Theosophical History

A Quarterly Journal of Research

Volume VI, No. 3 July 1996 ISSN 0951-497X THEOSOPHICAL HISTORY A Quarterly Journal of Research Founded by Leslie Price, 1985 Volume VI, No. 4 October 1996 EDITOR The subscription rate for residents in the U.S., Mexico, and Canada James A. Santucci is $21.00 (one year) ot $38.00 (two years). California residents, please California State University, Fullerton add $1.62 (7.75%) sales tax onto the $21 rate or $2.94 onto the $38 rate. For residents outside North America, the subscription rate is $25.00 (one year) or $45.00 (two years). Air mail is $35.00 (one year) or $65.00 (two ASSOCIATE EDITORS years). Single issues are $6.00. Subscriptions may also be paid in British Robert Boyd sterling. All inquiries should be sent to James Santucci, Department of Religious Studies, California State University, Fullerton, CA 92631-9480 John Cooper (U.S.A.). Periodicals postage paid at Fullerton, California 92631-9998. University of Sydney POSTMASTER: Send address changes to Theosophical History (c/o James Santucci), Department of Religious Studies, California State April Hejka-Ekins California State University, Stanislaus University, P.O. Box 6868, Fullerton, CA 92834-6868. The Editors assume no responsibility for the views expressed by Jerry Hejka-Ekins authors in Theosophical History. Nautilus Books * * * * * * * * * * * * * * * * * * * Robert Ellwood GUIDELINES FOR SUBMISSION OF MANUSCRIPTS University of Southern California 1 The final copy of all manuscripts must be submitted on 8 /2 x 11 inch Joscelyn Godwin 1 paper, double-spaced, and with margins of at least 1 /4 inches on all sides. Colgate University Words and phrases intended for italics output should be underlined in the J. Gordon Melton manuscript. The submitter is also encouraged to submit a floppy disk of Institute for the Study of American the work in ASCII or WordPerfect 5 or 5.1, in an I.B.M. or compatible Religion format. If possible, Macintosh 3.5 inch disk files should also be submitted, University of California, Santa Barbara saved in ASCII (“text only with line breaks” format if in ASCII), Microsoft Word 4.0–5.1a, or WordPerfect. We ask, however, that details of the Leslie Price format codes be included so that we do not have difficulties in using the Former Editor, Theosophical History disk. Should there be any undue difficulty in fulfilling the above, we encourage you to submit the manuscript regardless. Gregory Tillett Macquarie University Bibliographical entries and citations must be placed in footnote format. The citations must be complete. For books, the publisher’s name Karen-Claire Voss and the place and date of the publication are required; for journal San Jose State University articles, the volume, number, and date must be included, should the information be available. Theosophical History (ISSN 0951-497X) is published quarterly in There is no limitation on the length of manuscripts. In general, articles January, April, July, and October by James A. Santucci (Department of of 30 pages or less will be published in full; articles in excess of 30 pages Religious Studies, California State University, Fullerton, CA 92634-9480 may be published serially. U.S.A.) The journal consists of eight issues per volume: one volume Brief communications, review articles, and book reviews are wel- covering a period of two years. The journal’s purpose is to publish come. They should be submitted double-spaced. contributions specifically related to the modern Theosophical Move- All correspondence, manuscripts, and subscriptions should be sent to: ment, from the time of Madame Helena Blavatsky and others who were Dr. James A. Santucci responsible in establishing the original Theosophical Society (1875), to Department of Religious Studies all groups that derive their teachings—directly or indirectly, knowingly California State University, P.O. Box 6868 or unknowingly—from her or her immediate followers. In addition, the Fullerton, CA 92834-6868 (U.S.A.) journal is also receptive to related movements (including pre-Blavatskyite FAX: 714-449-5820 E-Mail: [email protected] Theosophy, Spiritualism, Rosicrucianism, and the philosophy of Emanuel TELEPHONE: 714-773-3727 Swedenborg to give but a few examples) that have had an influence on Copyright © 1996 by James A. Santucci or displayed an affinity to modern Theosophy. Composition by Robert L. Hütwohl, Santa Fe, NM, using Adobe type 1 typefaces: ITC Garamond 1, Linotype Univers and Linotext, with an adapted Sanskrit-Tibetan diacritical Garamond typeface. . THEOSOPHICAL HISTORY Contents October 1996 Volume VI, Number 4 Editor’s Comments James Santucci ...... 125

From the Archives The Letters of H.P. Blavatsky to W.Q. Judge Part XV: Letter Dated November 19, 1890 With Notes by Michael Gomes ...... 129

Communications Response to Jerry Hejka-Ekins’ review of Psychic Initiation: Secrets of 777 Mark MacDougall ...... 132

Reply by Jerry Hejka-Ekins ...... 136

From the Internet ...... 138

A Communication from Jean Overton Fuller ...... 138

From the Theosophical Journals William Q. Judge Franz Hartmann (translation with notes by Robert Hütwohl) ...... 140

Articles Mrs. May Banks Stacey David T. Rocks ...... 144

Book Reviews The White Buddhist: The Asian Odyssey of Henry Steel Olcott Ananda W.P. Guruge ...... 151

Modern Esoteric Spirituality James Burnell Robinson ...... 153

On the cover: Franz Hartmann, M.D. Restored photograph courtesy of Robert Hütwohl. Psychic Initiation: Se- is often merely hypothesis or fact was reviewed by Jerry Hejka-Ekins in a similar issue as mentioned above. Mr. MacDougall, whose book crets of 777 the April issue, advances a valid concern quite independent of the contents his book. The concern, as interpreted by Mr. MacDougall, is the reviewer’s—and by extension, those who hold to the orthodox Theosophical view of H.P. Blavatsky’s role in the T.S.—reluctance to view the facts in a new light, other words, their unwillingness to challenge the existing paradigm through which many of us interpret the events surrounding Madame Blavatsky’s life and events. Without necessarily agreeing with Mr. MacDougall’s thesis and analysis that appear in his book, I do have some sympathy with frustration over the reluctance to even consider whether the accepted paradigm is based on withsufficient evidence. My sympathy this posi- tion applies primarily to non-Theosophical top- ics. As a university professor I have to challenge occasionally the existing historical paradigms of the subject area of my own research. The impor- tance of such a challenge demonstrates that what is taken to be theory. Many of us within the academic commu- nity lose sight that historical analysis is simply the interpretation of a limited range data that directs us to make plausible assertions of the topic under question. Very often, we are not even aware that what is stated to be fact merely has In This Issue Theosophical Editor’s Comments Editor’s Theosophical History to raise such issues when necessary. The communication of Mr. MacDougall raises One of my goals as editor been to broaden the range of subjects been to broaden the range of subjects and to include discussions of philosophies and groups not directly connected with the modern Theosophical Move- ment. Pre-Blavatskyite theosophy, the philosophy of Emanuel Swedenborg, and Rosicrucianism are three such examples of subjects that fit this description. I am therefore happy to announce the first article of a Rosicrucian topic: “Mrs. May Banks Stacey.” This is an important article because it presents evidence that the founder of AMORC (the Ancient Mystical Order Rosae Crucis), Harvey Spencer Lewis, may have falsely given credit to Mrs. Stacey as being the co- founder of AMORC. The author, David Rocks, has produced enough genealogical evidence to lead us to the inescapable conclusion that Mrs. Banks could not have been the agent whereby Mr. Lewis received the legitimate transmission of “ancient” Rosicrucian lineage. The immediate lesson to be learned from articles such as Mr. Rocks’ is obvious: a healthy skeptical attitude must be taken when individuals claim direct descendency from traditional teaching lineages such as Rosicrucianism. Of course, one might assume the more extreme position of whether there was a traditional teaching lineage in the first place. This position will no doubt be very distasteful to those who accept the doctrines of lineage, but it is certainly within the range of historical inquiry and of historical journals such as History Theosophical History VI/4 125 Light I, no. 7)

The White vol. and Antoine Faivre’s contain Henry J. Newton’s Modern Esoteric Spiritual- programme or . not.” Theosophical History, Master’s The White Buddhist . He was born in Sri Lanka, so he offers a New York Herald Finally, two book reviews appear herein: Stephan . Both must be considered very important and the (the first Treasurer of the T.S.) claim that he proposed the formation of T.S. The issue, at least to H.P.B.’s understanding, was whether the Society, and Olcott as its President, was “going to stick to the Because of her claim regarding the Society’s origin and purpose, this must be regarded as one of the more important letters to see the light of day. Prothero’s Olcott asserted but that it was actually the “Master” who ordered its establishment. To make matters even more confusing, articles appearing in (reprinted in and Jacob Needleman’s ity contributions to their respective fields. Dr. Prothero’s book was first mentioned in the last issue (p. 87), with the suggestion that it be read in tandem three other books that discuss similar subjects. One of the authors two recommended books, Dr. Ananda Guruge, is the reviewer of Buddhist uniquely Sri Lankan perspective. Dr. Guruge is currently a Visiting Professor in the Department of Religion at Northwestern University (Evanston, Illinois). Prior to this, he has had a distinguished career in the world of diplomacy, serving as UNESCO staff member as a specialist in educational planning and management from 1968 to 1985, Ambassador and Permanent Delegate of Sri Lanka accredited to UNESCO in Paris from 1985 to 1992, Ambassador of Sri Lanka to France and accredited Spain Algeria from 1989 to 1992, and Ambassador the U.S. from 1992 to 1994. Currently, he serves as Senior Special Advisor to the Director General of UNESCO. Dr. Guruge also is a renowned scholar and author of over thirty-five books one- hundred articles. Among his contributions is a and the Hodgson Report have (vol. 12, November 1890) that the Madame Blavatsky’s Baboon, Ancient Other communications include a reply from The final installment of the H.P.B. letters to

conjecture. Repeat the conjecture or hypothesis Repeat conjecture. often enough, however, and it will no doubt become fact. It is for this reason that intellectual histories and of academic fields (such as linguistics, anthropology, sociology, and history) should be required reading for scholars and students alike, if only to determine the biases and sometimes glaring prejudices of the pioneers and their supporters in respective fields. Return- ing now to Mr. MacDougall’s estimation of the attitudes towards the established paradigm and how new revelations that have appeared in such works as Wisdom Revived, challenged that paradigm, these observations will no doubt raise a red flag for Theosophists who perceive these sources to be responsible for either creating or perpetuating falsehoods con- cerning H.P.B.’s character. It would be better, however, to leave these observations for future, more relevant, discussions. Jerry Hejka-Ekins to MacDougall’s, which is self-explanatory, a reprinting of an exciting discovery that first appeared on Adam MacLean’s homepage, and an observation from Jean Overton Fuller. W.Q. Judge appears in this issue. Dated Novem- ber 19, 1890, six months prior to her passing, Madame Blavatsky decries Olcott for his denial in The Theosophist Theosophical Society was “founded as a result of Master’s ‘order’, that in fact he never received any ‘order’, but the whole thing came to him sponta- neously.” This is an important statement espe- cially because of the controversy that surrounded the Society’s founding. In letter, Blavatsky denies that the “whole thing [the proposal to establish the T.S.] came to him spontaneously” as 126 Editor’s Comments . The $3.00 Journal of the . With a note by Dr. Theosophical History. 1986ISBN 0 948753 02 1 $7.00 1987ISBN 0 948753 03 X 65 pages $3.00 1987ISBN 0 948753 04 8 11 pages $8.00 70 pages 1985ISBN 0 948753 00 51986 $4.00 ISBN 0 948753 01 3 35 pages $5.00 1986 44 pages 24 pages John Beloff, the Editor. Autobiography of Alfred Percy Sinnett. Madame Blavatsky: The ‘Veiled’ Years: Light From Gurdjieff or Sufism? By Paul Johnson 100 Years of Modern Occultism: A Review the Parent Theosophical Society. By Leslie Leslie-Smith Society for Psychical Research purchased from titles are given below. Theosophy and the Theosophical Society By James A. Santucci Madame Blavatsky Unveiled? By Leslie Price J’Accuse: An Examination of the Hodgson Report of 1885. By Dr. Vernon Harrison. The above title is the official S.P.R. offprint of paper in the April 1986 issue of , is by the prav®tti analysis of the -siddha- (The Great Chronicle Catura≈îti * Theosophical History Modern Esoteric Spirituality Mahavamsa Grub thob brgyad cu rtsa bzhi’i lo rgyus (Berkeley, CA: Dharma Publishing, 1979). (Berkeley, Centre Publications Theosophical History The second review, that of Professors Faivre’s The Theosophical History Centre was es- translation of the of Sri Lanka). by sMon-grub Shes-rab). It appears in English as Buddha’s Lions: The Lives of Eighty-Four Siddhas and Needleman’s characteristics of this form spirituality and Professor Needleman’s more experiential inter- pretation of it. Professor Robinson is the transla- tor of Abhayadatta’s (Tibetan tablished in London 1985 with headquar- the Theosophical Society in England. ters at The announcement of its establishment came in the first issue of who de- editor of the latter, Leslie Price, scribed its purpose as the promotion of “inter- est in the history of Theosophical Society Although in active exist- and related fields.” ence for a relatively short period of time (1985 to 1989), the Centre can boast an impressive legacy of eleven publications and three Inter- national Theosophical History Conferences. All the publications are in print and can be by Professor James Burnell Robinson. Robinson brings an expertise in both the Western Tibetan Buddhism. His esoteric traditions and review reflects a grasp of “esoteric spirituality” with his presentation of a lucid and insightful overview of Professor Faivre’s Theosophical History VI/4 127 . . * . 1987ISBN 0 948753 06 21987 $8.00 ISBN 0 948753 05 6 24 pages $4.00 1988ISBN 0 948753 07 2 12 pages $8.00 1988ISBN 0 948753 08 32 pages 1989 $6.00 ISBN 0 948753 09 9 32 pages $6.00 39 pages R.A. Gilbert

The Golden Dawn and the Esoteric Section. By Bibliography of H.P. Blavatsky By Jean-Paul Guignette Theosophia in Neo-Platonic and Christian Literature. By Dr. Jean-Louis Siémons Senzar: The Mystery of the Language By John Algeo The Beginnings of Theosophy in France By Joscelyn Godwin 128 Editor’s Comments The Theoso- ends, on the is India; for, you only at the end of Let the Karma of it fall . , November 1907, from the original in But neither her letters, “cajolling and arrainging” will have proved a traitor to Them and every unfortunate Indian. No more selfish, disgraceful act could be committed by you than such as contemplate. You will be free phist Adyar Archives). him, as he described it, nor other threats, could change his mind. What did stay decision was, curiously enough, Elliott Coues. His diary for Dec. 17, 1890, reveals that “I get word the Sun (of N.Y.) will stand in the libels against H.P.B. & ruins of the T.S. in India the cycle; for it is only then (seven years, hence) that fate, and the Hindus themselves, will have decided, whether their nationality and the true Wisdom of the Rishis is still alive, or whether whole of India find itself in 1925—transformed into Eurasians their religion dead and phi- losophies serving only as manure for the followers of Herbert Spencer and his like. Olcott, I tell this to you seriously and solemnly. It is no speculative theory, no superstition, invented threat,—but sober fact. Do this—resign, and Karma for the ruin of a whole nation will fall on you” ( of Kaliyuga, between 1897 and 1898) upon you alone. And do not say were true to the Masters whose chief concern We . With Notes by Michael Gomes From the Archives contains an abomina- Lucifer even this will not satisfy her Part XV: Letter Dated November 19, 1890 19, Dated November Letter XV: Part The Letters of H.P. Blavatsky to W.Q. Judge: W.Q. to Blavatsky of H.P. The Letters then you will have doomed all India to the ; must know there is no one to take your place At the end of year things had reached shall see” (T.S. Archives, Adyar). now By the middle of 1890 relations between Col. Olcott and Mme. Blavatsky had been seriously strained over the running of Theosophical Society. Olcott confided to his diary on August 2, 1890: “My 58th birthday. One more year of work, travel, adventure, success, anxiety—the greatest of all about H.P.B., who seems bent upon grasp- ing all power exoteric and esoteric.” On August 13th he noted that “ state where he had decided to retire as President of the Theosophical Society, sell Headquarters property in India to the Adyar Library, and turn over his office to Mme. Blavatsky. But while Blavatsky apparently supported the proposal about the Adyar Library, she absolutely declined presidency (entry in Bertram Keightley’s diary for Dec. 11, 1890). She in turn wrote Olcott, “Now, if you refuse and persist in your resignation when you bly revolutionary manifesto by H.P.B. snatching Presidential authority over European T.S. affairs. A heartless selfish clutch at my dignity. She is intoxicated with success, & cares nothing for my feelings. And fate it cannot escape, if the present cycle (5000 y. Theosophical History VI/4 129 will resign, Lucifer? But Lucifer? Tribune or the only a medium hence does) I would refuse, as 5 : one of the most malicious 6 here, he boasted of theosophy & Harte, but it is also Olcott because he my reputation to the hungry beasts that Theosophist Sun against Olcott to appear in you especially who know all) do not stop him. H.S.O. threatens to resign, may be You know how many letters he already wrote with mild hints in them that I was pursued us, in order to save his skin. And now he emphasizes & crowns all. Look at the last page of the last the editorial is a far graver blunder. and he seeks to throw the whole blame upon me! Last year when refused him. Olcott now tries to gradually cut my throat by diminishing in the eyes of world my participation in founding of the T.S. He goes back on himself forgetting what he had been constantly repeating to his audiences for the first ten years, repeating the same in print his Lectures & articles. He will end by showing himself a liar, if we ( irresponsible. It was his way of getting own personality out of difficulty by throwing in time a piece of articles against me is republished & quoted with- out any reason or cause, unless it is to contradict the sentence “priestess of theosophy” or “High Priestess.” A whole tub of dirty water poured on my head for the sake of taking exception to one word! It’s permits such things & damns himself thereby. [3] Would I ever permit a para from the N.Y. its branches going up higher than sky, in India. All was flourishing then, all promising, the people’s devotion as great ever, 150 Branches strong & happy. And what’s the truth & what does Bert find there? Out of the 150 Branches only 40 alive. No one approaching Adyar at 5 miles distance. The- feeling. For it is he who made [2] him doubt me, made him believe that I was ambitious, vain, & sought to take his place as President! The fool!! If the whole T.S. demanded that I should step into his shoes (as T. Tatya & he 2 Master’s Master’s can retire & he has lost Theosophical History Miracle Club” almost lies. Six months see putting him squarely the 3 * Sun —& you will find perhaps, as as a warning for all of us the as a warning for all of us Volume I: Witness for the Pros- 1

[London] Nov.19, 1890 Theosophist: “The first leaf out of the , 1993). who brought him gradually to such a you know that he 4 was not founded as a result of private I send you this desperately jealous of me!!! And it is that infernal whole—Society in fact. Read carefully Olcott’s last editorial in before we were talking & preparing for such a thing, I going against his “ Judge. This seems to mean that Coues has got the Coulomb letters & if so there may be a crash for H.P.B. I don’t see how, in that case, desert her” (T.S. Archives Adyar. For more on Coues and the N.Y. Occasional Papers ecution My dear W.Q.J. History of the T.S.” I did where he is driving to. His position that the T.S. “order,” that in fact he never received any but the whole thing came to him spontaneously. Well, unable to find any other name. He calls me in [his ?] article “a hypnotizing agent,” puts himself to the front desperately, from the first line to last, & mentions me in a very suggestively casual way. Now I will tell you why he does so. It is in consequence of Bert’s question: Is he going to stick the programme or is he not? If so, how can say is devoted to the Masters but that absolutely every confidence in me? And this he says ever since I was placed by unanimous vote at the head of European Section. The fact is, he is Harte 130 Letters of H.P. Blavatsky to W.Q. Judge, Part XV , at Adyar, 12 (November Vanity Fair. H.P.B. The Theosophist , November 1890: xii, “As Yours to death The Theosophist Notes a threat to you or the American The Theosophist “The First Leaf of T.S. History,” Bertram Keightley. Richard Harte, acting editor of Bombay philanthropist Tukaram Tatya wrote Mme. Blavatsky Supplement to An attempt by Olcott in the spring of 1875 to test psychic E.S.—which heaven forbid. I will never forget your loyality & devotion, unswerving friend- ship—but I am afraid that H.S.O. will so weaken the T.S. by his mad (present) caper that I shall not be able to do anything for anyone. 1890): 65-70. Based on the discovery of MS. his “first anniversary address” at the T.S. in New York, Olcott reminisced about the expectations of members at time. phenomena under the aegis of a group credible investigators. Mme. Blavatsky remained uninvolved. India. He eventually handed in his resignation as a Secretary of the T.S. on September 24, 1890. on Oct. 1, 1890, “A great change in the staff of Headquarters is necessary. Many of the old Theosophists are in favor your coming to India live among them and work. I am of the opinion that the Headquarters be removed to Khandala or Loreell, near to Poona, and the property at Adyar be sold.” (T.S. Archives, Adyar). H.P.B. jotted at the end of this letter, “T.T. is the only man in India who is earnest, intelligent and truly theosophical. There is not a more reliable man than he.” Others Paint Us,” reprinting an extract from 1 2 3 4 5 6 would have me do? H.S.O. speaks in his editorial of his Masters & Teachers as if They had come to him independently of [me ?], had dropped me and stuck to him alone from first last. Well——don’t take the above for my duty & have no my duty did not establish a single I know. And, unless you stand by private letter to him, & unless he stops his Well, my dear W.Q.J. if you don’t look out it is [6] W.Q.J. I am tired of all, disgusted unto I who killed the T.S. owing to Coulomb- little game on me, I will do so, swear. It is not my osophy rapidly dying. Why? I say because of Harte’s reigning supreme at Adyar for the last two years, & especially Olcott going away for [4] a year to Japan, where he Branch, but caught chronic dysentery, & made incurable his old illness in the testes which has now so enfeebled him as to have entirely altered the man. The unfortunate man can no longer even deliver a lecture. From fascinating speaker, good orator, he became a dull lecturer & his lectures in England last year were miserable failures. He has no energy; lost his love for the work, became indifferent to the T.S., lazy & incapable any longer of fighting our way & struggling. And because of that he seeks to throw the blame upon me, tells Bert & every one that it is Hodgson affair, etc. Is this fair, I ask you? responsibilities except [5] with my own people here, a group that will be true to me till death. And really outside of this I have no other ambition. Nothing can shake me with those whom I teach in dead earnest, for they know that me in this business, I am ready to do with America that which I have done with India, namely, to part company with it by means of a circular as the one I sent to India the members of E.S. Shall this suit you? And if you do not refresh Olcott’s memory in a serious personality that I care for but tremble the whole Society. For, if the “President-Founder” goes back on us, then will the death-knell of T.S. ring in dead earnest. Answer me all this. HSO whose Yankee vanity & personality will kill the T.S.—in India, at any rate, & thereby weaken America & Europe. I have done death. Think of this seriously and tell me what you Theosophical History VI/4 131 To casually dismiss a fresh and extensive Given the evolving growth of universe and favor of examining all things for conformity to their long-established iconoclastic feelings. They persist in viewing the world only through rose tinted, and very dated, lens of orthodox HPB. The Gods (evolution) would not have given us minds had they not expected us to use them or if had found that one opinion was sufficient. examination of the established facts nature and science as based on “popular physics” is in error (among others) inasmuch as “popular” astronomy is referenced much more importantly than phys- ics. Additionally, it evidences an amazing lack of intellectual curiosity last seen in the Dark Ages when ALL questions were put to the Bible for mindless, orthodox interpretation. humanity’s comprehension of it, the preferable epistemological attitude for the would be esoteric traveler should be an open, yet critical questioning. Knowledge has grown exponentially. How is it that a philosophical group that professes an interest in personal growth and even Initiation in the 1990s prefers to act as a blunt object when it comes the pursuit of learning? Meaningful Initiation is not some ceremony a group bestows on mindless loyalty. It means to begin, start grow into something NEW and more expansive. It can be Mark MacDougall Psychic Initiation: Communications Psychic Initiation: Secrets of 777 . Admittedly, some find it a , electricity and magnetism. HPB Response to Jerry Hejka-Ekins’ review of printed in the April 1996 issue. i.e. It is unfortunate that the book’s critical analysis Blavatsky was very much the rebel in her day was many things but narrow-minded not one of them. Present-day Theosophy seems too often to attract metaphysical flat-earthers who have long evolved beyond the need of exercising intellect in of what so many Theosophists faithfully take to be written in religious granite found so little favor with our reviewer. For centuries many also took on blind, unquestioning faith that the earth was flat. Blavatsky and Bailey both prefaced some of their works with statements to the effect that what they were presenting was not to be considered the final word in matters occult, that only a portion of the esoteric complex was being presented at that time. Bailey’s DK made many references that he was often writing for the Initiate and that others would have difficulty following his hints. and she made every effort to address what was new and exciting, I would like to thank Mr. Jerry Hejka-Ekins for taking the time to try comment on my book in Theosophical History difficult read. While it is appreciated that meta- physical discussions are often so heated because so little is at stake, it seems appropriate to pen a response to his review of Secrets of 777 132 Communications , . i.e. and 777 Ancient Wis- Like Hodgson, the color discussion: Ancient Wisdom Revived 777 was read over and the I appreciate your feeling that even these hints but lead apparently to greater confusion... Have, therefore, courage, a broad elasticity of view, and an ability to reserve opinion until further facts are demonstrated, and also an avoidance of dogmatic assertion.... , like the unbiased world at large (the This is clearly an invitation for further explora- Mahatma Gandhi) such as one might expect of some kind of Initiate? Clearly not. Could someone so mentally unorganized that she had to fall back dom Revisited lessons of James Randi’s exposure Geller was absorbed. HPB was an early media spin-meister and sleight-of-hander who wrote copied inter- esting occultism. The author has not researched whether any of his many HPB quotes come from her extensive library of plagiarism. Was HPB’s personality of a spiritual and refined manner ( author was optimistically inclined toward HPB’s authenticity for over a decade until Madame Blavatsky’s Baboon. tion and research on an incomplete topic. Now to the HPB Purist or True Believer, FACTS are not constraining obstacles to devout faith. However that fervor is prone to overlook occultism does not stand or fall, fortunately, on whether HPB was without blemish. Clearly HPB was a prolific and interested occult writer. Concerning HPB’s authen- ticity in regards to her phenomena and Masters, 777 would love to find the true, genuine article), is swayed by the FACTS of Hodgson report, Coulomb’s participatory confession and hard evi- dence, HPB’ s inability to even attempt refute that confession, HPB’s rampant plagiarism and other data presented in reviewer fell asleep very often while reading The following is a direct DK quote found right in the middle of Secret asserted , in fact, , did it not? 777 777 Reflexive Universe s preface express this approach: 777’ mathematic emphasis. Resistance has been and is going to be en- countered from many good metaphysicians who have written extensively about the tradi- tional cosmologies, but everything new and worthwhile invokes critical reaction. The arguments presented are strong, but there are undoubtedly details on which I have erred. The ray torus model must stand or fall depending upon how strongly it appeals to the reader’s reason and intuition. refers to Young’s Most observers would be willing to admit that The above line exactly predicted our reviewer’s Our reviewer says that “we also learn from recognition of past achievement, but that achieve- ment is self-initiated and not bestowed gratuitously. It is not a retreat into the fossilized past. there are yet a few of life’s mysteries out for the seeker to consider. One would think that final lines in reactions to the innovations in Arthur Young did indeed first suggest the occult possibilities of the torus but his development the idea was quite limited and very general: he discussed it almost exclusively as a somewhat simplistic appendix at the end of his book. While the torus is central in defining ray-torus model, 777 by our reviewer. The ray-torus model takes an unrelated solar systemic line of torical develop- ment possessing a completely different Doctrine builds heavily on eighteen HPB and twenty AAB direct quotes, utilizing their early insights as a foundation for additional modeling, facts quite obvious to someone who has actually read it. MacDougall that Alice Bailey’s D.K. gave out erroneous data on the color correlations to rays, though we never learn his motivations for doing so.” One can’t help but wonder if our Theosophical History VI/4 133 was perhaps not 777 , obviously the book’s title 777 In view of how prevalent fraud is in the However, the esoteric Guide discussed Blavatsky’s personal student, C. Leadbeater, while an imaginative writer (like H.P.B.) who also briefly discussed D.K.’s seven rays as pre- sented by Bailey, severely hurt the T.S. including detailed masturbation instructions on the sly in his course of instruction to young boys. fields of occultism and religion, ancient modern, I have had to ponder the authenticity of Alice Bailey’s claim that most her books were written in telepathic dictation from the head of a Tibetan lamasary, the Master D.K.. above allowed the writer to feel his nature very closely and despite his awesome fiery appearance, he definitely seemed to possess the feelings and warmth of our human life- wave. Therefore since one of us has been able to advance such a high spiritual state, it is only reasonable to assume that others are also making similar progress, whatever their names. Leadbeater was obviously a prolific writer, but While the author tried not to make any direct is suggestive. Status claims alone are akin to fantasizing about what one was in a prior incarna- tion. They make no positive contribution in this one. The author did describe several personal and unusual psychic events that occurred 20 years ago. In looking at the following passage it was perhaps unclear to our reviewer that the author was referring to the nature of special esoteric Guide as the “one . who has been able to advance...”, not to himself. clear enough on who was being referred to. does read: the only 7 ray reference (and it was a page or so) he makes that the author is aware of was pure Bailey. claims of status in 1 777 Masters which are The Mahatma , really be Initiate grade? does not read “...Leadbeater, The Mahatma Letters Secret Doctrine to Czarist Russia offering her services TH , (hardly a new conjecture even amongst of a novel or predictive nature to indicate As to whether HPB authored The record of Leadbeater is well-known. Be

on the efforts of two reasonably intelligent young men to provide the organizational definition of her best work, Wouldn’t you think an Initiate could at least define and organize his or her own writing? (the task was beyond her because she had haphazardly copied from so many other books.) Could someone obese that she had to board ship with the aid of a cargo sling for lack of ability to walk up the ramp really have tramped up and down the 20,000 plus foot Himalayas for years seeking training? Does not Initiation and Discipleship imply at least a more than average amount of responsibility, self-control and self-discipline concerning one’s weight health? Letters favorably inclined metaphysicians: Bailey’s DK: “The Master KH, in one of the few (the very few) paragraphs in genuine and not simply the work of HPB...”) there are at least two major factors weighing in that direction. First, did HPB have the opportunity, knowledge, motive and ambition to write them? Clearly, yes on all counts. Is there anything in the Letters some kind of special, non-HPB, origination? Alas, there is not. Secondly, as James Randi wont to say, if an animal waddles like a duck, quacks a duck and swims like duck, it is probably duck. That is, if a person has substantial history of subterfuge (ie: the revealing HPB letter printed here in as a spy), manipulation and hype, their remaining credibility is questionable. that as it may, the author has always liked and the Path. 777 whom our author tells us copied all of his informa- tion from Bailey” as our reviewer indicates. 134 Communications which were 777, is filled with strong 777 primarily for their curiosity value 777 Inasmuch as the rays are numbered, it ap- agers, continue to commit suicide at alarming rates and even in copycat actions. There are damn few real-time warnings on where suicide takes you: the psychic pit. What was morally stronger course, go for book window- dressing by excluding direct knowledge or take some heat and include it? It was also included to indicate that the author was pre- pared to take some risks push the envelope of what it is possible to learn. Similar cutting- edge risks were taken with his Kundalini yoga can’t always just sit on your back- work. You side and talk unless is all you want. pears appropriate and overdue to explore their mathematic properties more fully than Bailey had done in the past. numeric and graphic rationales for the ap- proach taken in defining the ray-torus model. The logical consistency and depth of analysis is new to esoterics and is offered as an alternative to wide-eyed claims and arm-waving possess- ing only the skimpiest support and demonstra- tions. The samples of analytical content that our reviewer chose to mention briefly were in- cluded in and not central or important to the ray-torus model. It is unclear how someone could read and understand the book pick those rather trivial samples to present as examples of the thrust of the book. Our reviewer is sadly not even familiar with common numerological num- ber reduction: 79 = 16 7. Based on our reviewer’s demonstrated inability to even quote lines correctly, it is not surprising that his loose, anachronistic thinking tried to deal with only the beginning and ends of purposely designed to provide something easier and more general for those incapable of dealing with the book’s central discussion. Could not a gentle 777 I Am With You Al- [which is pure HPB?]) In is pure HPB?]) [which 777 , millions of Britons dream about the i.e. reads that some are not going to believe presents a number of recent waking visions Our reviewer’s conclusion is “In evaluating 777 Queen, movie buffs’ [like me] dreams sometimes include movie stars). ways of Christ by various people in somewhat unre- markable circumstances. While these may be valid (I would like to think they are), unfortu- nately, that book also extends visitation dreams the same authenticity. While dreams have their uses, it is unsound to attribute participant reality to such imaginary and boundless semi-conscious states ( his occult methods and teachings the reader might be a little troubled to learn that MacDougall decided to attempt suicide three years after his meeting with the Master Jesus...” as if that would be new information to the reader and critical to evaluating the worth of the ray-torus. (How could anyone evaluate teachings in a review which they do not even appear, much less are analyzed, including those of its title: wholesale stories about Master visitations until they enjoy them themselves in view of their typical credibility. However suicide probe made in 1978 much as was which portrayed in the 1980s movie “Flatliners,” dealt with near-death explorations. It was made only a week before the Jonestown tragedy and there may have been some kind of warning My experience was included in the linkage. book as a warning against casual suicide based upon my actual investigation, not someone’s theory or doctrine. Did Blavatsky, Bailey Fortune offer warnings? The state is terrible enough to warrant the baggage of including it in the book and censure of novitiate for doing so. Many people today, including teen- fact, the author fully described in Theosophical History VI/4 135 Psychic carries numerous points Jerry Hejka-Ekins Perhaps the author’s most important criticism Reply to Mark MacDougall Mark MacDougall’s very extensive and hostile reply to my brief review of his book Initiation: Secrets of 777 of criticism mixed with personal attacks upon myself. These attacks leave me to regard the letter as an expression of rage on the part author for not receiving a review that met his expecta- tions. My personal policy is to ignore letters of this nature and would do so in this case except that the letter also contains concerns meriting reply. is that I did not give an extensive explanation of his “ray torus” model. Actually, I never specifically mentioned it at all. But my choice not to go into a discussion of the theory was based upon consid- erations of space and audience. Since the review was limited to 750 words, an explanation of the model, why there are ten rays and not seven, or why many of the traditional color correlations to the rays are incorrect would have required more space than was available. Concerning my second consideration (audience), the review was to be published in a history journal, not magazine devoted to promulgating esoteric doctrines. There- fore, I concentrated upon those aspects of the book that I thought would be of interest to the reading audience at hand. For instance, I showed that the book was a revisionist work on seven rays as originally presented by Bailey, Blavatsky, Fortune, and Leadbeater. I also gave some ex- amples of the nature author’s reasoning processes utilized throughout the book. Perhaps if the author submits his work to a magazine that (p. 342) Note was published and distrib- * 777 The Rays and the Initiations s assertion that the factual basis behind The whole point of getting very critical on the Shortly after Bailey,

777’ order and nature of the bottom Theosophical planes is actually the order of planets’ (planes’) traditional astrological qualities from the Earth inward to Sun (Earth: physical emo- and feelings]: Venus [love [obviously]; and all Mercury: mental, Sun: Buddhic, tional; higher planes) have been mentioned? Are all the other 6 planets really irrelevant (95% of the planetary mass)? details (God is in the details) of esoteric model is to get beyond undemonstrable claims based upon someone’s supposed authority or status. When someone’s talking and rationalizing is done, what can they actually do? Where are their proofs? The obvious proofs of the ray-torus model will stand the test of time and somnambu- lant book reviews. uted in 1995, NASA published new pictures taken by the Hubble telescope of a newly forming, far distant solar system: a spinning disk of matter actually showing the top and bottom geysers predicted and described in the ray-torus model. At some point in the future when man becomes more sensitive and intelli- gent, science and occultism are going to meet at the ray-torus. 1 136 Communications was perhaps not 777 The fifth objection concerns the examples of The sixth objection is the author’s statement “nature of the special esoteric as `one us who has been able to advance’” was not a reference to himself. My own reading assumes that the use of word “us” denotes two people: the speaker and one other. But Mr. MacDougall concedes in his reply that “ clear enough on who was being referred to.” “analytical content” I included in the review. agree with Mr. MacDougall’s observation that the examples are not central to explaining the ray- torus model. If I had explained this model, would not have employed those examples. Rather, I chose them because they were clear and conve- nient illustrations of the kind thinking that is used throughout the book. As I explained in review, the author derives occult meanings through a unique system of etymology (and numerology), but he does not give the rules that govern logic behind it. For instance, he adds an “o” to “God” derive “good.” In another example, he rearranged the letters in “MARS” to derive “RAMS.” In these cases, I would have been interested in knowing the rule that dictates when one adds letters to words to decode their esoteric meaning and when one rearranges them. Without this explanation, the examples appear arbitrary. In same vein, the numerical reduction of atomic number gold (79) to “7” also seems arbitrary. Not because I don’t understand numerical reduction, but be- cause there are over a dozen elements in the periodic table with atomic numbers that can be reduced to seven in the same manner. Yet author selected gold without giving a rationale for eliminating the others. that I had “demonstrated” the “inability to even quote him correctly.” What was the demonstrated inability? I used only one sentence from the , a full The Quest or The Beacon Regarding the author’s specific objections, he The author’s second objection concerns my The third objection seems to be concerned The fourth objection concerns the “esoteric discussion of the author’s “ray-torus” model and its esoteric significance would be more appropri- ate to those respective audiences. will no doubt find it significant that including the above, I have counted seven of them. use of the term “popular physics” which he suggests to be a casual dismissal of the subject. However, the term is not a pejorative to dismiss the subject nor was it intended to be. Rather, is a commonly used label for class of books such as those written by Young, Capra, Bentov, and Zukov. The pejorative term for this class of litera- ture is “fringe physics.” Note that I did not use this term in the review. Furthermore, my use of phrase “draws heavily” was not intended to be an indication of the number times that author referred to a work, but an indication of Mr. MacDougall’s indebtedness to Young’s torus model for the ray-torus model discussed in book. with the fact that I reported author’s doubts concerning the authenticity and reliability of Bailey’s, Blavatsky’s and Leadbeater’s informa- tion. Mr. MacDougall gives considerable space in his reply to defending conclusions concerning these writers. Since I neither criticized his opin- ions nor did I express any opinions of my own on the matter, I am at a loss to find any statement on my part that might have instigated this defence, nor does he cite any. My only guess on this matter is that the author has somehow concluded I disapprove of his conclusions concerning these writers and felt a need to defend them. guide.” The author explains in his reply that the is concerned with esoteric doctrines for their own sake, such as Theosophical History VI/4 137 The White that it was Blavatsky and canard [by] Stephen Prothero, * appears in this issue, it is appropriate to The White Buddhist Jean Overton Fuller A Communication from Since a review of Stephen Prothero’s Buddhist include this communication from Miss Fuller con- cerning the circumstances surrounding Colonel Olcott’s divorce. Miss Fuller is the author of a biography of Madame Blavatsky, repeats [on] p.43 the old books in the Library of University Poznan, in Poland. [Lots of “reactionary” materials that were held in secret by East European libraries are now slowly being made known.] Following his pointer, I discovered that this is nothing less than the enormous collection of European Freemasonic books, manuscripts and archives assembled by Heinrich Himmler, and long thought to have been lost forever. (Among them are any number of specifically alchemical, rosicrucian and magical items, which are of course what attracted MacLean’s interest.) Since we have a number of scholars here working on the history of Freemasonry, I hasten to call this to their attention. As is well known, Himmler seized virtually everything he could on these subjects for himself, and the presumed loss of all these texts and documents has made re- search on the early history of Freemasonry and Rosicrucianism in Europe extraordinarily difficult. The news that some or all of this material is still extant is very good, indeed. ( Her Teachers.) It is to be regretted that a new biography of Olcott just out, * From the Internet The final objection concerns the author’s pro- This message was forwarded to me by Mr. Lowell

author’s book, and it was correctly quoted. On the other hand, the author in his reply, requotes original from his book (see the fourth objection above), and adds the word “who” to original quote: “nature of the special esoteric as `one of us *who* has been able to advance’.” Therefore, if anything, it is the author who had demonstrated an “inability” to quote his own book correctly. test to my recounting his attempted suicide re- ported in his book. Mr. MacDougall states that the incident is not relevant to “evaluating the worth of the ray-torus.” Since I never discussed that aspect of the book, mention suicide obviously was not an evaluation of the “worth ray- torus.” Rather, I felt that the author’s account of his attempted suicide as a method of investigating death was worthy of note. The incident and rationale struck me as an example of logic that appears consistent with the thinking employed in the rest of book. However, there is one important point upon which the author and I agree: suicide is not a good idea. ( Dyson of the Economic Research Service, U.S. Department Of Agriculture. The message origined from Robert Mathiesen of Brown University.) This may not be news to everyone on the list, but it was to me. While browsing Adam MacLean’s homepage (www.levity.com/alchemy) I was in- trigued by a mention of collection occult 138 Communications Blavatsky (London: East-West & Theo- * There are dates that should be prominent in 2 May 1873, Olcott entered a house of prosti- 21 September 1874, his wife issued summons 14 October 1874, Olcott met Madame Blav- These dates are given in my book Mary Olcott . saw Blavatsky as an all-too- Madame Blavatsky whose relations with him pro- voked his wife to sue for divorce. and her Teachers the mind of anyone writing about this: tution in New York; against him in respect of the said occurrence; atsky. sophical Publishing House, 1987) and always available from Fuller d’Arch Smith Ltd., 37b New Cavendish Street, London, W1M 8JR. [Editor’s note: The relevant passage on page 43 of Dr. Prothero’s book seems to agree with Miss Fuller, at least in part, although it is somewhat confusing. The passage is as follows: female rival. However ambiguous, the relation- ship between her husband and his Russian friend soon proved too much for her to bear. She charged Olcott with committing adultery with a prostitute and divorced him on Decem- ber 28, 1874. Theosophical History VI/4 139 step- many study of the 2 or sheaths-of-life. or did. ko≈as of India, which may for the germ of truth

1 * seek the many articles he wrote, Upanißads evidence to having an occult predilec- one to thereby thereby incorporating the deliberately attested by attested by and much which the celestial objects move. . [and] as soon as the eternal truth becomes evident in one’s heart, it is the only saving principle, which rescues human beings from the death of night ignorance and leads one to the light of truth; it is the only possible savior of mankind from igno- rance, selfishness, and error . for this reason he [Hartmann] has directed his attention towards the east, where for the whole of humanity, originally proclaimed religious doctrines may still be found in their unspoiled purity . .” Although of high mystical bent, Hartmann’s life where he found the religious allegories of form, throughout the Christian bible in similar Vedas motivate universally. gave tion, as of which were based on his own investigations, carried which themes of such scientifically-inclined metaphysical subjects which required a unfoldment laws of nature and the of human the consciousness through Where the mystic works above-below, reverse is true for the occultist, who works below-above, by-step, mystic’s efforts. Hartmann possessed a rich variety and balance of both mystical occult investigative faculties, especially during the latter duration of his great life and placed importance on experience and praxis, just as William Q. Judge By Franz Hartmann, M.D. . This was Franz William Q. Judge Translation with notes by Robert Hütwohl incorporated the wisdom- Lotusblüthen , Hartmann emphasized and showed , Hartmann emphasized and Lotusblüthen “Ein monatlich erscheinendes Journal enthaltend Originalartikel und ausgewählte Übersetzungen aus der orientalischen Litteratur in Bezug auf die Grundlage der Religionen des Ostens und der THEOSOPHIE.” [A journal appearing monthly containing original articles and selected translations from oriental litera- ture with regard to the basis of religions the East and THEOSOPHY.] the knowledge of divine rests on no dogma, book or theory, but rests exclusively on itself, is eternal and unchangeable like space, through The

This article, by the eminent German Theosophist and direct student of H.P. Blavatsky, first ap- peared in the Hartmann’s monthly offering, edited and written in German and which ran as regular, uninter- rupted serial issues from 1893 to 1900 in 16 annual volumes, being: Theosophi- doctrine from a wide range of occult, cal topics and supplemental eastern and western to Hartmann’s own submissions. Dr. Hartmann made an effort in those pages to give thanks the many world cultures which have provided a living basis for the cohesiveness of humans everywhere, attempted at the same time to transcend but dogmas, opinions, theories and hypotheses. In the article “Lotusblüten,” from an early volume of Lotusblüthen exemplifying a focus high regard for Theosophy, similar to Judge and Blavatsky, which was: 140 William Q. Judge to 4 has not re- Goethe. Lotusblüten 5 3 Words are exchanged enough; now read to me those final deeds. To form a nucleus of people, whereby the The only realistic way to ameliorate the world, No one has more actively worked towards this The author of the whom not all of the purported knowledge H.P. Blavatsky and William Q. Judge was revealed, and based on their own affirmation did not owe their moral salvation, were the first to subse- quently declare: “Crucify them!” and plaster them over with mud. sponded to all this wretchedness. Not because he bestowed rightfulness to all these foolish attacks, but because he knows, that a lie distends like an avalanche the more it rolls. Also, he is mindful of already theoretically acknowledged idea con- cerning the universal fraternization of people could manifest to its practical fullfillment. for is through the reformation of each individual, the ecclesiastic, who does not follow his own doctrines, has said too much. Therefore, it was expected that a tree should develop from this seed through good example and doctrine, its branches would extend over the entire world; that in each union of branches a lamp should disseminate the manifestation of truth through action; that knowledge of the divine and charity would spread through practice and accordingly refine all of humankind, which would be purified and elevated. purpose and worked more unremittingly than H.P. Blavatsky and William Q. Judge. But just as the light shines eternally through darkness, and the darkness cannot comprehend light, so too were these champions motivated towards the realization of these ideals in humankind. Their spirit was not comprehended by those spiritless people, and precisely those “leaders” (?), was make able to able to Lotusblüten had an association and tie Sir R. L’Estrange. Lotusblüten Ingratitude is detested by Deity and hu- man beings. Just after the last number of William Q. Judge was a real Theosoph, which already in print, we received news concerning the death of William Q. Judge, who was, after the of H.P. Blavatsky, the real soul theosophical movement in America, Europe and Australia. The author of the of friendship and equal mind with William Q. Judge for many long years, and had lived several months with him in India (Adyar).Thus, he is a judgment which is not based on hearsay, but founded on his own observation. was not accomplished merely around the re- search of newer theories but through the practi- cal working out of sudden recognized truths. by the fanatics, Thus, he was no more understood than was H.P. Blavatsky, dreamers and theorists those of such ill-will, who however, especially, wanted to intrude upon him as his pupils, with- out having either the courage or ability to He was one of the founders lead. follow his he and of course, “Theosophical Society,” and, H.P. Blavatsky and Colonel H.S. Olcott were the only colleagues within organi- well-nigh zation who comprehended as to what it really nowadays, the major- Even meant and dealt with. ity of persons attempting the study theosophi- search for an their cal writings find nothing in expansion of their personal knowledge, as only William Q. Judge and a few others understood. self-knowledge exists only in one’s own True and only through exercise can this experience, this was also the first and Therefore, be attained. main purpose of the newly established Society, not to construct propaganda of “a theosophical idea of a theoretical kind,” but rather, it was set forth after the principles: Theosophical History VI/4 141 Leipzig: Wilhelm Friedrich, , Notes copybooks Lotusblüthen While the greater majority of Americans held The true “Theosophical Society” should not The “Theosophical Society” has suffered no [My thanks is extended to Doss McDavid for sending me the the same views as did William Q. Judge, and pursued the pragmatic way, this “pragmatism” manifested itself in England the direction of petty, greedy, mercenary spirit. They considered Theosophy as their own personal property, the deliberate expansion of their theoretical ideas, and yet the idea of such an eminence cannot be grasped because of egoism. Therefore, the so- called English section of the T.S. has become an towards the theo- ordinary society dedicated only a retical discussion of metaphysical problems; society in which we certainly find intellectual impulse. talent, but detect little spiritual proclaim itself as a society of members and a school of accomplishment. It should not have the intention of bringing everything under its safekeeping or forcing others into a mold, as is the case with other societies and sects, but the “Theosophical Society” should be nothing more than a means to offer free, self-thinking people, a path towards mutual ap- proach, and anyone who cannot think on his own, should be able to seek out the company of advice and a helpful deed from other members. interruption through the death of William Q. Judge, for it sprang forth out of his inheritance, where he stood in much nearer relationship to those illumined ones. However, the care for his efforts is transferred, which was anticipated dur- ing his lifetime, having already arranged for the safekeeping of his succession. 1 original VII/44 (May 1896): 373-79, from which I made copies for this translation. The reader should note that this journal can also be The all-fatalist is, after the delusion A great principle to wage war against, The insight, that we are the Titan To fight such a simple nonsense. It was nothing but nonsense, against which But we still live in the age of theory, where

the saying authored by a poet unknown to him, which says: H. P. Blavatsky and William Q. Judge were consumed. And to face this opposition, that end it appears the author considered his time too valuable and human life short. everything rests on the knowledge of mere opin- ions and probabilities. One speaks writes much from a mental view and intellectual knowl- edge; that someone really has a mental knowl- edge and praxis with regard to that which he has learned personally and mentally, likewise can talk “authoritatively,” like a traveler, who comes back from a foreign country, who has right to speak authoritatively about that which he has seen and experienced at that place. Tthis, only the too few appear to comprehend. Seeing needs no proof for that which they see and feel what have and are personally. The spiritually blind request proofs and subsequently reject them when they are offered, because they incapable of com- prehending those very same truths. It is for these reasons many of the members “Theosophi- cal Society,” who were still deeply stuck in theory, did not discern from William Q. Judge that which he acquired through the practical exercise of Theosophy. They eventually fell away from him and the original “Theosophical Society,” although they continue, even still, to consider themselves the faithful followers of this Society, as it was in beginning. What is missing for these people the true understanding of the spirit Theosophy. 142 William Q. Judge III/16 (Jan. 1894): 2-7. Sincere , 252. * , due to later changes in Germanic Magic Lotusblüthen XX (May 1895): 288. Lotusblüten Sphinx [My translation, See Dr. Hartmann’s See [It would appear Hartmann justifiably inserted a question mark

spelled as spelling conventions, and was used as such by Hartmann in the text of his article. I have attempted to maintain a balance between strict and literal Germanic phraseology (at the time the article was written) and a presentation of some his words in modern English—such as “humankind” instead of “man- kind.”—RH.] 2 thanks to Jerry Hejka-Ekins and the Alexandria West Academy for providing this German original—RH.] 3 4 here. However, it is for the reader to figure out who he meant—RH.] 5 Theosophical History VI/4 143 The American Rosae 1 Moreover, evidence of 9 Finally, in 1927, Lewis 8 7 official organ, 5 Approximately three years later, Lewis 2

6 . he made his first contact with the work of Rosicrucians through obtaining copies of the secret manuscripts of the first American Rosicrucians who established their headquar- ters near Philadelphia in 1694. A member of the English branch which sponsored first movement in America, Mrs. Colonel May Banks Stacey, descendant of Oliver Cromwell and the D’Arcy’s of France, placed in his hands such papers as had been officially transmitted to her by the last of first American Rosicrucians, with the Jewel and Key of au- thority received by her from the Grand Master of the Order in India while an officer work in that country. On the face of it, gesture including Mary group in a biography written for the initial issue of AMORC’s wrote a combination obituary-biography of Stacey together with a testimonial attributed to her in support of his claims. condensed the data in both biographies and incorporated the fragments into his autobiogra- phy, giving her some notoriety, albeit for his benefit. Lewis wrote that: Stacey in his autobiography seemed to be a strategy for the reinforcement of Lewis’ claim to Rosicrucian authenticity. Although Lewis publicized her as the organization’s co-founder, Stacey never signed the group’s original charter. Crucis Stacey’s membership in “the English branch which By David T. Rocks cannot be inferred Mrs. May Banks Stacey As one of the most invidious 3 4 It would serve no useful purpose to enlarge upon later foundations, like that of Dr. R. Swinburne Clymer, who seems to have as- sumed the mantle laid down by [P.B.] Randolph, or Max Heindel’s Rosicrucian Fellowship of California. They represent individual enterprises which have no roots in the past. Manly P. Hall (1901-1990) believed that Similarly, in his analysis of American And, in spite of the fact that Waite’s assessment

Rosicrucians actually existed; however, he also wrote that “the whole subject of Rosicrucianism has been intensely complicated by misrepresenta- tion and imposture.” critics of Rosicrucianism in America, Hall was convinced that the claims of “a number modern organizations” were utterly false. Rosicrucianism Arthur Edward Waite (1857-1942) wrote that the Societas Rosicruciana in America “obviously has no tradition, claim on the past and no knowledge thereof.” Moreover, he con- cluded that: of American Rosicrucian groups did not include Harvey Lewis’ enterprise, it that Lewis’ claims of authenticity were any more valid than the claims of his rivals. Harvey Spencer Lewis (1883-1939) was the founder of Ancient Mystical Order Rosae Crucis, established in New York City on April 1, 1915. Lewis introduced May Banks Stacey (1846-1918) as co-founder of his 144 Mrs. May Banks Stacey 23 20 In short, 19 Captain Stacey 21 24 25 After reaching California, May Stacey stayed 22 Meanwhile, Mary Henrietta Banks married Brevet Lieutenant Colonel, Captain May Stacey The Staceys were stationed at the most deso- since Mary Banks was a fifth generation American on both sides of the family, her reported member- ship in an English branch of Rosicrucianism could serve only to obscure the issue of her origin. was an adventuresome choice as a husband. In 1857 he crossed the plains to California with Lieutenant Edward F. Beale, who was surveying a wagon route between Alberquerque, New Mexico, and the Colorado River. The only camels that ever crossed the continent were taken by Lt. Beale’s party. Captain May Humphreys Stacey on December 9, 1869, at her father’s home in Hollidaysburg, Penn- sylvania. The ceremony was performed by Rever- end William Preston, Rector of Saint Andrew’s [Episcopal] Church of Pittsburgh. for over a year, then returned home on merchant ship via Calcutta and the Cape of Good Hope. In 1859 he was appointed Master’s Mate of the United States steamer Crusader. Soon afterwards, Stacey joined the United States Coast Survey steamer Corwin where he remained until his appointment as first lieutenant in the Union Army. and his bride Mary became the parents of a daughter and two sons: Delia Van Dycke Stacey born at Hollidaysburg, November 9, 1870; Aubrey Banks Stacey, born at Angel Island, California, February 29, 1872; and, Edward Cecil Cromwell Stacey, born at Camp Halleck, Nevada, February 14, 1876. late outposts the Army had to offer between 1869 and 1882. According to data in his personnel file of Cecil County, Maryland, daughter Reuben Reynolds and Henrietta Maria Cromwell. He was promoted to captain Twelfth Infantry August 19, 1864 and was three times breveted for distinguished services. 16 He 17 Also, 12 Furthermore, 13 and the grandson of and a Democrat. 14 11 , as well a Major General in the 15 The exact day of her birth remains to be 10 Mary’s mother was Delia Cromwell Reynolds 18 Mrs. Stacey was born Mary Henrietta Banks in However, available records disclose that her James Banks Jr., a member of the State Legislature in 1790 and his wife Anna sailed for America landed at Christiana Bridge, Delaware in 1755. From Delaware they went to New London Crossroads, Chester County, Pennsylvania, where they made their first home in this country. In 1756, James Banks Sr. enlisted and served two years in the Indian campaigns with Captain Clinton’s Volun- teers, who incidentally were under the command of Colonel George Washington. In 1758, he en- listed in the army of General Forbes and marched against Fort Du Quesne in the French and Indian War. sponsored the first [Rosicrucian] movement in America” remains to be discovered. In any case, only Lewis and Stacey knew for certain the reasons for, and, the extent of their association. Therefore, a biographical sketch, supported by sources out- side of the Rosicrucian Order (AMORC), is essential to determine whether or not Mary Stacey could have functioned in the capacity ascribed to her by Lewis. Thaddeus Banks was a well known attorney in Hollidaysburg, who in 1862 served the House of Representatives Pennsylvania. he was the son of Judge Ephraim Banks Lewistown, Pennsylvania Mary’s earliest known immigrant ancestor, James Banks Sr., was born in Ayr, Scotland 1732. July 1846, in Hollidaysburg, Blair County, Pennsyl- vania. The census of August 30, 1850 records Mary H. Banks, age 4, in the household of Thaddeus Banks. discovered. Additionally, records relevant to her formal education have yet to be located. father was a Presbyterian Pennsylvania Militia during the War of 1812. Theosophical History VI/4 145 Her The 32 35 38 During 36 while his older brother, Aubrey, Mary Stacey had been teaching at the 37 34 Also, February 25, 1898, a friend of the family, 33 Consequently, working for her in-laws proved In another letter on behalf of her youngest son, Thomas F. Reed, Surveyor of Customs, Port New York, wrote to General Alger of the War Department on behalf of Sergeant Stacey. Likewise, his letter revealed information about Mary Stacey’s private life. Of Mrs. Stacey, he wrote, “With the prominence and loyalty of his father we can add the distinguished and energetic life labors of his mother Mrs. May Banks Stacey, who is engaged in duties on the rostrum, in our schools, and before societies, teach- ing the young those lessons of patriotism, which makes our Republic the great and growing power of the world.” brother-in-law, Professor Elie Charlier was the founder of the Institute and a French Episcopal minister as well. Moreover, he was Jeannette Stacey’s husband. beneficial for Mary Stacey. In addition to the extra income, she found plenty of time to actively campaign for Cromwell’s promotions. Eventually, her efforts were successful. Cromwell was ap- pointed second lieutenant of Infantry at Fort Leavenworth, Kansas, on July 15, 1898. never rose above the rank of Sergeant. Mary Stacey also revealed information about her personal life. On April 26, 1898, she wrote, “I am the First Vice President of [the] New York Women’s Republican Association, and worked hard in the Presidential campaign. My son is a New York soldier, so I write to you as our Senator, begging use your influence with the President and Secretary of War, to appoint Sergeant Stacey as Second Lieuten- ant.” Charlier Institute, a private school, on Sixth Avenue at Fifty-ninth Street, opposite Central Park. the Spanish American War, he distinguished him- self in Puerto Rico and a few years later the Philippines, political influence, but I have given both my boys to the country. My eldest boy is in Cuba.” 28 Captain 26 Supplemented by financial 30 In a short time, May H. Stacey 27 Hence, the necessity of living Further proof of her sorry financial 29 31 Captain Stacey was buried in Chester, Pennsyl- Clearly, times were hard. From 1892 to 1897,

Captain Stacey served as commanding officer at the following posts: Fort Grant, Lowell, Mojave, and Fort Thomas, Arizona; Camp Reynolds on Angel Island and Fort Yuma, California; Camp Halleck and Fort McDermit, Nevada. Finally, the Staceys spent their last four Army years at Plattsburg Barracks, and Fort Ontario, New York. Stacey died at Fort Ontario on February 12, 1886 from paralysis caused by the wounds he received in the Civil War. Post No. 586, Grand Army of the Republic was chartered in his honor at Oswego, New York. vania. Afterward, affidavits obtained by Mary Stacey to secure her widow’s pension indicated that she and her children lived with in-laws in Chester during the period 1886-1887, and with her sister’s family in Baltimore from 1887 to 1891. The report submitted to Congress by Mr. Brady of the committee on pensions stated that Captain Stacey’s death left Mrs. Stacey and three children in needy circumstances. with relatives was evident. Initially, her pension was $20.00 per month, plus $2.00 month for each child under sixteen years of age. Three later, the United States Senate approved a pension of $30.00 per month. assistance from her children, she lived on that amount for the remainder of her life. Mary Stacey lived in a boarding house at 139 West 41st Street, New York City. Her landlord, Fred Stanley Betts, complained to the War Department that “Mrs. Stacey, the mother of Lieutenant Stacey was $450.00 in arrears for her board bill.” Betts wrote that “she and her son signed a note payable, then moved.” circumstances may be inferred from a letter writ- ten to President McKinley. Of her youngest son, she wrote, “He is my main support. . I have no 146 Mrs. May Banks Stacey W.C. Fields—An Annotated Notes On the whole, sources outside of Rosicrucian 1. Although some of Mary Stacey’s relatives 2. Finally, Lewis benefitted from their relation- Mrs. May (Banks) Stacey was Mary Henrietta Banks, the wife Mr. Rocks is a former member of AMORC and currently the Order (AMORC) pointedly suggest the following: were wealthy, her immediate family lived mod- estly. And, in spite of hardships, Mary Stacey was always completely devoted to her family. When she died was living with her daughter in Evanston, Illinois, and her youngest son Cromwell was stationed at nearby Fort Sheridan. It seems unlikely that she would have forsaken her chil- dren to embark upon an arduous and expensive journey to India. Consequently, evidence of Stacey’s service as an officer of the Rosicrucian Order in India remains to be discovered. Likewise, it is unclear how Mary Stacey could have been “a member of the English branch which sponsored the first [Rosicrucian] movement in America.” ship in ways that were obvious. In contrast, one can only speculate concerning the benefits to Mary Stacey. Therefore, the claims of Harvey Spencer Lewis pertaining to the degree of Stacey’ s involve- ment with his organization must remain question- able. And, since that is the case, it would appear Lewis’ claims of Rosicrucian authenticity were just as incredulous the claims of his rivals. of May Humphreys Stacey. The reference to Banks Stacey was a gender role stereotype whereby her identity defined by the relationship to her husband. head of Rocks and Associates (Orange, California). As a historian, he is the author of Guide: Chronology, Bibliographies, Discography, Filmographies, 1 2 Mary 40 New Sexton’s 42 Therefore, this 39 , April 16, 1899] gave Cromwell’s on January 21, 1918, and her daugh- 41 You will see I am with the 19th U.S. Inf. now at Camp Meade, [Middletown] Pa., with my son Cromwell, 1st Lt. but who has acted Captain all through the Porto Rican Campaign. You may have seen how he covered himself with glory by capturing the famous brigand [Estaban] Garcia. The New York papers [ York World picture and a full account taken from the Porto Rican papers, in which they said Lt. Stacey deserved great things for thus saving the lives and property of the people. Most important, Cromwell’s military service Indeed, Mrs. Stacey prepared a holographic Stacey died records from Graceland Cemetery and Cremato- rium, 4001 North Clark Street, Chicago, Illinois, confirm that Mary Stacey was cremated and her ashes scattered. following extract is from one of Mary Stacey’s letters to Secretary of War, Elihu Root: information combined with the knowledge of her financial circumstances would seem to preclude the notion that Mary Stacey served as an officer of the Rosicrucian Order in India. In fact, existing records support the contention that her personal and financial circumstances made it all but impos- sible for her to travel anywhere other than from relative to relative. ter filed the will at Circuit Court of Cook County, Probate Division, on March 11, 1918. Assets in the estate were about $100.00. reports made it possible to accurately document his mother’s places of residence. will while residing with her daughter in Atlantic City, New Jersey. She described the extent of her wealth as: “all personal property, viz., jewelry, clothes, bric-a-brack, books, mining shares, and whatever I may possess at death. . .” Theosophical History VI/4 147 , . . In Two . (Chicago: Biographical and (San Jose: Supreme A History of Blair County, Family of Thaddeus Banks Pennsylvania Archives, Sixth Rosicrucian Documents A History of the Juniata Valley and Its People (Harrisburg: National Historical Association, . Volume VII. (Harrisburg: Harrisburg Publishing Co., State Ephraim Banks was a native of Lost Creek Valley (now Juniata History of that part the Susquehanna and Juniata Valleys, United States. Census. Schedule I. Hollidaysburg, Blair County, Letter to the author from James M. Hanly, Pastor, First Davis, Tarring S. and Lucille Shenk. Wiley, Samuel T. and W. Scott Garner. Jordan, John W. Note that James Banks Sr. was born 38 years after the German Montgomery, Thomas Lynch. Lewis, Ralph M. Grand Lodge of AMORC, Inc., 1975), 6. Photograph the Pronunciamento [charter] issued and signed on the occasion of the first meeting of American Supreme Council AMORC in New York City, April 1, 1915. Mary Stacey was not one of the several women who signed document. 9 10 Pennsylvania. August 30, 1850. House 53, Family 62, page 195. 11 Presbyterian Church, Hollidaysburg, PA, dated 16 September 1985. “Thaddeus Banks united with this church in January 9, 1864. . .” 12 13 14 Embraced in the Counties of Mifflin, Juniata, Perry, Union and Snyder in the Commonwealth of Pennsylvania Volumes. (Philadelphia: Everts, Peck & Richards, 1886), vol. I, 467-68. 15 Volume I. Illustrated. (New York: Lewis Historical Publishing Co., 1913), 115. 16 Series Printer, 1907),937. “A general return of the Militia Pennsylvania for the year 1812. Names of Major Generals: James Banks.” 17 Pietists settled near Philadelphia. Pennsylvania 1931), II-168. “He [Thaddeus Banks] was the Democratic candidate for judge against Dean and Taylor in 1871, but was defeated.” Portrait Cyclopedia of Blair County, Pennsylvania Gresham Publishing Co., 1892), 92. County); was born January 17, 1791. He came to Lewistown in 1817, and was appointed prothonotary of Mifflin County in 1818 by Governor Freedley. After studying law, was admitted to practice in 1823; a member of the Legislature in 1826-7-8; a Constitutional Convention in 1837; was elected auditor-general of the State 1850, and re-elected in 1853. In 1866 he was elected associate judge of Mifflin County, which position he held at the time of his death, in January, 1871. : D refers to . Vol. 1, No.1 (Los Angeles: . (Charleston, W. Va.: The German Pietists of Editor’s note . (New York: AMS Press, . (Los Angeles: Philosophi- The Brotherhood of the Rosy Cross (1972). . D (1918): 26-27. [ The American Rosae Crucis Codex Rosae Crucis The Riddle of the Rosicrucians Anne Arundel Gentry. A Genealogical History of . (n.p.: Maryland Pioneer Series, 1933), 4-5. Orange County Local History, 1869-1971: A Pre- Cromaat Rosicrucian Manual. AMORC Manly P. Hall, Mrs. Stacey fervently believed that she was a lineal descendant Hall, Manly P. Waite, Arthur Edward. AMORC is an acronym for the Ancient Mystical Order Rosae Lewis, H. Spencer. “Mrs. May Banks Stacey Matre, Rosae _____ . “The Supreme Matre Emeritus Raised to the Higher _____. Press Books, Cigarette Cards, Film Clips, and Impersonators (Jefferson, North Carolina: McFarlane, 1993). Mr. Rocks is also the author of two bibliographies Orange County (California) history: “A Contribution Towards a Bibliography of Orange County, California, Local History, Together with a Checklist of the Publications of Fine Arts Press Santa Ana, California” (1971) and liminary Bibliography 3 Philosophical Research Society, 1941), 2, 14-15. 4 (London: Rider & Co., 1924), 615-16. 5 Crucis. 6 Crucis America.” 7 Realms.” vol. 4 of the issue.] 8 (January, 1916): 16-17. Lovett Printing Co., 1927), 13, 128. Lewis claimed that the German Pietists were first American Rosicrucians. See Julius F. Sachse, Provincial Pennsylvania, 1694-1708 1970), iv, 37. cal Research Society, 1974), 33-38 contains a complete descrip- tion of the so-called secret manuscripts first American Rosicrucians. of Oliver Cromwell. However, famed genealogist Francis B. Culver was the first to discover erroneous Cromwell connections. “Unfortunately, every Cromwell who emigrated to Maryland claimed descendance from the Protector, but, no one has proven a relationship.” Additionally, the eminent Maryland genealogist Harry Wright Newman, wrote that “after studying the foregoing [genealogical] outlines, it shows conclusively that the Maryland Cromwell’s are not descended from Oliver Puritan, unless they be from his son and namesake, Oliver, who is supposed to have died without issue at the age of twenty-one.” See Newman’s Twenty-Two Pioneers of Anne Arundel County, Md., and their descendants 148 Mrs. May Banks Stacey . by Mr. by Mr. concerning Commendation re: Promotion of , 75. The original . July 15, 1898. Report on May H. Stacey Report on May H. Stacey Bills Owed by Mrs. May Banks Stacey Register of Enlistment, Aubrey B. Stacey Letter to [New York] Senator Oath of Office . Letter from Office of the Surveyor Customs, Letter to President McKinley Family Records of the Stacey and their . (n.p., n.p., [1936]), 32-33. Stacey, Cromwell. Boyd’ s Oswego City Directory, 1895-96 Betts, Fred Stanley. United States. Cong. House. United States. Cong. Senate. Stacey, May Banks. Reed, Thomas F. Eyre, Lawrence. United States. Army. Headquarters Philippines Div., Manila, United States. Army. Stacey, Mary H. Brady, from the committee on pensions. 49th Congress. 2nd Session. House Report 3694. January 20, 1887. Post Charter and the membership register is in archives of the New York State Library at Albany. Note: The Grand Army of the Republic was a Civil War veteran’s organization. promotion of Cromwell Stacey. April 26, 1898. Name Senator covered by transmittal notation to the Secretary of War. Connections of Cromwell Stacey May 7, 1904, Entry 1487, page 188. 22, 1908, 1353, page 102. February 7, 1911, Entry 618, 240. 28 29 30 31 since May 1, 1898. Letter to War Department, dated 1899. Betts wrote, “Since that date I have heard not a word from either of them, and it seems to me that I have been done out of my money, unless the department in some way induces Lieutenant Stacey to uphold the honor of a United States Army Officer by meeting his just obligations.” 32 33 34 Port of New York to General Russell A. Alger, War Department concerning Cromwell Stacey. February 25, 1898. 35 36 37 P. I. January 26, 1906. General Orders No. 6. 38 Cromwell Stacey, dated [illegible], 1898. Her statement, “Again, Mr. President, I beg as a soldier’s widow, Grand Army woman, and as a Mason [?], for your help.” This is puzzling. Since women were not allowed into the fraternity proper, she may have meant a women’s masonic auxiliary, which would imply that Captain Stacey was a Mason. To be sure, she did not mean Co-Masonry because it was not established in America until 1903. Paddock from the committee on pensions. 50th Congress. 2nd Session. Report 2560. February 8, 1889. , dated by Mr. by Mr. . I: 824-31. Note: Personnel File 2930, . (Stanford: Stanford Report on May H. Stacey Report on May H. Stacey . (Baltimore: National Biographi- , dated March 8, 1886. J. N. Shanafelt, , 26-4 (February 1956): 95. Camels to California Chester and It’s Vicinity, Delaware County Affidavit of Birth and Baptism Children Affidavit of Marriage to May H. Stacey . 124 leaves. Uncle Sam’s Camels: The Journal of May Humphreys , edited by Lewis Burt Lesley. (Cambridge, MA: . (Philadelphia: n.p., 1877), 47. Rosicrucian Forum History of that part the Susquehanna and Juniata Valleys The Biographical Cyclopedia of Representative Men Mary- The English branch of AMORC was established in 1921. See Stacey, Mary H. Fowler, Harlan D., Martin, John Hill. Stacey, Mary H. United States. Adjutant General’ s Office. United States. Cong. House. United States. Cong. House. cal Publishing Co., 1879), 556-57. Captain and Mrs. Stacey 18 embraced in the Counties of Mifflin, Juniata, Perry, Union and Snyder in the Commonwealth of Pennsylvania Captain Clinton was also Banks’ landlord. 19 land and District of Columbia 20 the 21 February 26, 1886. Thomas Dees, Clerk of Orphan’s Court, Chester, Delaware County, Pennsylvania. 22 Stacey, Supplemented by the Report of Edward Fitzgerald Beale, 1857-1858 Harvard University Press, 1929). 23 in Pennsylvania; with Genealogical Sketches of Some Old Families 24 Brady from the committee on pensions. 49th Congress. 2nd Session. House Report 3694. January 20, 1887. Note: A brevet is a commission giving military officer higher nominal rank than that for which he receives pay. However, such a commission, carries no right of command. It may be conferred by the President of the United States by and with consent Senate upon officers of the Army and Marine Corps for distinguished conduct and public service in the presence of enemy. 25 City Recorder, of Chester, Delaware County, Pennsylva- nia. All three of the Stacey children were baptized by Episcopal ministers. 26 May H. Stacey 27 Brady from the committee on pensions. 49th Congress. 2nd Session. House Report 3694. January 20, 1887. University Press, 1950),46-67, 92-93. Also see Stacey, May Humphreys. Theosophical History VI/4 149 : Personnel File 9250, , dated June 6, 1918. “There was no * Attorney for Delia (Stacey) Muller. Letter The Last Will & Testament of May Banks , State of Illinois, Bureau Vital Statistics. Officer’ s Individual Service Report . Microfilm, 1204 frames. , Atlantic City, New Jersey, February 16, 1904. 1 leaf. Extracted from 1898-1899 101 West 40th Street, New York City 1899-1902 137 West 67th Street, New York City 1902-1903 47 West 63rd Street, New York City 1903-1904 160 St. Charles Place, Atlantic City, NJ 1904-1905 816 11th Street, NW, Washington, D. C. 1906-1907 Hotel Fredonia, Washington, D. C. 1908-1910 160 St. Charles Place, Atlantic City, NJ 1911-1917 26 East 25th Street, Baltimore, MD 1917-1918 1003 Davis Street, Evanston, IL United States. Adjutant General’ s Office. Stacey, May Banks. Certificate of Death Naramore, Milton O. Cromwell Stacey Stacey Mary B. Stacey. Date of Death: January 21, 1918. Filed: February 5, 1918. to Bureau of Pensions property left by the widow except a few personal effects contained in trunks which are storage New York City.” 39 40 41 42 150 Mrs. May Banks Stacey Many are the questions that have arisen in my What impresses me most as I read Stephen has been to make whatever I found of their writings and speeches accessible to present day researchers and students. mind over the years on this enigmatic man who, as Prothero’s Preface notes, chose to be a “fish out of water” in “British India and Ceylon (now Sri Lanka) . building the Theosophical Society and attempting to reform Buddhism, Hinduism , and at times, even Zoroastrianism and Islam.” Was it really a deep insightful appreciation of Eastern religions that brought him to the East? Or was he escaping the aftermath of family break-up, financial embarrassment and possibly scandal resulting from his relationship with Helena Blav- atsky? Was his interest in Buddhism genuine? Or did the adulation of monks and people Sri Lanka and later Burma (now Myanmar), Siam (now Thailand) and Japan encourage him to exploit an opportunity to carve for himself a permanent place in history? How was it possible for him to be so pro-Buddhist in Sri Lanka and pro-Hindu in India to the point he lost confidence of both Buddhists and Hindus? Why did he fall out with his protege Anagarika Dharmapala: jealousy on the part of Olcott? Intransigence Dharmapala? Why did he fail to keep the Theoso- phists together? Prothero’s excellent account of Olcott’s Asian expe- rience (rightly called an odyssey) is that he has, with meticulous care, found satisfactory answers to these and many other related questions. Prothero’s of the Island. Book Reviews . By Stephen Prothero. par excellence

THE WHITE BUDDHIST: ASIAN ODYSSEY OF HENRY STEEL OLCOTT University Bloomington and Indianapolis:Indiana Press, 1996. Pp. xiii + 242 (13 photos). ISBN 0- 253-33014-9. $35.00. Colonel Henry Steel Olcott has been a household name in Sri Lanka for over a hundred years. A vivid recollection from my earliest infancy are two photographs mounted in a single frame and hung conspicuously among the paintings on Buddhist themes on the walls of our living room. On left was Olcott and on the right Anagarika Dharmapala, the national hero They were so placed as the American Buddhist was the veritable mentor of latter. I barely seven years old when my father impressed on me the enormous debt which people of Sri Lanka—specially the Buddhists—owed Ameri- can Civil War veteran who dedicated the major part of his adult life to the service humanity in our part of the world. We had just returned from a function held in Kandy to commemorate the sixtieth anniversary of Olcott’s initial declaration of his acceptance Buddhism as personal faith in 1875. Over the years, I came to know more about both Olcott and the man whom he drew into national and Buddhist revival movement. It was my fortune to complete senior secondary education in the school founded by Olcott hill capital in 1888. As references to me the book under review would show, my interest in these two men has extended to several decades. My goal Theosophical History VI/4 151 For Olcott’s approach to re-interpreting and Not all who read Prothero’s book would be It is fitting that Olcott should be better known tion, efficiency and success. The foundation of this analysis is that Olcott, both by inclination and prevailing influences of the time, was consciously or otherwise aspiring to be a Universal Reformer. reforming Eastern religions, Prothero develops the theory that it was not so much from the standpoint of Protestantism but that “Creolization.” So convincingly is Creolization defined and argued that one will, no doubt, find in it a better explana- tion than in the theory of Protestantism which Gananath Obeysekera put forward a few decades ago. When the term “Protestant Buddhism” was first used, I had commented on it as an infelicitous term. Hence I am doubly pleased that Prothero’s theory not only explains what Olcott did to Buddhism and Hinduism but defines better how Buddhism ad- justed to the demands of each time and clime right through its history. equally pleased. Many of his admirers in South Asia and in the worldwide network of Theoso- phists may be shocked to find that their great hero, as any other human being, had clay feet. To them it must be clarified that whatever human foibles affected his life and career do not detract from the great contribution he made in so many fields. It is to Prothero’s credit that sensitive issues like his domestic problems, stormy relationship with Ma- dame Blavatsky, rigid and impatient authoritarianism and poor inter-personal relations with peers are dealt sympathetically and without prejudice. All the information which he had culled from the most reliable sources—mainly from the writings and statements of Olcott Blavatsky—depict a troubled man who subli- mated his worries and anxieties with a single- minded dedication to lofty altruistic goals. especially by his compatriots. In the history of .” But hoping to please Olcott Prothero compares his work to that of a

scholarly approach is characterized by a genuine interest in unravelling the man as he really was. Was he an “unmitigated rascal,” “a man bereft of reason whose insanity was incurable,” “a fool, a knave and a seer—a little bit of all three,” “a culture broker existing simultaneously in two worlds,” “a con- verter of Buddhism as he was a convert to Bud- dhism?” Was he “a Hindu in white skin,” or a “White Buddhist” or a man of great vision who saw unity and oneness in all religions died a failure getting the world to accept it? No aspect of Olcott’s life and career, spanning three continents, has been overlooked in a painstaking scrutiny which relies on a vast body of literature. For the sheer labor amassing the information, author deserves as much credit as for the critical acumen which enables this information to be subjected system- atic evaluation. Prothero has produced a work which was long overdue. namesake and possibly relative who had painted a portrait of Olcott in 1900 “ with his work yet simultaneously insisting on ren- dering as accurate a portrayal possible whatever constraint that applied to the artist had not hindered Stephen Prothero. Working on a multi-dimensional framework, he could trace each word, deed and thought of the subject to sources of inspiration, influence and instruction. In so doing it created a backdrop which is as illuminat- ing and engaging as the facets of Olcott’s life its many unsolved riddles. The challenges which Buddhists and Hindus faced answered on the eve of Olcott’s entry to their midst are traced with significant accuracy and a rare degree of objectiv- ity. He analyses, as far his sources permit, how Olcott’s responses to the same challenges were conditioned by his Puritanical heritage, innate qualities of fair play, tolerance and eclecticism American concepts of competitiveness, organiza- 152 Book Review: The White Buddhist: Asian Odyssey of Henry Steel Olcott , edited Modern Esoteric Spirituality However, things have begun to change. In this country, Jacob Needleman, professor of Now these two men have jointly edited a may have influenced some modern Jewish think- ers, but their thought is valuable in spite of rather than because of that Kabbalistic influence. Sufism may have produced some exalted mystical poetry but its cosmological ideas are quaint and, after all, probably owe more to Neo-Platonism than the pure simple faith of the Arabian desert. In other words, the esoteric has nothing to contribute our understanding of religious thought. Thanks to the efforts of Robert McDermott, James Cutsinger, Joscelyn Godwin, James Santucci and a few others, esotericism as an area of academic study has maintained a persistent though precari- ous presence in the American Academy of Reli- gion. This small cadre of academic esotericists has been particularly illuminated and sustained by the energy and insight of Professor Antoine Faivre, Director of Studies at the École Pratique des Hautes Études at the Sorbonne who is, arguably, the leading academic authority on esoteric movements in the world. His emphasis upon clear definition of subject matter and method, his thorough grounding in historical context, and his insistence upon precision of approach puts the study of esoteric religions and spiritual move- ments on a firm scholarly basis. philosophy at San Francisco State University, is well-known for his ground-breaking studies of “new religions” and in present-day esoteric schools. A prolific writer, he has published a number of books on inner traditions of both a theoretical and a practical nature. significant book in the academic study of esotericism. by Antoine Faivre and Jacob Needleman with the assistance of Karen Voss, a bright star in the new generation of scholars the esoteric, marks a Edited by World Spirituality: have received rather 1 Ananda W.P. Guruge * Antoine Faivre and Jacob Needleman, associate editor: Karen Voss. New York: The Crossroad Publishing Company, 1992 [ of MODERN ESOTERIC SPIRITUALITY. An Encyclopedic History of the Religious Quest, vol. 21]. Pp. xxx + 413. Illustrations. ISBN 0-8245- 1145-X. $49.50. Until relatively recently, religious and spiritual traditions labeled “esoteric” American contributions to universal welfare, Henry Steel Olcott stands out as a pioneer and leading light—a man who, single-handed, moved two nations of South Asia to seek out their spiritual and moral strength and raise their heads in dignity. From childhood, as stated earlier, I have been an admirer of this great man. Stephen Prothero’s book not only redoubles that admiration but enables me to justify why I would hold him in even higher esteem in the future. This is a book to be read by every American if only to know what one American could do to rebuild this world. short shrift, particularly in the scholarly commu- nity. We are all familiar with the attitudes of many in the academic study of religion. “Theosophy,” whether with a small “t” denoting lineage of thought or with a large “T” denoting the society, is relegated to short footnotes in the history of human thought, if noticed at all. Gnosticism is merely a Christian heresy disproven and dis- missed, deservedly consigned to the dustbin of history; any modern exponents are hardly worthy of notice. The Kabbalah is fringe Judaism which Theosophical History VI/4 153 of philosophia perennis The third characteristic is the practical applica- The fourth characteristic forms the aim of Consequently, esoteric spirituality is not sim- Two other characteristics are found in eso- provide the over-arching model for understanding physical nature around us. tion of correspondence and living nature through the use of imagination and instruments mediation. The former is a faculty of mind, not for the fabricating fantasy, but, more directly from its etymology, a faculty for creating and utilizing “images” to explore a mental realm which is within us though not necessarily “subjective.” Forms of mediation include rituals, images, diagrams, and intermediary spirits. It is the centrality of mediat- ing forms in esotericism which distinguishes the esoteric from mysticism though admittedly there are many figures whose thought encompasses both the mystic and esoteric. However, in its classic sense, mysticism seeks to reach a condition beyond all images and mediation, whereas esotericism delights in them. vision and practice described in the first three— namely a metamorphosis, change to qualita- tively superior condition. Professor Faivre uses the term “transmutation,” a conscious echoing of the goal of alchemy: the salvation nature and divinization of humanity. ply certain beliefs and practices, for the actual content of the correspondences, methods mediation and the aims of transmutation vary widely. Esotericism is instead a distinctive outlook on the world and a virtually unique path of aspiration for human life. though not invariably. The first teric spirituality, is the doctrine of concord religions which holds that the great religious or mythological traditions reflect or point to a common core, primordial tradition or which the esoteric is highest and most pure . the sun with gold, Mars e.g. The book has two introductions, one by each Professor Faivre’s introduction is an admirable The first of these four characteristics is the The second characteristic is that of living nature.

milestone in the academic study of esoteric spiri- tuality and movements, appearing as it does in a series whose volumes explore the range of spiri- tuality of a more conventionally religious stripe. Its position here recognizes and acknowledges that esoteric spirituality deserves to be studied along- side forms of spirituality better known or more widely accepted. of the editors, followed by a collection fourteen essays, a number of them translated from the French, which approach topics in esotericism utilizing several distinct methodologies. starting point for bringing into focus what esoteric spirituality is about. He suggests that there are four intrinsic characteristics that define esotericism in the West. Those familiar with Professor Faivre’s recent writings will readily recognize them doctrine of correspondences, which posits link- ages connecting what we in the modern world hold to be different orders of being. A well-known example would be associating each of the planets to particular metals, with iron, and Venus copper. Esoteric sys- tems discourse on how the macrocosm is mirrored in the microcosm; one continually runs across Hermetic adage: “As above, so below.” The doc- trine of correspondence makes the world much more than it appears. Objects and events are signs pointing to each other and beyond themselves; things acquire a deeper significance than their mere presence in the horizon of our sense- perception would indicate. The world around us is not a mechanism operating on blind cause and effect but functions something like a living organism. Vital processes such as birth, growth and decay rather than mechanical causation 154 Book Review: Modern Esoteric Spirituality While emphasizing that the scholar and In his conclusion, Professor Needleman sug- Esoteric spirituality contrasts with prevailing reli- gious traditions because the former emphasizes knowledge and imagination over simple belief devoid of spiritual confirmation. It views nature as a creation that is not isolated from its creator and thus supports ecological sensitivity. Esotericism has an attitude of openness and experimentation that is many ways closer in temperament and outlook, if not in specific content, to modern science. However, these teachings have a psycho- logical thrust which separates them from most contemporary views of science but ultimately makes them more satisfying. The aim of this psychological thrust is to bring these esoteric outlooks to bear on our inner development, thereby separating the esoteric from much of modern psychology, whose aim is adjustment and normality. For Professor Needleman, a recovery of esoteric spirituality may have come at a very opportune time. seeker approach the esoteric differently and must respect one another, Professor Needleman is by no means uncritical of certain trends. Conventional religion has often drawn a sharp line between the sacred and profane. Esoteric spirituality recognizes the relativity of this line and has often sought to transcend the distinction by sacralizing the profane. Too often, this sacralizing the profane ends up by profaning sacred. It is not always easy to distinguish the saint, for whom even the profane is sacred, from the nihilist, for whom even most sacred things are in reality profane. gests that being outside the religious mainstream, esoteric spirituality is “a without cre- dentials” (p. xxix; his quote marks). He goes on to attribute to the movements described in this volume the ability to Developing a precise definition, border which The second introduction by Professor expression. Thus, for example, the similarities to be found in esoteric Christianity with many non- Christian systems is not some artificial synthesis or the result of eclecticism. It simply exemplifies the idea that religions in general and esotericism in particular reveal a common truth wherever they are found. The second is a doctrine of transmission, particularly through the master- disciple relation with accompanying initiations which serves to guarantee the value of what is given and to insure its quality. marks clearly what truly can be called esoteric and what is not, a critical step forward in placing the esoteric in its proper context. This set of defining characteristics will surely serve as reference points for the study of esoteric considerable time to come. Undoubtedly further research may refine and amplify these specific points. For example, Professor Faivre has strictly confined himself to Western esotericism, but it will be interesting to see what happens if one extends this set into certain forms of Asian thought that exhibit similar characteristics. Hindu and Buddhist Tantra the many schools of later Taoism have elaborate systems of correspondence, have a vitalistic view of nature, utilize meditative imagery and mediat- ing spiritual forces and most certainly aim for the transmutation and divinization of the individual person. Many Western esoteric schools, most notably Theosophy, have presented themselves as rooted in Eastern esoteric wisdom. We may look forward with eagerness to the day when scholarly study of the esoteric encompasses a world-wide perspective. Needleman moves from the historical perspective and academic concerns of the first essay to explor- ing esoteric spirituality as a relevant vehicle for an authentically satisfying life in the modern world. Theosophical History VI/4 155 Further essays discuss the topics of alchemy, The eleventh chapter, “Theosophy and the This book seeks, on the whole successfully, to an influential but not well-known figure in the history of twentieth century thought. Renaissance Kabbalah, Rosicrucianism, Freema- sonry and Theosophy. The remaining essays out- line the life and thought of such central figures esoteric spirituality such as Paracelsus, Boehme, Guénon and his school, Gurdjieff, a conclud- ing essay on C.J. Jung and his relation with Christian esotericism. Theosophical Society” was written by the late Emily Sellon, a member of the governing board the Theosophical Society of America, and Renee Weber, a professor of philosophy at Rutgers University. The first part of the article is an overview of the roots and history Theo- sophical Society. The second part is a short outline of the metaphysical outlook associated with The- osophy, written in a contemporary perspective. to bridge the gap between popular expositions of the esoteric characterized by ahistoricism and an occasional lack of critical reflection on the one hand, and, on the other, academic marginalization where figures and movements in esoteric spiritu- ality are footnotes to the mainstream of Western thought, significant only in that they show dead- ends. It is an excellent starting point for under- standing the growing area of scholarly study of esotericism. Articles discuss esoteric doctrines and teachings, but the book is especially valu- able for its historical data and ability to put esoteric movements in a developmental context. The book demonstrates that, while the cultural importance of esoteric spirituality and interest in it ebbs and flows, has never been absent in Western culture. People like Boehme and Paracelsus and movements like the Kabbalah and Rosicrucianism are worthy of scholarly ...speak to the modern disillusionment with hierarchies of all kinds; they speak to the distrust of privilege; to the feeling for democ- racy and liberty in all matters; they speak to the need for explanations understandable to logic and sense perception (a canon of knowledge that reflects epistemologically the modern idea of equality and the modern distrust authority.) (p. xxx) But surely the reader must notice some incon- The book is essentially for scholars; conse- On the whole, articles are concerned with

gruence between the characteristics described in the first essay and evaluation given in second essay. Just how much of this open, demo- cratic, anti-authoritarian and empirically-minded quality does one actually find in esoteric tradi- tions? Does the multi-leveled universe, master- disciple relation, the hidden inner nature of eso- teric practice serve to confirm modern sensibilities about equality and democracy, or does it actually stand in judgment of it? quently, the fourteen essays which form substance of the book have varying degrees accessibility to the non-specialist. They cover a considerable range of topics. The first essay on “The Ancient and Medieval Sources of Modern Esoteric Movements” by Antoine Faivre is both broad in sweep and rich detail. It is virtually a syllabus of the early history Western esotericism. history of ideas, so certain essays such as Françoise Bonardel’s “Alchemical Esotericism and the Herme- neutics of Culture” are rather technical at points. However, non-academics may well find certain articles quite informative. Roland Edighoffer’s “Rosicrucianism: From the Seventeenth to Twentieth Century” brings together an overview of the Rosicrucian literature and history in a very readable way. Robert McDermott’s “Rudolf Steiner and Anthroposophy” is an excellent introduction 156 Book Review: Modern Esoteric Spirituality Note James Burnell Robinson University of Northern Iowa Cedar Falls, Iowa (U.S.A.) * Popular meanings of the esoteric are often so broad and

sympathetic study and are finally getting the attention they deserve. 1 indefinite as not to be very useful the scholar. The esoteric is often thought to be simply the “mystical” which explain the obscure by more obscure. Other proffered defining features such as secrecy, necessity of initiation or being a religious movement at the margins of culture are misleading or do not adequately separate the esoteric from non-esoteric. Others use the term “esoteric” in a very narrow way, usually with an eye to advancing the claims of one school or tradition over against some other claim or tradition. This may function in polemic but again is of little value to one trying understand the broader impact of esotericism in religion or history ideas, a body of material that has been unjustly neglected in the contemporary academy. Theosophical History VI/4 157