioned by Mr. van Egmond has nothing to do with the E.S. of the Theosophical Society. The "Erkenntnis Kultische Arbeitskreis" (better: "Symbolisch Kultischer Arbeitskreis") was an inner circle or members of the E.S. so to speak. All materials not yet published will be edited in coming years. The right date of publication of the two volumes is 1 984 and 1987, not 1904 and 1907.
10 CorrespondfiiiCB H. P. BLAVATSKY'S INFLUENCE IN LITERATURE I. M. Oderberg 1
The catalytic effect of H. P. Blavatsky' s kind of modern summary of occultism which entry into Western culture is still in progress. made use of the data found in all works of Some material has been published about her this sort since the Renaissance. A kind of influence upon literature and the arts. For Indian veneer has been laid over the example, Dr. Denis Saurat, formerly professor structure, but in its materials and build it is of French literature at King's College, London European. It is to Fludd, d'Espagnet, Court de University, published in 1 930 his Literature G~belin, Bailly, Fabre d'Oiivet, Eliphas L~vi, and the Occult Tradition-Studies in that the ideas expressed by Madame Philosophical Poetry. 2 He devoted a whole Blavatsky belong, and their origin further chapter to the writings of H. P. Blavatsky, back lies in the occultism of the claiming that she provided a mine of Renaissance." (p.67) information relative to the subject of This is almost a caricature of the case! occultism. He saw her work as providing Blavatsky was an "Opener of the Ways" -to contributions to the compositions of some use an Egyptian expression-into a new cycle major poets. He referred to her as "an of human culture and the reexpression of old authorized witness of contemporary principles that have stood the test of time. occultism ... almost all of whose doctrines is Among her tasks as a Messenger from the to be found in fragments here and there in inheritor-guardians of an ancient core of our poets, because, in spite of some wisdom teachings, was to restate those appearances to the contrary, she had a principles to suit the modern, and also the as modern mind." (p.66) yet unborn, mores: the new characteristics He states that he had chosen out of that are starting to unfold from their latent "Madame Blavatsky' s colossal work the state. She said the kernel of it all was various features of the synthesis of occultism universal in scope, which includes the times which she popularized at the end of the and the age-old expressions of it. To provide nineteenth century under the name of a solid foundation of evidence for her Theosophy. Her chief book, The Secret assertion that these wisdom-teachings have Doctrine, published in English in 1888, is a come down to us from ancient periods, she referred to and translated some of their 1 1. Manuel Oderberg is the research librarian for the previous expressions in the various languages Theosophical University Library, Pasadena (California). of peoples separated widely as to their 2Denis Saurat, literature and the Occult Tradition. epochs and locations. Dr. Saurat made the Translated by Dorothy Bolton (London: G. Bell and Sons, mistake-as others before him and since 1930).
ThBOsophical History 11 have done-of regarding the quotations and Saurat' s reference to the theosophic view of references in The Secret Doctrine as the "creation" as meaning a "degradation" of indications of source material instead of spirit into matter. As implied above, the being, or providing evidence for, her claim of Secret Doctrine references relate the the universality of the concepts. Dr. Saurat immersion into material life of the divine has summarized: "sparks" within each entity as involving also necessary evocations within the material We have in Madame Blavatsky a precious particles of such qualities that result in the witness: she gives us in a genuinely rough state the elevation of matter itself. Indeed, to go only material in the great occultist quarry which was further: spirit and matter are perceived as a capable of being worked by the poets. What she rejected was, no doubt, almost totally impossible for continuum-positive and negative poles of the modern mind to assimilate.(p. 69) the essence of Being that Blavatsky finds can only be expressed in English as "Be-ness" The term "rough state" is surely inadequate because the language has not the to express the great subtlety of the metaphysical equivalents for those of the cosmology in The Secret Doctrine, when he older languages such as the Sanskrit. asserts in summarizing it that "God is the By limiting the anthropological side of the noumenon: unfathomable, intangible .... " The creation to the references to the various term "God," as it has been used in the West races mentioned in the Secret Doctrine, such for a "Person" who is somehow infinite, is names offered as "Lemurian," "Atlantean," really only an aggrandizement of the personal and so forth, and ignoring the implication that qualities of a human being. Dr. Saurat's the terms "Root-races," -i.e. "stock-races" definition is remote from the Secret and their subdivisions into "sub-races," Doctrine's profound philosophy of the "family-races," and the like, relate to the manifestations of consciousness in a never graduated unfoldment from within outwards ending efflorescence of ever-more spiritual of human qualities, is to miss the whole qualities emerging out of the subjective state import of the Secret Doctrine's concept of we can only term potentiality or latency. The evolution: the emergence from within of vast cycles of the birth of cosmoi; the subjective, latent, faculties or potentials, into appearances of worlds and their active, objective, manifestations. Such an disappearance into their rest-periods, to abbreviated coverage of this theme that Dr. reemerge into materializing activities again Saurat gives suffers from the compression as and again in a series of reembodiments that much as from the lack of due consideration. elevates the very substance penetrated by Nevertheless, much can be gleaned from the divine urge to grow, is not only more vast his enclosed diagram. Many more concepts, but it is also more exciting than what is some of greater importance than those offered in its stead. selected by Dr. Saurat, could be added to the Incomprehension is indicated by Dr. list he chose, especially those in the Secret
12 H. P. 8/avatsky's Influence in Literature u •:C u u ... en ... d u ... ..d u u d >,t: 0 I c
Doctrine. It is a remarkable compilation previous outflows of what is termed a never indeed, all of it supportive of Blavatsky' s ending stream of wisdom/knowledge. claim that she brought only the string that The name of the great Russian composer tied together universal truths. She did not and pianist Alexander Scriabin has been invent the separate concepts, nor did she cull mentioned in earlier studies discussing the them only from medieval, Renaissance or influence of H.P.B. on the arts and sciences. similar European sources. With the flow of Recently, a biography of Scriabin by his the centuries, many previous expressions of brother-in-law Boris de Schloezer3 has been the old wisdom to which she refers had published for the first time in an English suffered from accretions-misunderstandings translation from the Russian by Nicolas and also "interpretations" that were merely Slonimsky, with introductory essays by the opinions of later speculators upon the Marina Scriabine, the composer's daughter. meaning of old terms, yet older key ideas. 3 What she expressed in her endeavors was Scriabin: Artist and Mystic (Berkeley and Los Angeles: University of California Press, 1987). derived from the actual fountain-head of the
ThBOsophical History 13 Among the many references to in four volumes, the fourth of which was Theosophy and H. P. B. that occur throughout completed by Professor A. S. Ferguson who the book, de Schloezer writes: "apologised" for and rejected Scott's "mystical" approach. The work contains the [Scriabin] felt greatly beholden to Mme. texts in their original Greek or Latin form, Blavatsky's Secret Doctrine in his own with the English translation on facing pages. development; indeed he felt tremendous admiration for Mme. Blavatsky to the end of his life. He was This has the advantage of enabling the particularly fascinated by her courage in essaying a checking back of terms to the original to grandiose synthesis and by the breadth and discern whether the translation has been depth of her concepts, which he likened to the colored by modern, Western cultural ideas. grandeur of Wagner's music dramas .•• He said that An earlier edition of the Hermetica was Mme. Blavatsky was the only great theosophist ... The theosophic vision of the world served as an translated by G.R.S. Mead, a noted scholar of incentive for his own work. "I will not discuss with Greek and gnostic texts and of those of early you the truth of theosophy," he declared to Christianity, who was also H.P. Blavatsky's [Schloezer] in Moscow, "but I know that Mme. last private secretary. He published his own Blavatsky's ideas helped me in my work and gave English translation in 1 906, under the title me power to accomplish my task." (p. 68-9) 6 Thrice-Greatest Hermes , in three volumes. Both Scott's and Mead's translations have The Hermetica4 is a term that has come been reprinted. In addition to these, there has into increasing prominence in the twentieth been a French translation by the Jesuit century. While Dr. Saurat seems to include scholar A.J. 6 with the original medieval texts that were indiscriminately Festugi~re , language texts on facing pages with the given this name, the original entitlement is to French translation. the Corpus Hermeticum,, also called the Certain terms, such as logos, used Hermetica, purportedly ancient Egyptian texts anciently by Neoplatonists especially, and reaching us in the form of Greek and Latin also by early gnostic Christians, appear in the translations. Some portions of this heritage Hermetica, leading Father Festugi~re to were translated into European languages in assume that the old hermetic material, previous centuries. A diligent search for available now in paperback, followed after additional material culminated in 1 924 with and was actually derived from Christian the publication of a collection of texts writings, not the reverse. translated by Walter Scott (not the novelist) 6G.R.S. Mead, Thrice-Greatest Hermes. Three Volumes. 4Edited and translated by Walter Scott (not the novelist). First edition (london: Theosophical Publishing Society, Four volumes [vol. IV completed by A.S. Ferguson] 1906). Reprinted by S. Weiser, 1992. (london: Oxford University Press, 1926-1936). [A later 6 A.J. Festugiere, Corpus Hermeticum, volume IV. Third edition was published by Dawsons of Pall Mall, 1968.] edition (Paris: les Belles lettres Societe, 1946. French English and source texts facing pages and with translation facing pages with Greek and latin texts. introduction, notes and appendices. Based on the A.D. Nock text [reprinted in Paris in 19721.
14 H.P. Blavatsky's Influence in literature What has been forgotten in controversies showing that the phrase used by Dr. Saurat such as this one is that the creator of the describing Blavatsky' s major work as having Alexandrian Library, the second Greek an "Indian veneer" placed over the European Pharaoh: Ptolemy II, Philadelphus, had contributions-going back ultimately to the instructed the first librarians to search out Renaissance period- is a misleading good texts of important works and, having viewpoint. secured them, to search for the best scholars John Godwin's assessment of the many to translate them from their various groups claiming to present "esoteric" material languages into Alexandrian Greek. So it appeared in his book Occult America, 8 should not surprise us to learn that, for published in America in 1972 • He stated that instance, the concept translated logos is to those meetings he attended presented be found not only in the New Testament, but "occult" knowledge that he had recognized also in the old Hermetic writings, for there as originating in Blavatsky' s works though can be no doubt that the Egyptian Tehuti the words were taken out of context and (Greek: Thoth) is a term for the 'Mind' of the were offered by speakers as their own Divinity that animates the spiritual entity of contributions. Some of these presentations which our physical sun is the body. Like were even distorted when compared with the logos, too, Thoth covers a wide range: not originals, but nonetheless did indicate how only the sun, but also the cosmos, for widely her influence had spread. Among such instance. Blavatsky, in her major works Isis topics should be included the idea that at Unveiled and The Secret Doctrine refers to cyclic intervals there are renewals of seminal the Hermetica and quotes not alone the texts ideas "whose time has come," and one such indicated above but refers also to others. illustration is the manner with which the "age Classic writers of ancient times referred to a of Aquarius" was presented and has caught considerable number of volumes termed the on, a "folk opera" of this title being an 7 Books of Thoth , and while figures mentioned illustration. for that collection might well be inflated, What has been called the "Irish Literary there can be no doubt that such a body of Revival" movement, born late last century texts existed, for instance, as the Secret and spilling over into our own, has received Doctrine indicates, passages contained in the wide publicity through various books, Hermetica are to be found on Egyptian monographs, and articles. The names of such monuments dated to early dynasties (II: 506). authors as William Butler Yeats, the great Texts cited in the Secret Doctrine include poet, his friend and fellow author and quotations from and references to the old theosophist, George W. Russell (" JE"), Chinese heritage as well as to the Indian, another such friend Charles Johnston, a noted Sanskrit scholar in his day, and yet 7The Greeks identified Thoth with their Hermes, hence the names Corpus Hermeticum and The Hermetica. 8 New York: Doubleday and Co.
Theosophical History 15 others forming the nucleus of the Revival story "The Finest Story in the World," with movement, have appeared in many its theme of reincarnation, could have been assessments of the flowering of Irish influenced by his association with Sinnett, literature during the past hundred years. the noted recipient of letters from Blavatsky' s Ernest A. Boyd devoted a whole chapter teachers. The story had been published in the in his authoritative study Ireland's Literary Pioneer, and was reprinted among Kipling's Renaissance9 to the group he called "The other collected material in 1 889. Many Dublin Mystics- The Theosophical notable figures in the literary field were Movement" and, among other credits, he affected by the work of Blavatsky and others referred to "John Eglinton" (W.K. Magee) as of her associates. For instance, Sir Edwin "the theosophists' gift to the Literary Revival, Arnold, famous for his poetic life of the 11 of Ireland's only great essayist." He praised Buddha The Light of Asia , gave Colonel Eglinton's Pebbles from a Brook as one of the Olcott some pages of his ms. of that work few books Ireland had produced until then after he had attended a meeting at which "which challenged comparison with the best Blavatsky spoke. prose of any English-speaking country. It It would be possible to make a large book transcends the relative standards by which detailing the Blavatskian influence upon her we have to judge the bulk of Anglo-Irish times and in the fields of literature, especially literature" (p. 252). upon some of her contemporaries such as In addition, he pointed out that while Maurice Maeterlinck, the Belgian poet, Russian literature was barely becoming novelist, dramatist, and symbolist; and other known in England, the Dublin theosophists outstanding figures in various fields in the had already introduced it into Ireland when, arts and sciences, among them Sir William for example, they fostered the works of R. Crookes, the chemist, and Carter Blake, lvanovich Lippmann, among others. He was F.R.S., the anthropologist. This essay can be the translator of the works of the famous but an introduction to a very broad theme. poet and novelist Mikhail Yurievich Lermontov (1814-1841 ). Claude Bragdon relates in his Episodes from an Unwritten History10 that Rudyard Kipling commenced his writing career when he began working in a junior capacity at the Indian newspaper Pioneer during the last year there of A. P. Sinnett, then its editor. Bragdon thought that Kipling's first short
9 0ublin: Maunsel. 11 First edition (london: Tntbner and Co., 1879). Many 10Rochester, N.Y.: Manas Press, 1910. editions have appeared since the initial edition.
16 H.P. 8/avatsky's Influence in Literature RUSSIAN WAYS TO THEOSOPHY Dr. Dmitri Spivak 1
Russia is to be considered more a world What aspects of Russian esoteric culture unto itself rather than a country as a political influenced the formation of the spiritual entity. Thanks to the recent liberties granted personality of Madame Blavatsky? The to its citizens, Russia is beginning to open question is not only of historical interest. herself to the world. This is particularly true Such aspects, if properly assessed, are able regarding the spiritual realm. There is little to present the most natural ways for the doubt that we are going to witness a vivid contemporary Russians to come to exchange of spiritual values between the theosophy. Russian civilization and the rest of the world. Further discussion will concentrate It is Theosophy that should be given the around three aspects: Orthodox Yoga, place of honor among the doctrines that will Russian Gurus, and the Northern Passage to contribute to the mediation and facilitation of Shambhala. The titles are preliminary, this exchange. tentative, and designed for approximate A display of tremendous responsibility in delimitation of the topic. its approach to spiritual problems and its respect to the heritage of various cultures have been the hallmark of more than a Orthodox Yoga hundred years of activity on the part of the Theosophical Society. A considerable amount It was not uncommon for a wayfarer of publishing activity by Russian theosophists making his way on a sledge through the in the pre-revolutionary years has already Russian countryside only a hundred years ago contributed to the development of Russian to discern through the snowfall a weird culture. In this regard, it is especially picture of an immobile ascetic figure deeply appealing to a Russian that Madame immersed in pious meditation seemingly not Blavatsky came from Russia. paying any attention to the frost. Moreover, Of course, the doctrine founded by snow seemed ·to melt under the place where Madame Blavatsky is universal; it is not to be he was seated on the ground, and on his limited by national borders. Still, from the slender body. Such ascetics practiced Russian point of view, what occurs now is Hesychasm ((from the Greek word hesychia not importation of Theosophy from abroad "quiet"). In the seclusion of cells and but its return home. wilderness they assumed ritual postures, 1 The author is grateful to Mr. and Mrs. John Minor for controlled their breath and fixed their gaze on valuable discussions; and to Miss I. Hoskins and Mr. C. one point. Often it was the navel which gave Berg for encouraging the appearance of this report.
Theosophical History 17 Hesychasts the famous nickname of "navel "By grace we become gods ourselves," contemplators." Such minute problems as contended Hesychasts on the result of their the size of the meditation bench or the exact practices as early as in the fourteenth points on the body where breath was to be century. 4 To what extent were such directed drew special attention in their quiet statements possible and normal for the talks. contemporary Catholics or Muslims? The similarity to yoga of this practice, as Answering this question might contribute to noticed by a number of researchers, 2 does the assessment of the inner liberty of not seem to be superficial. Hesychasm is Hesychasts. firmly traced back to the psychotechnic culture of Hellenistic Egypt and to the civilizations of the Middle East. It seems to Russian Gurus have experienced a fruitful contact with Sufism in the course of its development. Spiritual progress is impossible without The principal peculiarity of Hesychasm, guidance of a teacher. Such is the dominant however, is that it has been the official theme of the Russian esoteric tradition. This doctrine of the Orthodox Church since the is why the inner quest began with an fourteenth century. Primarily tailored for and ordinary journey. Only a century ago there elaborated by the monks, it has been in were many teachers who were accessible principle accessible to the laity as well. and who welcomed visitors. Some of the References to such practices, taught to latter were satisfied by a single talk, returning women as well, are not uncommon in the to that talk often in their thoughts in the Russian literature of the nineteenth century. course of their lives. Others humbly asked for A Hesychast' s outlook was determined a demonstration of special gifts since the by the doctrine of the Orthodox Energetism. 3 teachers often developed the faculties of The rationale of this complicated teaching is soothsayer and healer. And finally the chosen that vibrations ("energies") emanated by God might grow into disciples. are to be met by the human vibrations in the A disciple's way was long and act of direct intercourse. In this framework complicated. The disciple would begin by ascetic practices are applied as effective submitting his will and consciousness to the means of refinement of the human energies. teacher, who thus assumed total responsi bility for his life. The following inner journey 2 E. von lvanka, "Byzantinische Yogis?" Zeitschrift der was done along the route checked by the Deutsch en Morgenlandischen Gesel/schaft 10 2/2 ( 1 9 52): 235-39. 4G. Prohorov, "lsihazm i obshestvennaya mysl v Vostochnoy Europe v XIV veke," Trudy otde/a 35. Horuzhy. "Karsavin ide Mestzse," Voprosy Rlosofii dzeuneznsskoyliterstury(St. Petersburg), 23 (1968): 86- (Moscow), no. 3 (1989): 79-92. 108.
18 Russian Ways to Theosophy teacher; it was done together. This "spiritual symbols of immortality, then smashed and let collectivism" formed the core of the float downstream in a nearby river. For the sophisticated phenomenon called Starchestvo next four weeks people kept returning to (a literal translation from the Russian is them in their thoughts, as it was known that "elderhood" or guidance by an elder). at the end of this period, on Wednesday, the The Starchestvo, as were other good shells would reach the island of Rahmans, a ideas, was borrowed from the Byzantine people of unique piety and wisdom. The only Orthodoxy. But it came to exquisite thing they could not have was a calendar. refinement and fruition due to the age-old Seeing the shells they rejoiced over the esoteric teaching tradition of Russia, which kindness of faraway peasants letting them may be traced back to the sources common know about Easter in such a fashion. for it and for the Indian tradition of gurus. The major rivers of Southern Russia The institution of Starchestvo occupied a where this festival was celebrated flow to the unique position in relation to the church South. But even without this hint of the hierarchy; in Russia they have always co location of the island, the relation of existed, but rarely coincided. It has never Rahmans to India does not evoke serious been unusual for an important bishop, doubts. It is confirmed by a thousand year respected for his piety and wisdom, to turn old tradition of Russian letters. The name into a humble disciple visiting a taciturn elder vrahman-is firmly associated with the living somewhere in the woods. Sanskrit brahman-(the initial "v-" was The last apex of the Starchestvo dropped at the beginning of the XIV century). phenomenon in Russia occurred in the By the way, the name of the famous nineteenth century. Its peculiarity was clearly composer Rachmaninov derives from the seen by attentive observers. One of the most term rahman-. brilliant disciples of an elder characterized It would be a mistake, however, to them as meditators and gnostics inseparably identify the locale where the shells originate rooted in the loamy and black soil of Russia6 with India. Any peasant would point out that (St. Paul Florensky, 1906). the island of the Rahmans is one thing, and the "kingdom of India" is quite another. The same peasant would further indicate that the Northern Passage to Shambhala inhabitants of the former were holy people who spent their time fasting, practicing pious The "Rahmanic Great Day" was a unique exercises by assuming ritual postures, and festival celebrated in Old Russia on Holy praying to the earth and the sky. Their rituals Saturday. Eggs were painted by ritual reveal a similarity to Egyptian, Persian, and Judaic wise men. No wonder, then, that their 6St. Paul Flozensky, 1906: cited from N. Semenkin, chanting was listened to by the celestial Filosofia Bogoiskatelstva (Moscow: Politisdat, 1986), 39. hierarchies, and that their island abounded in
ThtJOsophical History 19 miracles. Indians, on the other hand, are but inhabited by chaste and holy people who ordinary men encumbered with all their closely resembled the Rahmans. Maps natural drawbacks. Furthermore, both detailing the route to Belovadye and tales of countries border one another. If the image of people visiting it circulated throughout the India was generally in line with contemporary country. Finally, not only daring adventurers knowledge, the information concerning the but whole families left their villages to island of Rahmans tended to contradict it; undertake the mystical journey. Little is ·e.g., it was persistently emphasized that the known of their fate. appearance of water as white as milk was Summing up the esoteric geography of the sign that one was approaching the holy this tradition, we 'might approximately situate land. the White Water Land to the East of Russia, Wishing to resolve such contradictions, between the Ural Mountains and some river contemporary scholars tend to identify belonging to the Indian fluvial system Rahmans with some communities of Ajivikas (probably the Ganges). According to some or Jainas, dismissing geographic details as additional considerations, the passage leading fictitious. 6 to Belovadye could be in the Altai Mountains. However, attentive readers of the old Is there a more plausible answer than Tibet, manuscripts sense that the authors are or rather Shambhala? referring to a real country. One remark speaks of July and August as being the coolest months in the land of the Rahmans; Possible Influences another notes that many mahogany logs are brought by stream to shore, and so forth. The three aspects briefly touched upon (Some of these remarks elaborate topics above not only existed but flourished in the touched upon by earlier Greek writers, place and time where the formation of the especially the ninth century chronicler, personality of Madame Blavatsky occurred. Georgios Hamartolos). Did they allude to Every curious person was more or less esoteric geography? informed about them. In principle, they could This assumption is corroborated by the have influenced this personality which later development of the "Indian complex" in came to be reflected in her teaching. Let us traditional Russian esoteric thought. Its latest turn to some more direct arguments, surge occurred in the seventeenth to discussing them in the same order as the nineteenth centuries in the community of aspects. Russian Old Believers. It assumed the guise Firstly, Madame Blavatsky is known to of Belovodye (literally, White Water Land), have sincerely respected the teachings of the Slavic Church Fathers; she characterized 6 V. Shohin, Dzevnaya India v Kulture Rusi (XI Sezedina them as "Aumreligion" (we cite here from the XV Veka) (Moskow: Nanka Publishers, 1988), 249.
20 Russian Ways to ThBOsophy German text of the well-known monograph century). Intermediary in such studies could by W. Schelichowskaja. 7 According to the be the famous Freemason and mystic Count same source, she had a positive meeting with Golitsyn; it is to be noted that shortly after the exarch of Georgia (and later, Metropolitan making his acquaintance, Madame Blavatsky of St. Petersburg) Ysidor; there is little doubt started her first journey. Thus, preliminary he was instructed in the above-mentioned information about Tibet could be acquired via teachings and in Hesychasm. So the the informants having used the Northern influence of orthodox yoga could be possible. Passage to it. Secondly, there is an interesting passage in the work Practical Occultism where Madame Blavatsky discusses the import of Experiential Session the relations between a teacher and a disciple. As a model of such relations the Information is not only to be discussed Orthodox Catholic tradition is proposed as but is to be directly experienced. This is why opposed to both Roman Catholic and the present report includes a brief experiential Protestant branches of Christianity. There is session. Its objective is to meditate in the a certain vagueness about this passage. The traditional Russian way on the aspects text speaks of the godfather, but there is no discussed. great difference in this respect between the There is no sense in giving a full three aforementioned branches of description of the meditation procedure. It is Christianity. At the same time, the tradition to be created ad hoc as a result of the of elders (that is, not godfathers but "fathers collective will of the meditating group. A in-god") undoubtedly is very specific for the detailed description of its elements, however, Orthodox creed. Unfortunately, I do not have is justified. access to the original text of the work The difficulty about teaching traditional discussed. Studying it could help us better Russian meditation is its vagueness; in understand Madame Blavatsky' s attitude to contrast to the West, it is not organized the Russian gurus. around comfortable retreats and workshops, Thirdly, the motif of a mystical journey standard manuals, or certified teachers. The over the Urals to Tibet and her return with cause is both the traditional modesty of esoteric knowledge may be found in the esoteric teachers, and the pressure of the wnt1ngs of Madame Blavatsky. She atheist state, driving them to the grass root mentioned her finding such records in the level. It would be presumptuous for the Masonic archives of Russia (evidently dating author, being barely initiated, to propose from the first quarter of the nineteenth some system of his own. Our decision is to propose those elements that are common for 7H.P. 8/svstsky-/hr Leben und lhr Wirken (Schweidnite: the majority of schools and which are well P. Fromsdorf, 1905), 6. described in the literature.
ThBOsophical History 21 The session is based on the Hesychast forms of simple periodic movement (like breath control. Its general purport is to "by spinning). bodily positions depict the mental, the divine, The third block includes psychological and the spiritual" as formulated by Gregory processes, like imagination and memory. The PaJamas in the fourteenth century. 8 The Hesychast axiom is that one should decidedly elements are grouped into four blocks. refrain from contemplating images, both The first block includes physiological spontaneously ansmg, and deliberately notions important for breath control. They are induced, at all stages of training (except respiratory organs (lips, nostrils, mouth, probably the final, and sometimes the initial). windpipe, lungs), organs helping to regulate In practice, however, this unbending intent to breath (eyes, the tip of the nose, chin, knees, work with pure and shapeless vibrations was belly, and of course the navel), secretions modified and allowed for some geometrical testifying to progress in exercises (tears, symbolism. There were some instructions sweat), and finally those technical terms which were to be carried through various introducing more complicated procedures states. These were often conceived as (most popular of which superposing points graphic schemes. We might propose here called Head and Heart). 9 images based on a circle (a circle with radii, The second block includes postures, or a four-pointed star with a circle in the static and dynamic. Speaking of the former, center), or on a square (a stairway, or grills we are reminded of the classical image of a of sophisticated structure). Hesychast quietly sitting with his chin The fourth block is phonation. The texts pressed against his breast, eyes directed to are pronounced in an unhurried and measured the tip of his nose or navel awaiting the manner (synchronized after respiratory moment when the vibrations of divine light rhythms, or heartbeats), mentally, or more would begin to diffuse from his heart. Other often, under one's breath. A contemporary postures include standing (hands raised and meditator accustomed to pronouncing relaxed, chin pressed to the breast), or suggestion formulas during the exhalation, kneeling · (waist straightened or bent). may be surprised at the emphasis laid upon Dynamic postures are primarily slow bows (to working with texts during the inhalation, and the waist or to the ground, from twelve to the pause after it. twenty at a session), and more complex The four blocks as well as elements forming them are joined according to s-rhe reference to St. Gregory PaJamas is cited from proportions derived from traditional Dobrotolubie, volume V (Moscow: St. Panteleimon numerology. Monastery Publishers, 1989), 323. In using the breathing exercises described above, in the context of Theosophy, it would t;"hese "points" as they are called in the original ms. correspond to the cakras. be natural to resort to numerology inherent in the sacred symbols of this doctrine. The
22 Russian Ways to Thsosophy author could tentatively propose the White Lotus as such a symbol.
Conclusion
Russian ways to Theosophy are marked by a certain peculiarity and considerable hidden potential. A comparison of their methods might be elaborated by tracing back their transformation in the teachings of such otherwise incomparable personalities as Gurdjieff, Ouspensky, Florensky, Roerich, and Andreyev.
Thsosophical History 23 Theosophical Influence in Baha'i History Paul Johnson
In the first half-century of its existence, expansion throughout his leadership. The the Baha'i Faith was a heretical sect of Shi'a 1 893 Parliament of Religions is a remarkable Islam, concentrated in Iran and adjacent event in American history from a number of countries. In 1844, Siyyid Ali Muhammad points of view. For Theosophists, it brought proclaimed himself the Bab (Gate), a divinely a breakthrough into public acceptance and inspired prophet with a mission to reform awareness which had hardly seemed possible Persian society. In the next few years his a few years previously. For members of the message spread throughout the country and Baha'i Faith, the Parliament of Religions is his followers numbered in scores of equally important, for it marks the first public thousands. Increasingly severe government exposure of their religion in the United persecution culminated in the Bab' s public States. execution in 1 850 and the extermination of The book God Passes By is regarded by thousands of his followers. Among Babi Baha'is as an authoritative history of their leaders exiled to Baghdad was Mirza Husain faith. It was written by Shoghi Effendi, the Ali, who gradually emerged as the Bab's Guardian of the Baha'i Faith from 1921 until successor. Known by the title Baha'u'llah his death in 1957. He writes: (Glory of God), Husain Ali publicly proclaimed himself the second Manifestation of God It was on September 23, 1893, a little over a promised by the Bab. Most of the Babis year after Baha'u'llah's ascension, that, in a paper written by Rev. Henry Jessup, D.O., Director of the accepted his claims, thus becoming Baha'is. Presbyterian Missionary Operations in North Syria, Baha'u'llah and his family were exiled to and read by Rev. George A. Ford of Syria, at the Adrianople, Constantinople and finally to World Parliament of Religions, held in Chicago, in Akka in Palestine where he died in 1892. connection with the Columbian Exposition, Baha'u'llah's extensive writings provide a commemorating the four-hundredth anniversary of the discovery of America, it was announced that "a foundation for Baha'i beliefs. But his eldest famous Persian Sage," "the Babi saint," had died son, Abdu'l Baha, succeeded Baha'u'llah as recently in Akka, and that two years previous to his leader of the faithful, and modified the ascension "a Cambridge scholar" had visited Him, religion in a way which reveals an to whom He had expressed "sentiments so noble, unrecognized aspect of the influence of the so Christ-like" that the author of the paper, in his "closing words," wished to share them with his Theosophical Society. audience.1 The Baha'i Faith began its penetration of the West almost immediately upon Abdu'l 1Shoghi Effendi, God Passes By (Wilmette: Baha'i, Baha's succession, and continued this 1970),256.
24 Theosophical Influence in Baha'i History Within a year, a Syrian Baha'i, Dr. stranger alike, believer and unbeliever, rich Ibrahim Khayru'llah, resident in Chicago, and poor ... " 2 A constant stream of visitors began to proselytize in that city. The gradual filled his days, described by Lady Blomfield, growth of the Baha'i Community in America his hostess in London, as "ministers and and elsewhere in the West was warmly missionaries, oriental scholars and occult encouraged by Abdu'l Baha. When political students, practical men of affairs and changes in the Ottoman Empire freed him mystics, Anglicans, Catholics, and Non from house arrest in 1 909, he was able to conformists, Theosophists and Hindus, plan a series of travels which would catapult Christian Scientists and doctors of medicine, 3 him and the Baha'i Faith into public Muslims, Buddhists and Zoroastrians. " prominence throughout the Western world. The Baha'i message of world brotherhood Prior to this his only contact with Western found an inspiring spokesman in Abdu'l Baha, Baha'is had been through their pilgrimages to and Theosophists figured among the most Palestine. frequent hosts of his appearances. Annie The Western travels of Abdu'l Baha Besant visited the Baha'i leader during his began September 4, 1911, when he sailed stay in London, as did A.P. Sinnett on from Cairo for Marseilles. He spent most of numerous occasions. Each invited him to the fall of 1 911 in London and Paris, address the T.S. at its London headquarters.4 returning to Egypt for the winter of 1911-12. The President and former Vice-President of On March 25, 1912, he departed for New the T.S. were apparently as impressed by York, which was a beginning of an eight Abdu'l Baha's holiness as he was by their month tour of America. During this visit he hospitality and eclecticism. Abdu'l Baha's traveled to thirty-eight cities from coast to personal magnetism transcended the barriers coast. On his return trip he visited Europe of language. He addressed Theosophical again, this time including Scotland, Germany, gatherings in New York, and Theosophists Austria and Hungary in his travels as well as appear even more prominently in the record England and France. He returned to Haifa on of his Paris visit. Lady Blomfield recollected December 5,1913. that: Abdu'l Baha captured the imagination of thousands with his flowing white beard, his Every morning, according to His custom, the turban and robes, his gentle humor, and his Master expounded the principles of the teaching of Baha'u'llah to those who gathered round him, the eloquence in proclaiming the Baha'i beliefs. learned and the unlearned, eager and respectful. His endurance and stamina were the marvel of his hosts, yet the most remarkable feature 2God Passes By, 283. of his presence in the West was, as 3 described by Shoghi Effendi, "the 1bid,283. genuineness and warmth of His sympathy 4Bioomfield, Sarah, The Chosen Highway. (Wilmette: and loving-kindness shown to friend and Baha'i, 1967), 154.
Theosophical History 25 They were of all nationalities and creeds, from as enunciated by Abdu'l Baha in these the East and from the West, including Theosophists, travels: agnostics, materialists, spiritualists, Christian Scientists, social reformers, Hindus, Sufis, Muslims, The independent search for truth, unfettered by Buddhists, Zoroastrians and many others. 5 superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental It seems unlikely to be a mere doctrine of the Faith; the basic unity of all religions; coincidence that Theosophists appear first in the condemnation of all forms of prejudice, whether the above list, for in a visit to Vienna of only religious, racial, class or national; the harmony a few days, Abdu'l Baha addressed "a which must exist between religion and science; the gathering of Theosophists in that city. " 6 This equality of men and women, the two wings on which the bird of human kind is able to soar ... 8 is his only public appearance there recorded by Shoghi Effendi. In a somewhat more Baha'i historian H.M. Balyuzi refers to Abdul extended visit to Budapest he again Bah a's last public address in London, made to addressed the T.S., and was visited by the T.S., as "the first time Abdu'l Baha made "Professor Robert A. Nadler, the famous a systematic presentation of the basic Budapest painter, and leader of the Hungarian principles of the Faith of his Father. " 9 The Theosophical Society. " 7 system, however, owes as much to the All the above may appear no more than audience as to the alleged source. Few will an interesting footnote to Theosophical find much to dispute in these principles, but history, by no means substantiating any in several key instances, they are unknown important relationship between Theosophy in, or contradicted by the teachings of and the Baha'i Faith. If the hospitality Baha'u'llah and the Bab. The most extended to Abdu' I Bah a by Theosophists comprehensive critical view of early Baha'i were the only evidence of a connection, the history is provided in Samuel G. Wilson's strongest case one could make would be that Baha'ism and Its Claims, published in 1915. Theosophy helped create the atmosphere of Wilson provides many interesting comments "ex oriente lux" which enabled him to be so on Abdu'l Baha's transformations of Baha'i successful in his travels in the West. doctrines. He cites the same Rev. H.H. However, far stronger evidence of a Jessup, who first brought Baha'u'llah's name connection between Theosophy and Baha'i to the attention of Americans, as comparing history is to be found in Abdu'l Baha' s the Baha'i Faith to the town clock in Beirut. expression of Baha'i doctrines. Shoghi Effendi "The face turned towards the Moslem lists them among the "basic and quarters has the hands set to tell the hour distinguishing principles" of the Baha'i Faith
5God Passes By, 286. 81bid, 281-82. 81bid, 287. 9H.M. Balyuzi, Abdu'J Baha (Oxford: George Ronald, 7 1bid, 287. 1971), 152.
26 ThBOsophicallnfluence in Baha'i History nccording to Oriental reckoning; the face It is indeed true that Baha'u'llah teaches towards the Christian quarter, according to the oneness of humanity, as do many great the European day. " 10 religious leaders before him. On the subject The stated belief in the independent of the unity of religions, however, we again search for truth is questionable in that the see Theosophical influence leading Abdu'l first two duties of man, according to Baha to reformulate the doctrine. Nowhere in Baha'u'llah's Most Holy Book, the Kitab-i the writings of Baha'u'llah or the Bab can one Aqdas, are the recognition of Baha'u'llah's find any acknowledgment of the Eastern authority and obedience to all his religious traditions. The succession of commandments. Yet neither this Most Holy prophets in the chain of "progressive Book nor the major work of the Bab, the revelation" includes Moses, Jesus, Bayan, is made available in the West for Mohammed, Abraham, and a few lesser Baha'is or others to peruse. Baha'i authorities known figures from the Koran. No other from Abdu'l Baha to the present have refused figure is included in Baha'u'llah's descriptions to allow translations of either book into any of his own predecessors as Manifestations of language. Only a censored "Synopsis and God. Yet Abdu'l Baha promotes Buddha and Codification" of the Aqdas is published. The Confucius to this status, and modern Baha'is same authorities frown upon unauthorized included Krishna and Zoroaster. It seem clear translations and Baha'is who read them. Any that Abdu'l Baha and subsequent Baha'is member who disobeys Baha'i laws or the have followed the Theosophical example in dictates of Baha'i authorities (local Spiritual honoring all major world religions. Yet again, Assemblies, National Spiritual Assemblies, in so doing they extend beyond the narrow and the Universal House of Justice) will lose view of the original teachings. Moreover, this all rights of membership. If he or she publicly "unity" does not really mean tolerance of or privately proposes heretical doctrines, the differences. To the Baha'i, Mohammed, classification "Covenant-Breaker" is applied, Jesus, et al, were predecessors of the which is equivalent to "shunning" as Baha'u'llah, but now the entire human race practiced by the Amish. No believer is must become Baha'is or be counted among allowed any contact with such a person, on the "people of error." 11 pain of being likewise ostracized. Since Nowhere is there more evidence of Abdu'l Baha was attempting to appeal to a duality than on the question of equality of Western audience which had been permeated men and women. The Baha'i ruling body, the by Theosophical eclecticism, he wisely down Universal House of Justice, is limited to all played the actual nature of Baha'i male membership. In Baha'u'llah's Most Holy "independent investigation of truth." Book, men are allowed two wives, but women are limited to one husband. 10Samuel Wilson, Baha'ism and its Claims (New York: AMS, 1970), 15-16. 11 1bid, 38.
ThtJOsophical History 27 Baha'u'llah himself had two wives and a from Theosophical teachings. The Baha'is are concubine. In his treatment of divorce laws, surely one of the most successful such men can divorce their wives but no allowance examples. There is karmic irony in the fact is made for the reverse procedure. While that the T.S. was successful in promoting Baha'u'llah affirmed the "spiritual" equality of Abdu'l Baha as an Asian messenger to the men and women, in practical terms, men and West during the same time that it was women are not equal in Baha'u'llah's view, beginning its ill-fated promotion of which may be one reason why the Most Holy Krishnamurti. Book and its predecessor, the Bayan, are not The Master is the name by which the available to inquirers. Why would Abdu'l early Baha'is called Abdu'l Baha. Upon his Baha (and his modern successors) conceal or death, the London T.S. officials sent this ·misrepresent the Baha'i writings? In 1911 message: "For the Holy Family Theosophical and 1912, the woman's suffrage movement Society sent affectionate thoughts. " 12 That was in full swing in the Western world. The this was a reciprocal affection is seen in his Theosophical audience to which Abdu'l Baha blessing, written in the T.S. guest book in presented his modified Baha'iism was London: "He is God! 0 Lord! Cast a ray from extremely sympathetic to feminism. In the Sun of Truth upon this Society that it appealing to this predominantly female may be illumined. " 13 market, Abdu'l Baha de-emphasized or denied The partnership between the Baha'is and (as do his successors) the anti-woman bias in Theosophists continued throughout the Baha'u'llah's teachings. twentieth century, according to Peter Smith's According to Wilson, in 1906 the Baha'is study The Babi and Baha'i Religions. of America numbered 1280, while the Discussing Baha'i propaganda in Europe, he Theosophists numbered 2336. If that ratio comments: persisted today, Theosophical membership would be twenty-five times greater than it is. Contacts with 'other liberal groups' became a Worldwide Baha'i membership has recently particularly characteristic feature of Baha'i activity in Europe between the wars-perhaps accentuated been estimated at three million, while all by the European Baha'is' relative lack of success in Theosophical bodies combined reach less enlarging their communities and the greater than fifty thousand. It seems that without the persistence of the 'universalistic movement' reformulation which Abdu'l Baha derived conception of their religion. In England such groups from the Theosophical example to make included the Fellowship of Faiths, the Free Religious Movement, the New Commonwealth Society, the Baha'iism more appealing to the West, such Quakers and the Unitarians. Everywhere the growth would not have occurred. It is possible that the stagnation of Theosophical 12 membership is largely due to the immense Abdu'l Baha, 456. expansion of other movements which have 131bid, 368. benefitted by unacknowledged borrowing
28 ThBOsophicallnflufNJcB in Baha'i History Theosophical Society provided a convivial home K.H. wrote "the Theosophical Society was 14 from home. chosen as the corner stone, the foundation of the future religion of humanity." 17 In the case All the other groups mentioned were of the Baha'i Faith, the T.S. was indeed the specifically English examples of the author's cornerstone of its transformation from a Shi' a theme, while the T.S. played this role sect to the newest independent world worldwide. In his description of Baha'i efforts religion. to expand into the Third World, Smith again brings the T.S. into the picture. He portrays a crucial shift in emphasis in Baha'i propaganda during the 1950s. Up until that time, Baha'i groups were found mainly in what Smith calls "cultural outliers" of the Iranian homeland, such as Parsis in Bombay. He added that 'during the period in which Oaha'i expansion was confined to such outliers, Baha'i teaching techniques were almost entirely addressed to establishing contact with liberal and educated religious and social groups, often with meetings sponsored by the local Theosophists or Esperantists, or, on occasion, by a sympathetic university professor. " 16 In his discussion of Indian teaching efforts, Smith comments that emphasis was placed on "public lecture tours, with talks being given in universities and business association meetings and under the auspices of fellow 'liberal' organizations such as the Theosophical Society ... " 16 In his letter to A. P. Sinnett reporting "the views of the Chohan on the T.S.," the Master
14Peter Smith, The Babi and Baha'i Religions: From 17 Messianic Shi'ism to a World Religion (Cambridge, Margaret Conger, Combined Chronology for use with 1987), 149. the Mahatma Letters to A.P. Sinnett & the Letters of H.P. 8/avatsky to A.P. Sinnett (Pasadena: Theosophical "'Ibid, 48. University Press, 1973), 44. '"Ibid, 49.
Thsosophical History 29 The Loss of Rudolf Steiner Leslie Price 1
The separation of Rudolf Steiner from the Without necessarily accepting all the Theosophical Society, and the subsequent statements here made, we may readily formation of the Anthroposophical Society identify the step which organizationally, led were important events in theosophical to the exit of the German section. A General history. What was the cause of the Secretary of the Adyar T.S., or an Executive separation? A whole book could probably be Committee of a national Section, cannot written by a historian on the mechanics, and refuse to accept as members of that Section, the underlying causation. So far it is difficult those who belong to some other body. T. S. to point to any material other than members can join whatever bodies they like. statements from T.S. and A.S. sources. No doubt, as every Theosophical leader from Rudolf Steiner says in An H. P. B. onwards has found, this has made the Autobiography2: T.S. a limited instrument for spiritual work, but that is the price to be paid for such But since 1906 things occurred in the Society advantages as freedom. upon whose leadership I had no influence whatever Rudolf Steiner rejected profoundly the which had the character of spiritualistic aberrations and made it necessary for me to stress ever more Star beliefs, and was also aware of the emphatically that the section of the Society led by litigation at that time in which Krishnamurti' s me had absolutely nothing to do with these things. father tried to regain his son. He like others, The climax of all this came when it was asserted could have left the T.S. in disgust. He and his that Christ would appear in a new earth-life within friends could not, constitutionally, introduce a certain Hindu boy. For the propagation of this absurdity a special society, The Star of the East, as a qualification for membership of the was founded within the Theosophical Society. It German Section, a stipulation about non was quite impossible for my friends and myself to membership of another body. accept as members of the German Section the The Adyar Bulletin (January 1914) members of this Star of the East, as, they, and more claimed: especially Annie Besant the president of the Theosophical Society, wished. This was the reason for our exclusion from the Theosophical Society in The German Executive Committee had issued a 1 9 1 3. Thus we were compelled to establish the notice, signed by the General Secretary and the Anthroposophies! Society as an independent body. Secretary, containing the following: The Committee of the German Section of the Theosophical Society considers membership of the 1 Leslie Price is the founder and former editor of Order of the Star in the East to be incompatible with Theosophical History. membership of the Theosophical Society, and requests members of the Star in the East to 2 Steinerbooks, 1 980, 362. withdraw from the Theosophical Society.
30 Ths Loss of RudoH Stsinsr The Committee of the German Section will feel Wachsmuth (1893-1963).4 This biography, obliged to exclude members who do not comply which takes a year by year approach to its with this request from the German Section. 3 subject, benefits from the author's personal acquaintance with Dr. Steiner, and his The response of the Adyar authorities to position as Leader of the Natural Science the crises in Germany, which had been Section of the School of Spiritual Science at developing for some years, went through the Goetheanum. several stages, and as in some other schisms, The book offers one of the most detailed communications were not always good accounts available of the split with the T.S. between continents. Naturally Unfortunately, the language used is Anthroposophical writers are at pains to somewhat strong. We read of 'the grotesque portray Rudolf Steiner as the innocent victim announcement by Mrs. Besant that the Hindu of Adyar and to lay the blame for the exit on youth Krishnamurti was to be the coming Adyar. Detailed examination of the sequence Christ' p.167 (which is not quite the role K. of steps leading to the A.S. may lead to as vehicle was expected to have.) Of Dr. criticism of this or that act by the Steiner we learn 'He said that to indulge in international authorities, to whom the further argument on the absurd ideas of Mrs. problem of aberrant behavior by a national Besant and her representatives in the Society section is not uncommon, but it remains the would be senseless' (p. 168). He could not case that the attempt to exclude Star agree with the 'absurdities of the members from the T.S. by the German Orientalizing Theosophists.' This was in Section was constitutionally improper. 1 911 , at the December General Meeting of It would have been better, if many the German T.S. Germans were so appalled by the Star Mrs. Besant herself made one statement connection, for them as individuals, to which was uncalled for, and pointlessly withdraw from the T.S. inflamed the situation. In her presidential address of 1 91 2 she declared 'The German General Secretary, educated by Jesuits, has An Anthroposophical View not been able to shake himself sufficiently of the Schism clear of that fatal influence to allow liberty of opinion within his section.' Dr. Steiner was not in fact educated by the Jesuits. Garber Communications of New York has One Theosophist on the look out for reprinted in their Spiritual Science Library The Jesuit influence was A.P. Warrington in the Life and Work of Rudolf Steiner by Gunthter States who wrote to Mrs. Besant on 20 November 1 91 2 'My opinion that Dr. Steiner 'Mitteilungen March 1913, No 1. Part 1. Translated from the German, and published officially. ~ranslated by Olin Wannamaker. Blauvelt, N.Y., 1989.
ThtJOsophica/ History 31 is an unconscious or conscious Jesuitic agent is confirmed by an article appearing recently over the signature of a non Theosophist. I had it briefed for you from the German, and enclose the same for your information. ' 6
One might propose, as a hypothesis to be cast down by later research, that it was Warrington who put the Steiner as Jesuit idea into Mrs. Besant's head. This provided the opportunity for Wachmuth to speak of 'the grotesque assertion, for instance, that he was a pupil of the Jesuits.' This accusation was deeply wounding to Dr. Steiner; had she confined herself to purely constitutional considerations she would have been, I suggest, right in her interpretation of the T.S. rules. I hope to discover that Mrs. Besant subsequently withdrew the Jesuit charge.
6 Joseph E. Ross, Krotona of Old Hollywood: 1866-1913 (Montecito, CA: El Montecito Oaks Press, 1989, 194.
32 The Loss of RudoH Steiner