A Quarterly Journal of Research

Volume XI, No. 3 July 2004 ISSN 0951-497X Theosophical History: :Occasional Papers A Quarterly Journal of Research (ISBN 1-883279-00-3) Founded by Leslie Price, 1985 Volume XI, No. 3 Editor: James A. Santucci July 2004 EDITOR subscription rate for residents in the U.S., Mexico, and Canada is $22.00 (one James A. Santucci year) or $39.00 (two years). California residents, please add $1.71 (7.75%) California State University, Fullerton sales tax onto the $22 rate or $2.95 onto the $39 rate. For residents outside North America, the subscription rate is $26.00 (£18 British Sterling) (one VOLUME I Witness for the Prosecution: Annie Besant’s Testimony on Behalf of H.P. ASSOCIATE EDITORS year) or $47.00 (£31) (two years). Air mail is $40.00 (£26) for Europe and Asia Blavatsky in the N.Y. Sun/Coues Law Case Robert Boyd and $36 for Pan American nations (one year) or $74.00 (£48) for Europe and Asia and $67 for Pan American nations (two years). Single issues are $8.00 Introduction by Michael Gomes † (£5.50). Electronic (PDF) issues are $2.50 (£1.75) each or $10 (£7) for any four John Cooper available issues and $17.00 (£12) for any eight available issues. Subscriptions University of Sydney may also be paid in British sterling. All inquiries should be sent to James VOLUME II Joan Grant: Winged Pharaoh Santucci, Department of Comparative Religion, California State University, John Patrick Deveney P.O. Box 6868, Fullerton, CA 92834-6868 (U.S.A.). Periodicals postage paid at By Jean Overton Fuller New York, NY Fullerton, California 92631-9998. POSTMASTER: Send address changes to Theosophical History (c/o James Santucci), Department of Comparative April Hejka-Ekins Religion, California State University, P.O. Box 6868, Fullerton, CA 92834- California State University, Stanislaus VOLUME III Ammonius Saccas and His Eclectic Philosophy as Presented by Alexander 6868. The Editors assume no responsibility for the views expressed by authors Wilder Jerry Hejka-Ekins in Theosophical History. Nautilus Books This periodical is indexed in the ATLA Religion Database, published by By Dr. Jean-Louis Siémons the American Theological Library Association, 250 S. Wacker Dr., 16th Floor, Robert Ellwood Chicago, IL 60606, email: [email protected], world wide web: http://www.atla.com. University of Southern California Theosophical History assumes no responsibility for the views expressed by the VOLUME IV W.T. Brown’s “Scenes in My Life” contributors to the journal. Antoine Faivre Introduction by Michael Gomes École Pratique des Hautes Études, Paris * * * * * * * * * * * * * * * * * * * Joscelyn Godwin VOLUME V Krishnamurti and the World Teacher Project: Some Theosophical Perceptions Colgate University GUIDELINES FOR SUBMISSION OF MANUSCRIPTS By Govert Schüller Jean-Pierre Laurant The final copy of all manuscripts must be submitted on 8 x 11 inch stock, École Pratique des Hautes Études, Paris double-spaced, and with margins of at least 1 inches on all sides. Words and phrases intended for italics output should appear in italics in the manuscript. VOLUME VI Astral Projection or Liberation of the Double and the Work of the Early J. Gordon Melton The submitter is encouraged to send the article, communication, or review by Institute for the Study of American Religion attachment to email. The email address is [email protected]. The sub- Theosophical Society University of California, Santa Barbara mitter may also submit a floppy disk of the work in Microsoft Word (any ver- sion). By John Patrick Deveney Leslie Price Bibliographical entries and citations must be placed in footnote format. Former Editor, Theosophical History The citations must be complete. For books, the publisher’s name and the place and date of the publication are required; for journal articles, the volume, num- VOLUME VII Cyril Scott and a Hidden School: Towards the Peeling of an Onion Gregory Tillett ber, and date must be included, should the information be available. University of Western Sydney, Nepean There is no limitation on the length of manuscripts. In general, articles of 30 By Jean Overton Fuller pages or less will be published in full; articles in excess of 30 pages may be Karen-Claire Voss published serially. Fatih University – Istanbul Brief communications, review articles, and book reviews are welcome. VOLUME VIII Franz Hartmann’s Some Fragments of the Secret History of the Theosophical They should be submitted double-spaced. Theosophical History (ISSN 0951-497X) is published quarterly in All correspondence, manuscripts, and subscriptions should be sent to: Society January, April, July, and October by James A. Santucci (Department of Introduction by Robert Hütwohl Comparative Religion, California State University, P.O. Box 6868, Fullerton, CA Department of Comparative Religion 92834-6868 U.S.A.) The journal consists of four issues per volume: one vol- California State University, P.O. Box 6868 ume covering a period of one year. The journal’s purpose is to publish contri- Fullerton, CA 92834-6868 (U.S.A.) butions specifically related to the modern Theosophical Movement, from the FAX: 714-693-0142 Email: [email protected] VOLUME IX The Unseen Worlds of Emma Hardinge Britten: Some Chapters in the History time of Madame Helena Blavatsky and others who were responsible in estab- TELEPHONE: 714-278-3727 of Western Occultism lishing the original Theosophical Society (1875), to all groups that derive their Website: www.theohistory.org teachings—directly or indirectly, knowingly or unknowingly—from her or her By Robert Mathiesen immediate followers. In addition, the journal is also receptive to related move- Copyright ©2004 by James A. Santucci ments (including pre-Blavatskyite Theosophy, Spiritualism, Rosicrucianism, Composition and Theosophical History logo by Eric Santucci and the philosophy of Emanuel Swedenborg to give but a few examples) that www.ericsantucci.com have had an influence on or displayed an affinity to modern Theosophy. The Contents

July 2004 Volume X, Number 3

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

Communication Colonel Olcott and Delta Psi...... 5

Article The Ritual Dimension of Theosophy; Some Forgotten Endeavours KevinTingay...... 7

Review Article Ésotérisme, gnoses et imaginaire symbolique: Mélanges offerts à Antoine Faivre. Hereward Tilton...... 17

Book Review The Letters of H.P. Blavatsky, Volume 1 John Patrick Deveney...... 31 Editor’s Comments the Academy than any other scholar, of Count Michael Maier (1569-1622). Antoine Faivre. In this Issue The sole book review, our last offering, * * * is of the long awaited volume, The Letters Three contributions appear in this issue: to Theosophists but also to academic of H.P. Blavatsky, Volume 1 edited by Dr. Carmen Helena Small “The Ritual Dimension of Theosophy: scholars in the study of religions. There John Algeo, the Vice-President of the T.S. Some Forgotten Endeavours” by Revd. have been numberless attempts to define a I use the compound “long awaited” since It is my sad duty to report the deaths of two Kevin Tingay, a review essay on the book “religion,” none of which are universally there was the expectation that the respect- life-long Theosophists, Carmen Helena Ésotérisme, gnoses et imaginaire symbol- accepted. Despite the fact that no defini- ed Australian historian of the Theosophical Small and Geoffrey Farthing. Mrs. Small ique: Mélanges offerts à Antoine Faivre, tion is perfect, or perhaps because of it, Society, the late John Cooper, would pro- was born in 1918 to Axel and Gerda Fick, and one book review: The Letters of H.P. there is a tendency to include many self- duce the first of a series of such volumes, both immigrants from Sweden who settled Blavatsky, Volume 1. identified non-religious organizations under but his untimely death in 1998 delayed the at the Theosophical Headquarters and Revd. Tingay’s article, first presented at the rubric of religion. Why this is so is project by a number of years. This publi- community at Point Loma, Lomaland. Her the Theosophical History Conference in somewhat baffling to me unless we con- cation continues the efforts of the pioneer- birth at Point Loma, as also her sister’s, London in June 2003, explores an area of clude that scholars and non-scholars alike ing Theosophical scholar, Boris de Zirkoff, Ingrid Van Mater, was one of the few that Theosophical activity not necessarily iden- have a decided tendency to accept reflex- as well as those of Mr. Cooper, whose con- graced the community. She was a product tified with Theosophy: ritual. This is not to ive definitions – or to put it more bluntly, to tribution amounted to many years of of its educational system, known as Raja say that ritual was and is an essential part engage in the Humpty-Dumpty Principle of painstaking research judging from corre- Yoga, became an accomplished pianist, of the Theosophical Society; rather, it is an defining the term. If the study of religion spondence received from him, and the an elementary school teacher, and a vol- activity that attracted a fair portion of the comes down to this, then we must assume awarding to him of a posthumous Ph.D dis- unteer and participant in a number of local Theosophical community. a far less pretentious attitude toward the sertation on this subject by the University organizations upon her retirement from Despite this fact, ritual has nonetheless subject, recognizing that we are all suscep- of Sydney. teaching, among which were the San made an impact on the members of the tible to instinct and blind reaction and so Among the contributors, Revd. Kevin Diego Natural History Museum, the House largest of the societies, the Adyar T.S. must initiate almost heroic efforts to Tingay is an Anglican Priest in Somerset, of Sweden, and the San Diego Association Theosophists belonging to this society par- overcome such shortcomings. England and Interfaith Adviser in his of Retired Teachers. Most knew Carmen ticipated in the rituals of closely allied or The second contribution, Hereward Diocese of Bath & Wells. Dr. Hereward as the wife of W. Emmett Small, whose affiliated organizations, one example being Tilton’s review essay on Ésotérisme, Tilton is an Alexander von Humboldt passing was reported in the July 2002 the Order of International Co-Freemasonry. gnoses et imaginaire symbolique: Foundation scholar at the Seminar für issue. In the 1980s and ’90s, she helped What type of ritual performed and when it Mélanges offerts à Antoine Faivre, high- Geistesgeschichte und Philosophie der her husband run the Theosophically-orient- was initiated is in itself of historical interest, lights the most important and extensive col- Renaissance, Ludwig-Maximilians-Uni- ed Point Loma Publications, eventually but there is an interesting side note to this lection of articles to date in the now bur- versität München, where he is currently becoming its president. With Mrs. Small’s study. Revd. Tingay observes that geoning field of Western Esoteric studies. holding seminars on alchemy and Western passing, another link to the Point Loma Theosophists deny that Theosophy is a reli- It is a book that includes articles by virtual- esotericism. His doctoral thesis was pub- Theosophical Community is broken. gion yet are often involved with the one ly every established researcher in the field, lished by de Gruyter in 2003 with the title activity that will identify the organization as all in honor of the individual who has done The Quest for the Phoenix: Spiritual * * * a religion. The problem is not only unique more to establish Western Esotericism in Alchemy and Rosicrucianism in the Work

1 Editor’s Comments 2 Editor’s Comments

ulent phenomena, (c) that the primary wit- version of Blavatsky’s Isis Unveiled nesses to the existence of an Occult (Wheaton: Quest Books, 1997). He also Geoffrey Farthing Announcing a New Theosophical Brotherhood, including Blavatsky, made delivered the Blavatsky Lecture for 2000, History Occasional Paper: false statements, (d) that the Masters Koot “Creating the New Age: Theosophy’s Geoffrey Farthing (born in 1909) was the The Coulomb Case Hoomi and Morya must be fictitious, since Origins in the British Isles” edited and elder stateman of The Theosophical their handwriting resembled Damodar K. introduced the first volume of the Society in England, serving as its General The one event that was to leave a perma- Mavalankar’s and Blavatsky’s, (e) that no Theosophical History Occasional Papers Secretary from 1969 to 1972. He also was nent stain upon the reputations of the instance of phenomena was witnessed by series, Witness for the Prosecution: Annie a member of the Executive Committee of Theosophical Society and of H.P. Hodgson, and (f) that the true purpose of Besant’s Testimony on Behalf of H.P. the European Federation and the General Blavatsky was the publication of an exposé The Theosophical Society were political Blavatsky in the N.Y. Sun/Coues Law Case Council at T.S. headquarters in Adyar. in The Madras Christian College Magazine and that Blavatsky was a Russian spy. (1993), and the fourth volume of the series, This, however, does not begin to reveal his (September and October 1884) claiming This episode in the history of the W.T. Brown’s “Scenes in My Life” (1995). importance and value to Theosophy and fraud of the most serious proportion Theosophical Society is but the center- The projected publication date is Theosophists. He was a student of allegedly perpetrated by Madame piece of the story. The events surrounding December 15, 2004. The pre-publication Blavatsky’s Theosophy for nearly 70 years, Blavatsky. This publication brought into the appearance of the Mahatma letters and price is $18.00 (£10) if ordered by October thus becoming an acknowledged expert in question the very existence of Blavatsky’s the Coulombs involvement in casting doubt 15 plus postage of $2.00 for U.S. destina- Theosophical teaching, exhibited by his Masters and the letters that they suppos- on their veracity are discussed in depth by tions and $4.00 overseas (airmail). After publications and by teaching courses on edly wrote to such individuals as A.P. Michael Gomes in this publication. October 15, the publication price of $22.00. The Secret Doctrine. His works include Sinnett and A.O. Hume. Under the title Beginning with Blavatsky’s first meeting Deity Cosmos & Man: An Outline of “The Collapse of Koot Hoomi,” portions of with Emma Cutting (Coulomb) in 1871 and Esoteric Science (San Diego: Point Loma fifteen letters purportedly written by progressing to the late 20th century with * * * * * Publications, 1993), After Death Blavatsky to Emma Coulomb, the former Vernon Harrison’s conclusion that Consciousness and Processes (Point housekeeper at the Adyar estate, were Hodgson’s methodology was anything but Loma Publications, 1996), and When We offered as proof that Blavatsky purposeful- stellar, the events described in this study, Die (Point Loma Publications, 1994). He ly deceived those who accepted her claim accompanied by documentation, make a also presented two Blavatsky Lectures: the that highly evolved Masters conversant in fascinating study of this most controversial first in 1974 on “Life, Death and Dreams,” the Secret Wisdom existed and were case. Who better to summarize this chap- the second in 2001, “Theosophy: Its involved in the activities of the Society. ter in the Society’s history than the fore- Beneficent Potentialities.” Mr. Farthing When these charges were investigated by most historian of Theosophical history? was the founder of the Blavatsky Trust, Richard Hodgson (1855–1905) of the Mr. Gomes’ past publications include The whose principal goal is to disseminate the Society of Psychical Research (London), Dawning of the Theosophical Movement teachings of H.P. Blavatsky. As was fitting, he concluded, in his report of 1885, that: (Wheaton, IL: The Theosophical Mr. Farthing received the Subba Row (a) the letters to the Coulombs (both her Publishing House, 1987), Theosophy in Medal for his contributions to Theosophical husband Alexis and Emma) were written the Nineteenth Century: An Annotated literature. by Blavatsky, (b) that the Coulombs were Bibliography (N.Y. and London: Garland her accomplices in the production of fraud- Publishing, Inc., 1994), and an abridged

3 Editor’s Comments 4 Editor’s Comments Communication http://www.srmason-sj.org/web/journal- execution. Barger became a crony of Colonel Olcott and Delta Psi files/Issues/mar03/cimar.htm Vanderbilt. General Woodford became a U.S. Congressman and “Minister to Spain.” It turns out that old “St. A’s” membership And, so on. [This message is from a correspondent rosters are pretty easy to obtain by search- who wishes to remain anonymous. If any ing for “Delta Psi” at used booksellers like Considering the importance Olcott’s reader wishes to communicate with the www.abebooks.com. masonic fraternity brothers gained in the correspondent, please send your message late 19th century, this could be a significant to the editor.] These all indicate that Olcott joined the “untold” part of the Olcott story which may Alpha chapter in 1849 (Delta Psi was help to explain his rise to prominence as a ol. HS Olcott was an early member formed at Columbia and NYU in 1847.) As U.S. “special commissioner” investigating of an important Masonic fraternity is known, he did not graduate with his military fraud. C(with “occult” ancestry), which he intended class in 1851. Here is an inter- joined as an undergraduate in New York esting account of Columbia University All this also raises possible questions City. The relationship between Masonry circa 1853 that appears to center around about the fraternity’s role — through Olcott and Theosophy is discussed (through cita- the early members of St. Anthony Hall — in both the John Brown affair in addition tion of the relevant works) here . . . (Delta Psi) — to the assassination of Lincoln . . . not to mention giving new meaning to the http://www.blavatskytrust.org.uk/html/arti- http://www.oldandsold.com/articles11/new- “Masters” and the “Great White cles/the%20right%20angle%20p1.htm york-history-29.shtml Brotherhood.”

Olcott’s particularly secretive fraternity was While it’s not clear who wrote this (or * * * * * Delta Psi (aka St. Anthony Hall). While it where it appeared in print in 1893), all the appears that no one (outside of the initi- people mentioned appear to be St. A’s men ates) has ever written about their history, (based on the membership roster) — some details can be ascertained. Anthon, Byron, McAllister, Thurston, Barger, Woodford, Chisholm . . . and of The fraternity apparently believes that they course Olcott. are the inheritors of (at least one branch of) the “Knights of Saint Anthony” which oper- As indicated in the first link above, Anthon ated alongside the religious hospital Order later became the top Mason in NY. And, as of St. Anthony (responsible for the treat- noted in the Olcott biography Hammer on ment of “St. Anthony’s Fire” or ergot-poi- the Mountain, Olcott used a “seal of soning) in the middle ages — as this inter- Masonic confidence” to reclaim his trunk in esting report infers . . . Charleston (Albert Pike’s operations base) while he hid out covering the John Brown

5 Communication 6 Communication The Ritual Dimension of Theosophy: Some enduring and well known. I note their male. Some women who joined in the early establishment here only to provide back- years before World War I, who were not Forgotten Endeavours ground context for the other groups I shall from a Theosophical background, did not describe. apparently appreciate the opportunity to Kevin Tingay learn of the Theosophical interpretation of

th The Order of International Co- the mysteries of freemasonry. They broke (Presented at the Theosophical History Conference, London, 14 June 2003.) Freemasonry3 away to set up an order for women only Introduction Masonic practice. Apart from the normal which continues to the present day and formality of public meetings there was no In 1902 Mrs Besant was initiated in Paris has a larger membership than the original 1 ritual aspect to the public face of into a lodge of a Masonic order that had Co-Masons. Mrs Besant continued as he late Ninian Smart suggested that 3 one of the fundamental dimensions Theosophy in the late 19th century. admitted women to membership. The leader of the Order in the British Empire Tof a religion is ritual. The various Individual members, however, were order followed French non-theistic practice until her death in 1933. Her presidential groups that have made up the modern entrusted with signs and passwords, but but Mrs Besant obtained an agreement to successors have all held high rank in the Theosophical Movement have generally this practice fell into disuse as the move- establish it in the UK and the English Order, but non-Theosophists have also, denied that Theosophy is a religion. ment grew. speaking world following English and and it is administratively quite separate However, Theosophists have over the The initiatory element did manifest Scottish Masonic law and practice (with the from the Theosophical Society. itself in the establishment of the Esoteric obvious exception of the initiation of years energetically taken part not only in 4 ritual activity, but have demonstrated that Section, later the Esoteric School. This women). In France the Order described The Liberal Catholic Church all of Smart’s dimensions appear in one group, though not secret, has conducted itself as Maçonnerie Mixte but was gener- way or another throughout Theosophical its affairs in private. The proceedings of ES ally known by its sub-title Le Droit Humain. In 1908 a small mission of the Old Catholic history. meetings, though formally structured, did In England the Order was called Universal Church of Holland was established in In the discussions amongst the not involve ceremonial. (later International) Co-Freemasonry, or London. A Number of Theosophists were founders of The Theosophical Society on After the death of Madame Blavatsky Co-Masonry for short. Lodges were estab- attracted to membership as it seemed to the nature of the proposed society, and in in 1891, the effective leadership of the lished for the craft and higher degrees over offer a more liberal approach to Christianity its early years, some thought was given to movement in the UK and India passed to the whole of the UK recruiting initially from than that offered by other churches. Under its establishment as a secret initiatory Mrs Annie Besant, though significant num- amongst Mrs Besant Theosophical follow- the erratic leadership of Bishop A. H. body.2 Olcott was a Freemason, as was bers in the USA followed other leaders. In ers but also attracted members from a Matthew it broke with its Dutch parent. A Charles Sotheran, another of the founder 1908 she was elected to the International wider constituency. Those campaigning for number of Theosophists, including James I members. It was decided to present a bold Presidency of the parent Society. It was the rights of women were amongst the Wedgwood, were ordained priests, and in public face to the world with the main activ- Mrs Besant’s enthusiasm for the explo- most energetic of them. By the 1930s there 1916 Wedgwood was consecrated as a ities of the Society including public lec- ration and expression of Theosophical were over 50 lodges and associated bod- bishop. He in turn consecrated other tures, the publication of books, pamphlets teachings in all areas of life that led to the ies for the higher degrees in the UK. Theosophists and the name of the move- and periodicals, and the establishment of involvement of many members of the Lodges were also established in India and ment was changed to The Liberal Catholic branches where members could study Society in organisations that fostered cere- other parts of the British Empire, and in the Church. An elaborate liturgy in English together. But most local branches of the monial work. The Co-Masonic Order and United States. Membership seems to have was produced and the Church enjoyed Society are called lodges – an echo of the Liberal Catholic Church are the most been about two-thirds female and one-third some success in the 1920s. Like the Co-

The Ritual Dimension 7 The Ritual Dimension 8 Masonic Order leadership was largely in teries, with the added factor of the expec- Marie Russak), and Lomia (James remained unlit in anticipation of the Theosophical hands and a small propor- tation of the arrival of a World Teacher for Wedgwood). Teacher who was to come. Robes, head- tion of its membership came from outside a New Age. This echoed the foundation in dresses, and swords were worn by the par- the movement. Despite its liberal outlook it India by George Arundale of the Order of The conditions of membership included: ticipants in this rite which was accompa- did not go so far as to ordain women to the the Star in the East, which also looked to nied by solemn music. priesthood. It too has suffered from decline such a coming (implicitly in the person of Belief in the existence of the In 1914, however, the TRC was closed in numbers and schism since the 1930s. the young Krishnamurti). Arundale, then Masters of the Wisdom, and down. No reason was publicly given, but Principal of the Central Hindu College, had recognition of Master Rakoczi as Leadbeater’s biographer states that he Head of the ceremonial line of These two organisations were and established within the college an Order of was instrumental in persuading Mrs evolution. Belief in the near remain separate bodies from the the Rising Sun in January 1911. By the end Coming of a World Teacher. Loyal Besant to do this as he (Leadbeater) did Theosophical Society, but other groups of that year it had metamorphosed into the allegiance to the Outer Head (Mrs not approve. Working in Australia he had maintained closer links in that membership OSE with the enthusiastic encouragement Besant) of the Order of the temple no role in the establishment of the TRC in 8 of the Theosophical Society was a require- of Mrs Besant. The first issue of The of the Rosy Cross. London. But in a pamphlet on the Ritual ment for membership of them. Herald of the Star was published in of the Mystic Star Mr. Jinarajadasa, writing January 1912. The progress and end of the A vow of secrecy will be required as in 1951, states that: The International Order of the Round Order has been well documented in biog- regards all the ceremonies and workings of Table5 raphies of Mrs Besant and Krishnamurti. the Order. Full acceptance of the ideals On August 15, 1915, the Chohan The original article in The Vahan stat- and methods of the Order as laid down in of the Seventh Ray, the Master R., intimated certain defects in the This group was an educational and cere- ed: the accompanying statement. organisation of the Temple of the monial order for children and young people Rosy Cross. First, that it had taken associated with the Theosophical Society. In the Theosophical Society there Fellows of the Theosophical are many who find the fittest Society, in good standing, alone the name of one of His great Leadership was in the hands of TS mem- degrees in Freemasonry. He gave bers and Theosophical principles were expression of their highest spiritual are eligible. Members of other emotions in stately and rhythmical secret occult or Mystic Orders (the certain other reasons why, though taught. The ceremonies were based on the ceremonial, men and women who E.S. and masonry excepted) are he acknowledged the deep devo- Arthurian myths. There was a grade struc- tion of all those who worked the rit- in past lives trod the mystic meas- not admitted.7 ture of Page, Companion, Squire, and ures of the solemn planetary ual, He could not however do Knight. The Order still continues in some much with it. Brother Besant then dance, filed in long procession The ritual, a copy of which is in the countries. completely suspended the organi- through the Temples of the Gods, writer’s collection, is an elaborate and studied the symbolism of the sation, and I was commissioned to somewhat ponderous drama, which lasted The Temple of the Rosy Cross6 Egyptian and Chaldean Mysteries write a more suitable ritual. Whilst and are haunted by memories of up to three hours. It rehearsed the stories the ritual of the temple of the Rosy 7 of previous ‘World Teachers’ – Vyasa, Cross was strictly private, my In the journal of the Theosophical Society that past. Tahuti/Thoth, Zarathrustra, Orpheus, the instructions were to create a ritual in England, The Vahan, in (1912), there Buddha, Shri Krishna, and Jesus. Candles for public use.9 was announced the establishment of this The articles were over the three initials H, were solemnly lit in honour of these beings, new ceremonial order for members. It was H, and L enclosed in a triangle. They stood and the ceremony came to a climax with The Krotona Drama proclaimed as a revival of the ancient mys- for Herakles (Mrs Besant), Helios (Mrs the lifting up of a larger candle which

9 The Ritual Dimension 10 The Ritual Dimension Whatever the feelings of C.W. Leadbeater sion of Theosophical ideas is to be found in The Temple of the Motherhood of all to be female, but some roles are open to were towards the Temple of the Rosy the Ritual of the Mystic Star. This was the God ”children or young girls.” Cross in 1914, they seem to have been replacement for the TRC referred to above My informant told me that the rite did transformed by 1921 when his help was written by C. Jinarajadasa as a public ritu- This activity seems to have come into exis- not prove satisfactory and did not develop acknowledged in the preparation of anoth- al and published in several editions. In the tence in Australia in the 1920s in connec- further than some experimental enact- er ritual activity, this time in the U.S.A. A.P. edition of 1945 there is an explanatory tion with the World Mother movement and ments in Australia and perhaps in England. Warrington, one of the leading preface and detailed ceremonial instruc- according to information passed to the Dr. Mary Rocke died in a shipboard acci- Theosophists in America, published in tions. The central theme of the TRC, the writer by a Theosophist was devised by Dr. dent in 1927 and this foray into feminist rit- 1921 (and reprinted in 1925) a booklet enti- honouring of seven great spiritual teach- Mary Rocke, a physician, who was active ual did not continue after her death. tled The Krotona Drama – a non-sectarian ers, remains, but with the difference that in the circle around C.W. Leadbeater. A The same theme was continued by ceremonial proclaiming the near coming of “the candle dedicated to the Great Teacher typescript ritual in the writer’s collection is another endeavour to honour the femi- the Divine World Teacher. In the foreword who is to come is also lit in the course of headed Temple of the Motherhood of God. nine principle under the title of the he echoes the sentiments of the founders the ceremony of the Mystic Star, as a sym- It is subtitled “For the worship of God under World Mother. It did not emphasize cer- of the T.R.C. on the value of ritual, and bol that the Great Teacher is already pres- the feminine aspect.” Explanatory notes in emonial, but a number of ritual activi- states that ‘The Krotona Service’ had been ent in mystic ways in the world today, and the text explain that the particular temple ties did take place. An example was a performed at the Krotona Theosophical is working through various channels.”11 It is: ”Service for the Mother of All Men” pro- Centre in Hollywood since 1911. The may be deduced that this modification was duced at Adyar by C. Jinarajadasa in Centre had moved to Ojai, north of Los made after the interest in the imminent Dedicated to Pallas Athene and 1948. Angeles, in 1926. The rite is a simplified return of the World Teacher waned after certain other great Angels, who version of the TRC ritual, and is offered as 1929. The introduction goes on to say in the past and present watch Other rites over the worship of GOD, when a public rather than a private ceremony. that a new idea was added to the original He is approached through His Warrington suggests in a letter to ritual in that all human professions and In 1922 the Astrological Lodge of the 10 Feminine Aspect, presenting Jinarajadasa in 1913 that the TRC was activities should be considered as offerings our devotion and our service Theosophical Society in England produced for the few and well-to-do. The fact that the to God. Included in the ritual were officiants before the Throne of God and ”The Rite of the Planets,” which continues booklet was reprinted in 1925 would sug- who represented the callings of Judge, acting as channels for GOD’S to be enacted from time to time, though the gest that the Drama continued to be used Scientist, Servant, Craftsman, and Healer; force to us. Lodge has been separated from the through the 1920s, but I have been unable and the qualities of Joy, Beauty, Love, Society for some years. There are other to trace any usage outside the USA. After Wisdom, and Power. The drama is less It goes on to list seven ”angels” correspon- rites still in use whose participants wish to 1929 it had been replaced by the modified prolix than those described above and ding to the sevenfold enumeration which remain private but I suspect that there may Ritual of the Mystic Star at some meetings enjoyed some popularity in Theosophical recurs throughout Theosophical literature. have been others now discontinued. Texts of the TS in America. circles up to the 1950s when it began to be Six of them are named as Pallas Athene, may yet come to light. I have discovered a discontinued. It is still used in India but Hera, Aphrodite, Artemis, Demeter and typescript of a text entitled ”The Seven seems to have now ceased to be used in Hestia. The seventh (oddly enough) is the Rays – a Sun Ceremonial” undated and The Ritual of the Mystic Star most other countries. Blessed Virgin Mary. A rather wordy cere- unattributed but bearing all the signs of monial order is prescribed. The directions being of the same inter-war vintage as A rather longer lasting ceremonial expres- imply that adult participants in the rite are some of the rituals I have described. There

11 The Ritual Dimension 12 The Ritual Dimension may well have been original compositions tus and exotic titles that could exist behind the Co-Masonic Order and the Liberal in languages other than English produced the egalitarian public face of the move- Catholic Church have become more tenu- emerge, and no doubt continue to develop in other parts of the world. In India there is ment. ous. Furthermore, both the latter move- both in and out of the public eye. The a Theosophical Hindu rite – the Bharata Reasons for the decline of the ments have suffered from internal disputes ancient mysteries continue to be a source Samaj Puja [“The India Society Worship”]. Theosophical movement and its satellite and schisms. of inspiration at the start of the 21st century Other Theosophical societies have also activities are difficult to disentangle, but in The investigation of these ritually as they were to the Theosophists at the indulged in ritual and dramatic activities. hindsight it seems perhaps inevitable that based groups reveals an inherent tension beginning of the 20th. Katherine Tingley’s Society at Point Loma the heady enthusiasm of the 1920s could within movements that claim to both and the Temple of the People are two not be sustained. Jiddu Krishnamurti dis- embody and communicate esoteric tradi- examples. solved the Order of the Star in 1929, sug- tions. Blavatsky and her successors gesting to his followers that spiritual truths aspired to reveal to humanity spiritual 1 Ninian Smart, Dimensions of the Sacred Conclusion could not be understood though any reli- truths that would transform the lives of indi- (London: Harper Collins, Smart, 1996), 10b. gious or philosophical organisation, nor viduals and release them from the thral- The establishment, growth, and decline of though the acquisition of esoteric knowl- dom of organised religion. Annie Besant 2 J. Ransom A Short History of the the groups I have described took place in a edge, nor though initiatory rituals of any and other Theosophical leaders encour- Theosophical Society (Adyar: Theosophical period when the Theosophical movement sort. In that same year the Wall Street aged their followers to apply the ancient Publishing House, 1938), 103. was in its heyday. At the start of a new cen- Crash and the following economic depres- wisdom to the social and political situations tury the enthusiasm and idealism of many sion affected the incomes of many of the of their day. But much of the appeal of the 3 More detailed information on the Co-Masonic who sought new spiritual understandings upper middle class supporters of occult tradition was its gnostic character. In Order can be found in the following periodicals: both from the religions of the East, and Theosophy. Their ability to continue to the initiations and grade ceremonies of the from the esoteric traditions of the West, maintain the relatively leisured lifestyle co-Masonic lodges, and the sanctuaries The Co-Mason, London, 1909 – 1925 (con- found in Theosophy many opportunities for necessary to attend the constant round of and temples of the other rites and orders, tinued as The Speculative Mason until the expression of their quests. The charis- meetings demanded by membership of the hidden knowledge was often communi- 1954) matic leadership of Annie Besant was a many or all of the groups I have described cated with portentous secrecy and under Freemasonry Universal, London 1925 – decisive factor in attracting recruits from all was drastically cut back. The parent solemn obligations. The more radical polit- 1930. Continued as sections of society. The movement had Theosophical Society itself lost about one ical and social views espoused by Annie The Bulletin. London, 1930 – 1945. always been attractive to women and in the third of its membership. Membership fig- Besant were not proclaimed with the same Continued as period after the First World War the signifi- ures from the related ritual and other enthusiasm after her death. The International Freemason. London cant contribution of educated and profes- organisations are not publicly available but The rise of the New Age movement 1946 – 1984. sional single women to leadership within information in periodical literature would from the 1960s onward was generally the movement is clearly discernible. The suggest that a corresponding loss marked by a spirit of openness and a dis- See also C.W. Leadbeater, The Hidden Life in ceremonial groups were only one adjunct occurred from those groups. The Second trust of spiritual hierarchies. Nevertheless Freemasonry (Adyar, Theosophical Publishing of the work but seem to have provided ritu- World War and its aftermath did nothing to the New Age and pagan communities have House, 1926). alistic and devotional forms for expression increase recruitment in the Western world. also seen the exploration of spirituality of the universalising and syncretistic spiri- From the 1960s onward the connec- through ritual. Connections with Masonic 4 Peter F. Anson, Bishops at Large (London: tuality of Theosophy. They also offered sta- tions between The Theosophical Society, and other ritual traditions continue to Faber & Faber, 1964), 342f.; C.W. Leadbeater,

13 The Ritual Dimension 14 The Ritual Dimension The Hidden Life in Christian Festivals (Sydney: Berkeley, Los Angeles, London: University The St. Alban Press, 1920), and The Science of California Press, 1980. of the Sacraments, 2nd ed. (Adyar: Theosophical Publishing House, 1929). Dixon, J. Divine Feminine–Theosophy and Feminism in England. Baltimore: Johns 5 P. Hartley, The International Order of the Hopkins University Press, 2001. Round Table – Jubilee Book – Jubilee Book 1908 – 1983 (Coventry, privately published, C. Jinarajadasa, Service for the Mother of 1988). All Men. Adyar, privately printed.

6 Documents in author’s collection. Arthur H. Nethercot, The Last Four Lives of Annie Besant. Soho Square, London: 7 Pamphlet reprinting Vahan articles. In Rupert Hart-Davies, 1963. author’s collection. J.P. Warrington, The Krotona Drama. Ojai: pri- 8 Gregory Tillett, The Elder Brother: A vately published, 1925. Biography of C.W. Leadbeater (London: Routledge & Kegan Paul, 1982), 167. * * * * *

9 Document in author’s collection.

10 J.E. Ross, Krotona of Old Hollywood 1866 – 1913 (Montecito: El Montecito Oaks Press, 1989), 247.

11 C. Jinarajadasa, The Ritual of the Mystic Star (Adyar: privately printed, 1945), 3.

Additional Works Consulted

Campbell, Bruce F., Ancient Wisdom Revived.

15 The Ritual Dimension 16

Review Article Kabbalah does not correspond to mately more influential on later occult Christianity, its exploitation as a missionary thought. Ésotérisme, gnoses et imaginaire sym- readiness for dialogue. Such an overview tool if it does agree with Christianity, or its It must be said that Idel’s emphasis bolique: Mélanges offerts à Antoine will entail some rudimentary reflection dispossession if it is found to possess on the ‘missionary aspect’ of Pico’s intel- Faivre. Edited by Richard Caron, Joscelyn upon the fifth defining feature of esoteri- something valuable that is missing in lectual enterprise echoes the remarks of Godwin, Wouter J. Hanegraaff and Jean- cism according to Faivre’s well-known cri- Christianity.” Simonsohn, who has already detailed the Louis Vieillard-Baron. Peeters: Leuven, teria – la pratique de la concordance, or Here Idel might have mentioned that reactionary aspects of Pico’s attitudes 2001. 948 pp. 70 Euro. the search to identify the occult truths unit- Pico composed the Heptaplus just after towards the Jews and Judaism. Idel con- ing disparate traditions. Ficino and Lorenzo de Medici had secured tinues his article with two interesting lines he thematic breadth of this tome The work’s first section on Alchimie, his release from a Parisian prison; his of argument. Firstly, he contends that reflects the long quest for knowledge Hermétisme, Kabbale demonstrates the incarceration was precisely due to papal Yates marginalised the influence of the Tundertaken by the man to whom it is extent to which contemporary scholarship displeasure concerning his utterances on Italian Kabbalah in the Renaissance when offered: Antoine Faivre, whose journey of in Western esotericism still takes place the Kabbalah – amongst other ‘heretical’ she followed the narrative of Gershom research through the decades is described within the fields of discourse opened up by theses laid out in his Conclusiones. As Scholem, which focuses on the Spanish by Jean-Robert Armogathe in his preface Dame Frances Yates in her various works Stéphane Toussaint has noted, in the Kabbalah and the repercussions of the as “an ascending spiral: in the course of on the ‘occult philosophy.’ The ongoing Heptaplus Pico still cherished the illusion Jews’ expulsion from Spain. According to the years one re-encounters themes and reappraisal of Yates is evident in Kabbalah of an annulment of his conviction for Idel, the Spanish variants of Kabbalah territories, but one always perceives them and Hermeticism in Dame Frances A. heresy, and it is in this context that we were typically anti-philosophical and partic- from a higher vantage-point.” To the words Yates’s Renaissance from the prominent should understand his language therein. ularist, and became important for the Armogathe uses in his little portrait of this scholar of the Kabbalah, Moshe Idel. Nevertheless, Idel also points to remarks ‘occult philosophy’ only in the mid-six- founding father of the historical study of Offering a very fair appraisal of Yates’ lega- within the Conclusiones itself to show that teenth century. Secondly, Idel shows that in Western esoteric currents – “knowledge cy, Idel seeks to evaluate her thesis con- Pico was “a Christian theologian resorting appropriating the Kabbalah, the Christian and friendship, erudition and elegance, cerning Pico’s ‘synthesis’ of Hermeticism to exegetical weapons new in Christianity” philosophers effected its transformation rigour and generosity” – one might also and Kabbalah and its formative influence rather than the “modern liberal” portrayed from a theurgy to a gnosis; for whereas a add ‘receptivity’; for the care and attention on the European Renaissance. Praising by Yates. Furthermore, Jewish contempo- major feature of Jewish Kabbalah had which Faivre has routinely devoted both to her courage in ascribing such importance raries of Pico such as Rabbi Yohanan been the shaping of the divine worlds contributors from related disciplines as well to “an obscure literature,” Idel nevertheless Alemanno also brought Hermetic magic through action in accord with the Ten as to newcomers in his own field have argues that Pico did not intend to synthe- and Kabbalah together in their work. Given Commandments, the Christian Kabbalist surely been a key factor in the success of sise Hermeticism and Kabbalah so much that Pico was “rather critical toward wished above all to extract theosophical this flourishing realm of scholarship. By as to subordinate them both to Christianity Kabbalah, intolerant toward the Jews, and elements of the Kabbalah with which to focusing on representative contributions by demonstrating their independent confir- quite conservative toward magic,” Idel por- map those worlds. More important than the which might interest readers of mation of the central doctrine of trays the truly seminal figure in the devel- introduction of Christological elements into Theosophical History, I hope in the follow- Christianity, the divinity of Christ – this was opment of Christian Kabbalah as Heinrich Kabbalistic lore, Idel likens this develop- ing paragraphs to impart at least a flavour “subjugation, not conjugation.” Drawing Cornelius Agrippa, whose complex elabo- ment to the antique emergence of Jewish of the varied contents of this bulky tome, from remarks in the Heptaplus, Idel shows rations on Pico’s thought were far more Gnosticism, which to his mind involved just which stands as testimony to Faivre’s that Pico advocated “censure if the independent of Church authority, and ulti- such a rejection of Mosaic law in favour of

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an exposition of the structures of the that man was essentially good, human allels Coudert draws between the two “sceptical, empirical and mathematical supernal realms. Whilst I doubt the wisdom ingenuity a noble tool in the inevitable seem a little vague, such as her description approach to knowledge.” That such a sci- of comparing religious developments in march of progress, and experiment a legit- of the four elements and three principles as ence may indeed have incorporated ani- very disparate times and contexts (for imate way to comprehend the book of ‘spiritual entities’ akin to the sefirot, or her mistic elements does not bear upon instance, ancient Gnosticism existed first nature and glorify God.” In this way statement that “human actions have the Coudert’s usage of the loaded adjective and foremost in a cultic rather than an intel- Coudert takes the thesis of Yates, her one- potential for good or evil in both systems.” ‘genuine,’ i.e. real, authentic, proper; from lectual milieu), in late antiquity there time teacher, a step further, arguing that Any comparison between alchemy and another perspective, the ‘scientific revolu- emerged an amorphous complex of related the ‘occult philosophy’ not only spawned Kabbalah with reference to Knorr’s thought tion’ was in fact a degradation of knowl- ideological elements encompassing not the will to a genuine science but also con- needed to be historically grounded; for edge and a sorry substitute for the Golden only Hermetism, Neoplatonism and tributed to it in substance. example, the motif of a restoration of mat- Age of the true sciences – alchemy, magic Gnosticism (the latter including pre- In contrast to the promotion of the ter to its ‘original spiritual state’ is shared and kabbala – promised by the Fama Kabbalistic Merkevah mysticism) but also occult sciences by Landgrave Moritz of by alchemy and the Kabbalah by virtue of Fraternitatis. As I understand it, the task of alchemy; that a similar conjunction of ideo- Hessen-Kassel immediately prior to the their common antinomian Gnostic roots. the historian of Western esotericism is to logical streams should emerge in the world Thirty Years War, which Moran felt was That this restoration might be effected by remain agnostic with regard to such mat- of the Renaissance occult is indeed a motivated by a “form of political despair,” moral conduct (as in the Kabbalistic act of ters – or when partisan, then consciously “remarkable fact of affinity,” as Idel has it. Prince Christian August’s patronage ush- tiqqun) is not a notion which can be attrib- and explicitly so. And just as ancient syncretism displays ered in a period of religious tolerance and uted to ‘alchemy’ per se (the centrality of In French Alchemy in the Early varying degrees of universalism, so Pico’s economic recovery following the devasta- the adept’s piety notwithstanding), but only Enlightenment Allen G. Debus also deals thought belongs to the more particularist of tion of the conflict. According to Coudert, to that small subset of alchemical thought with the nature of the alchemical endeav- two broad syncretic tendencies in Western Knorr’s various works were conceived as commonly known as ‘spiritual alchemy’ our vis-à-vis the emergence of an esotericism, which I shall discuss in due contributions towards a restoration of the which re-emerged subsequent to the Enlightenment science. In like manner to course. prelapsarian perfection of the world, an act Reformation. Similarly, the identification of Coudert, Debus opens his article with the Coudert’s Seventeenth-Century of tiqqun; he was particularly engrossed in the rising sun with Christ made in Knorr’s observation that George Sarton’s positivist Natural Philosophy and Esotericism at the the Kabbalah, utilising gimatriyyah, Neuer Helicon might have been more views on the history of science have grad- Court of Sulzbach addresses the more notariqon and temurah as means of under- clearly rendered in terms of the history of ually been superseded in the past fifty famous thesis of Yates – that of the impact standing both the Book of Nature and the solar mysticism within both the alchemical years; whilst Coudert focused on Yates as on the emergence of modern science of Bible. For Knorr, these pursuits went hand- and the Christian traditions. an antidote to Sarton’s contempt for the ‘occult philosophy.’ Coudert gives a in-hand with alchemy, which Coudert One also comes away from this arti- “unprogressive superstition and magic,” short account of esoteric thought at the describes as “a key agent in the transfor- cle with the feeling that Coudert has not Debus mentions his own work in this court of Prince Christian August (1622- mation of the medieval into the modern entirely assimilated the assertion of regard, as well as that of Dobbs on Newton 1708) at Sulzbach (today’s Sulzbach- world” by virtue of its empirical, experimen- Hanegraaff she herself cites; namely, that and Principe on Boyle. As I have shown Rosenberg), focusing in particular on the tal approach to nature. the esoteric traditions need not be present- elsewhere, it is doubtful that Principe has work of Christian Knorr von Rosenroth. Whilst alchemy may well have been ed as ‘progressive’ in order to be deserving indeed fully emancipated himself from the Coudert’s contention is that Knorr and his such an agent, it is not to be compared of scholarly attention. Thus Coudert still bonds of positivism in the history of sci- colleagues “contributed to the emergence with the Kabbalah as a coherent religious speaks of a ‘genuine science’ emerging ence. Be that as it may, Debus briefly of modern science by promoting the idea system of thought – thus some of the par- from the Enlightenment and involving a charts the mid-eighteenth century resur-

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gence of interest in matters alchemical, Wörterbuch; the two sefirot of the title, also Oetinger’s Dictionnaire announces a be avoided. and depicts a time when the Kabbalah was known as Hesed and Dîn, represent “hermeneutic of the last age” which seeks In Naturforschung als Mythologie still seen by some as the legitimate com- opposing love and justice, which Oetinger to unite the name of God, until now divided und Mission bei Johann Salomo Christoph plement of chemistry, vitalistic conceptions correlates with the loving and wrathful God by discourse. Schweigger (1779-1857), Dietrich von of metallic emergence were still wide- of Boehme. As the love of God, Gedulla is Although largely devoid of analysis, Engelhardt brings our attention to a little- spread, atomic theory could be rejected in the expansive, driving force of revelation this is an interesting sketch of Oetinger’s known but highly interesting figure. A favour of laboratory chemistry’s “evidence that progressively discloses an unknow- thought. It demonstrates well the theoso- chemist and acquaintance of Goethe and testimony of the senses,” and the able God; its pouring forth is limited by pher’s struggle to answer the question, whose unorthodox thought sometimes canon of medieval and Renaissance Gebura, which is the wrath evident in the unde malum? – a struggle that takes place leant towards Romantic Naturphilosophie, alchemical texts continued to hold some God of Deuteronomy. Deghaye contrasts between a doctrinal Scylla and Charybdis, Schweigger devoted himself to the study of sway. Of particular interest is Debus’ short Oetinger’s attitude towards the Old with the implausible privatio boni of ortho- a variety of problems in the science and exposition of Pernety’s alchemical interpre- Testament with that of the Enlightened the- dox theology on one hand and the technology of his time, including those tation of the figures of mythology, which ologian, who sought a God conforming to Gnostic’s evil Creator on the other. associated with magnetism and electrical shows more than a passing resemblance the exigencies of reason; indeed, the Oetinger’s solution to the problem allows phenomena such as Galvanism. To my to that put forward by Count Michael Maier Dictionnaire was specifically composed in an ‘alchemical’ fusion of spirit and matter in mind, the most remarkable and idiosyn- early in the preceding century. However, answer to the Wörterbuch des Neuen the person of Christ, whose resurrection is cratic element of Schweigger’s thought as whilst Debus mentions the rise of Testaments of Wilhelm Abraham Teller, synonymous with that ‘second birth’ granti- Engelhardt portrays it is his interpretation Mesmerism and the Romantic reaction to who wished to bring religion into compli- ng the human an incorruptible body. of mythology, which Schweigger under- mechanism in connection with the republi- ance with the rationalist tastes of his time. Deghaye discusses Oetinger’s various stood as the symbolic repository of a lost cation of Pernety’s work in the late eigh- For Oetinger, both God and the Bible interpretations of the sefirot, including the knowledge of Nature. Whereas Goethe teenth century, it may also have been per- accommodate contradictory forces; to special place of Jesus within the Christian had warned that myth “is not to be tolerat- tinent to note that this was the time of the reject God in His aspect as a ‘devouring Kabbala as Malkut (kingship); he also ed in science,” and Hegel had portrayed it apogee of the Gold- und Rosenkreutz, of fire’ is a blasphemous simplification of our notes some points of concord and differ- as a pre-conceptual and vestigial mode of which Pernety’s master, King Friedrich image of the divine. Hence the book of ence between the theosophies of Boehme expression, Schweigger believed that a Wilhelm II of Prussia, was a member. Revelations is not interpreted by Oetinger and Oetinger. A little on Oetinger’s concep- philanthropic Christianity had finally grant- Our tome’s second section on as an anomaly in the New Testament, or a tion of the emblem would have been in ed the conditions for the archaic science Romantisme Allemand, Naturphilosophie, ‘Jewish’ accretion to the gospels and their order; and there is also one strange fact latent in myth to be recognised – in Théosophie Chrétienne offers further message of love; rather, the mythic clash that should not go unmentioned here – Schweigger’s view, mystery-mongering examples of the varied stances adopted by of the ancient serpent with St. Michael and there is only one footnote in this entire arti- pagan religion had allowed only a con- a syncretic esotericism towards the Age of his angels is the consummation of the uni- cle. Of course, we can imagine that cealed ‘hermetic’ or symbolic statement of Reason. In his article Gedulla et Gebura: tary word of God that is the Bible. Neither Deghaye rarely makes mistakes, and most myth’s scientific content. Thus earth- Le Dictionnaire Biblique et Emblématique was myth for Oetinger in any way a of his references are to alphabetically quakes, for example, were explained in de Friedrich Christoph Oetinger (1776), degraded form of thought, as it was for the ordered dictionary entries; but a trend in myth not with recourse to subterranean Pierre Deghaye paints a short portrait of rationalist Neologen; rather, it was the nec- the direction of footnote-free articles, even gods, but to Neptune – that is to say, they Oetinger’s philosophie sacrée with refer- essary vehicle for incomprehensible and from the most authoritative writers, should were “derived from the effects of the ence to his Biblisches und emblematisches conflicting truths. According to Deghaye, oceans, just as most modern physics

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explains it.” Indeed, Schweigger believed although this dream did not eventuate, his sympathetic to Novalis’ belief that “the poet ern period the European nobility sought to the significance of world mythology would work still offers a remarkable holistic natu- understands Nature better than the scien- secure technological advantage over their become increasingly transparent with the ral philosophy to contemporary readers, as tific thinker.” enemies through investment in alchemy, progress of our modern knowledge of Engelhardt asserts. Gebelein’s evaluation of alchemy is whilst attempts to procure miraculous med- Nature, and that even clues to the con- The theme of holistic science also fig- accordingly a positive one. Alchemy was icines resulted in little more than the poi- struction of scientific instruments were ures prominently in the article of Helmut not the “widespread and persistent aberra- soning of alchemists and patients alike waiting to be discovered therein. Gebelein, professor of chemistry at the tion of cultural history,” as the historian of with heavy metals. And how much of the Schweigger’s understanding of University of Giessen, who discusses the chemistry Hermann Kopp had it; rather, it alchemists’ quest for the secret of life is still mythology is a strange echo of that literary influence of alchemical themes on one of was a completely different model for recognisable in modern genetics, which genre known to German scholars as the greatest German Romantic writers in explaining Nature to that of the contempo- also seeks to ‘perfect’ Nature and acceler- Mythoalchemie, in which humanist authors his Zur Alchemie im Werke Novalis. Georg rary natural sciences. In the symbol of the ate her processes? The dangers of usurp- of the Renaissance and early modern peri- Philipp Friedrich von Hardenberg (1772- ouroboros, the tail-eating snake appropri- ing the powers of creation are revealed in od interpreted antique mythology as an 1801), better known as Novalis, studied at ated by the alchemists from the ancient the alchemical figure of Goethe’s Faust, allegorical expression of alchemical or nat- the Bergakademie in Freiberg and followed Gnostics, Gebelein sees the sign of a who gave himself up to damnation to ural processes. The aforementioned Count in his father’s footsteps by becoming the holistic wisdom, integrating art, religion unlock the mysteries of Nature. Like Michael Maier is probably the best known director of a salt-works. Like other scien- and science. In contradistinction to the Faust’s vision of the unattainable Helen, exponent of this approach, although it per- tists of his time, Novalis was convinced modus operandi of the contemporary sci- the “unutterable longing” for the alchemical sisted into the late eighteenth century, as that all phenomena could be explained entist, who is not considered responsible blue flower in Novalis’ Heinrich von we have seen in the figure of Pernety. The through a unitary force – and like his con- for the use his published knowledge is put Ofterdingen speaks of a doomed endeav- main deviation in Schweigger’s hermeneu- temporary Schweigger he was enthusiastic to by third parties, Gebelein emphasises our to possess a (feminised) arcanum – tic is his explanation for the lost signifi- about Galvanism, which had given rise to the moral and ethical categories inherent in hence the blue flower’s literary origin in the cance of myth; for whilst the use of an the notion that electricity was a key to the the alchemical model of explaining Nature; alchemical manuscript Pandora. This ‘ornate language’ in myth was interpreted riddle of life. However, it was Lavoisier’s hence he cites Isaac Newton’s words of minor caveat aside, Gebelein rightly points by the ‘mythoalchemist’ as a deliberate oxidation theory of combustion which caution that one might “bring horrendous to the fundamental dissimilarity of the mod- attempt by the ancients to protect the seems to have gripped the young poet’s destruction to the world” by publishing the ern scientific paradigm to that of the secrets of the Art, in Schweigger’s work it imagination: hence his strange utterance secrets of the Art. Similar sentiments were alchemists, whose mindset was beautifully is the ignorance of the pagans which is to that “all natural forces are only one force. expressed by Novalis, who spoke of the expressed by Novalis: “The human does blame. Nevertheless, Schweigger’s ideas The life of the whole of Nature is an oxida- ethical progress that must accompany not speak alone – the Universe also might still be seen as a late variation of the tion process... In matter itself lies the foun- technological development. speaks – everything speaks – endless prisca sapientia doctrine, particularly given dation of life – the interaction of drive with There is something to be said for speaking/the doctrine of signatures.” that its Renaissance purveyors believed oxidation and deoxidation.” Here we are Gebelein’s holistic depiction of alchemy in Let us now consider three represen- that the knowledge granted by God to reminded by Gebelein that oxidation is this article; nevertheless, the benign tative articles from the section Franc- Adam was lost through sin and idolatry in indeed central to the life of animals, whilst aspect of the alchemical endeavour should Maçonnerie, Pérennialisme et Courant the Flood. Schweigger’s missionary dream photosynthesis involves deoxidation – a not be over-emphasised at the expense of Traditionelle, Sectes et Sociétés Secrétes. was to use science as a vehicle for statement which exposes the professor as overlooking its continuities with modern R. A. Gilbert’s entertaining piece on ‘The Christian conversion of the heathens; and one of the few contemporary chemists science and patronage. In the early mod- Supposed Rosy Crucian Society’ – Bulwer-

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Lytton and the S.R.I.A. deals with the ill- “the naïveté and ignorance of those developed amongst initiatory esoteric cir- Blavatsky’s capacity as a spirit artist. Of fated attempts of the Societas English freemasons who were also ‘occult cles, and Godwin finds a common pattern particular interest to readers of Rosicruciana in Anglia to secure the revivalists’,” Gilbert reveals himself as a that unites the thought of Théon, Theosophical History, however, is patronage of the poet and novelist Edward defender of a Masonic orthodoxy untainted Kremmerz, Gurdjieff, de Lubicz, Evola and Professor Santucci’s Does Theosophy Bulwer-Lytton. Gilbert uses his privileged by the strange personalities and ideas of Blavatsky alike on this matter. This pattern exist in the Theosophical Society?, an access to primary sources to give a short ‘fringe masonry,’ although he clearly takes involves three possibilities: firstly, a cosmic absorbing article which raises important history of the S.R.I.A. after its founding by some pleasure in exploring the latter and transcendence of the human state questions concerning the relationship of Robert Wentworth Little in the 1860’s, and laying its follies bare. Such is the scorn that (‘panaeonic immortality’); secondly, a rein- the Theosophy of Blavatsky and her suc- goes on to detail a rather domineering Gilbert pours upon ‘occult enthusiasts’ that carnation which may or may not involve cessors to the older esoteric stream of ‘summons’ issued by society secretary his article verges on apologetics – a point survival of the personality; and thirdly, a thought which also goes by the (uncapi- John Yarker to Bulwer-Lytton which only that would be lost to readers who are shade-like existence leading to final extinc- talised) name of theosophy. Drawing on roused the poet’s ire, as well as William unaware of Bro. Gilbert’s affiliation with the tion of the personality. Godwin seems to the definitions and parameters of Wynn Westcott’s misuse of Bulwer-Lytton’s foremost British lodge for Masonic take a phenomenological approach to his Theosophy as given by Blavatsky and name in his own outlandish histories of the research, the Quatuor Coronati Lodge No. subject when he comments with regard to Sotheran, Santucci comes to the conclu- society. 2076. Whilst this fact in itself has absolute- mediumship that “self-deception is irrele- sion that Theosophy is a ‘hyponym’ of The claims of fantasists like ly no negative bearing on the article’s vant here: communications did take place, theosophy – that is to say, it is a term that Westcott, Yarker and their ilk are easy tar- scholarly merits, it seems that a short and what was communicated... suggested at once embraces essential qualities of the gets for any historical treatment of this sub- statement of the capacity in which each strongly that humans carry their earthly theosophy which had its origins in late six- ject – witness, for example, Hargrave author writes is very much necessary for a personalities into the post-mortem state.” teenth century Germany, whilst also Jennings’ tale of a Rosicrucian vault dis- volume of this nature. Flournoy would surely have disagreed on encompassing the Spiritism and Eastern covered in Staffordshire. However, it In The Survival of the Personality this point, having identified cryptomnesia traditions characteristic of that historically seems to me more pertinent to inquire into Joscelyn Godwin gives a brief survey of as the key to the ideation of mediumistic unique constellation of thought disseminat- the motivation behind such imaginings, notions of life after death held by “well- trance; but as Godwin touches upon the ed by the Theosophical Society. which have surely been a staple element of known figures who have either assumed conclusions of ‘experimental scientists,’ it In the short space allotted here I Rosicrucian history from Andreae through the mantle of initiatic wisdom, or who have would be interesting to see how the three would like to elaborate upon the points of von Ecker und Eckhoffen to Westcott and had it attributed to them by their followers.” ‘options’ of the esoteric circles accord with convergence and divergence between Kiesewetter. Firstly, are we dealing with Focusing on the decades on either side of research carried out by those who pro- Theosophy and theosophy mentioned by incoherent thought processes or intention- the fin-de-siècle, Godwin details a ‘bird’s fessed a primarily scientific agenda. A con- Santucci in his article. Faivre has pointed al obfuscation? Or perhaps a mixture of eye view’ and a ‘worm’s eye view’ of the sideration of Frederick Myer’s classic to the primary difference between the theo- both? And secondly, when the deceit is cal- problem – the latter being typified by the monograph on the nature of the subliminal sophical current and Theosophy – their ref- culated, what end does it serve? Westcott perspective of the Spiritualist medium, who mind, The Human Personality and its erential corpus, the former being grounded may indeed have been “an out and out gave direct testimony from beyond the bar- Survival of Bodily Death, would be worth- largely on Judaeo-Christian sources, the liar,” as Gilbert inveighs; but this statement rier erected by Christianity between this while in this regard. latter on a more universal corpus including does not help us to an understanding of world and the next. More sophisticated Amongst other noteworthy contribu- Hindu and Buddhist teachings. Whilst this the psychology of the occultist or the deliberation from a cosmological ‘bird’s eye tions to this tome touching upon Godwin’s fact is indisputable, it might be informative nature of his activity. In seeking to illustrate view’ on the destiny of the personality was subject is Deveney’s exploration of to briefly examine the syncretic tendencies

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which appear to characterise theosophy in spirits of the Jews’ or ‘elementaries’ and they were ‘enthusiasts’ who saw deeply antiquity was not limited to these anti- all its forms. I have shown in an earlier con- their chief, the ‘orthodox Satan’ or into the workings of Nature through the Christian Neoplatonists. Porphyry also lent tribution to this journal that the German Asmodeus.” It may be that Blavatsky refers inspiring spirit of God. his influence to a late 5th century Christian alchemist Count Michael Maier (1569- here to those ‘elemental inhabitants’ Whilst the study of theosophy as a work with the title Theosophia, in which the 1622) adhered to a perennialist ideology (Elementarischen Inwohnern or current of thought within Western esoteri- Sybilline oracular prophecies and the wis- which points not only to the Egyptians but Elementaristen) described by the Fama cism should properly begin with the idio- dom of the ‘theologians’ of ancient Egypt also to the Hindus, Druids and Fraternitatis as the teachers of Christian syncratic, syncretising reception of antique and Greece (Orpheus is mentioned Pythagoreans as its predecessors. As Rosenkreutz, and which Kooij and Gilly texts by the Renaissance humanists amongst others) are held to demonstrate such it remains a more or less standard suggest were the earth-spirits of (rather than attempting to identify a coher- knowledge of the coming of Christ and the statement of the prisca sapientia doctrine Paracelsus. In any case, the heterodox ent tradition reaching beyond the ‘true’ faith. The anonymous author of the formulated in the Italian Renaissance by Lutheran Khunrath did not confess to the Renaissance into antiquity), the sentiments Theosophia sought to show that “whoever thinkers such as Ficino; it is significant, veneration of Asmodeus, but rather expressed in the theosophy of late denies these witnesses (to Christian belief) however, that Maier graced this doctrine claimed the revelations he received were Renaissance humanists such as Maier and also denies the God who caused them.” with the name of an Egyptian ‘theosophy.’ from a ‘good spiritual source,’ i.e. the same Khunrath echo the late antique signifi- Another work with the title Theosophia, Nevertheless, Maier would never have source that inspired wise men such as cance of the word ‘theosophy.’ The 3rd cen- attributed to the Manichæan ‘Aristokritos’ subjected the myth of Christ to the same Solomon in the Bible. Like other tury Neoplatonist Porphyry seems to have and now lost to the world, set out to alchemical allegorising he used to interpret Renaissance magicians he summoned the been the first author to use the word demonstrate that the teachings of the death and resurrection of Osiris; rather, virtues of planetary intelligences via the theosophia; in his tract on vegetarianism, Judaism, Christianity, Greek paganism and both the alchemical process and the myths powers of the imagination, but was always De Abstinentia, he speaks of the Egyptian gnostic Manichæism are one and the of the ancients bear witness to those careful to lend such practices legitimacy religion as a ‘theosophy’ and a recognition same. Academics have debated whether divinely instituted laws which have their with reference to the Christian God, who of the divine powers resident in animals these two texts are in fact the expression of archetype in the mysteries of Christ. has lent the heavenly bodies their virtues and their images (4.9). Mentioned also as a unitary syncretising tendency in late A more notable figure in the develop- through the world soul. Nor were figures ‘theosophers’ are the vegetarian antiquity; but whatever the case may be, ment of the theosophical mode of thought such as Egyptian Thoth and Zoroaster Gymnosophists or ‘naked philosophers,’ we might argue that the theosophy of the is Heinrich Khunrath (1560-1605), an thought of by Khunrath as incarnations of a amongst whom Porphyry counts the Christian tract Theosophia stands in the alchemist who lent an important influence single spiritual entity or World Teacher; Brahmans and Samanæans or Buddhists same relation to the theosophy of to the Rosicrucianism which blossomed in rather, they were merely wise, long-living (4.17). Porphyry’s student Iamblichus also Aristokritos as the esoteric stream ‘theoso- Germany some few years after his death. men who were adept in the occult arts and speaks of ‘theosophical’ inspiration in rela- phy’ stands to the thought of the Given his Paracelsianism, Khunrath counts foresaw the mysteries of Christ. As tion to the magic and theurgy of the Theosophical Society, and that the theoso- amongst those ‘German fire philosophers’ Santucci and Faivre suggest, the Egyptians in his De Mysteriis Aegyptiorum phers of all ages have been defenders of a mentioned in the 1875 Webster’s diction- immutable referent of theosophical thought (7.1); and Proclus (c.410-485 CE), the sys- syncretic tendency expressed within the ary definition of ‘theosophy’ cited by is commonly the Christian God. This fact, tematiser of Iamblichus’ thought, spoke of parameters of their respective traditions. Santucci; as such, he was the purveyor of however, does not prevent Khunrath from the Greek mysteries as a ‘theosophy’ in his Likewise, the defining divergence in their what Blavatsky described as “a degener- stating that the wise pagans were often elaborate Neoplatonic tract In Platonis approaches concerns the exclusivity of ate teaching of the Oriental masters, more pious and knowledgeable in the ways Theologiam (5.35). Christian doctrine, with its insistence on admitting to the ‘Shedim’ or ‘intermediate of God than the Christians; like Khunrath, The use of the term theosophia in the uniqueness of Christ as the ‘way, truth

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and light.’ With Faivre’s proviso concerning Aufklärung, perhaps we can accept bution of Faivre’s ésotérologie to our trou- strictly particularist currents, this statement Riffard’s description of ésotérologie as “a bled times – the knowledge that other is applicable beyond theosophical syn- rational and historical discourse on a meta- worlds, and other ways of seeing, are posi- cretism to the pratique de la concordance physical experience,” if the latter is under- ble. in Western esotericism generally. stood broadly as an exploration of those Hereward Tilton Considered as an expression of the realms classified by Hanegraaff as ‘meta- Seminar für Geistesgeschichte und current state of research in the history of empirical.’ But Hanegraaff’s view – that the Philosophie der Renaissance Western esotericism, the contents of student of esotericism must distinguish Ludwig-Maximilians-Universität Ésotérisme, gnoses et imaginaire symbol- between empirical and meta-empirical München ique are very much marked by the empiri- realms, and remain agnostic concerning cal and descriptive approach characteristic the latter – is somewhat cumbersome, of Antoine Faivre’s work. There is very little given that the ‘meta-empirical’ may often * * * * * of the Jungian influence to be found in the be the ‘empirical’ viewed in a different light. earlier thought of Faivre, nor is there the That the boundaries of the ‘empirical’ are striving for universal principles characteris- also unstable and liable to change over tic of the once-popular phenomenological time is evident in the ever-narrowing or ‘religionist’ approaches. Nevertheless, in parameters of scientific research – whilst his article L’Ésotérisme nous apprend-il psychoanalysts and esotericists alike quelque chose Riffard raises an important sought to ‘scientifically’ chart the farther question: what do we gain through the reaches of the psyche in the early twenti- study of esotericism beyond a purely intel- eth century, now postmodernist dogma all lectual exercise, which at most merely con- but forbids a discourse predicated upon firms that an understanding of the occult the unity of human experience. Whether sciences cannot be reduced to historical the events of September 11, 2001, have factors? And what can we learn from truly sounded the death-knell for postmod- ésotérologie which other disciplines cannot ernism, as some commentators would teach us? Riffard’s irrationalist answer wish it, remains to be seen; but the chal- essentially portrays the ésotérologue – lenges facing the contemporary world with who is likened to “the priest who sets the regard to religion, science and Nature may incoherent speech of the Pythia in well- one day drive those who study Western spanned verse” – as an agent of esoteric esotericism towards the more audacious teaching, which to Riffard’s mind delivers acts of synthesis that today only charac- “orientations rather than eternal truths,” terise their object of study. In the mean- “indications rather than beliefs.” Although time, the close historical research of the esoteric worldviews discussed above Ésotérisme, gnoses et imaginaire symbol- stand in various relations to the ique points to at least one important contri-

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Book Review apparent if the pages were captioned with ume, and that in the notes and Background the month and year rather than simply with Essays, where it is mentioned, for exam- The Letters of H.P. Blavatsky. Volume 1: apartment, the present collection is disap- the number of the letter. Each letter is ple, that “HPB rejected the notion that the 1861 – 1879. Wheaton, IL and Chennai, pointingly small—only 136 letters—and introduced by a short note to place it in the spirits of the departed communicate India: The Theosophical Publishing House contains little that was not previously context of H.P.B.’s life and then is supple- through mediums” (13), a claim that begs (Quest Books), 2003. Pp. xix + 634. ISBN known. In fact, with the exception of mate- mented with short comments on sources, the question that ought to be answered by 0-8356-0836-0. $29.95. rial gathered over the last half century by dating and notable items. The whole is the texts themselves and one that is surely the diligent research of Ted Davy, Michael enriched with 14 “Background Essays” on anachronistic when applied to a letter from uest Books has just published the Gomes, Leslie Price, John Cooper, topics thought to require more extended 1872. first volume, covering the period Joscelyn Godwin and others, there is little comment, and with a bibliography and a The acknowledgements of sources Qbefore H.P.B.’s arrival in India in here that was not already gathered by lengthy “Glossary-Index” that seeks to are curiously phrased—ambiguous at best early 1879, of a planned three-volume set Boris de Zirkoff long ago. The editor in his identify many of the persons mentioned. and ungracious at worst—capable of leav- of the collected letters of H.P.B. The vol- preface acknowledges the Herculean Perhaps because of justifiable criti- ing the impression that the editor ume is edited by John Algeo, Vice- labors of the late John Cooper in adding to cism of unacknowledged deletions, editing unearthed some rare letter in the original President of the Theosophical Society, with the corpus of letters and in preparing them and “correcting” done in earlier collections obscure source, while some other the stated assistance of a distinguished for publication, but states that, for unspeci- sponsored by the T.S. directly—C. researcher may also have independently editorial committee. The collection has fied reasons, none of Cooper’s work could Jinarajadasa’s resort to ellipsis (acknowl- made the same discovery and published long been awaited by scholars and be used “directly,” and that even his tran- edged or silent) to cover embarrassing or the find. A good example is Letter 74, to Theosophists generally and fills a real scriptions of texts were not used because inconvenient matters comes to mind, as do C.C. Massey, an important document that need in making H.P.B.’s known letters they were “not accurate.” This is a surpris- the “improvements” made in even BCW Joscelyn Godwin unearthed in the archives available in one convenient source. ing charge, directed as it is toward a per- where the spelling was erratically of the College of Psychic Studies in The biggest disappointment with the son known for his meticulous work and “Englished,” Sanskrit and even Latin words London and published in Light in 1993. collection is the paucity of the letters them- now unavailable to defend himself, and were graced with pretentious accents The “Source” note says only that the text selves—a fault that cannot be laid at the concealed behind the editor’s comment absent in the original, and words were sub- was transcribed for inclusion in the volume doorstep of the editor. Despite the fact that undoubtedly lies the dissention that arose stituted to “improve” the sense of H.P.B.’s from the original and that it had also been Elliott Coues mentions the “hundreds” of after Cooper’s death over the use of his original (“priest” for the Greek Orthodox published in Light. Similarly, Letter 65, H.P.B.’s letters he had gathered to research. See Gregory Tillett, “Statement “Pope,” for example)—the editor here also to Massey, was first found through the besmirch her character, and A.L. Rawson Regarding Dr. John Cooper’s Compilation stresses that the text given is complete and diligence of Ted Davy and published in the brags of “thousands” of letters by H.P.B. of the Collected Correspondence of uncorrected and that in each instance it Canadian Theosophist in 1983. The and her associates that he had received in Madame Blavatsky,” Fohat 5/1 (Spring was compared with the original (or the ear- source is given as the Spiritualist, with the preparing his “Theosophical Occult 2001): 21-23. liest or best version where no original can added notation that it was reprinted in the Apology,” and although H.P.B. writes of The format of the volume is designed be found). I have not attempted to verify CT, “with notes by Ted Davy.” These are spending 18 hours a day on her duties as to be uniform with that adopted in BCW. the accuracy of the text, but the editor’s true statements, no doubt, but ones that corresponding secretary of the T.S., a fact The letters are arranged chronologically stated view of his task is laudable. scarcely acknowledge the ingenuity and confirmed by Olcott’s journals and the rem- and are easy to follow, though the There is only a minimum of advocacy diligence in unearthing the letter in the first iniscences of visitors to her in New York sequence would have been more easily and apologetic purpose evident in the vol- place, and the notes at least allow the

31 Book Review 32 Book Review impression of more fundamental research as the scandalous bathing suits worn at sets of glyphs which H.P.B. says represent month (August) only, is assigned by the than was undertaken here. The examples Coney Island in the 1870s), which are to “one of my true names.” The editor dis- editor to 1876, on the basis of references could be multiplied. Letter 59, the be published separately. The decision to misses the characters as jocular and in the letter to the fact that Part II of Isis excerpts of letters to Stainton Moses, is publish in this fashion is understandable, meaningless, and they may be so, but the Unveiled was still incomplete and that de even more egregious. It is noted only as but it undermines the stated goal of a second set at least is obviously related to a Palm had died “the previous season.” See being transcribed from F.G. Irwin’s chronological presentation. common early nineteenth century French also “Background Essay K,” p. 334. The Rosicrucian Miscellanea in the United A wonderful addition to the corpus of Masonic alphabet and may cast some light dating matters, because H.P.B. in the letter Grand Lodge of England library, without letters is the editor’s attempt at decipher- on her Masonic claims. The glyphs them- announces: “I am a Tibetan Buddhist”—a even mentioning that the document was ment of H.P.B.’s letters to Hurrychund selves are reproduced in Godwin’s original claim that is astonishing in August 1876, found by Joscelyn Godwin and published Chintamon which are now preserved only publication of the letter in Light. and one that, if nothing else, should have by him with notes in Theosophical History in Mrs. Sidgwick’s almost illegible copies in The letters and fragments of letters been highlighted in the notes as the first in 1993. While the present editor deserves the S.P.R. archives. The editor’s transcrip- are frequently without dates, and the editor hint at such affiliation. In fact, a careful the credit for “regathering” this material tions are not perfect (the “Artist in Paris” on has striven to assign dates or at least a reading of Wilder’s articles in The Word for and establishing the text, the credit for the p. 402 is actually “Artist W. Paris,” for general period to them. A few errors have 1908, from which the letter is taken, shows research lies elsewhere, and due acknowl- example), but the result is still very helpful. crept in, necessarily. Some are minor and that the letter is almost certainly to be edgement should have been given. On an irregular basis, letters from others without consequences. The editor, for dated to 1877, where it fits far better The great bulk of these letters comes besides H.P.B. (e.g., N. Blavatsky, Lippitt, example, assigns Letter 74 to Massey as among the torrent of articles and from three well-known sources: H.P.B.’s George Wyld and Massey) are included, “Son of the West” to November 1876 on announcements beginning in January letters to Alexander Aksakov (retranslated as is an occasional newspaper interview the basis of a clause in the letter to the 1877 in which H.P.B. announces her from A Modern Priestess of Isis), her letters with H.P.B. (e.g., “A Coming Buddhist effect that de Palm’s cremation would Buddhism to the world. Wilder’s sequence to her family (published in the Path and Book”), but, presumably because of space occur the next month. Since that event of events is clear. He says he first heard of elsewhere), and her letters to Professor limitations, no effort has been made to took place in December, the editor dates the T.S. when it was being formed (autumn Corson published by Corson’s son (whose include or even describe the mass of let- the letter to November. This is rational, but 1875); then Art Magic was “published” (end transcription errors have now, we are ters, newspaper attacks, insinuations, wrong. De Palm’s funeral had initially of April 1876—not September-October assured, been corrected). To these may court papers, interviews, reminiscences, been announced in mid-September, and 1876 as the editor here states, p. 284); be added the extensive correspondence etc. that would truly present the chronology the letter was written at the very end of then a few months later, in early autumn, between H.P.B. and General Lippitt, much of H.P.B.’s years in New York. August. The reference in the letter to Olcott for the first time went to see Wilder of which has been published in H.P.B. The editor has chosen not to illustrate “Cora Tappan’s last” is to her letter in the in New Jersey, bringing the manuscript of Speaks and in Mind and Matter the book even though in at least two places Banner of Light of August 26th, while Isis; then, after reporting to Bouton on and (Philadelphia). Deliberately excluded from illustrations would have been helpful. The Olcott’s forthcoming reply in “the next shortening the work, Wilder finally came to the collection are H.P.B.’s letters intended long discussion in H.P.B.’s and Lippitt’s let- ‘Banner’” is to “A Tap at Mrs. Tappan” New York to meet H.P.B. The letter, then, for publication in newspapers, some of ters of the John King portrait and its sym- which appeared on September 23rd but is almost certainly cannot have been written which were published in BCW, and her bolism would have benefited from a good dated September 1st. in August 1876, though the matter is not contributions in Russian to Tiflisskiy reproduction of the painting itself, and Other assigned dates have more seri- without its problems, and the importance of Vestnik and Pravda (mainly chatty, light H.P.B.’s letter to Massey (No. 74) ous consequences. Letter 71, to the issue should at least have called forth pieces on her views of American life—such describes rather than reproduces the two Alexander Wilder, which is headed by the a fuller discussion.

33 Book Review 34 Book Review The Glossary-Index as an index is reference to “Professor Rawson (Yale orthodox party line to be defended has not invaluable and adds greatly to the value of College)” in Letter 88 prompts an entry in yet been established. The letters abound the book, but the biographical and back- the Glossary-Index for a Professor in “undigested lumps” of biography and ground entries in it, and in the notes gen- Rawson at Yale, when the reference must interpretation—the claim, for example, that erally, are rather too extensive when be to A.L. Rawson and to yet another of his the “orders” to start the T.S. came to H.P.B. unnecessary, and either cryptic and sparse claims to academic achievement. Charles by letter from India and were in some fash- when a good meaty explanation would be Sotheran is said to have come to America ion tied to the start of the Arya Samaj (p. appreciated or absent all together when in 1874 as a reporter for the World, when 460)—that are intriguing but call out for more thorough research would have he came to work as Assistant Editor of the further research and explanation. They revealed at least a good guess at the right American Bibliopolist. The completion of are really a call to action, and their exis- answer. “W. Paris” (p. 426), for example, is Edwin Drood by the medium T.P. James, tence now in a single volume with com- said to be unknown, when the reference is which H.P.B. was said to be translating, plete and accurate text should provide the to Walter Paris (1842 -1906), an artist who was published in 1873 and not 1874. incentive to researchers to strive to deci- appears in Olcott’s journals and haunted Examples of these minor errors could be pher the truth amidst all the inconsisten- H.P.B.’s dinner table—and whose name multiplied. None of these seriously mars cies and to redouble their efforts to unearth appears, unindexed, elsewhere in this this work, but I would attribute their pres- still other treasures. book. “Prof.” or “Dr.” Webster (indexed ence to the decision not to use the years of I look forward to the remaining vol- separately) who appears in Letter 49 is the research done by John Cooper and to the umes. spirit of the murderer hanged in 1850 for failure to make this more of a cooperative killing and dismembering his medical col- and collaborative venture by calling on the John Patrick Deveney league in Boston. “Marks,” the lawyer for expertise of those who were, in fact, the New York, NY Clementine Gerebko is left without a first ones who unearthed in the first place much name, even though he appears throughout of the new material included here. the court files as “Abraham,” and in the Dr. Algeo has done a good job in * * * * * Gerebko lawsuit in which he figured H.P.B. assembling these letters and surrounding recovered, not the sanguine guess of them with a selection of related back- $5,000.00 she mentions to Lippitt (Letter ground material. His official position in the 47), but a judgment of $1,235.00 and net T.S. has allowed him access to consider- collection (before paying her lawyers) of able material from the archives of the soci- $803.39. “Pou Dhi, Mme. Blavatsky’s ety that is not available to scholars gener- favorite elementary spirit” (p. 365) doesn’t ally, and he has done good service in pre- merit a note, although he (or she, or it) senting a selection of it here without a appears in other accounts of H.P.B.’s activ- heavy screen of apologetics. ities of the time and certainly deserves These early letters of H.P.B. are cru- some thought. Occasionally, the notes are cial to our understanding of her and her flat wrong, as, for example, where H.P.B.’s work. Stories have not yet gelled, and the

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