Blavatsky and Donald S. Lopez Jr. Buddhism

Here's a draft review of an academic paper that I'm working on. I'm pointing out 32 problems, misconceptions, and mistakes, 20 commented on so far. (Very sketchy, will try to complete soon). The reason I'm doing this is to try to clarify some fairly widespread problems in academia with regards to Blavatsky's relation to Buddhism. My main takeaway is that I'd like to argue that although I don't have a problem with an academic adopting an eclectic approach to develop studies in a field outside of his diploma area of study, I think that it should be done in an organized, methodical way, as with, for example, the work of Christopher Lasch. In the case of Mr. Lopez Jr., his works on alternative spirituality seem to me to be informal sociological essays with very little consultation of works of sociology, anthropology, history of religion and thus have significant flaws that are ultimately misleading in various ways, although I'm not questioning his credibility as a conventional Buddhism scholar and translator in the field of Buddhist studies per se. 

 

Orientalist vs. Theosophist by Donald S. Lopez Jr. Chapter 2 from  Imagining the East: The Early Theosophical Society Tim Rudbog (ed.), Erik Sand (ed.) (Oxford, 2020) Pages 37–58 February 2020

 1- 'There he met the Russian émigré and medium, Helena Petrovna Blavatsky'(38).

Blavatsky never claimed to be medium in spiritualistic terms and denounced such practices. (see 'Mr. A. Lillie's Delusions' [Light (London), Vol. IV, No. 188, August 9, 1884, pp. 323-324], Collected Writings, Vol. 6, p. 269)

2- 'among other things, would bring the teachings of the Buddha, at least as interpreted by the Society, to a large audience in Europe and America over the subsequent decades' (38).   

Henk Spierenberg’s The Buddhism of H.P. Blavatsky details how knowledgeable Blavatsky was about Buddhist texts and scholarship. Olcott lists a full bibiliography of respectable Buddhist texts in his Buddhist Catechism. 

3- 'He enthusiastically embraced his new faith, which he felt contained no dogma that he was compelled to accept' (38).  

Olcott and Blavatsky were earlier promoters of the Kalama Sutta as a document explaining non-dogmatic perspectives. 

4- 'The work was translated into Sinhalese and memorized by Sri Lankan children' (39).

'Colonel Olcott, together with Anagarika Dharmapāla of Ceylon, were pioneers in the Buddhist revival movement in India and Ceylon. They worked together in the development of Ceylon’s educational movement. They travelled from village to village on foot and in bullock cart, exhorting the people to live Buddhist lives, and collecting funds. Principally to the credit of Colonel Olcott there are about 12 large colleges and over 400 Buddhist schools in the island, which have now been handed over to the government under the recent nationalisation act' Dr. Buddhadasa & P. Kirthisinghe

5- 'he is remembered today as the founder of a Victorian “spiritual science”' (40).

Who remembers him as such? Aren Roukema calls him a ' journalist and occultist'.

6- Müller sought to dispel Olcott’s irrational fantasies (40).

What Müller considered as irrational fantasies.

7- Such was the confidence of the British Empire that Müller was not reluctant to tacitly acknowledge that the statues had been stolen from a Buddhist temple (41).

That's putting it mildly. 

8- Müller  politely declined an invitation to preside at the World’s Parliament of Religions in Chicago (42).

Also, the Theosophical Society had a ground-breaking participation at this event.

9- He thus finds it highly ironic that it was Buddhism, among all the other religions, that Madame Blavatsky selected as being somehow “esoteric”. (43)

Spends 1 /2 pages presenting Müller's critique of Blavatsky, without contextualizing Blavatsky's side, which is not presented. Even though the paper aims to present Müller-Sinnett debate, some brief notes on Blavatsky's position would seem to me to necessary for the sake of objectivity.

10- The first Mahatma she approached initially refused, but the second agreed, and between 1880 and 1885 Sinnett carried on a prodigious correspondence with the two most famous Mahatmas (43).

1880-85 correct? The correspondence ended in 1884. 

11- he was disappointed to have been passed over for the presidency of the London Lodge of the Theosophical Society; encouraged the membership to support his rival, Anna Kingsford (44).

The dispute in that case was resolved by creating a new lodge for Kingsford. Sinnett became president of the London Lodge afterwards. Later, Blavatsky formed another Lodge in London which attracted members from the London Lodge.

12-Sinnett goes on to explain that Madame Blavatsky’s aim, especially in Isis Unveiled, was not “to teach anything in particular, but to stir up interest in an unfamiliar body of occult mysteries.” (45).

The Sinnett-Blavatsky relationship is complex and significant, ye there are no explanations given. Again, even though the paper is about the Müller-Sinnett debate, it's a debate about Blavatsky, so a minimal reference to her positions would seem logical, for context's sake.

13- Müller is further mistaken in claiming that nothing of the secret teachings is present in the sacred books of the Buddhists (45).

The term Esoteric Buddhism has been accepted in academia and Tantric studies are thriving. Why not acknowledge this? 

14-He explains that “Common- sense ought to have been startled at the notion that the diet of so ultra- confirmed a vegetarian as a Hindoo religious teacher could not but be, could be invaded by so gross an article of food as roast pork. But worshippers of the letter which killeth are apt to lose sight of common- sense.” One might assume from this that Sinnett allies himself with the truffles camp. However, he offers another explanation (46)

Buddha’s last meal – The hermeneutic interpretation of that text was also advanced by Blavatsky with a similar interpretation (Secret Doctrine, Vol. 1, p. 368, fn).

15- One might justifiably ask at this point why this obscure exchange between two late Victorians, one an aged Oxford Sanskritist and the other, at least in view of some, an embittered spiritualist quack, should warrant our attention (47).

Sinnett maintained a respected position as InternationalVice-President of the Theosophical Society and maintained relations with public British figures and influenced later Theosophical developments, his subsequent reputation requires more study. He was quite successful in promoting what developed into the Neo-Theosophy of C.W. Leadbeater and Annie Besant. ‘Embitttered quack’ may not be an accurate.

16- For Sinnett’s Orientalism is heightened by the conceit that his knowledge derives from Aryan masters, communicating telepathically from deepest Tibet. But were they? (48)

The question of the mode of production of the Mahatma letters is a complex one and has been studied, see 

H.P. Blavatsky, Tibet and Tulku : Barborka, Geoffrey A, 1974

17- Adopting a different approach, the Theosophist K. Paul Johnson has sought to identify the numerous figures— Hindu, Buddhist, Masonic, Muslim, Parsi, Sikh, Indian, Egyptian, Persian, Sri Lankan, and at least one Tibetan— with whom Blavatsky and Olcott were associated during their travels. 48

Supports K. Paul Johnson’s groundbreaking work from thirty years  ago, which has  been criticized and considered untenable and outdated.

18- The Mahatma Letters (as well as Esoteric Buddhism and The Secret Doctrine) raises a host of questions about Orientalism and authority, perhaps the most outlandish of which is whether Madame Blavatsky’s ventriloquism somehow allowed the subaltern to speak (48).

The notion of ancient sages living in hiding and transmitting esoteric wisdom is not really an outlandish notion in Eastern countries, as Tibetan terma texts, and Tantric text in general, for example, widely attest.

19- Others, including such legendary fig­ures as Vivekananda and Dharmapala, after initially cordial relations with the Theosophists, would take exception to their claim that they could help Hindus and Buddhists “to know their religions better than heretofore” and would dis­avow any connection of their Hinduism and their Buddhism to Theosophy (49).

It’s a complex social question that requires more research question. Studies have noticed Theosophical influences on Vivekananda. Theosophical influences on Dharmapala have been studied and his turn to a hard line nationalism has been criticized. For recent ground-breaking research on the question, see Julian Strube,  Global Tantra.

20- “Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact— one to be put on a par with the ordinary facts of history” (51).

Comparing Sinnett to Pope Pius' X anti-modern views. Considering Blavatsky’s considerable writings criticizing the Catholic Church including PopePius IX, it seems strange that he would use such a quote to represent Theosophical views. Why not quote Blavatsky’s many critiques of modernism? Is he trying to portray Theosophists as traditionalists, despite Guénon?

21- ...his commitment to teaching the dharma to members of all castes— and identifies it as an error. At the same time, in an act of cosmic colonialism, he extracts the Buddha from the conven­tional chronology of history and places him in a different chronology unknown but to the initiates (51).

This is one of the most original notions presented in the early Theosophical teaching, which Blavatsky and T. Subba Row also wrote about. Blavatsky, for example in The Voice of the Silence, criticized Buddhist scholars for not using consistent spelling and definitions for Buddhist terms and concepts. The standardization of terminology since then has proven her criticisms to be valid. Asian Hindus and Buddhists are far from agreeing with the dating and historical explanations of modern Western religious scholars. For example, many would disagree with the rejection of Bodhidharma as an unhistorical legendary figure.

22- this act of interpretation was met by Asian teachers with bafflement or dismay (as in the case of Dayananda Saraswati). 52

Does Lopez mean to reject esoteric symbolism in Buddhism altogether? Tantric studies have opened up the field of esoteric symbolism since at least Giuseppe Tucci. Saraswati attests to esoteric traditions that he has personally witnessed (Secret Doctrine, Intro, xxx).  

23- As European interest in Theosophy waxed, South Asian interest in Theosophy waned (52).

More could be said about the influence of Theosophy in South Asian countries. See chapter 2 in recent study, The making of Buddhism in modern Indonesia: South and Southeast Asian networks and agencies, 1900-1959 Yulianti (2020)

24- Sankara great persecutor of Buddhism (52).

What about studies of similarities of Shankara and Buddhism? 

25- The Theosophical Society continued to appropriate Buddhist doctrines (52).

This would imply a consistent, unified, linear development among various Theosophical organizations. But is this really the case? Many term certain developments in later periods as Neo-Theosophy and is incompatible with earlier Theosophy, but this paper does not take this documented view into account.

26- in 1909 as the future Buddha, Maitreya, the World Teacher of the Aquarian Age. (The boy, Jiddu Krishnamurti, renounced this status in 1929.) 

27-The American Theosophist, Walter Y. Evans- Wentz, discovered what he considered Theosophical doctrine in a Tibetan text that he would dub The Tibetan Book of the Dead. 52 

 Vague, ignores Kazi Sawa Samdup

27-  as the future Buddha, Maitreya, the World Teacher of the Aquarian Age.  52

More used by Benjamin Creme 

28- Buddhist figures did not reciprocate the interest of the Theosophists. 52

 debatable

29- was now rejected by the Buddhists as a modern creation. 52

Dharmapala nationalism turn has been criticized 

30-that the most ancient is in fact the most modern, 53 

Orientalism theories have been criticized 

31-has given way to a Buddha who is less individual and more generic. 53

 mystical traditions of previous Buddhas? 

32- If we were to strip this traditional list of its myth­ological elements, as both Müller and the Theosophists, each in their own way, sought to do, the Buddha would be little more than a statue in Müller’s hearth. 53

conflate 

Book Review: Masters of Wisdom: The Mahatmas, Their Letters, and the Path - Edward Abdill

In honor of Edward Abdill's passing on June 13, 2025, we present a review of one of his books. Mr. Abdill joined the Adyar Theosophical Society in the US in 1959.

 

Book Review: Masters of Wisdom: The Mahatmas, Their Letters, and the Path - Edward Abdill 

 

And so a new book on the Mahatma letters has been released by mainstream publisher Penguin Books. Who are these mysterious mahatmas, adepts, brothers, so closely connected with Blavatsky and the Theosophical Society and who have been the source of so much questioning, curiosity and doubt? The mystery was considerably lessened (and at the same time increased) by the actual publication, in the early twenties, of their many letters to various individuals, namely the thick Mahatma Letters to A.P. Sinnett, and the Letters of the Masters of the Wisdom, vols. 1 & 2. And one could say that these publications, especially the first one, represent the last big mainstream impact of the theosophical movement, causing quite a stir at the time and going through something like ten editions in ten years.

Although   the letters are at times quite personal with lots of discussions about practical business, nonetheless they are also often quite eloquent, framed in the time-honored literary tradition of letters of spiritual advice. Moreover, prior to their publication, these letters were apparently widely copied and circulated and influenced a lot of the early writings, notably Sinnett’seminal Esoteric Buddhism, which remains one of the clearer expositions of the distinctive notions of cosmology and spiritual evolution.

Indeed the original letters to Sinnett have been scanned by the British Museum and have taken quite a new life on the internet:

http://www.theosophy.wiki/mywiki/index.php?title=ML_Portal

The book gives a broad, succinct overview of many aspects covered in the various letters, in 21 compact chapters:

1-Blavatsky and the mahatmas; 2-Mahatmas: What Are They? Who Are They?;3-Early Letters; 4-God, Evil, and Occult Philosophy;5- Karma; 6-Our Sevenfold Nature; 7-From Death to Rebirth;8- Science; 9-Working to Mold the Future; 10-Founding of the Theosophical Society; 11-Alleged Encounters with Masters; 12-Forgery and Plagiarism; 13-There is a Road; 14-The Search for Meaning; 15-The Golden Stairs;16-Pitfalls on the Path; 17- Selfishness, Pride, and Egoism; 18-Desire and Attachment; 19-Study, Meditation, and Service; 20-Lay Chelas and Chelas; 21-Working as Colleagues with the Masters

 The original letters on cosmology, reincarnation and karma can actually be pretty difficult and Abdill does a good job of simplifying and systematizing the concepts, borrowing liberally from Blavatsky’s writings to clarify certain obscurities. He also does a good job at showing the human practical side of this mysterious esoteric brotherhood, in the sense that they can be seen to express themselves quite frankly and lucidly when it comes to Blavatsky’s often enigmatic character, not without a certain sense of humour. But even this critical aspect has useful pedagogical value if one considers that, in the case of many American and European recipients, they were merely very minutely and patiently addressing the problems and pitfalls of a materialist, individualistic western society steeped in the colonialist mentality of the time that, to a certain extent, continue to mark modern western society.   

The author shows a good  familiarity with the material and gives an accessible, contemporary interpretation noticeably based in the Besant/Leadbeater/clairvoyance/chakra/Christian approach and so one encounters the occasional quirky concept not easily traceable to Blavatsky or her teachers, in a certain sense showing that a more straightforward anthology with less commentary and more historical/ technical annotations could also be a viable approach.

Nonetheless, I think that overall, the book shows that it is possible to build a coherent contemporary presentation of all the basic theosophical tenets firmly grounded in this enigmatic collection of letters and so makes for a solid introduction for those who wish to explore the original writings; a welcome return of the Mahatma letters to mainstream publishing.

PS. The author issued this correction on his facebook page:

"Retraction: On page 120 of Masters of Wisdom I quoted Olcott's claim that Judge told Mrs. Besant that if she went to Adyar he (Olcott) might poison her. Subsequently I have learned that Olcott may have been mistaken. Olcott’s memory may have become faulty or he may have taken a metaphorical statement literally. Whatever the case, I hope we can all focus on the very real contributions Judge and Olcott made to the Theosophical cause and let the events of 1894-95 die. As is almost always the case in disputes, there are two sides and perhaps a third which is the truth. I regret having included the quote and should there be further editions of the book I shall remove it."

https://www.edwardabdill.com/ 

Blavatsky's Apolitical Stance/Political Neutrality

 

In a previous article, I wrote:

The original Theosophical Society was established with apolitical and non-violent peace- building policies.

Theosophists are of necessity the friends of all movements in the world, whether intellectual or simply practical, for the amelioration of the condition of mankind. We are the friends of all those who fight against drunkenness, against cruelty to animals, against injustice to women, against corruption in society or in government, although we do not meddle in politics. We are the friends of those who exercise practical charity, who seek to lift a little of the tremendous weight of misery that is crushing down the poor. (Letter I — 1888 Second Annual Convention — April 22-23, CW 9:247)

 

More formally, she states her concern about individual reform over administrative reforms:

  

Enq. Do you take any part in politics? Theo. As a Society, we carefully avoid them, for the reasons given below.To seek to achieve political reforms before we have effected a reform in human nature, is like putting new wine into old bottles. Make men feel and recognize in their innermost hearts what is their real, true duty to all men, and every old abuse of power, every iniquitous law in the national policy, based on human, social or political selfishness, will disappear of itself. Foolish is the gardener who seeks to weed his flower-bed of poisonous plants by cutting them off from the surface of the soil, instead of tearing them out by the roots. No lasting political reform can be ever achieved with the same selfish men at the head of affairs as of old. (Key to Theosophy, Section 12, The Relation of the T.S. to Political Reforms)

 

More philosophically, she proposes a stoic attitude towards politics:

 

Unconcerned about politics; ... the Society cares but little about the outward human management of the material world. The whole of its aspirations are directed toward the occult truths of the visible and invisible worlds. Whether the physical man be under the rule of an empire or a republic, concerns only the man of matter. His body may be enslaved; as to his Soul, he has the right to give to his rulers the proud answer of Socrates to his Judges. They have no sway over the inner man. ( [What Are the Theosophists?, The Theosophist, Vol. I, No. 1, October, 1879, p. 7], Collected Writings, 2, 105)

 

My personal view is that the original policies entail that a writer, lecturer or administrator in a theosophical organization should refrain from publicly taking active political roles and expressing partisan political views. However, doing this is not so easy. Elsewhere she states: 

 

Politics does not enter into the programme of our magazine’s activity. Yet as everything under the sun now seems to have become connected with politics, which appear to have become little else but a legal permission to break the ten commandments, a regular government license to the rich for the commission of all the sins which, when perpetrated by the poor, land the criminal in jail, or hoist him upon the gallows—it becomes difficult to avoid touching upon politics. There are cases which, emanating directly from the realm of political and diplomatic action, cry loudly to the common ethics of humanity for exposure and punishment.’ (Our 19th Century Christian Ethics [Lucifer, Vol. II, No. 12, August, 1888, pp. 482-484], Collected Writings, Vol. 10, p. 82)

 

One strategy that she advises is to keep things impersonal and objective, rather than focusing on specific people in a personal, ad hominem way: 

 

“We may be told, perhaps, that we ourselves are the first to break the ethical law we are upholding. That our theosophical periodicals are full of “denunciations”, and “Lucifer” lowers his torch to throw light on every evil, to the best of his ability. We reply – this is quite another thing. We denounce indignantly systems and organisations, evils, social and religious – cant above all: we abstain from denouncing persons. The latter are the children of their century, the victims of their environment and of the Spirit of the Age.” ("Is Denunciation a Duty?", Lucifer, December, 1888, CW, 10, 198)

 

Now Blavatsky is nothing if not outspoken, so in the short article, Our 19th Century Christian Ethics, she makes a rousing political critique of the treatment of Nathalie of Serbia, which touches upon ethical, religious, historical, sociological, anthropological, feminist, and even human rights perspectives which, to me, demonstrates an articulate, nuanced, informed, balanced analysis of the situation, that could serve as an example of how to engage in meaningful political commentary without veering into divisive partisan politics, conspirational theoretical speculations, religious dogmatism, and thus maintaining a position of political neutrality and objectivity, although the writing style has quite a Ciceronian melodramatic tone to it and the political context is very different from today. However note the remarkable prescience expressed in the article as well.

 

Natalija Obrenović (15 May 1859 – 8 May 1941), née Keshko, known as Natalie of Serbia, was the Princess of Serbia from 1875 to 1882 and then Queen of Serbia from 1882 to 1889 as the wife of Milan I of Serbia. 

Blavatsky's New Year Message for 1888

Back in the day, Blavatsky could write a mean New Year's message. Some are quite epic in scope. Why not begin the New Year in style with all the proper esoteric gravitas from one of the eminent occult philosopher's of recent times?

People usually wish that their friends shall have a happy new year, and sometimes "prosperous" is added to "happy." lt is not likely that much happiness or prosperity can come to those who are living for the truth under such a dark number as 1888; but still the year is heralded by the glorious star Venus-Lucifer, shining so resplendently that it has been mistaken for that still rarer visitor, the star of Bethlehem. This too, is at hand; and surely something of the Christos spirit must be born upon earth under such conditions. Even if happiness and prosperity are absent, it is possible to find something greater than either in this coming year. Venus-Lucifer is the sponsor of our magazine, and as we chose to come to light under its auspices so do we desire to touch on its nobility. This is possible for us all personally, and instead of wishing our readers a happy or prosperous New Year, we feel more in the vein to pray them to make it one worthy of its brilliant herald. This can be effected by those who are courageous and resolute.   

Thoreau pointed out that there are artists in life, persons who can change the colour of a day and make it beautiful to those with whom they come in contact. We claim that there are adepts, masters in life who make it divine, as in all other arts. Is it not the greatest art of all, this which affects the very atmosphere in which we live? That it is the most important is seen at once, when we remember that every person who draws the breath of life affects the mental and moral atmosphere of the world, and helps to colour the day for those about him. Those who do not help to elevate the thoughts and lives of others must of necessity either paralyse them by indifference, or actively drag them down. When this point is reached, then the art of life is converted into the science of death; we see the black magician at work. And no one can be quite inactive.

Although many bad books and pictures are produced, still not everyone who is incapable of writing or painting well insists on doing so badly. Imagine the result if they were to! Yet so it is in life. Everyone lives, and thinks, and speaks. If all our readers who have any sympathy with LUCIFER endeavoured to learn the art of making life not only beautiful but divine, and vowed no longer to be hampered by disbelief in the possibility of this miracle, but to commence the Herculean task at once, then 1888, however unlucky a year, would have been fitly ushered in by the gleaming star. 

Neither happiness nor prosperity are always the best of bedfellows for such undeveloped mortals as most of us are; they seldom bring with them peace, which is the only permanent joy. The idea of peace is usually connected with the close of life and a religious state of mind. That kind of peace will however generally be found to contain the element of expectation. The pleasures of this world have been surrendered, and the soul waits contentedly in expectation of the pleasures of the next. The peace of the philosophic mind is very different from this and can be attained to early in life when pleasure has scarcely been tasted, as well as when it has been fully drunk of.

The American Transcendentalists discovered that life could be made a sublime thing without any assistance from circumstances or outside sources of pleasure and prosperity. Of course this had been discovered many times before, and Emerson only took up again the cry raised by Epictetus. But every man has to discover this fact freshly for himself, and when once he realised it he knows that he would be a wretch if he did not endeavour to make the possibility a reality in his own life. The stoic became sublime because he recognised his own absolute responsibility and did not try to evade it; the Transcendentalist was even more, because he had faith in the unknown and untried possibilities which lay within himself. The occultist fully recognises the responsibility and claims his title by having both tried and acquired knowledge of his own possibilities.

The Theosophist who is at all in earnest, sees his responsibility and endeavours to find knowledge, living, in the meantime, up to the highest standard of which he is aware. To all such, Lucifer gives greeting! Man's life is in his own hands, his fate is ordered by himself. Why then should not 1888 be a year of greater spiritual development than any we have lived through? It depends on ourselves to make it so. This is an actual fact, not a religious sentiment. In a garden of sunflowers every flower turns towards the light. Why not so with us?

And let no one imagine that it is a mere fancy, the attaching of importance to the birth of the year. The earth passes through its definite phases and man with it; and as a day can be coloured so can a year. The astral life of the earth is young and strong between Christmas and Easter. Those who form their wishes now will have added strength to fulfill them consistently.

Lucifer, January, 1888
H. P. Blavatsky

Blavatsky & the Theosophical Library Center and Press, Altadena, CA Eaton Fire

It is rare that Blavatsky News feels prompted to report on current mainstream fast-breaking news. Sadly, it appears that the Theosophical Library Center and Press in Altadena was lost in the Eaton Fire raging in the Los Angeles National Forest, Altadena and Pasadena on the night of January 7. 

 

It looks like the total loss of the building and its contents. Apparently many things were digitized but others not. Most of the important artwork was in the headquarters building, a little west the library. The Path, Reginald Machell’s Theosophical symbolist masterpiece, was stored at the Altadena headquarters, just two blocks west of the library, which has survived the fire. 

There has been a noticeable reaction to this news on various social media networks, with a considerable outpouring of sympathy, which as a Theosophist, I found very touching and encouraging. My condoleances to all the Theosophical members affected by this terrible devastation.

 

Some prominent Theosophists related to Altadena Theosophical Library Center: Albert Spalding, Walter Y. Evans-Wentz,Talbot Mundy, Judith Tyberg, Boris de Zirkoff (edited Blavatsky's Collected Writings) (Tingley / Purucker / Point Loma/Pasadena current)

Nice article by the Altadena Historical Society 

Theosophical Society in Altadena

April 21, 2014

Altadena’s best kept secret is the Theosophical Society. The organization has been headquartered in Altadena since 1951, housed in two local historic buildings.

https://www.altadenahistoricalsociety.org/theosophical.../

News coverage 

 

Nice interview in LA Times with Richard Schave, of LA Esotouric Tours about Theosophical Library Center - picked up by the Tribune News Service, so it should get around...

 

Eaton fire obliterates ‘esoteric knowledge’

Some of Altadena’s notable properties, Zorthian Ranch and the Bunny Museum among them, tell the story of the community’s long-standing role as a haven for free spirits, mystics and counterculture figures.

Their destruction, Schave said, amounts to an erasure of regional history tied to “raising social consciousness to effect positive change.” He and his wife, Kim Cooper, the other founder of Esotouric tours, were particularly upset over the loss of the Theosophical Library Center.

 

The Lake Avenue facility housed the largest collection of materials related to Theosophy, a modern religious movement that counted writers such as William Butler Yeats as devotees and was influential among later New Age belief systems. “That was a repository of esoteric knowledge,” Cooper said.

The library contained 40,000-plus titles and the archives of the Theosophical Society. The collection, Cooper said, accounted for “the cultural ideas that formed this visionary Southern California spirituality.” The Theosophical Society did not respond to interview requests.

The Palisades and Eaton infernos have destroyed more than 30 structures that preservationists consider historically significant.

The tally could grow as an accounting continues.

The fate of many notable properties remains unknown.

In ‘a mass erasure of heritage,’ numerous historic landmarks lost in L.A. Daniel Miller Jan. 12, 2025 Los Angeles

https://www.latimes.com/california/story/2025-01-12/landmarks-lost-palisades-and-eaton-fires

23 Before-And-After Shots That Capture The True Horror Of The LA Fires

Before-and-after photos are beginning to reveal the impact of the LA fires.

Alana Valko Jan 10, 2025

buzzfeed.com/alanavalko/before-and-after-photos-la-fires 

 

 

More architectural landmarks lost in Southern California fires with relief and mutual aid efforts underway

Daniel Jonas Roche • January 10, 2025 

https://www.archpaper.com/.../architectural-landmarks.../

 

California fires have destroyed at least a dozen houses of worship 

Bob Smietana 

Jan 11, 2025 Religion News Service (RNS)

“They’re helping their own communities, but they’re also stepping up and stepping beyond and helping each other,” said Syeed, who splits her time between Los Angeles and Minnesota. “That’s part of the story — faith communities, even when they are damaged, still show up for the broader community.”

https://religionnews.com/.../california-fires-have.../

 

LA Fires claim Theosophical Society building and archives

Manny Moreno | January 9, 2025

The Wild Hunt is saddened to report that the entire property of the Theosophical Society in Altadena near Pasadena has been completely destroyed.  The library building is located at 2416 N. Lake Avenue. We are still gathering information.

https://wildhunt.org/2025/01/la-fires-claim-theosophical-society-building-and-archives.html

 

Theosophical Society Historical Landmark in Altadena Destroyed by Eaton Fire: World’s Largest Archive of Theosophy Burns Down

Margherita Marullo Jan 13

https://www.thetravel.com/theosophical-society-historical-landmark-in-altadena-destroyed-by-eaton-fire-worlds-largest-archive-of-theosophy-burns-down/

 

Historic Landmarks Vanish: 2025 California Fires Destroy Cultural Heritage

Chris Nichols Jan 15, 2025

https://lamag.com/news/landmarks-lost-in-the-2025-fires

 

Jan 12 Update: As Wildfires Continue to Ravage So Cal, 

ISKCON New Dvaraka Remains on Alert

ISKCON News   |  Jan 12, 2025

https://iskconnews.org/jan-12-update-as-wildfires-continue-to-ravage-so-cal-iskcon-new-dvaraka-remains-on-alert/

 

California Fire Destroys Theosophical Archives and Building in Altadena

Dominique Johnson Jan 11

https://theamericanminvra.com/2025/01/11/california-fire-destroys-theosophical-archives-and-building-in-altadena/

 

California Fires Destroy Priceless Theosophical Archive

Jason Colavito 1/9/2025

https://www.jasoncolavito.com/blog/california-fires-destroy-priceless-theosophical-archive

 

Eaton Fire spreads to businesses along Altadena's Lake Avenue

Benjamin Papp and Alex Rozier • January 8, 2025

Several business have gone up in flames along the busy street as the Eaton fire spreads southeast. 

https://www.nbclosangeles.com/news/california-wildfires/eaton-fire-altadena-business/3598035/

 

Good post Los Angeles Conservancy   

Click through for a partial list of confirmed losses of historic places, and for those directly impacted by the fires, please visit our website to find additional resources.

https://www.facebook.com/laconservancy/posts/pfbid02Kb4tu93xdMQxsu616G6DKDRHCnjCRhH8EJb82PSVhhHdgU3SNNvFKFJvWyJRYXpgl

 

From Wouter J. Hanegraaff:

This was the world's largest archive of Theosophical materials, including a library with 40.000 titles, the entire archive of the history of the TS, including ca. 10.000 unpublished letters, pertaining to HPB, the Mahatmas, W.Q. Judge, G.R.S. Mead, Katherine Tingley, and G. de Purucker, membership records since 1875, art objects, and countless other irreplaceable materials. The archives also contained works of Boehme, Gichtel, donations from the king of Siam including rare Buddhist scriptures, and so on. [with thanks to Reinout Spaink for the information]

https://www.facebook.com/wjhanegraaff/posts/pfbid0GRvYqiuB2FJNjTcTvKytxEHxCSEJzAA2RRZ7MxnR2P3gwwDusqfjeJZqZEQNAvLEl

 

Website messages:

PLEASE NOTE: DUE TO ITS DESTRUCTION BY THE RECENT ALTADENA-EATON FIRE, THE LIBRARY CENTER IS PERMANENTLY CLOSED

.

PLEASE NOTE: DUE TO DAMAGE INFLICTED BY THE RECENT ALTADENA/EATON FIRE, OUR PRESS CANNOT ACCEPT ORDERS AND SHIP PRINTED BOOKS UNTIL FURTHER NOTICE. FREE FULL TEXT DIGITAL VERSIONS OF ALMOST ALL TUP PUBLICATIONS ARE CURRENTLY AVAILABLE AT

https://www.theosociety.org/pasadena/ts/tlc.htm

 

Message from Theosophical member:

 

Report of fire damage at Altadena. Rare books and manuscripts were thankfully digitized. Paraphrased from Andrew Crooke Australasian TS (Pasadena).

“Hi Aroon: many thanks for your concern. Yes, it is a great loss to the theosophical world and the effort for world peace in general.

We can be thankful though that much of the library's rare journal and book collections have been digitized and available on the TS Pasadena website at:

https://www.facebook.com/groups/1058219058608953/posts/1224379491992908

 

A remarkable photo (right) from screenwriter and Forgotten Los Angeles historian Scott Collette: 'A page from the archives of Altadena’s Theosophical Society, which burned down this week. Found in my yard 11 miles away.' (page from William Q. Judge, Echoes of the Orient, vol, 1)

 

PS - I feel flattered that fundamentalist right-wing conservative Christian conspiracy theorist writer Dianne Marshall has charitably acknowledged the event with a kind, gentle, compassionate article:

What Did They DEW? Is Madame Blavatsky Channeling From The Fires…

The Marshall Report January 12, 2025

https://diannemarshallreport.com/what-did-they-dew-is-madame-blavatsky-channeling-from-the-fires/