The veil of Egypt: the constitution of the individual and the afterlife in Ancient Egypt as portrayed in The Secret Doctrine of H.P. Blavatsky, co-founder of the Theosophical Society by Dewald Bester submitted in accordance with the requirements for the degree of Master of Arts In the subject Religious Studies at the University of South Africa Supervisor: Professor M Clasquin-Johnson November 2012 Student number: 0754-914-8 I declare that The veil of Egypt: the constitution of the individual and the afterlife in Ancient Egypt as portrayed in The Secret Doctrine of H.P. Blavatsky, co-founder of the Theosophical Society is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. ----------------------------------- ----------------------------------- SIGNATURE DATE Summary The Secret Doctrine is the magnum opus of H.P. Blavatsky and one of the foundation texts of the Theosophical Society. It represents her attempt to appropriate authority in a wide variety of fields, including, science, religion, and philosophy. This study examines H.P. Blavatsky’s engagement with Ancient Egypt in relation to two specific themes, the constitution of the individual and the afterlife, as they are portrayed in this work. It locates Theosophy in its historical context, the late nineteenth century, in relation to various fields of knowledge. It reviews the sources that H.P. Blavatsky drew on in her work and discusses the various interpretive techniques she employed to insert Theosophical content into various world religions. Finally, it contrasts the Theosophical presentation of Ancient Egypt in The Secret Doctrine with that of mainstream modern Egyptology. The fundamental disconnect which is revealed highlights the challenges that the Theosophical perspective faces. Key terms: Theosophy; Theosophical Society; Blavatsky; Western esotericism; Occultism; Ancient Egypt; Comparative religion; Egyptology; Afterlife; Human constitution; Secret Doctrine; Acknowledgements: I’d like to thank my supervisor, Professor Clasquin-Johnson, whose timely comments and guidance have assisted more than he may know. I thank, also, the University of South Africa for kindly granting me a bursary for part of my studies. This generosity has relieved me of some pressure. This work would also have been difficult to begin without the support of my wife, Assumpta, and my mother, both of whom have contributed in ways they both know. I dedicate this work to my Theosophical brother, CF. He could not write my Theosophical story, and I could not write his. His would be the grander tale, and I hope that one day it will be told. PREFACE : After some 14 years in the freight forwarding industry I decided to resume my studies in comparative religion at the academic level. I have a relatively long association with Theosophy having been a member of a Theosophical Society since the early 1990’s. While searching for a suitable topic for my dissertation I chanced upon Erik Hornung’s, The secret lore of Egypt: its impact on the west. This work is a study of ‘esoteric’ Egypt throughout history, including a chapter on Theosophy and Egypt. After reading what struck me as an unsatisfactory chapter on the presentation of Ancient Egypt in Theosophical thought I felt challenged to investigate the topic in more detail. “But Breath needs a mind to embrace the Universe” – Stanzas of Dzyan 5 CONTENTS CHAPTER 1: INTRODUCTION AND METHODOLOGY PG 1.1 General background 11 1.2 Research problem and objectives 12 1.3 Structure of dissertation and chapter outline 14 1.4 Methodological background 17 1.5 Literature survey 18 1.6 Limitations 22 1.7 Conclusion 24 CHAPTER 2: HISTORICAL BACKGROUND AND SOURCES 2.1 The late 19th century – archaeology, science, religion, and the Theosophical Society 25 2.1.1 The Theosophical Society 26 2.1.2 Spiritualism 29 2.1.3 Science and religion in the late nineteenth century 30 2.1.4 Egyptology and archaeology in the late nineteenth century 33 2.1.5 Theosophy and the East 40 2.2 Egypt in Western Esotericism 42 2.3 The Secret Doctrine – The magnum opus of H.P. Blavatsky 46 2.3.1 The books of H.P. Blavatsky 46 2.3.2 Authority and Theosophical texts 49 2.3.3 Accessing knowledge and scientism 52 6 2.3.4 The sources 58 2.3.4.1 General note on sources 58 2.3.4.2 Specific individuals 60 2.4 The Egyptian Book of the Dead 65 2.4.1 The Egyptian Book of the dead in the writings of H.P. Blavatsky 65 2.4.2 The Egyptian Book of the dead in Egyptology 68 2.5 Conclusion 69 CHAPTER 3: THE THEOSOPHICAL ENGAGEMENT WITH RELIGION 3.1 Theosophy and religion 71 3.1.1 There is no religion higher than truth 79 3.1.2 Theosophy is not a religion 80 3.1.3 Dogma 84 3.1.4 Theosophy as a system of ethics 88 3.1.5 Theosophy and rituals 89 3.1.6 Summary 90 3.2 Techniques of appropriation 91 3.2.1 Theosophy and interpretation 97 3.2.1.1 Structural evaluation 99 3.2.1.2 Functional evaluation 103 3.3 Additional strategies of appropriation 105 3.3.1 Esoteric/Exoteric 105 3.3.2 Interpretive moves 109 7 3.4 Specific strategies of appropriation 110 3.5 An example 113 3.6 An alternative perspective 116 3.7 Conclusion 120 CHAPTER 4: THE CONSTITUTION OF THE INDIVIDUAL 4.1 Introductory background 126 4.2 The seven principles of the human constitution in Theosophy 129 4.3 The Egyptian principles as presented by H.P. Blavatsky 137 4.3.1 Selected readings 143 4.3.1.1 Reading 1 143 4.3.1.2 Reading 2 144 4.3.1.3 Reading 3 145 4.3.1.4 Reading 4 147 4.3.1.5 Reading 5 149 4.4 The human constitution in contemporary Egyptology 150 4.4.1 The body and the mummy 155 4.4.2 The ka 157 4.4.3 The ba 160 4.4.4 The ab 162 4.4.5 The khaibit 165 4.4.6 The khu (Akh) 166 4.4.7 The sekhem 168 8 4.4.8 The ren 170 4.5 Conclusion 170 CHAPTER 5: DEATH AND THE AFTERLIFE 5.1 Death and afterlife in Theosophical teachings 175 5.1.1 What is death? What dies? 176 5.1.2 Causal aspects of death 177 5.1.3 Process of dying, disembodying and afterlife states 178 5.1.3.1 Kama-loka – Desire world 179 5.1.3.2 The second death 179 5.1.3.3 Devachan 179 5.2 Death and the afterlife in Ancient Egypt as presented in The Secret Doctrine 182 5.2.1 Selected reading 1 183 5.2.2 Selected reading 2 187 5.2.3 Selected reading 3 188 5.2.4 Selected reading 4 191 5.2.5 Selected reading 5 193 5.2.6 Selected reading 6 194 5.2.7 Selected reading 7 196 5.3 Death and afterlife in Egyptology 199 5.4 An example 206 5.5 Conclusion 207 9 CHAPTER 6: CONCLUSION 209 APPENDICES APPENDIX ONE : Chronology of Ancient Egypt 213 APPENDIX TWO : Reincarnation in Theosophy and Ancient Egypt 215 APPENDIX THREE : Types of statements made in The Secret Doctrine 227 APPENDIX FOUR : Rounds and principles table 234 APPENDIX FIVE : Mummification 236 APPENDIX SIX : Table of microcosmic correspondences 241 BIBLIOGRAPHY 243 ---------------------------------------------- LIST OF FIGURES Diagram 1 : The Globes and planes 99 Image 1 : Purification scene 114 Image 2 : Purification scene 114 Table 1 : Microcosmic and macrocosmic correspondences 124 Table 2 : Egyptian and Theosophical principles 125 Table 3 : The seven Theosophical principles 131 Table 4 : Egyptian and Theosophical principles 139 Table 5 : Egyptian and Theosophical correspondences from The Secret Doctrine 141 10 CHAPTER 1 : INTRODUCTION AND METHODOLOGY 1.1 GENERAL BACKGROUND An encounter with Erik Hornung’s The secret lore of Egypt: its impact on the west 1 prompted my investigation of Ancient Egypt as portrayed in the writings of H.P. Blavatsky. Hornung’s book is a study of ‘esoteric’ Ancient Egypt in the imagination of western society from antiquity to the present day. In this dissertation I shall examine in detail some of the issues raised by Hornung’s study. Wouter Hanegraaff has noted that the academic field of Western Esotericism is still comparatively new. (1999, pg. 1) Currently it is still in the process of assuming its legitimate place in the academic arena, although significant strides have been made. In the non-academic world, esoteric books, ideas, and themes are quite pervasive. At this popular level there is often a lack of critical evaluation of sources and ideas which can reinforce negative stereotypes of both adherents and core ideas. While it is incorrect to generalize, it seems that there can still be a lack of serious engagement with esoteric themes and literature at the academic level. (I refer, in part, to academic fields other than the new field of Western Esotericism.) This situation is, and has been, changing and ‘esotericism’ is coming under greater critical scrutiny and evaluation. Similarly, from the Theosophical side I have encountered a strain of research with greater emphasis on serious critical studies of Theosophical themes, for example in the works of David and Nancy Reigle, Henk J. Spierenberg, and David Pratt2. Special mention should be made of the scholarly journal Theosophical History which is dedicated to the academic investigation of Theosophical topics. 1 Erik Hornung, professor emeritus of Egyptology at the University of Basel, Switzerland, is one of the world’s current leading Egyptologists.