A Quarterly Journal of Research

Volume XI, No.3 July 2005 ISSN 0951-497X A Quarterly Journal of Research Founded by Leslie Price, 1985 Volume XI, No. 3 July 2005

EDITOR displayed an affinity to modern Theosophy. The subscription rate for residents in the James A. Santucci U.S., Mexico, and Canada is $22.00 (one year) or $39.00 (two years). California res- California State University, Fullerton idents, please add $1.71 (7.75%) sales tax onto the $22 rate or $3.02 onto the $39 rate. For residents outside North America, the subscription rate is $26.00 (£15 ASSOCIATE EDITORS British Sterling) (one year) or $47.00 (£25) (two years).Air mail is $40.00 (£22) $36 $74.00 (£41) Robert Boyd for Europe and Asia and for Pan American nations (one year) or for Europe and Asia and $67 for Pan American nations (two years). Single issues are † $8.00 (£4.50). Electronic (PDF) issues are $2.50 (£1.50) each or $10 (£5.50) for John Cooper $17.00 (£9.50) University of Sydney any four available issues and for any eight available issues. Subscriptions may also be paid in British sterling.All inquiries should be sent to James Santucci, Department of Comparative Religion, California State University, P.O. Box 6868, John Patrick Deveney Fullerton, CA 92834-6868 (U.S.A.). Periodicals postage paid at Fullerton, California New York, NY 92631-9998. POSTMASTER: Send address changes to Theosophical History (c/o James Santucci), Department of Comparative Religion, California State University, P.O. Box 6868, April Hejka-Ekins California State University, Stanislaus Fullerton, CA 92834-6868. The Editors assume no responsibility for the views expressed by authors in Theosophical History. Jerry Hejka-Ekins Nautilus Books This periodical is indexed in the ATLA Religion Database, published by the American Theological Library Association, 250 S. Wacker Dr., 16th Floor, Chicago, IL 60606, email: [email protected], world wide web: http://www.atla.com. Theosophical History Robert Ellwood Emeritus, University of Southern California assumes no responsibility for the views expressed by the contributors to the journal.

* * * * * * * * * * * * * * * * * * * Antoine Faivre Emeritus, École Pratique des Hautes Études, Paris GUIDELINES FOR SUBMISSION OF MANUSCRIPTS Joscelyn Godwin Colgate University The final copy of all manuscripts—article, communication, or review—must be submitted in Microsoft Word (any version) electronically, preferably by email attach- [email protected] Jean-Pierre Laurant ment.The email address is . Emeritus, École Pratique des Hautes Études, Paris Bibliographical entries and citations must be placed in endnote format.The cita- tions must contain complete bibliographical information. For books, the publisher’s J. Gordon Melton name and the place and date of the publication are required; for journal articles, the Institute for the Study of American Religion volume, number, and date must be included. There is no limitation on the length of University of California, Santa Barbara manuscripts. In general, articles of 30 pages or less will be published in full; articles in excess of 30 pages may be published serially in the journal or as a separate publica- Leslie Price tion in the Occasional Papers Series.. Former Editor, Theosophical History Brief communications, review articles, and book reviews are welcome. All correspondence, manuscripts, and subscriptions should be sent to: Gregory Tillett University of Western Sydney, Nepean Dr. James A. Santucci Department of Comparative Religion Karen-Claire Voss California State University, P.O. Box 6868 Fatih University – Istanbul Fullerton, CA 92834-6868 (U.S.A.) FAX: 714-693-0142 Email: [email protected] With the assistance of Vanessa Karam. TELEPHONE: 714-278-3727 Website: www.theohistory.org Theosophical History (ISSN 0951-497X) is published quarterly in January, April, July, and October by James A. Santucci (Department of Comparative Religion, California Copyright ©2005 by James A. Santucci Theosophical History State University, P.O. Box 6868, Fullerton, CA 92834-6868 U.S.A.) The journal consists Composition and logo by Eric Santucci www.ericsantucci.com of four issues per volume: one volume covering a period of one year.The journal’s pur- pose is to publish contributions specifically related to the modern Theosophical Movement, from the time of Madame Helena Blavatsky and others who were respon- sible in establishing the original Theosophical Society (1875), to all groups that derive their teachings—directly or indirectly, knowingly or unknowingly—from her or her immediate followers. In addition, the journal is also receptive to related movements (including pre-Blavatskyite Theosophy, Spiritualism, Rosicrucianism, and the philosophy of Emanuel Swedenborg to give but a few examples) that have had an influence on or Theosophical History: :Occasional Papers (ISBN 1-883279-00-3) Editor: James A. Santucci

VOLUME I Witness for the Prosecution:Annie Besant’s Testimony on Behalf of H.P. Blavatsky in the N.Y. Sun/Coues Law Case Introduction by Michael Gomes

VOLUME II Joan Grant:Winged Pharaoh By Jean Overton Fuller

VOLUME III Ammonius Saccas and His Eclectic Philosophy as Presented by Alexander Wilder By Dr. Jean-Louis Siémons

VOLUME IV W.T. Brown’s “Scenes in My Life” Introduction by Michael Gomes

VOLUME V Krishnamurti and the World Teacher Project: Some Theosophical Perceptions By Govert Schüller

VOLUME VI Astral Projection or Liberation of the Double and the Work of the Early Theosophical Society By John Patrick Deveney

VOLUME VII Cyril Scott and a Hidden School:Towards the Peeling of an Onion By Jean Overton Fuller

VOLUME VIII Franz Hartmann’s Some Fragments of the Secret History of the Theosophical Society Introduction by Robert Hütwohl

VOLUME IX The Unseen Worlds of Emma Hardinge Britten: Some Chapters in the History of Western Occultism By Robert Mathiesen

VOLUME X: The Coulomb Case By Michael Gomes Contents

July 2005 Volume XI, Number 3

Editor’s Comments James Santucci ...... 1

Article Beatrice Lane Suzuki and Theosophy In Japan Adele S.Algeo ...... 3

Interview Dr. Stephan A. Hoeller Charles Schofield ...... 17

Book Review The Coulomb Case Nicholas Goodrick-Clarke ...... 23

Theosophie und Antroposophie. Neue Aspekte zu ihrer Geschichte aus dem Nachlaß von Wilhelm Hübbe-Schleiden (1848-1916) mit einer Auswahl von 81 Briefen Michel Hendriks...... 27 Editor’s Comments In this Issue

wo somewhat unusual offerings appear with Theosophy and the T.S. These letters in this issue: one an article by Adele S. allow us a glance into the largely unexplored Algeo titled “Beatrice Lane Suzuki and activities of Japanese Theosophists and Theosophy in Japan”, the second an interview Theosophical activities from a Lodge secre- with author and Bishop of the Ecclesia tary’s perspective. One wonders what other TGnostica, Dr. Stephan Hoeller. Mrs. Algeo’s discoveries will be made if research is pursued, article contains six letters written by Beatrice considering that members of the Society were Lane Suzuki between 1924 and 1928, not as a all fairly well educated, active and progressive Buddhist but as an officer of the Theosophical in outlook. Among the members was Mrs. Society. According to Mrs.Algeo, Beatrice Lane Suzuki’s husband, Teitaro, who is best known Suzuki’s involvement with the Theosophical for his numerous studies in Zen Buddhism, but Society probably was initiated around 1920, who in an earlier part of his life was associated despite her contact with one of the more with the teachings of Emanuel Swedenborg. notable Theosophists during her college years The Suzukis present a fascinating portrait of at Radcliffe, the philosopher-psychologist the cross-pollination of Western and Eastern William James, whose affiliation, however, was ideas and of Western pragmatism and Eastern most likely unbeknownst to her. Within a few Zen. In all likelihood they considered months of joining the Society, Mrs. Suzuki Theosophy to be the common denominator of accepted the duty of Acting Secretary of the Western and Eastern ideas. With this in mind, newly organized Tokyo International Lodge due Mrs.Algeo’s article presents an excellent intro- to the Secretary’s extended absence from duction to Theosophy’s presence in the Far Japan. A few years later, she served as East. How much of a presence remains to be Secretary of the Mahåyåna Lodge, and it was in seen, but further investigation may promise this capacity that these six letters were writ- some surprising results. ten, all informing the international leadership of the Lodge’s activities. Located in the archives The second contribution in this issue is of the International Headquarters of The unique for this journal. No interview has ever Theosophical Society in Chennai (Adyar), appeared in Theosophical History prior to these letters offer a glimpse into Theosophical Charles Schofield’s interview of Dr. Stephan activity in Japan, a land that might be consid- Hoeller. Its genesis came about through an ered as having only a peripheral relationship assignment in my New Religions class at

1 Editor’s Comments California State University. Mr. Schofield, one chair of Western Esotericism at the University of my students, wished at the outset to con- of Exeter and author of numerous books and duct an interview of Dr. Hoeller on the subject articles, including “The Divine Fire: H.P. of Gnosticism. Since I have known of Dr. Blavatsky and the Theology of Electricity” Hoeller’s work for many years, my curiosity got (Theosophical History IX, no. 4, October 2003), the better of me, so I suggested that perhaps it The Occult Roots of Nazism, Paracelsus: Essential would be more interesting to shift the inter- Readings and Helena Petrovna Blavatsky, the lat- view more to the subject, Dr. Hoeller, rather ter two being part of the Western Esoteric than that of Gnosticism. The result was well Masters Series published by North Atlantic worth the effort. Charles’ preparation was Books (Berkeley, CA). extensive, having undertaken the assignment Adele S. Algeo is the wife of John Algeo, not simply as a course requirement but as a International Vice-president of the Adyar unique opportunity to interview a well-known Theosophical Society.During the many years of and highly respected lecturer, teacher, writer their marriage (47 in September), she has and Gnostic Bishop. Dr.Hoeller was most gra- worked closely with her husband on many of cious in offering Charles the opportunity, and his projects, from typing his dissertation in he in turn returned the compliment by taking Anglo-Saxon to more recently helping with the assignment very seriously, having devoted researching the letters of Helena P. Blavatsky. much travel time to attend Dr. Hoeller’s lec- For 10 years (1987-97) she co-edited with him tures before conducting the interview, and hav- the column “Among the New Words” for American Speech ing dedicated many hours transcribing the , the journal of the American Theosophical entire interview. What appears in this issue is Dialect Society. This article in History a portion of the interview highlighting Dr. is her first solo venture. Hoeller’s life and his involvement with Charles Schofield received his Bachelor Theosophy. In the near future, I hope to place of Arts degree in Comparative Religion from the entire interview on the Theosophical California State University, Fullerton in May of History Website. 2004. He is currently a second year Master of Arts candidate in the Department of Religion at the Claremont School of Theology. Two book reviews also appear herein: the Michel Hendriks, a resident of the first, Nicholas Goodrick-Clarke’s review of Netherlands, is currently working on the estab- Michael Gomes’ The Coulomb Case and the sec- lishment of a library devoted to the history of ond, Michel Hendriks’ review of Theosophie und the Theosophical movement in Barneveld, the Antroposophie by Norbert Klatt. Netherlands. The contributors to this issue are new to the journal with the exception of Dr. * * * * * Goodrick-Clarke, who is the newly-installed

2 Editor’s Comments Beatrice Lane Suzuki and Theosophy in Japan

Adele S. Algeo

t the Theosophical History Eastern Buddhist, and interpreting Buddhism for Conference held at 50 Gloucester the West through the many translations they Place, London, on June 14 and 15, made. 2003, Professor Shinichi Yoshinaga delivered a Beatrice Lane Suzuki was an American paper on “Japanese Buddhism and the from New Jersey who had graduated from ATheosophical Movement,” which traced Col. Radcliffe (and while there took courses from Olcott’s visits to Japan in 1889 and 1891, and William James, an early member of the noted the absence of any lasting effect from Theosophical Society). She also did graduate those visits. His thesis was that Theosophical work at Columbia University, where she influence in Japan declined rapidly after 1893 earned a Master of Arts and a certificate in and that it took another decade for Japanese social work in 1908.2 She worked with her intellectuals to understand Theosophy as a husband in all his enterprises, but the year spiritual teaching in its own right. He also before her death in 1939, she published her raised the question of later influences of own work on Mahayana Buddhism, which is Theosophical teaching in Japan and particularly well regarded and still in print today. of the participation of D. T. Suzuki, the well- D.T. Suzuki lived to be 95, and in the years known philosopher and Zen popularizer in the after World War II, he spent much time in West, whose association with Theosophy has America, where he taught at several universi- not been well documented, though it has been ties (particularly Columbia in New York City reported that his wife, Beatrice Lane Suzuki, and the University of California at Berkeley). was a Theosophist. He influenced a whole generation of To address that question, I consulted the Americans by his classes and the many books Archives at Adyar, the headquarters of the he wrote on Buddhism. international Theosophical Society since 1882, There is no evidence that either of the and discovered much information concerning Suzukis were Theosophists before they joined Theosophical work in Japan, including the par- the Tokyo International Lodge in 1920.3 That is ticipation of the Suzukis in the 1920s and also true of Beatrice’s mother, Dr. Emma 1930s.1 The Suzukis had married in 1911 in Erskine Hahn,4 who lived with the Suzukis and Yokohama and spent much of their married life joined the lodge at the same time. In fact, in her in Japan, teaching at various universities, pub- first letter to Adyar (see below), dated June 22, lishing an English-language quarterly, The 1924, Beatrice states that the three of them

3 Beatrice Lane Suzuki and Theosophy In Japan joined at the time the Tokyo Lodge was Cousins knew the Suzukis at this time, as they formed. are not mentioned in his autobiographical After Col. Olcott’s visits to Japan in the account of his year in Japan. They may have late nineteenth century,no further work by the been among the Japanese members who were Adyar Theosophical Society5 occurred until Dr. recruited after his departure. James H. Cousins spent a year in Japan in 1919- The membership list sent to Adyar, dated 1920 as a professor of modern English poetry May 12, 1920, contained 21 names, the first 8 at Keio University in Tokyo.6 At this time he being Captain B. Kon, the second J. R. Brinkley, helped form the Tokyo International Lodge. In and the seventeenth, eighteenth, and nine- a letter dated February 15, 1920, Cousins teenth Mrs. Erskine Hahn, M.D., Mrs. B. L. wrote to the International Headquarters at Suzuki, and Mr. T. Suzuki. By August 1920, Adyar: Captain Kon wrote to Adyar that he had resigned from membership in the Lodge and You will have already, I hope, heard by cable would remain an independent member—“Mr. the good news that the first lodge of the T.S. Brinkley the new secretary will report you in Japan has been formed. . . .You will see from [sic] in detail before long.” the papers enclosed that we have eleven In a letter to J. R. Aria, the international Fellows. . . . One good feature is that several of Secretary of the Theosophical Society at Adyar the new Fellows are here only temporarily (received there on September 25, 1920), Jack and will take the message of Theosophy to Brinkley wrote: their countries—two American educationists, a Korean, a Greek, a Kashmiri, a Bengali.There are five permanent Japanese in the Lodge, and Captain B. Kon had to retire on account of they guarantee several more at once, so that some private reasons from the post of Hon. the continuity of the Lodge is assured. The Secretary and Treasurer of the International Tokyo International Lodge is intended to link Tokyo Lodge of T.S., I was elected in the last up outlying students and foreigners, and be a general meeting of the lodge to fill the vacan- mother Lodge for Fellows until local lodges cy, which I am endeavouring to do with the can be formed. . . . [¶] I sent you previously the best of my ability and sincerely hope that I will be able to satisfy everybody concerned. application of Captain Kon7 for Fellowship, At the same meeting we have decided to and request for his registration as a Centre. reorganize the internal conditions of the He acts as Secretary of the Lodge for the lodge, in order to carry out the spirit of the present. He is member No 1. Theosophical Society in the world in general and particularly Japan. Under the circum- Cousins himself did not remain in Japan much stances the first step is to have a number of longer, leaving in the following month (March requisite officers to do the necessary work, 1920) to return to Adyar. It is unclear if and accordingly the following have been duly

4 Beatrice Lane Suzuki and Theosophy In Japan elected. 1923, Mr. K. R. Sabarwal, number twelve on the President – Mr.T. Suzuki original list of members, reported “There is no Committee – G. C. Singh Esq.9 Lodge of the Theosophical Society in Tokyo 10 M.A. Browne Esq., B. Sc. now. Can you let me know what formalities I Mrs. B. L. Suzuki shall have to undergo for becoming a member 11 J. N. Bhowmick Esq. of Adyar?” J. Brinkley On moving to Kyoto, the Suzukis formed (Hon. Sec. and Treasurer). a new lodge of the Theosophical Society called å å But things did not go smoothly for the the Mah y na Lodge. In a series of handwritten new lodge and on July 28, 1921, Maurice A. letters and reports dating from 1924 to 1928, Browne, a member of the Council of the Tokyo Beatrice Lane Suzuki outlined the formation of International Lodge, wrote to the Recording the lodge, its membership, problems encoun- Secretary at Adyar that Mr. Jack Brinkley “has tered in keeping it going, and her understand- been absent in Europe for many months. Mrs. ing of the Japanese religious sensibility that B. L. Suzuki, 572 Zoshigaya,Takatamachi,Tokyo- made it difficult for Theosophy to have a long- fu, has been Acting Secretary in his absence, term appeal among the Japanese.These letters and I should have thought that her address follow: would be in your possession long ago.” In a second letter, dated October 9, 1921, Browne * * * reported that “The Acting Secretary, Mrs. B. L. Letter 1 Suzuki, is going to Kyoto soon, but I have no doubt she will write to you about it and make such arrangements as are necessary until the Otani University. return of the Secretary, Mr. Jack Brinkley.” A Muromachi. Kashira. Kyoto. Japan. third letter from Browne, dated January 19, 1922, indicated that he and his wife were mov- June 22. 1924 ing to Shanghai. He continued: “The Secretary of the Tokyo International Lodge, Captain Jack Secretary the Theosophical Society Brinkley, has not returned to Japan, and the Adyar. Madras. India. Lodge here is in a poor way. . . . No doubt the Acting Secretary, Mrs. Suzuki, has notified you Dear Sir:- of her new address, c/o Professor Suzuki, Otani On May 8, 1924. (White Lotus Day) a University, Muromachi, Kyoto, but of course at meeting was held at my home for the purpose that distance she cannot do much for Tokyo.” of forming a lodge of the Theosophical Society. Five former members of the Society In a letter received at Adyar in December with three new members came together and

5 Beatrice Lane Suzuki and Theosophy In Japan decided to form a new lodge to be called the In the autumn, we plan to have regular Mahåyåna Lodge of Kyoto. On June 14, anoth- meetings. er meeting took place at Ryukoku University, When you write, please send me some when six others joined. I am herewith enclos- more of the Application for Fellowship blanks. ing the applications for fellowship in the Yours faithfully and fraternally, Society of nine persons who are joining for (Mrs) Beatrice Lane Suzuki the first time. Five other persons belonging to Secretary of the Mahayana Lodge the new lodge are already members, three of Professor in Otani University. them,Teitaro Suzuki, Beatrice Lane Suzuki and Emma Erskine Hahn, having joined at the time * * * the Tokyo lodge was formed in 1920, two oth- ers, Mr Nishu Utsuki12 and Mr Tetsugai Jisoji Letter 2 joined the American branch several years ago. At present, I am acting as secretary and Mr Kamakura. Japan. address Utsuki as treasurer of the new lodge. Mr October 30. 1924. Otani Utsuki is sending to Adyar this week £16. s 6. University to pay the dues of the new and the older Muromachi. Kashira. members as well as to pay for the charter of Mr J. R.Aria. Kyoto. Japan. the new lodge.This is the second lodge to be Adyar. Madras. India. formed in Japan. One of the members, Mr Akamatsu is a grandson of that Akamatsu who Dear Sir :- was a friend of Col. Olcott and travelled with him when the Colonel visited Japan. Your letter of August 6 reached me duly For the charter members we should like and should have been answered before this, to have the following names. but since my return from Karuizawa where I Teitaro Suzuki spent the summer,I have been extremely busy Beatrice Lane Suzuki so must ask you to excuse the delay. Emma Erskine Hahn I received the charter and the nine diplo- Nishu Utsuki mas. The diplomas have been given to the Tetsugai Jisoji members. I enclose the application for charter Shugaku Yamabe which you say you need for your files. Mr Ryotai Hatani Utsuki received safely the receipt for the Enku Uno money he sent to pay for the charter and and Chijo Akamatsu members’ dues. In regard to the number of All of the 14 members except three are copies of the Adyar Bulletin to be received by professors in either Otani University or our lodge, 14 is the correct number at pres- Ryukoku Universities, these universities being ent. I herewith acknowledge the 25 blank Buddhist institutions belonging to the Eastern application forms which you sent. and Western Hongwanji respectively. Our Mahayåna Lodge was founded May 8.

6 Beatrice Lane Suzuki and Theosophy In Japan 1924 (a most auspicious date as it is kept in Do you not think this plan is best? The memory of the founder of the T.S.) We have at International Lodge broke up when almost all present 14 members, all but three of them of its members left Tokyo in 1921. Please let being professors in either Otani or Ryukoku me know about this. The reason for not Universities of Kyoto.These are both Buddhist returning the charter before was because it Universities. I am the Secretary of the lodge was expected that Miss Dorothy Arnold15 and Mr Utsuki is the treasurer. As yet we have would take up work there, but it seems not elected any president but have a commit- unlikely now that she will return to Tokyo for tee consisting of Mr Yamabe, Mr Utsuki and some time. As I am no longer in Tokyo nor myself to perform the duties of president at likely to be and now doing what work I can present. I understand that Mr Labberton13 of for Theosophy in connection with the Orpheus Lodge Tokyo wrote you that I was Mahayåna Lodge, I presume it is best to con- the president of the Mahayåna Lodge but this sider the International Lodge no more in exis- is not correct. I have been asked to be the tence.While it lasted, it was quite flourishing president, but being a woman and a foreigner and had many interesting meetings and its I thought it wiser not to accept the position. members belonged to many different nation- We have had three meetings so far of the alities and it certainly is the seed from which new lodge, two of them before the summer both the present Orpheus and Mahayana vacation and one since. At the last meeting lodges have sprung, three old members of the held Oct 11, Mr Sarbarwal [Sabarwal]14 of International being now in the Mahayana and India, member of Orpheus lodge gave an two of them in the Orpheus. I feel that we interesting talk on the Aryar Samaj.We plan to owe to Mr Cousins the spark which started hold regular monthly meetings with extra the fire of Theosophy in Japan. I wish very meetings now and then as needed and much that some strong members might visit desired. Next month, we are expecting Mr Japan to fan the little blaze that has been Labberton, president of Orpheus Lodge, made here. If Mr Cousins could return or Mr Tokyo to come to lecture to us. Jinarajadasa come it would be a fine thing for Now I should like to write you a little us here. about the old Tokyo International Lodge With best wishes to you and thanks for founded in March 1920 by Mr James Cousins. the kind words expressed for our new lodge. The charter has never been returned to Sincerely and fraternally yours. Headquarters as the lodge has been sleeping Beatrice Lane Suzuki but now that a new lodge has been formed in Secretary Mahayåna Lodge. Kyoto. Tokyo without any connection with the old International, I think it is wiser to return the * * * charter and consider the International not as dormant but as extinct. I am still nominally the Letter 3 Secretary of the International Lodge and I should like to have the matter off my mind. Otani University

7 Beatrice Lane Suzuki and Theosophy In Japan Muromachi. Kashira. was better to return it.The Lodge was found- Kyoto. Japan. November 9, 1925 ed in 1920 but became dormant in 1922.The members who composed it left Tokyo and Mr J. R.Aria only two remain and these two joined the Adyar. Madras. India. present Orpheus Lodge which was later formed in Tokyo. As there seemed no likeli- Dear Mr Aria :- hood of reviving the old International Lodge, My friend Madame de Manziarly16 asked as its last Secretary, I return the Charter to me to help her by sending something from you. Japan to the Arts and Crafts Exhibition to be I also enclose with this letter a brief report held at Adyar in December.This I have been of the work here in Japan especially of the unable to do. As I felt very sorry not to be Mahåyana Lodge here in Kyoto. I am deeply able to comply with her request I decided to interested in the work and activities of the send myself an offering to be used in the exhi- Theosophical Society and wish that more bition and afterwards to be presented either work might be done here, but the circum- to the Blavatsky Museum or to the Adyar stances and conditions are not so favourable Library as seems best. Accordingly I sent to as I wish they were. you yesterday by registered mail a package Soon after the formation of the Mahåyana containing a Japanese painting. The subject of Lodge, I wrote to Dr Besant about it and sent the picture is a Buddhist one and represents the letter to her in care of the Theosophical the Buddha Shakamuni with Manjushri and Review of London. I never heard from her Samantabhadra and the guardian Bodhisattvas. either directly or indirectly and I wonder if It is a copy (but the copy is also old) of a she received the letter. I wish some fine lec- famous painting 750 years old which is in the turer like Dr Besant or Mr Jinarajadasa would temple of Enryakuji of Mt Hiei near Kyoto. come some time to Japan. Please have the picture exhibited during the I send my best wishes to the Convention Arts and Crafts Exhibition and then after- both as individual member and as secretary of wards given in my name to either the Museum the Mahåyåna Lodge. or the Library. I wanted very much to come With best wishes to you and to all. to the Convention but it was impossible so I Faithfully and fraternally yours, send the picture in my place. (Mrs) Beatrice Lane Suzuki I also sent you in a separate package a pho- P.S. [at top of 1st page] Mr D. van Hinloopen å å tograph of a group picture of the Mah y na Labberton will represent Mahåyåna Lodge at Lodge of Kyoto taken last June which I the T.S. Convention. Should there be any cus- thought might be of interest to Dr Besant or toms duty on the picture, let me know[.] As it some of the members of the Society. Enclosed is a religious picture not for sale, there ought with it was the charter of the old Tokyo not to be any[.] International Lodge of which I wrote you some time ago and you agreed with me that it [enclosure]

8 Beatrice Lane Suzuki and Theosophy In Japan The plan of the lodge is now to have Report from Japan especially from the papers prepared by the members on subjects Mahåyåna Lodge of Kyoto. connected with Buddhist and theosophical subjects and later to have these papers pub- Many years ago, a Theosophical lodge was lished in a book, this book to be the contri- å å started in Kyoto by priests of the NISHI bution of the Mah y na Lodge to the cause of HONGWANJI Temple and their friends but little Theosophy. is known now of the activities of this lodge. The lodge is a small one and circum- During the stay of Dr James Cousins in stances and conditions here do not permit Tokyo, the Tokyo INTERNATIONAL LODGE was great activities but the aim of the members is founded in 1920. It was a very cosmopolitan to keep the light burning here in Japan and lodge, the members representing a number of even though the light may not be such a bright different races and countries—Japan—Amer- one, never to permit it to go out. ica—England—Scotland—India—Corea— The members will be glad to welcome Russian—Greek. The meetings were well visiting theosophists and to hear from all attended but by 1922, almost all of the mem- interested. bers had left Tokyo.The two remaining mem- bers later joined the Orpheus Lodge founded Beatrice Lane Suzuki å å by M. BARBIER ST HILAIRE and later presided Secretary of the Mah y na Lodge of Kyoto over by Mr D. VAN HINLOOPEN LABBERTON. The Mahåyåna Lodge of Kyoto was Members admitted to Mahåyåna Lodge during founded May 8. 1924. with 14 members five of 1924——14 them being former members and three of the 1925—— 1 five former members of the Tokyo Total active members 15 International Lodge. Mrs Suzuki became the Numbers of copies of Adyar Bulletin required secretary and Mr Utsuki the treasurer but the 15 lodge has no president. The members of the lodge with but three exceptions are all pro- I enclose the application for fellowship for fessors either in RYUKOKU or OTANI Buddhist Mrs Margarete Matthysen. Her fee for mem- Universities. The lodge meets once a month bership was sent by Mr Utsuki in July, but the when a paper is read on some Buddhist or sending of this paper was overlooked and Theosophical subject or an address is given by therefore delayed. some visitor. In November 1924. Mr Labberton visited the lodge and also gave lec- As Mrs Matthysen is leaving the address given, tures at both the Buddhist Universities. Prof please send her certificate to me. KULKARNI and MR ST HILAIRE visited us in 1925 and we are looking forward to another visit I hope I am not sending the report too late to and lecture from Mr Labberton as he passes be used at the Convention. through Kyoto on his way to India.

9 Beatrice Lane Suzuki and Theosophy In Japan * * * We send our greetings to all the workers at Headquarters and specially to the presi- Letter 4 dent, Dr Besant and to the Vice-president, Mr Jinarajadasa. With best wishes, 39 Onomachi. Sincerely and fraternally yours, Koyama. Kyoto. November 20. 1926. Beatrice Lane Suzuki Secretary of the Måhåyåna Mr J. R.Aria Lodge of Kyoto. Japan. The Theosophical Society Adyar Let us know when any theosophists from Adyar or elsewhere intend to visit Japan. Dear Mr Aria:- After this please send the Adyar Bulletins for I am afraid it is too late to get in my report Professors Utsuki, Hadani [Hatani], Jishoji before the Convention but I have been ill of [Jisoji], Akamatsu, [Chitoku] Morikawa and late and that is the cause of the delay. (Report Rev. Ikeda directly to Prof. Nishu Utsuki as follows) 6 copies I have little to say of our Måhåyåna Lodge c/o Ryukoku University of Kyoto. Owing to my own ill health and that Omiya. Shichiyo of Prof. Utsuki, the lodge has been very quiet during 1926 only a very few meetings having Kyoto those for taken place. One of our members, Mrs Professor [Hokei] Izumi, [Genryo] Abe, Mattheysen returned to Germany, Prof. Uno 17 [Shugako] Yamabe, Mrs Hahn, Prof Suzuki and moved to Tokyo and Mr [Myoon?] Matsui Mrs Suzuki to me 6 copies and Mrs resigned. We have lost three members and Hibino’s to her address in Sendai 1 copy 18 gained two. Mrs Hibino of Sendai (as absent c/o Tohoku University member) and Mr Jugaku whose application I Biological Room herewith enclose. We have now therefore Sendai. Japan. fourteen members. During 1927 we hope to unless it is too much trouble in which case be more active. My husband and I have offered hers may be sent in my care but the ones for our home to be used for lodge meetings. At Ryukoku University, I should very much like to the last meeting held a few days ago, Professor have sent directly to Prof Utsuki. Izumi of Otani University spoke on Life After Death. * * * We need 14 copies of the Adyar Bulletin. Prof. Utsuki is now collecting the money for Letter 5 the dues and will be sending it shortly to Adyar. 39 Onomachi. Koyama.

10 Beatrice Lane Suzuki and Theosophy In Japan Kyoto. Japan. come, it will help the work very much. February 1. 1928. We send our regards to all the workers at Headquarters, specially to our president, Dr Mr. J. R.Aria. Besant and to our vice-president, Mr Secretary Theosophical Society. Jinarajadasa. Adyar. Madras. India. With best wishes to you, Sincerely and fraternally yours Dear Mr Aria: Beatrice Lane Suzuki I am sending you a report for the year Secretary, Måhayåna Lodge 1927. of our Mahayana Lodge. I am glad that Kyoto. Japan. you put in a few lines about us into the 1926 report of the T.S. which reached me recently. [enclosure] We have now twelve members and recent- ly Mr Utsuki, the treasurer sent the money for Report of Mahayåna Lodge. 1927. the dues of these twelve members. I enclose (including December. 1926) the application form of a new member Mrs Ella Darlington of Kobe. In December the Lodge had the pleasure My mother,Dr Emma Erskine Hahn, one of of the visits of Dr and Mrs Handy and Rev our members died on August 22. Prof. Oscar Köllerström.19 Mr Köllerström spoke Akamatsu moved to Korea and has not kept at a meeting and so did Dr Handy. up his membership. Mrs. Hibino moved to During 1927 very few meetings were held. Kyoto from Sendai in June 27. and has become Mrs Suzuki the secretary spent some time in an active member of the Society. Since the a hospital and her mother, Dr Emma Erskine beginning of the autumn we are holding regu- Hahn, a member of the Lodge after an illness lar meetings. Last year, owing to the long ill- of several months died on August 22. These ness and death of my mother and my own ill- two events made it difficult to arrange meet- ness we were not able to do very much in the ings as they are generally held at the home of way of meetings or other activities. Mrs Prof and Mrs Suzuki and the circumstances Hibino and I have started a little centre for did not permit meetings at their home during the Order of the Star and we are about to most of the year. distribute a booklet in Japanese on the work But in October 1927, the lodge resumed of the Star. During 1928, we hope to distrib- meetings.At the October gathering, Mrs Setti ute one on Theosophy. Line Hibino spoke upon the Order of the I have become the Secretary for the Star; at the November meeting Rev B. Jugaku International Correspondence League for gave an interesting lecture upon The Poetry Japan. and Mysticism of William Blake. In December. I think this is all that I can write of interest. Professor Teitaro Suzuki addressed the lodge We are looking forward to the possible visit on the subject “What Appeals to Me in of Dr and Mrs Cousins and think that if they Buddhism.” All these meetings were well

11 Beatrice Lane Suzuki and Theosophy In Japan attended, a number of non-members being Dear Sir, invited. In December the first meetings in Japan of It was my intention to send in a brief the Order of the Star were held and it is report of our Mahayana Lodge long before hoped to do some work for the Star: this this and now I have postponed it so long, I work has been started by two members of doubt if you can receive it in time for the the Mahayana Lodge. Convention. But in view of the fact that Mrs The booklet Information for Inquirers has Setti Hibino will be at Adyar at that time and been translated into Japanese and is about to as she is a member of the lodge here, she will be printed and distributed. It is the intention be able to tell of our activities. to translate and print a booklet on Theosophy Our activities have not been very large during 1928. We have now twelve members. during the past year. A few meetings have During 1927, we lost one member by death taken place at our home and each time some and two members dropped out, one of them one has been asked to lecture.We have how- moving to Korea.We have gained during 1927, ever been successful in having our first book- three new members. let translated and printed in Japanese. The work goes very slowly but the desire Information for Enquirers was translated and of most of the members is to keep our little 1000 copies printed, making a neat little pam- band together in order to keep the light of phlet. Information for Enquirers of the Order Theosophy shining, even if just a little, in Japan. of the Star was also translated and made into a booklet. I enclose herewith a copy of each Beatrice Lane Suzuki. of these booklets. We wish very much that Secretary Måhayåna Lodge. one of the Society’s lecturers would visit us Kyoto. Japan. some time. It seems difficult for Theosophy to make much growth here just for this reason February 1. 1928. that it is so similar in its teachings to Buddhism. There seems to be a general idea, * * * especially among theosophists that the Japanese are not a spiritual people and do not Letter 6 care for spiritual things. In my opinion this idea is entirely wrong. I consider the Japanese very spiritual, all that is best in their culture is 39 Onomachi based upon religion. No one could pass Koyama. Kyoto. Japan. November 28, 1928 through this period of the Emperor’s corona- [Mahayana Lodge]* tion without feeling how near the spiritual world is to the Japanese. But with regard to Secretary Theosophical Society Theosophy, Theosophy comes not as some- Adyar. Madras. India. thing new but as a variant of their own [To the President,Theosophical Society.]* Buddhist teaching and for this reason they are

12 Beatrice Lane Suzuki and Theosophy In Japan slow to come to it. The appeal of Universal indeed, it includes the last mention of the Brotherhood is the note that must be struck Kyoto Mahåyåna Lodge in the Archives. What by theosophists for the Japanese. It is just the happened after this time is not known, but same too in regard to the Order of the Star. judging from Mrs. Suzuki’s letters and reports, Their own great teachers like Kobo Daishi, the lodge probably became inactive at some Shinran Shonin,20 and others stand still too close to theirs in time and they feel that they point, though it was still meeting in 1929 as have not yet fully absorbed the teachings of reported in the next paragraph. these great ones and therefore they do not In 1929, when Dr. James Cousins and his feel the call to look elsewhere. In my opinion wife, Margaret E. Cousins, made a round-the- it is not because of their unspirituality that world lecture tour, they spent two weeks in they fail to do so but on account of their Japan, where Dr.Cousins introduced his wife to strong religious feeling for their own religious many of the friends he had made during his leaders. Personally I should like to have a larg- earlier stay in Japan, Mrs. Cousins, who was an er membership for I am deeply interested in ardent worker for women’s rights, reports: the Society, but at the same time I appreciate the reasons why it is more difficult than it is in We were in Kyoto next day (October 5) at Western countries. Mrs Hibino carries the greetings of the the other end of the 400-mile road from Mahayana lodge. Tokyo. We were put up in the hospitable Kindly give me information about recent home of Professor T.Suzuki of Otani Buddhist happenings in the Society and send me a few University, noted writer on Buddhism, and his application blanks. western wife whom he had met while mutu- With best wishes to all in which the mem- ally studying in a German University. She had bers join me. formed a Lodge of The Theosophical Society, Sincerely and fraternally and a meeting with the members gave me another centre from which to radiate the Beatrice Lane Suzuki 21 Secretary. Mahayana Lodge. Women’s Conference idea. Kyoto. Japan. The last mention of the Suzukis in the Adyar Archives is from the late 1930s. When C. We are collecting our dues and will be sending Jinarajadasa, who later became International them on to Headquarters before long. We have President of the Theosophical Society, made a short now eleven members including Mrs Hibino. visit to Tokyo in 1937, he gave two lectures there at Miroku Lodge.These lectures were translated into *Added in another handwriting. Japanese by Dr. Suzuki. Some of the reasons for the difficulty encoun- The letter above, written by Beatrice tered in spreading Theosophy in Japan are stated by Lane Suzuki on November 28, 1928, is the last Beatrice Lane Suzuki in her letters above. Another letter from her in the Adyar Archives, and report of these difficulties was sent to Adyar in the

13 Beatrice Lane Suzuki and Theosophy In Japan same year as Mrs. Suzuki’s last letter. On February tent. 15, 1928, Captain B. Kon, the first member on the original membership list of the Tokyo International 2 Eugene Taylor,“Swedenborgian Roots of American Lodge, wrote to J. R. Aria, the Recording Secretary Pragmatism: The Case of D. T. Suzuki,” Studia at Adyar, that the international nature of the mem- Swedenborgiana, 9.2 (May, 1995), at bership made it difficult to keep the group going, as http://www.baysidechurch.org/studia/studia.cfm?ArticleI members kept departing. “The First International D=129&VolumeID=34&AuthorID=45&detail=1. Tokyo Lodge failed soon after the leaving of Dr.J. H. Cousins, and the second Orpheus Lodge also has 3 Records of several Theosophical organizations gone with Mr. Labberton, and now the third Tokyo have been checked, though those for the American International Lodge is starting if favourable.” Section now headquartered at Wheaton,Illinois, are Another problem he reported involved lan- unavailable for the years before 1926 because of an guage. “The difficulties are that Foreigners can not early fire. speak Japanese and the Japanese can not speak English except [a] very few busy Japanese 4 Beatrice Suzuki’s mother, Emma Erskine Hahn, is Professors, Officials and Merchants who do not reported as one of the early East Coast American care for Religious problems.” Bahá’ís(http://bahái-library.com/east- The later history of the Theosophical lodge in asia/traces/index.html, citing Traces That Remain: A Tokyo, however, is rather different from that of the Pictorial History of the Early Days of the Bahá’í Faith one in Kyoto. The first two Tokyo lodges (Tokyo among the Japanese, by Barbara R. Sims, Bahá’í International and Orpheus) seem to have been Publishing Trust, Japan, 1989). dependent on a few foreign members who did not stay long, and whose departure caused the groups 5 Professor Yoshinaga informs me, “About twenty 22 to become inactive. A third group, founded in the years after Olcott’s visit and about ten years before late 1920s, was more lasting, and Theosophical Cousins’s stay in Japan, The Key to Theosophy was activities continued in Japan right up to the start of translated and published (1910). There existed a World War II. After that war, a Theosophical group Point Loma lodge in Japan around that time, which was reactivated in Tokyo in 1947, and it continues influenced some Japanese intellectuals.” until the present day. Membership in Japan has never been large, but there has always been a core 6 James H. Cousins and Margaret E. Cousins, We Two of dedicated people. Together, Madras, Ganesh: 1950. See chapter 33 [pp. 348-69], “A Japanese Year,” which describes Dr. Cousins’s time in that country. James Cousins and his wife Margaret were Irish Theosophists and NOTES: members of the Dublin Branch, where they were friends with George Russell (AE) and William Butler 1 All letters from the Adyar Archives have been tran- Yeats. Both were educators, and James was a poet scribed with the spelling, punctuation, and diacritical (though less well-known than his compatriots). markings of the originals, which are often inconsis- They went to Adyar together to work for the soci-

14 Beatrice Lane Suzuki and Theosophy In Japan ety in the early years of the twentieth century, but ship list was sent to Adyar in May it contained 21 not being independently wealthy, they were forced names; however, no additional information was pro- from time to time to seek employment at schools vided on the last ten, who included M. A. Browne, and universities. the Suzukis, and Emma Erskine Hahn.

7 B. Kon or Kon Buhei (1867?-1936), a sea captain, 11 “I enclose applications from . . . (4 [i.e., fourth on joined the Theosophical Society on a trip to India. the list of Tokyo Lodge members]) Mr J. N. He was active in the Order of the Star in the East, Bhowmick, a Bengali Brahman, who is studying here, translated and published some of Krishnamurti’s and will return to India via America to work enthu- work, and helped to start Miroku (Maitreya) Lodge siastically for Theosophy” (J. Cousins letter, in Tokyo. He was also the father of two famous February 15, 1920). Japanese novelists, Kon Toko (1898-1977) and Kon Hidemi (1903-1984). (This information was supplied 12 Nishu Utsuki, a professor at Ryukoku University, by Prof. Shinichi Yoshinaga.) was a prolific author and translator of Buddhist texts. 8 “Mr J. Brinkley is son of an Irishman and a Japanese mother. He speaks and writes Japanese expertly as 13 D. van Hinloopen Labberton, a Dutch member, well as English. He found Theosophy during the war, was the first General Secretary of the Theosophical & saw the President when he joined in London. I Society in Indonesia, where he was active in educa- have posted his letter to the British section asking tional and labor affairs (Josephine Ransom, A Short for his transfer here . . . and count him as number 2 History of the Theosophical Society, 1875-1937, Adyar: [on the list of Tokyo Lodge members]” (J. Cousins Theosophical Publishing House, 1938, p. 398). letter, February 15, 1920,Adyar Archives). 14 K. R. Sabarwal, a native of India, was number 12 9 “I enclose applications from . . . (5 [i.e., fifth on the on James Cousin’s membership list for the Tokyo list of Tokyo Lodge members]) Mr G. Singh, a Lodge. As noted above, he wrote Adyar in Kashmiri Sikh of high family who later will have December 1923 reporting the inactivity of the much property at his command, and means, after Lodge and asking to affiliate directly with Adyar. completing his work in America and Europe, to devote himself to the betterment of the conditions 15 In her survey for the year 1925, Josephine of his people and the running of industries and edu- Ransom (Short History, p. 471) reports: “In China, cational establishments on Theosophical lines” (J. Miss D. Arnold had applied practical Theosophy Cousins letter, February 15, 1920). through the medium of education.”

10 James Cousins in his letter to Adyar of February 16 Madame de Manziarly, a French member, spent 15, 1920, asking for a charter for the new Tokyo time at Adyar during the 1920s. She is the one who Lodge, gives brief descriptions of the first eleven in 1925 suggested to Dr. Annie Besant that members. He expected more Japanese members, as February 17th (the anniversary of Col. Olcott’s indicated in his letter, and when the first member- death) be declared Adyar Day (“The History of

15 Beatrice Lane Suzuki and Theosophy In Japan Adyar Day,” by Ananya S. Rajan, Quest 93, Jan.-Feb. Shønin Shinran (1173-1262 or 1263) founded the 2005, p. 32). Jødo-Shin-shü (True Pure Land) school of Buddhism. 17 In this paragraph and several following in this let- ter, spelling corrections for last names and also first 21 Cousins and Cousins, p. 504. names not appearing elsewhere in Beatrice Susuki’s correspondence are supplied from a typed letter 22 James Cousins left Japan less than a month after sent to the General Treasury at Adyar on June 19, the founding of the original Tokyo International å å 1924, by Nishu Utsuki, the treasurer of Mah y na Lodge. He had planned to stay and teach in Japan for Lodge; it contained a list of charter members and an additional year, with his wife Margaret joining their fees. him, but he received a sudden call to return to help at Adyar. 18 Mrs. Setti Line Hibino, an American Theosophist married to a Japanese, was originally a member in * * * * * Berkeley, California; the Adyar Archives contain a copy of a letter from Maude M. Couch, Secretary- Treasurer of the American Section, dated October 15, 1925, to the secretary of the Berkeley Lodge requesting a transfer of her membership to Japan. She first lived in Sendai and was a long-distance member of the Kyoto Lodge; however in February 1928, Beatrice Suzuki reported that Mrs. Hibino had moved to Kyoto the previous year and that they were working together for the Order of the Star.

19 Oscar Köllerström, born into a Theosophical family, was a member of C.W.Leadbeater’s circle of young people, and in 1925 was named as one of the twelve Apostles of the Order of the Star in the East, the group founded to support Krishnamurti. Later in life he lectured in English and philosophy at a uni- versity in China and, after studying with a German psychiatrist, became a psychoanalyst in England (Ransom’s Short History, p. 469, and The Elder Brother, by Gregory Tillett,London: Routledge & Kegan Paul, 1982, p. 258).

20. Købü Daishi, also known as Kükai (774-835), founded the esoteric Shingon school of Buddhism.

16 Beatrice Lane Suzuki and Theosophy In Japan Interview with Dr. Stephan held and directions, visit the web site— Hoeller www.gnosis.org. All services of the Ecclesia Charles Schofield Gnostica and lectures of the Gnostic Society are open to the public. The following excerpts are some high- On November 25, 2003, I had the oppor- lights covering Dr. Hoeller’s personal history tunity to interview Gnostic Bishop Dr. Stephan and topics relating to Theosophy. Hoeller. The two and a half hours we spent together gave a wonderfully comprehensive 25 Nov 2003, 2:30-4:45 p.m. introduction to Gnosticism and its effects on modern culture—especially to a Religious Dr. Stephan Hoeller – Studies senior at Cal. State Fullerton. Charles Schofield – In 1985 and 1986, Bill Moyers conducted hours and hours of interviews with compara- A Personal History tive mythologist Joseph Campbell. Most of Charles Schofield – We can begin by having these interviews were conducted at George you say something about yourself, your back- Lucas’s Skywalker Ranch. I watched some of ground, where you grew up, when you were these interviews in preparation for the inter- born, etc. view with Bishop Hoeller. We were not in as Dr. Stephan Hoeller – All right. I was born in magical a location as Skywalker Ranch, but we Hungary.3 My birthday is next week and I am were in Dr. Hoeller’s apartment down the 4 street from the Hollywood sign. In addition, in going to be seventy-two years old. So I am preparation for the interview I read his latest getting kind of up there. I was born of Roman book, Gnosticism: New Light on the Ancient Catholic parents and lived in Hungary until about my sixteenth year, at which time the Tradition of Inner Knowing,1 and attended four of communists had taken over already and things his Friday night lectures at The Gnostic Society. were pretty bad. I escaped from behind the Since the interview, and after having been Iron Curtain, first by myself, and then later on in the same location for 27 years, the Ecclesia my parents made it out too and we joined. I Gnostica has moved. On May 14, 2004, there was an only child. After that, I lived for a num- was a fire in one of the neighboring apartments ber of years in Belgium, in Austria, for a rela- in the building where the chapel was on tively brief time in Italy, and then subsequently Hollywood Blvd.2 Through a generous dona- in the early 1950s I came to the United States.5 tion by one of its members, the Ecclesia I came straight to California, for which I am Gnostica moved into their new permanent always very grateful, because I think that this is location in Atwater Village on August 15, 2004. pretty much the nicest part of the United For more information on when services are

17 Dr. S. Hoeller Interview States, so I think I ended up in the right place which led to the revival, or the founding, of a (laughs). Gnostic Church. A kind of an underground Curiously enough, since it is relevant to church; you know, you don’t really have reli- the situation, quite early on in life, I became gious freedom in those countries like you do tremendously interested in Gnosticism. The here. Ever since then, there has been this sort details don’t really matter, but let’s say that of semi-secret Gnostic Church in France, and from the time that I was eleven/twelve years also in Belgium and some other places. I man- old, I looked in every kind of encyclopedia, in aged to make contact with some of those peo- every kind of book—my parents had a pretty ple there. So now I knew that there was actu- extensive library—for anything that I could find ally something going on in the contemporary out about Gnosticism. I didn’t really know why, world along Gnostic lines. but I just, you know, had this very, very power- I decided then that the intelligent thing ful interest. for me to do would be to just very politely and Meanwhile, I was quite religious and my very quietly exit from the seminary commit- original intention was to enter the Roman ment. I merely said that I was the only son and Catholic priesthood. I was educated by—while if I continued in a secular way, I might be able I was in Hungary—the Cistercian Fathers, who to contribute to the upkeep of my parents, and ran schools. Later on, I attended a Jesuit so forth, which was true. Then I came to the College for a while in Belgium and elsewhere. United States. Since I was a Hungarian Then I was actually admitted to one of the refugee—a stateless citizen—I qualified for the major seminaries in Rome, which is called the particular immigration quota at that time, and I [German Hungarian College]. It is the equiva- came to California. Then I was looking around lent of say the North American College, where here for things of my interest, and the closest the Americans go, and these are pretty elite thing to the Gnostic interest that I could find schools. I mean these are sort of the “bishop was the Theosophical Society. I joined the factories” in Rome (laughs). But by that time I Theosophical Society; in fact, I was in contact was beginning to get more and more doubts with the Theosophists already in Europe, in about whether I wanted to continue with this, Austria, and found them generally to be very, and my doubts were mainly due to Gnosticism. very nice people. By coincidence or whatever,while I was in Belgium, I also made contact with some people Charles Schofield – The one here in there who were of the French Gnostic tradi- Altadena/Pasadena? tion—of the French Gnostic Church. There Dr. Stephan Hoeller – No, not Pasadena, but had been a Gnostic revival—well, there have the Adyar Society, of which the local lodge, the been several—but there had been a Gnostic Hollywood lodge, is right up here on revival in the late nineteenth century in France, Beachwood Drive.

18 Dr. S. Hoeller Interview … Then I gradually managed to get things without the proper training, which we can only together along the Gnostic line. I was still in provide in these couple of places where we touch with some of these Gnostic Church are, we are not going to ordain somebody a people from Belgium. They in turn–and this is priest. For this reason, we really remained all sorts of detail; I don’t know how much of it here on the West coast, in our particular juris- you’ll use; in any event–they in turn recom- diction, which we call the Ecclesia Gnostica, mended a church, a bishop, to me in California, which is just Latin for Gnostic Church. At the whom they had some contact with and who present time, we have our parish here [in they felt, although he wasn’t exactly a Gnostic, Hollywood]. We have a parish in Portland, was along their line. This was a bishop who Oregon. We have a parish in Seattle, had built a little church in Laguna Beach, an Washington. We have a parish in Salt Lake City, independent Catholic Church, by the name of Utah. And we have a group, which is our sem- Bishop Paul Wadle. He was also a member of inary,in Sedona,Arizona; we have two priests in the Theosophical Society, so it was easy to residence there. We also have a foreign mis- make contact with him. He took me under his sion parish in Norway. That is sort of the wings. He took me through the various extent of our activity. orders, and in 1958 he ordained me a priest, Basically I just kept plugging away at it, giv- with the understanding that I would probably ing weekly lectures and conducting services, in not stay with his church forever, but that I our little place on Hollywood Blvd., where we would eventually start some Gnostic work have been until our move, incidentally, for here. That day came to pass by the end of the twenty-seven years in a not terribly exciting fifties/early part of the sixties. I was then in location (laughs). But it has served our pur- touch with a British extension of the Gnostic poses; it was accessible. We have about fifteen Church. I began to do Gnostic work here. church services a month scheduled, in addition Eventually, a number of years later, in 1967 I to the four lectures that we have. So there’s was consecrated a Bishop by a British Gnostic actually quite a lot going on. Every Sunday Bishop who came over here with two of his morning; every other Sunday an afternoon assistant Bishops. They consecrated me a service as well; then every Wednesday night Bishop for the Gnostic work here in America. there is a late night Eucharist at ten o’clock; I have been active along those lines ever since. there is a special service, the Sophia devotion- I started first a little parish here; then al service every third Thursday; so you know, a eventually some others elsewhere. I was never lot of things are going on. I would say that we interested in empire building. All these years I have probably as many as a couple hundred have received all sorts of correspondence from people, or so, who come to us with some people all over the world that they want to be degree of regularity. That doesn’t mean, of Gnostic priests, but I have always replied that course, they are ever there at the same time.

19 Dr. S. Hoeller Interview If they were, they would have to stand out on my latest book on Gnosticism. I thought, you the street (laughs). During the big holiday sea- know, once you get a Romanian translation, sons, Christmas, Easter, etc., we have fifty/sixty then I think you have really made it (laughs). It people, or so, in our smallish quarters. At arrived right around Halloween, so I was happy Easter time we have four days, Thursday to to see it in Dracula’s language (laughs). I am Sunday; at Christmas, we have only Christmas, still an active member of the Theosophical but then we have Epiphany. We have certain Society. I do various programs for them, main- seasonal celebrations. ly, not that much on straight Theosophy, but So that is kind of what is going on. In mostly on Gnostic related subjects because addition to that, somewhere around 1970 or that is my field. so, I was contacted by the Philosophical I was also active for a number of years as Research Society, by Mr. Manly [Palmer] Hall, sort of a shirttail academic, you might say, the founder. They heard of me and they need- because, about twenty years or so ago, there ed a speaker,so since that time I have been lec- functioned a private college here, which was turing at the Philosophical Research Society on called The College of Oriental Studies. This a weekly basis, except for those times when I was founded by a Vietnamese university pro- am out of town. I am there every Wednesday fessor, who was also a Buddhist monk, Dr.Thich night, and every once in a while on a Sunday. Thien-An. It started as a graduate school, and The Theosophical Society also has availed later accepted undergraduates as well. It main- itself of my services. I have lectured for the ly dealt with subjects of languages, and culture, Theosophical Society in many different places and religions of the East. Dr. Thien-An and I including in Australia, New Zealand, Europe, in met and he wanted me to teach there, so I Iceland believe it or not—which is really an taught mainly comparative religions and interesting place—and in different parts of the Western religious subjects in conjunction with United States. I still do, although I am cutting what they were doing–they also needed a down a little bit on my traveling lecturing Western background. I taught there for about because it takes a lot out of me and I don’t fifteen years. Then Dr.Thien-An died very sud- have the time. The Theosophical Publishing denly—that was 1980—and the whole thing House6 in Wheaton,Illinois has published all of kind of fell apart. At the present time, what is my books, of which there are now five, the lat- left of it, I think, is a training institution strictly est of which is the book on Gnosticism. A few for Buddhist clergy. It was largely supported by of my books have been translated into different the Buddhist community. languages, not all five, but various ones. We That was kind of the academic part of my have German, Spanish, Portuguese, Greek, activity. I had gone to school in Europe7 prior Bulgarian, and believe it or not, somewhere on to my coming, and I went back a couple of the table here, is the Romanian translation of times to finish my degrees, and things of that

20 Dr. S. Hoeller Interview sort. I did some graduate work here. Gnostic nature. So that when I encountered I also taught at one time in the seventies, the Gnostic school of thought, I think this res- a course on the religious psychology of Jung at onated with some of my experiences through- UCLA. UCLA had an institute at that time out the years. That is probably why I developed called the Institute for the Study of Religion that deep an interest. In fact, it is kind of a lit- East and West. I taught one course there for a tle vignette, but it is funny how I came to my couple of semesters, and so forth. So, you interest in Theosophy. It was in part because, know, I had a little contact with the mainstream when I was still going to Catholic school, in a academic world, but not that much. I could class of apologetics, you know, in defense of the have had more, but I shied away from entering faith, we were studying heresies, and there was a full-time academic career with the public uni- a chapter on Gnosticism. In a footnote, in this versities because I felt that there were too particular textbook, it stated that,“this, the first many limitations, of one kind or the other. and the most pernicious of all heresies,” or There were certain limitations that I noticed something like that, “no longer exists, but it were there in the fifties, and the sixties, and survives in the strange teaching of Theosophy.” then a different set of limitations later on, but So I said, “Ah, ha! Now I’ve got to find these limitations there always were, which I think people.” And so I did. would have made me feel kind of uncomfort- able. Charles Schofield – In your book, you quote That brings us up to the present. Jung when he said that “Blavatsky’s Theosophy and Steiner’s Anthroposophy were both Charles Schofield – Could you say a little Gnosticism in Hindu dress.”8 Could you say something more regarding your introduction something about H. P.Blavatsky?9 to Gnosticism when you were eleven and twelve? Was your attraction specifically to Dr. Stephan Hoeller – H. P. Blavatsky, I think Gnosticism or to subjects related to definitely was inspired by esotericism, both Gnosticism? Eastern and Western. There could be a big his- torical argument as to which one was more Dr. Stephan Hoeller – Actually specifically crucial in the development of her thought. She Gnosticism. Now, in retrospect after all these came from the West, so I think that probably years, I can piece things together, but I am not her original background was Western esoteri- entirely certain that I am correct even about cism–Gnostic, Kabbalistic, Hermetic philoso- that. I think that what happened was that even phies. Then when she went to India and places earlier in my life, when I was really just a young like that, she saw certain similarities. So a kind child, I had a number of dreams and experi- of synthesizing vision arose, in which she tried ences, which subsequently I find have been of a to unite all of these things. That was also very

21 Dr. S. Hoeller Interview much a nineteenth century phenomenon. 8 Hoeller, Gnosticism: New Light on the Ancient People tried to make one grand theory into Tradition of Inner Knowing, 169. which everything could be integrated. But I think she was an inspired person, she was a 9 Titles of lectures he has given: “The Mysterious visionary. She certainly had a great deal of Madame Blavatsky: Life and Personality of the interest in, and sympathy for, Gnosticism. Russian Magus” and “Steiner’s Occult Seership: Everything that she wrote about Gnosticism Scientific Exploration of the Spirit.” was always favorable, and she wrote a great deal. * * * * *

1 Hoeller, Stephan. Gnosticism: New Light on the Ancient Tradition of Inner Knowing (Wheaton: Quest Books, 2002).

2 See www.gnosis.org/gnostsoc/firedamage.html for photos of the fire.

3 Budapest, Hungary.

4 Born in 1931.

5 Came to United States in 1952.

6 The Quest Books web site explains its relationship to the Theosophical Publishing House. “Quest Books is the imprint of the Theosophical Publishing House, the publishing arm of the Theosophical Society in America. This organization, with 150 branches nationwide, is part of the International Theosophical Society founded in New York in 1875 with present headquarters in Adyar, Madras, India (http://www.questbooks.net/about quest.cfm).”

7 University of Innsbruck,Austria.

22 Dr. S. Hoeller Interview Book Reviews

The Coulomb Case. (Theosophical History by both celebration and catastrophe. The Occasional Papers Vol. X). By Michael Gomes. founders of the Society, Colonel Olcott and Fullerton, California: Theosophical History, Madame Blavatsky, had already spent five years 2005. Pp. vi + 73. ISBN 1-883279-10-0. building up the Theosophical Society in its $22.00. adopted oriental home. Firstly in Bombay and then in Adyar near Madras, they had estab- Michael Gomes has performed sterling service lished the Society’s headquarters, which in writing this extensive analysis of the presided over a network of eighty-seven Coulombs’ notorious charges against Madame branches of the Society in India. Theosophy Blavatsky, which did so much long-lasting dam- was also spreading in Europe with newly- age to her reputation and the credibility of the founded national societies in England, France Theosophical Society. By providing a precise and Germany. In response to these favourable chronological account of the accusations and developments, the founders sailed for Europe counter-accusations, the testimonies and the in February 1884. Their reception by fellow reports of all personnel involved, he presents a Theosophists in London and Paris was enthusi- definitive case for the dismissal of the case astic. Mesmerism, mediumship and the spiritu- against her. An earlier version of this work was al world were the new fashion at social parties published in 1985, which marked the centenary that spring season. Theosophy with its blend of of the damaging Hodgson report to the psychic phenomena and mystic wisdom from Society for Psychical Research. Together with the East was riding high on this wave, attract- the publications of Leslie Price and his launch ing many new members. Only two years of the new journal Theosophical History, Gomes’ before the Society for Psychical Research had work made a major contribution to the renais- been founded in England, and now its learned sance of Theosophical history. The present edi- pioneers were also interested in the phenom- tion contains much additional material, includ- ena associated with Helena Blavatsky. In May ing a number of documentary sources and and June 1884 Olcott and other leading Gomes’ transcription of Blavatsky’s own anno- Theosophists attended an SPR Committee at tations to Emma Coulomb’s defamatory pam- Cambridge to give evidence. Following a pub- phlet. lic farewell to the founders in London in July, The year 1884 was highly eventful in the the party gathered at Elberfeld, where the annals of the Theosophical movement, marked German Theosophical Society was rapidly

23 Book Review:The Coulomb Case expanding. It was here, in September 1884, resolved that Blavatsky should not prosecute that disaster overtook the celebrations. News her defamers in order to protect the Society arrived that a number of letters highly damag- from further press attention and likely ridicule. ing to Helena Blavatsky had just been published It was a devastating blow to Blavatsky’s self- in a Madras missionary journal. respect and her health promptly declined. These letters had allegedly been written Worse was to come. The publication of by Blavatsky to Emma Coulomb, the house- the letters had led to renewed interest in keeper of the Adyar headquarters, and con- Blavatsky’s phenomena on the part of the tained evidence that the two women, assisted Society of Psychical Research. Towards the end by the latter’s husband Alexis Coulomb, had of December 1884 Richard Hodgson, a young together conspired over a period of years at graduate of St John’s College, Cambridge, Adyar to produce letters from the Mahatmas arrived in India to investigate the Coulomb via a false-backed cabinet, stage appearances of affair for the SPR. After meeting with Olcott the Mahatmas, and to produce by trickery on 22 December, he came to stay at the Adyar other phenomena to impress would-be headquarters, attended the TS Convention that Theosophists. In September 1884, under the month and received testimony of phenomena title of “The Collapse of Koot Hoomi,” the from assembled members. However, in the Madras Christian College Magazine began the meantime Emma Coulomb had published her serial publication of these letters supplied to own scurrilous pamphlet Some Account of My the editor, Revd George Patterson, by Emma Intercourse with Madame Blavatsky from 1872 to Coulomb herself, who publicly denounced 1884, purporting to explain the “most marvel- Blavatsky and the Theosophical Society. The lous Theosophical phenomena” and containing publication of these letters and hostile com- seven additional letters. After his initially cour- mentary was a major coup for the Christian teous dealings with the Society, Hodgson then missionaries in India, who had already recog- visited the Coulombs and later raked up many nised Theosophy as a serious opponent of old tales among the Society’s enemies in Christianity in India. Blavatsky dismissed the Bombay. By the time he returned to Adyar in letters as a fabrication and intended to sue for March 1885, Hodgson felt he had conclusive the defamation of character upon her return proof of Blavatsky’s guilt. Ill and isolated, to India. When Blavatsky returned to Madras Blavatsky resigned as Corresponding Secretary in December she was feted by loyal crowds of of the Society and sailed for Europe on 31 supporters and felt assured she would be March 1885, never to return to India. granted the satisfaction of bringing a case Hodgson’s report was published in the against her detractors. However, in late December 1885 Proceedings of the SPR. If the December a special committee of the Society’s Coulombs’ revelations had cast public suspi- most prominent professional members cion on Blavatsky, the verdict of the respected

24 Book Review:The Coulomb Case and professional SPR now appeared to confirm servant, Emma then vowed that she would it. For years to come, the story of the never forgive and would do Blavatsky as much Coulomb letters and the Hodgson report injury as was in her power. would be ever re-cycled by journalists and Entrusted with the keys and care of commentators in order to brand Blavatsky a Blavatsky’s private apartments at Adyar after charlatan in the popular mind. the founders’ departure for Europe, the Embedded within its dramatic political Coulomb couple had set about making trap- context, Michael Gomes’ forensic analysis of doors and other apparatus which would the case dispels any possible doubt that appear to confirm their later allegations that Blavatsky was the victim of a vicious campaign Blavatsky had been able, from her bedroom, to of defamation on the part of Emma Coulomb insert Mahatma letters into the “Shrine”, a born of envy, frustration and revenge. Their wooden cabinet placed against the wall of the first acquaintance dated back to 1872, when adjoining room. Already in April 1884 Olcott Emma Coulomb (then Miss Cutting) attended and Blavatsky had received mail from India con- a séance of Blavatsky’s short-lived Societé taining details of the Coulombs’ claims that Spirite in Cairo. She subsequently proved help- they had colluded in Blavatsky’s trick manifes- ful with some small loans of money. After tations and expressing their hostility towards Blavatsky’s departure from Egypt, Emma mar- the Society. When Olcott and Blavatsky wrote ried Alexis Coulomb, a Frenchman whose fam- to Emma Coulomb, she and her husband ily ran a local hotel. According to Blavatsky’s protested their innocence. However, on the and Charles Leadbeater’s investigations in advice of a Mahatma letter received on 26 April Cairo, gathered en route back to India in through Damodar, a trusted Hindu member, November 1884, Emma and her husband the Board of Control responsible for the already had a long history of intrigues and Society in the founders’ absence had already trouble-making behind them in Cairo before begun to act. Affidavits were collected from appearing destitute at the Bombay headquar- members to the effect that Emma Coulomb ters of the TS in March 1880. They henceforth had slandered the Society and Blavatsky,and on made themselves indispensable as housekeep- 18 May members of the Board entered er and handyman, moving with the others to Blavatsky’s rooms to find a small hole between Adyar in 1882. Blavatsky came to believe that the two rooms. However, they found the wall Emma envied her because of her position and between the hole and the Shrine next door influence in the Society. When Blavatsky dis- was intact, as was the back of the cabinet. covered that Emma planned to borrow (or Alexis Coulomb claimed that he had con- extort) two thousand rupees from a wealthy structed sliding panels at the request of Indian member, she forbade this. According to Blavatsky and that he was actually removing the testimony of Baboola, Blavatsky’ personal them when discovered. The Board rejected

25 Book Review:The Coulomb Case this explanation and forced the couple to leave forgery, and claimed erroneously that Alexis the premises on 25 May, having expelled Emma could not have forged the letters, largely writ- Coulomb and asked for her husband’s resigna- ten in French, as he knew little English! tion on 14 May. Gomes continues his account with the The subsequent collaboration between vicissitudes of Blavatsky’s being forbidden by the Coulombs and the Madras Christian College the Society to bring a case. Scenting their Magazine would result in the fiasco of its pub- opportunity, the missionaries financed a libel lication of the alleged letters the following suit brought by Emma Coulomb against September. According to the magazine’s General Morgan for asserting she was a forger, October 1884 issue, the letters were handed but which she subsequently withdrew in April over on 9 August, but July was cited in its 1885 following the departure for Europe of February 1890 issue. Later on, it was claimed, Blavatsky, the chief witness in such a case. This as a rather flimsy argument against their for- legal test of the letters’ authenticity was thus gery, that the letters were produced within abandoned, on the advice of the missionaries. fourteen hours of the Coulombs’ meeting with Gomes also examines the only handwriting the missionaries. However, after the first pub- analysis to which the letters were submitted. lication of fifteen letters in the September issue Hodgson had sent ten items to Mr F. G. of the magazine, Major General Henry Morgan Netherclift, who declared these to be definite- asked to see the original of one letter men- ly written by Blavatsky. But, as Gomes shows, tioning him and declared it a forgery in the none of these revealed anything to discredit Madras Mail. The missionary editor, Revd Theosophical phenomena. In his concluding Patterson, then visited the Adyar headquarters chapter, Gomes reviews other works on the on 27 September to compare four of the Coulomb case, including Beatrice Hastings’ incriminating letters with samples of two-volume Defence of Madame Blavatsky Blavatsky’s handwriting. Franz Hartmann (1937), Walter Carrithers’ Obituary: The thought that they were mocked up copies of “Hodgson Report” on Madame Blavatsky (1963) genuine Blavatsky letters to Coulomb but with and its positive review by Robert Thouless, a incriminating additions inserted. This might past president of the S.P.R. In 1969 Carrithers have dissuaded further publication, but published the first defence of Blavatsky to Patterson published five further alleged appear in the journal of the S.P.R. since Blavatsky-Coulomb letters in the October Hodgson’s damning 1885 report. Carrithers issue, but only one was really damaging. In later published suppressed S.P.R. archival mate- October 1884 a retired judge, Mr Gribble, pub- rial relating to the earlier 1884 S.P.R. lished A Report of an Examination into the Committee Report on Blavatsky’s phenomena, Blavatsky Correspondence, in which he analysed in which these had actually been witnessed. As Emma’s handwriting, exonerating her from any Gomes rightly observes, Emma Coulomb’s

26 Book Review:The Coulomb Case accusations against Blavatsky might well have Theosophie und Antroposophie. Neue remained on the level of “a ladies quarrel,” but Aspekte zu ihrer Geschichte aus dem Richard Hodgson’s report to the S.P.R. lent it Nachlaß von Wilhelm Hübbe-Schleiden public importance. By polishing Emma’s testi- (1848-1916) mit einer Auswahl von 81 mony, ironing out its inconsistencies, and omit- Briefen [Theosophy and Anthroposophy. ting his own doubts, Hodgson created a canard New historical aspects from the legacy which has taken a number of painstaking of Wilhelm Hübbe-Schleiden (1846- researchers and over a century to unravel. 1916) with 81 selected letters]. By Michael Gomes’ book is an excellent review Norbert Klatt. Göttingen: Norbert Klatt and explanation of the whole sorry, sensation- Verlag, 1993. Pp. 303. ISBN 3-928312-02-2. al affair, which ultimately revolved not around €29,65. Blavatsky’s honesty but the reality of occult phenomena. The University Library of Göttingen houses a private correspondence that is unique for the German-speaking area and that concerns both Nicholas Goodrick-Clarke the Theosophical Society (Adyar) and the University of Exeter wider Theosophical Movement.The size of this correspondence is enormous—3000 letters, among other documents, that have scarcely * * * been examined. This correspondence is part of the legacy of Dr. Wilhelm Hübbe-Schleiden (1848-1916), a prominent personality and pub- licist within the Theosophical movement in Germany, and the chairman of the German Section of the Theosophical Society (Adyar) from 1884 until 1902. Theosophie und Antroposophie. Neue Aspekte zu ihrer Geschichte aus dem Nachlaß von Wilhelm Hübbe-Schleiden (1848-1916) mit einer Auswahl von 81 Briefen by Norbert Klatt is a manual of sorts that allows one to gain some idea of this legacy. It is curious that this book, which in fact merely attempts to invite historians who are interested in Theosophy to further examine this unfamiliar legacy, should not itself have achieved some notoriety. The reason may be

27 Book Review:The Coulomb Case because its author Klatt self-published the sketch of Hübbe-Schleiden and a description of book in German, probably without much, if any, the development of the Theosophical Society publicity. A review appearing more than ten in Germany around the beginning of the twen- years after its publication therefore seems to tieth century, touching upon a few important be justified because of its lack of publicity and teachings here and there.The phrasing of some also because it is still in print. of the formulations of Theosophical teachings The subject of the book helps to establish comes across as somewhat detached for the a genuine and objective picture of the history experienced reader of this subject, to the point of the Theosophical movement in the age of that it appears to lack substance. Klatt could, in Bismarck.The title is well-chosen since the leit- my opinion, have left out this explanation had it motiv is the field of tension surrounding the not been the case that he is mainly interested accomplishments and interpretations of Rudolf in the historical development of religion in Steiner in his capacity as traveling speaker and Germany and the place that the Theosophical leader of the German Section of the movement occupies in this area. He places the Theosophical Society (Adyar). Such accom- Theosophical movement as a current event plishments and interpretations by Steiner were within the intellectual and cultural develop- followed by Hübbe-Schleiden very closely and ment of the German empire around the end of critically, and it is on this subject that he corre- the 19th century, in the midst of other devel- sponds with his friends and with Steiner him- opments in society, such as the dietary and self. clothing reform movement, Freemasonry, spir- Dr. Klatt spared no effort in realizing a itualism and Eastern teachings such as publication of the highest possible quality; fur- Buddhism. The Theosophical movement in the thermore, he was undoubtedly aware of the author’s opinion is viewed as a ‘non-rational importance of conducting research that was as philosophy of life’, contrary to Hübbe- impartial and objective as possible. He suc- Schleiden’s opinion in his correspondence that ceeded brilliantly in that respect, and the book it is most certainly otherwise. may be labelled as unique. Everything that Klatt Of course, the selected letters to and has written and quoted can be verified. The from Hübbe-Schleiden are what make the book includes an elaborate selection of foot- book so interesting. As previously mentioned, notes, explanations and cross-references. The Klatt made the most of every opportunity to abbreviations that he uses, as well as the complete each letter, as elaborately as possible, sources consulted, are all listed at the back of with explanatory footnotes and references. He the book. Klatt remains an impartial commen- points out that Hübbe-Schleiden was in con- tator, the curious spectator who allows the tact with a number of major scientists of his facts to speak for themselves. time, including the Dutch botanist Hugo de The soberly designed book provides a Vries (1848 – 1935) and some of the pioneers

28 Book Review:Theosophie und Antroposophie of parapsychology. Because of this selection, er—although his loud voice and his manner of the reader incidentally appears to be the speaking is regularly subject to criticism—with immediate witness to a predominant theme occult gifts who wished to teach others in that and constantly recurring dilemma: Rudolf respect. The Doctor was said to have sur- Steiner’s performance in his capacity of rounded himself in that respect with adoring General Secretary since 1902 and his interpre- followers who would not hear of any criticism tations of the teachings as a Theosophist. His or who had no desire to subject the teachings performance and manner of interpretation to any form of critical scrutiny. It was Steiner’s eventually led to the discontinuance of the wish, according to Hübbe-Schleiden, to turn his German Section by Annie Besant under his followers into visionaries in the astral light so supervision.As a result, Steiner and his follow- as to bring about a spiritual evolution or awak- ers established the Anthroposophical Society, ening. According to Steiner “…this is the only marginalizing the Theosophical Society. way to achieve progress, there are no other What is striking at the outset concerning possibilities!” Here, the obvious contrast in the correspondence is the difference between their natures becomes evident.‘Seeing’ and the Hübbe-Schleiden and Steiner in terms of dis- irrational prevail for Steiner, the intellectual position and approach. Whereas Hübbe- and pragmatic for Hübbe-Schleiden.An impor- Schleiden was initially reservedly positive tant matter of dispute between Steiner as the about the performance of Steiner in his capac- General Secretary of the German Section of ity of General Secretary, his opinion grew more the Theosophical Society and the faithful sup- hostile as the correspondence progressed over porters of Blavatsky and Besant stemmed from the course of time. The disposition and his interpretations of the historical context of approach of both persons were very different. Christianity: he deemed Christianity different Hübbe-Schleiden’s correspondence reveals a and more significant than the other great reli- person who considered his life task as one pro- gions of the world. It was against this back- viding a scientific basis for Theosophy in ground that he wished to link up with typical Germany, in which the independent search for Western esoteric movements, such as the truth served as a guideline. It was his aim Rosicrucianism and occult Freemasonry. to transform scientific inquiry so as to become Hübbe-Schleiden represented the standpoint susceptible to the teachings and approaches of of universality; Steiner saw a special role for Occultism. Hübbe-Schleiden’s approach was an the Christian-oriented, occult traditions. In open book; he had a clear-headed mind based addition, the actions and policies of Annie on Theosophical principles that he considered Besant were under discussion as well, stimulat- verifiable in the scientific sense.The impression ed by her view that the next Christ would that is given of Steiner in the letters from and overshadow the character of J. Krishnamurti. to Hübbe-Schleiden is that of a gifted speak- Steiner could no longer agree with the previ-

29 Book Review:Theosophie und Antroposophie ously established Order of the Star in the East. in addition to a sizeable, yet not easily verifiable According to Steiner, this Christ-figure would esoteric and occult oeuvre. It is by no means return in the ethereal worlds to be seen by possible to say anything about the degree to those appropriately skilled, whereas Besant which his lectures could be considered more maintained her point of view that the Christ- valuable than the efforts of Hübbe-Schleiden, figure would manifest himself in a physical who could not even complete his only life’s sense. Hübbe-Schleiden remained an ally of work in the form of a scientific explanation for Besant, but he lost his best friends, who chose the palingenesis or “new becoming” through to stand by Steiner. karma, and whose manuscripts and notes were The reader of the selected letters will not probably lost in a bombardment during the fail to notice that Hübbe-Schleiden has but lit- Second World War.What is certain is the fact tle sympathy for the leaders of Theosophical that Hübbe-Schleiden was a marked and clear- groups that have splintered off from the parent headed thinker who knew exactly what he organization, such as Franz Hartmann and stood for.This cannot always be said of Steiner, Katherine Tingley.The remarks are disparaging who often availed himself of irrationality and and almost belittling, surprising since Hübbe- who would not demonstrate openness con- Schleiden exhibited no fraternal feelings cerning his sources. Hübbe-Schleiden com- towards these individuals and groups. Various ments concerning the mystification of Steiner’s anti-Semitic remarks are also surprising, sources that every authority on Neoplatonism although this anti-Semitic way of thinking was a knew that Steiner dipped into this source, child of its time. Despite these examples, he while being less careful in his formulations than still gives the impression of being an honorable, the original sources; moreover, in Hübbe- honest and humane individual, someone who Schleiden’s opinion, he lavishly availed himself had declared Theosophy as his mission in life. of his own imagination. All this becomes The question of whether or not, and if so to painfully evident in the correspondence. what degree, we should take offence in retro- Hübbe-Schleiden disparagingly described spect at this anti-Semitism—this in view of the Steiner’s view as “warmed up cabbage.” He events to take place a few decades later—can- was a marked opponent of Steiner toward the not be answered within the scope of this end of his life, as he wrote in February 1914: review, as this will require a study of the indi- “No one demanded of me in the Spring of vidual in question. 1913 that I not have deceitful construction of In a historical and personal sense, Steiner Steiner’s collapse. It was my simple duty as a has proved to be the winner and Hübbe- human being, for which I am responsible with Schleiden the loser. Steiner made a name for regard to the occult hierarchy. I do not profess himself with Anthroposophy and the various to be an exceptional human being, but rather views and activities related to this movement, an honest, sincere and independently thinking

30 Book Review:Theosophie und Antroposophie mind. I will remain faithful to my ideals until I © Michel Hendriks die!” It is evident from the correspondence in Põlva, Estonia the last years of his life that Hübbe-Schleiden did indeed remain faithful to himself, faithful to * * * * * his critical, independent way of thinking that he cherished as valuable, but especially faithful to the program of the original founders, whom he knew personally, even though he remained par- ticularly critical of Olcott. Regarding the Theosophical Society, he fought to make the best of a bad job and lost his best friends in the process. Finally, because Annie Besant claimed that Germany was the cause of the Great War, he left the Theosophical Society and the Star of the East disillusioned. He was convinced that he would soon be reincarnated so as to com- plete his life’s work, the scientific basis for karma and palingenesis. Nowadays, scarcely anyone recognises the name of Hübbe-Schleiden as a once impor- tant and influential publicist and correspon- dent. The sizeable and historically interesting legacy at the University Library of Göttingen sheds new light on his activities and motives and could make his name better known once again. His interest in science can still be encountered as the fundamental attitude in many present-day Theosophical publications and in that respect his name still lives on today. Dr. Klatt’s book is an invitation to the University Library of Göttingen, as a visit to this library can be at least as interesting—for many reasons—as a visit to the British Library.

31 Book Review:Theosophie und Antroposophie