Gnosis: Journal of Gnostic Studies 3 (2018) 84–111 brill.com/gnos Hermetic Influences on the Evolutionary System of Helena Blavatsky’s Theosophy Erin Prophet Rice University [email protected] Abstract Helena Blavatsky (1831–1891) developed a program of salvation that she called “double evolution,” which was elaborated in a system known as root race theory. Human souls were seen as traversing through progressive reincarnation a series of seven “races,” or body types, ranging from gigantic amorphous and ethereal bodies and transitioning through hermaphroditic into gigantic gendered ape-like humans, modern humans, and thereafter adepts and divine beings. Although root race theory drew from the sci- entific racism of its day, it did not equate root races with human races, but to stages of human emanation from and return to divinity. The sources of root race theory have been sought in Eastern contexts due to its use of Hindu and Buddhist terminology, though scholars have noted its Western esoteric influences. This article argues that the primary structure of root race theory is based in the Corpus Hermeticum. It identifies some of Blavatsky’s Hermetic sources, showing that she referred not only generally to a perennialist “Hermetic philosophy” that incorporated Western esoteric tropes, but also to specific Hermetic texts. These texts provided the organizing matrix of root race theory, specifically its creation mythology, support for prior androgyne human exis- tence, a “fall into matter,” and the initial ensoulment of humans with mind, or nous. It also provided a template for the future transformation of humans into divine beings. The article builds on the suggestions of Nicholas Goodrick-Clarke (2013) and Brendan French (2001) to elaborate on the role of Hermetic influence in Blavatsky’s reconfigur- ing of evolution as a novel form of salvation for an empirically-oriented nineteenth century audience. Keywords hermetic tradition – Helena Blavatsky – theosophical society – poimandres – androgyny – root race theory © koninklijke brill nv, leiden, 2018 | doi 10.1163/2451859X-12340050Downloaded from Brill.com09/29/2021 12:56:23PM via free access Hermetic Influences on the Evolutionary System 85 Introduction The influential theological system known as Theosophy, as developed and pro- moted by Helena Blavatsky and her Theosophical Society between 1877 and her death in 1891, provided a novel and syncretic form of salvation that incor- porated nineteenth-century ideas about both biological and “soul” evolution along with concepts from Western esoteric traditions and Eastern religion. In spite of the Eastern terminology adopted in Blavatsky’s later years, her sys- tem took its primary inspiration from Western esoteric teachings, and among those teachings the Hermetic tradition is acknowledged to have played an important role.1 Although the influence of Hermetic traditions on Blavatsky has been noted, much work remains to be done to trace how she used and transformed specific Hermetic texts and to evaluate the influence of Hermeticism compared with other traditions. Brendan French has argued for the primacy of Hermeticism, particularly in Blavatsky’s soteriology. He observes, “remarkably, in the vast Theosophical literature the seminal influence of the Hermetic template upon Blavatskian conceptual mapping has passed virtually unmentioned…. [T]he Hermetic strains in modern Theosophy deserve singular analysis … Blavatsky’s engagement with the Hermetica was profound, and … she incorporated many of its mythemes into her own Theosophical synthesis.”2 It can be difficult to identify the Hermeticism in the traditions cited by Blavatsky. For example, she often referenced “Hermeticism” or “Hermetic philosophy” as her primary inspiration without citing specific texts. Her gener- al use of the term evoked prisca theologia, perennial philosophy, and a complex of associated Western esoteric ideas. She also referenced Hermetic traditions to generally position her philosophy as an alternative to both dogmatic theol- ogy and scientific materialism. However, she also cited specific Hermetic proof texts, particularly in support of elements of her controversial “root race theory.” Root race theory proposes that human souls inhabit seven types of bodies during a series of hundreds of progressive reincarnations experienced as emanation from and return to the divine. The bodies of the first race are ethereal, gigantic and sexless, the sec- ond, more condensed and androgynous, the third, more compacted and gradu- ally transitioning into sexual reproduction and resembling giant primates, the fourth still gigantic but gradually decreasing in stature, as well as increasing in speech, language, and “mind.” Modern “savages” represent remnants of the fourth race. The fifth “root race” includes all races of modern humans (except 1 French 2001; Goodrick-Clarke 2013. 2 French 2001, 180–1. Gnosis: Journal of Gnostic Studies 3 (2018) 84–111 Downloaded from Brill.com09/29/2021 12:56:23PM via free access 86 Prophet the primitive “survivals”), and is declined in stature and strength from earlier races.3 The sixth will gradually transcend flesh, and Hermetic creator gods are some of the prototypes for this race. The seventh race represents a return to godlike nature.4 Though her seven “root races” do not map onto human races, her theory contained racist elements, as discussed below, which were often softened as it was taken up by later belief systems. This article sketches three important ways in which she engaged Hermetic texts and traditions in constructing “root race theory,” her mature scheme of “double evolution” of soul and body, which formed an updated esoteric soteriology. Although she engaged many other tra- ditions to flesh out or provide support for her theory, I argue that Hermeticism was its primary organizing matrix. First, it configured her creation mythol- ogy, notably in support of prior androgyne human existence. Second, it pro- vided support for the human “fall into matter” and the initial “ensoulment” of humans. Third, it provided a template for the future transformation of humans into divine beings and creators themselves.5 I argue that Corpus Hermeticum 1.12–18 in particular provided much of the theological underpin- nings of root race theory. Blavatsky’s “Hermetic Philosophy” and Hermetic Sources Blavatsky (1831–1891), born in Russia to an aristocratic family, had access at a young age to a library of Western esoteric books. She equated “Hermetic phi- losophy” with a universal faith and frequently returned to it as a legitimating strategy. In the introduction to the 1877 Isis Unveiled, her first major publica- tion, she wrote, “Our work, then, is a plea for the recognition of the Hermetic philosophy, the anciently universal Wisdom-Religion, as the only possible key to the Absolute in science and theology.”6 She used dramatic language to justify the superiority of the “Hermetic” approach to both science and religion: “On 3 Anthropologist Edward Tylor (1832–1917) proposed a natural progression from savagery to barbarism to civilization. He also argued that modern humans retain superstitions and con- tinue to believe in souls because of the “survivals” of primitive ideas among them. See Tylor, Primitive Culture 1913, first published in 1871. Blavatsky relied on Tylor’s progression of culture from savage to civilized, and also characterized indigenous tribes as “survivals” of earlier civi- lizations (1993 [1888], 2:168). 4 Blavatsky’s root race theory is laid out in its most complete form in Blavatsky 1888. 5 This article contains excerpts from Prophet forthcoming. 6 1960 [1877], 1:vii. Gnosis: Journal of GnosticDownloaded Studies from Brill.com09/29/20213 (2018) 84–111 12:56:23PM via free access Hermetic Influences on the Evolutionary System 87 the brink of the dark chasm separating the spiritual from the physical world stands modern science, with eyes closed and head averted, pronouncing the gulf impassable and bottomless, though she holds in her hand a torch which she need only lower into the depths to show her her mistake. But across this chasm, the patient student of Hermetic philosophy has constructed a bridge.”7 What she called “Hermetic philosophy” must be understood in the context of nineteenth-century Hermeticism, which was already entwined with alche- my, Rosicrucianism, Jewish and Christian Kabbalah, and Freemasonry, and injected with a good dose of Egyptomania.8 What she often seemed to mean when she referenced “Hermetic philosophy” was a general opposition to mate- rialist science, affirmation of the reality of spiritual forces and immaterial be- ings, and support for a “double evolution” of body and soul, as proof of which she often quoted the Hermetic maxim “as above, so below.”9 In promoting this ancient “Wisdom-Religion,” Blavatsky was espousing pe- rennialism and smoothing the contradictions between the various systems of thought from which she drew. Throughout Isis, she described the system as a “secret doctrine” that had been passed down through the ages from master to student, and of which she was permitted to reveal only portions. Blavatsky built upon a narrative of secrecy and initiation already in progress as devel- oped by Éliphas Lévi (1810–1875) and other esoteric writers, and spiritualists like Emma Hardinge Britten (1823–1899). Also influential in her system were Hargrave Jennings (1817–1890), a popularizer of esoteric lore, the philologist Samuel Fales Dunlap (1825–1905), and the novelist Edward Bulwer-Lytton (1803–1873).