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Tuesday, 28 December 2021

The Blavatsky Scrapbooks

Among her many talents, one of the least known is her keen scrapbooking skills. As Madam Blavatsky did not do things in half measures, there are 24 volumes ranging from 110 to 350 pages. Volume one even has some creative flourishes that one would associate with modern scrapbooking, such as drawings, comments, decorations, and even stickers, with many pithy comments, to be sure. Essentially covering all the considerable press coverage and essential magazine and newspaper writings of the Theosophical Society throughout her lifetime. Currently, the first three volumes have been made available online, with some indexing work in progress:

https://en.teopedia.org/lib/HPB-SB

Vol. 1 covers the period from 1874 to 1876 and has 208 pages. Articles from Daily Graphic, Banner of Light, Spiritual Scientist, London Spiritualist, Spiritualist, N. Y. Sunday Mercury, Pall Mall Gazette, New-York Daily Tribune, Sun, Liberal Christian, Tribune, World, New York Sun, Daily Graphic, Woodhall & Cloflin's Weekly, Baltimore Underwriter, Pall Mall Budget, Standart, World, Commonwealt with authors such as M. A. Oxon,  E. H.Britten, H. S.Olcott, C. C.Massey, Charles Sotheran, G. L. Ditson, Elizabeth D. N. Denton, S. Pancoast, (Lux), Hiram Corson,, A. N.  Aksakoff, and focuses on the very active spiritualism movement. 

 https://en.teopedia.org/lib/HPB-SB-1

Marina Alexandrova, “The Unveiling of Helena Petrovna Blavatsky”, in New Age in Russia, 26/02/2020

https://newageru.hypotheses.org/3350

Check out the various interesting projects teopedia has undertaken of late : 

https://en.teopedia.org/lib/Main_Page

Monday, 29 November 2021

Blavatsky's Eloquent Anti Racist Colonialism Travelogue 2/2

The text below gives an idea of how challenging it was for the Theosophical Society to establish itself in the colonialist era, of which many attitudes still survive. Even today, the pandemic crisis has given rise to some lamentable racial scape-goating.  This account is one of the more candid and personal accounts of her experiences with racism in India and describes with vivid explicitness the crude racist attitudes of an English member of the Theosophical Society. See also Blavatsky's Eloquent Anti Racist Colonialism Editorial

translated from Russian by Olga Fyodorova 

From the Caves and Jungles of Hindostan: Letters to the Homeland (Pre-reform Russian: «Изъ пеще́ръ и де́брей Индоста́на: пи́сьма на ро́дину»; tr. Iz peshcher i debrei Indostana: pis'ma na rodinu) was written by Blavatsky under the pen name Radda Bai in serial installments (letters) from 1879 to 1886 in Moscow in the periodicals Moskovskiya Vedomosti and Russkiy Vestnik, edited by Mikhail Katkov. The first part of these letters was published in a single volume in 1883 as an appendix to the journal Russkiy Vestnik.
(Cranston, S. L. HPB: the extraordinary life and influence of Helena Blavatsky, founder of the modern Theosophical movement, 1993).
p. 56, 336)

In all of Bhurtpore, and it seems, in the entire kingdom of the Jats, numbering 100,000,131 people, there is not a single European doctor, but there are only native "hakim" (healers). Going anywhere that day was unthinkable; and so, having sent the carriages away until another morning, we carried the unfortunate Englishwoman to the tiny telegraph operator's room at an equally tiny railway station and tried to revive her by home remedy. But there was not even ice at the station - the first medicine for heat apoplexy. Remembering the box with vodka and ice of the blond spy following on our heels, we sent Y *** to his compatriot to explain our difficulty and humbly ask him if he would not yield for the dying English lady a little bit of his stock while it is sent to us from Agra. The spy listened very politely and - refused! A small piece won't help and he himself can get sick here from the heat ... Babu, whom had been insulted by Miss B ***,  tried the last desperate resource and - was her and our saviour. He ran with Narayan into the field and brought a whole bunch of herb called kuzimakh. This herb, which has the properties of nettles, covers the body after one light touch with a rash and terrible blisters. Without saying a word, he asked me to put on gloves and rub the legs of Miss B*** with kuzimakh. His face and hands instantly swelled like a bubble, but he paid no attention to it. I confess that I have carried out the task entrusted to me with a vicious zeal. For some reason, I hoped ... I felt that the Thakur would not allow such a tragic end as the death of an Englishwoman during our journey, and it suited me fine to give her an unpleasant but beneficial itch for several days. After five minutes of rubbing, the legs of the Englishwoman turned into bloody blisters, but she opened her eyes and had the pleasure of seeing (at least I hoped) how the "son of a contemptible race" was taking care of her. But the Babu did not stop at this: whereas at nine o'clock in the evening W ***, her compatriot, under the pretext of ill health and fatigue, went to bed in the next room, the little Bengali did not leave her for a minute. He alone changed her head bandages with ice, which was finally sent from Agra in the evening as a result of our telegram, and left her only the next morning, when an English doctor arrived with the first train.

Learning about the strange medicine of the Babu, the doctor muttered something under his breath, and then declared that even kuzimakh was good, like any other counter-attraction of blood from the head. Having ordered to take the patient back to Agra, and upon recovery immediately back to Bombay, he took 50 rupees and went to have breakfast while waiting for the return train, asking W ***, en passant, to see to it that those “negros” would not bother him. W ***, feeling that I was looking at him, blushed very much, but promised - without making the slightest comment. He went with her, because it was impossible to let her go alone in such a condition, and it was impossible for us to leave without seeing Swami Dayananda.

But let's go a few hours back. The day before, in the evening after the disaster and when the patient fell asleep, the four of us: the Thakur, the colonel, Narayan and me, gathered together behind the small garden of the station, near the tents that were pitched for us. The tents belonging to the Thakur, appeared in a few minutes, as if summoned by magic from the ground, and were very curious. At other times, their internal arrangement, where there was a corridor, a bedroom, a living room, and even a bath room, would have attracted all the attention of our inquisitive president, especially their rather oriental furnishings. But at the present moment he was too excited. His only thought was the responsibility of his position as President of the Society; the thought that our company is upset, and one of its members, no matter how guilty, was in danger of death. Uncertainty of the future and sincere grief due to the factual impossibility of reconciling two so opposite elements in the Society presided by him and entrusted to him, like the arrogant Englishmen and the natives, who, like fire and water, only hissed at the slightest contact, all this did not give him rest. And the poor colonel, in the greatest confusion, strolled back and forth in front of the awning of the middle tent, where the Thakur, calm and serene as always, smoked on the carpet at the door.

Finally, he uttered his desperate monologue. “Undoubtedly,” he reasoned, “Miss B *** is a terrible, awful woman! Selfish and quick-tempered, as ... as ... a Mexican mare!” –he cut short, not finding a better comparison. “All this is so. In addition, she is an Englishwoman, pompous and starched like her own skirts, and ready, like that frog in the fable, to swell every minute with pride due to her own and national greatness! She is rather stupid, in a word! But nevertheless she is a member of our Society! Isn't that so?” – he ended by addressing me.

“Only as long as she remains a 'member' nothing will come of this Society,” I replied. “She herself does not follow its constitution, and leads others astray.”

“But she’s still a useful member of the Society,” he argued. “She is helpful because she is both the English and a patriot. Mr. Y *** and her, both serve us as a bulwark ... a living protest, so to speak, well, at least against that idiot over there in a white tunic who is now drinking his almost twentieth peg on the veranda and takes us for spies, like himself ... And now, if she dies, what are we going to do?”

“Don't worry, Colonel; she will not die,” - the Thakur said indifferently.

“Won’t she? Do you give me your word in that, my dear Thakur?” - exclaimed the delighted American.

“Giving a word in the life or death of a sick person without being a doctor would be too impudent of me,” the Rajput objected, laughing. “But, judging by many years of experience, if she survived the first half hour and the symptoms of some other disease did not join the sunstroke, then, of course, the main danger is over...”

“And ... and you ... excuse me, my dear, my highly respected friend, will you not send other such symptoms on her?” – asked the colonel mysteriously looking around and bending low over the Takur’s carpet.

I was sitting obliquely, leaning against the awning post, and listening in silence. At the president's words, I shuddered: they were an echo of my own unexpressed and deeply buried feelings, but, nevertheless, a true echo. Narayan, with an extinguished biri (a kind of small cigar made of the green leaves of the mango tree) in his teeth, was standing near Gulab-Singh. A black shadow also passed over Narayan's face, and he quickly looked up at the colonel. In this look, both anger and a mute reproach to the insolence of the questioner were clearly read.

In the deep and dark, like an abyss, mysterious eyes of the Thakur, I did not notice this time that burning, lightning-like light that illuminated them, as a lightning illuminates the distant sky, when Miss B *** behaved so unbearably stupid and insulting towards everything native; I did not find in them that sharp spark that, I confess, always frightened me, awakening a vague feeling of some kind of superhuman fear, which I was ashamed of, but could not overcome. At that moment his gaze remained calm and indifferent: only a slightly mocking smile raised the corner of his mouth...

“Your question, in other words, is a direct accusation that “I sent the initial illness on her?” – he asked, looking  the Colonel straight in the eyes.

The colonel blushed from ear to ear, but did not demean himself to useless denial. He looked directly and boldly with his half-blind, honest eyes into the Thakur’s face and, stammering, confessed:

“Yes, as I understand this unfortunate circumstance ... But you needlessly call it “accusation”...”

“H’m! However, one cannot say that such a suspicion was very flattering,” - after a pause, but still smiling, said the Rajput, looking into the distance. “To take revenge on a woman for the intemperance of her stupid language by almost death is even less in the customs of the robber tribe of Rajistan than it is in the taste of educated Europeans. But I have no right to blame you for such a thought, since knowing that you have formed some exaggerated, high concept of my ... psychological power, I, nevertheless, left you to your own conclusions and inferences ... In your own way, you are right...”

 “He would build his own happiness on the misery of another, can never become be a Raja Yogin!..” said the voice clearly.

The next day we put Miss B ***, weak but already scolding, into the carriage and sent her back to Agra in the care of W *** and the doctor. On the parting greetings of the Babu, who was taking care of her until morning, she answered with a gracious, but stately and rather cold bow of her head. As for the Hindus, she did not shake hands with anyone; but W ***, ashamed of our presence, hastily and as if hiding behind the backs of the audience, shook hands with all of them, except for the Thakur, who was not present at the farewell. The doctor, raising his hat slightly in front of us and with an unlighted cigar in his teeth, was about to turn to the "silent general" with the order to get him a fire. But he was immediately taken aback by the colonel, who, taking Mulji's arm, shouted aloud: “Hey! Who's there! Send a footman here!”, - boldly looking into the eyes of both the doctor and the “spy” who had already appeared on the platform. Miss B *** in tears threw herself into my rather cold embrace and for two minutes wiped her nose on my breast.

Finally, the last call freed us from this unsympathetic element, and we all sighed, as if a heavy mountain had been lifted off our shoulders. We were left alone, face to face with our Hidus and the Anglo-Indian spy. But on the same day he mysteriously disappeared somewhere and was replaced before our return to the English territory, as we learned from the Thakur, by Muslim spies.

In the evening of the same day, we went to the capital of the Maharaja, where we spent the first night in the palace of the independent prince of India. That story, however, and the narrative about our further adventures are yet to come.

RADDA-BAI.

Footnotes

________________________________________

1- In India, doctors call this kind of death heat apoplexy.

2- Guru is a teacher.

3- A kind of a secular monk, from birth dedicated to celibacy and obliged to study siddhis - the science of theurgy or white magic and miracles.

4- Telling us: “I will come back!” (Fr.) – Ed.

5- This system of the philosophy of asceticism is the most difficult to understand in India. Like the Chaldean Kabbalah, according to which Simeon Ben Yohai composed the Hebrew Kabbalah in the first century, or some treatises of the alchemists, each noun in it means something else according to a secret key. This key, according to generally accepted concepts, is in the possession of some Raja Yogis, and the Brahmans have no idea of the real meaning of these teachings.

6- Avani means “stream” or “river”, bai means “sister” and is added to every female name by both the Parsis and the Hindus.

7- Akasa is the ether of our teachings and, moreover, something else indescribable in our language and for which the metaphysics of the West has not yet found suitable name.

Sunday, 7 November 2021

Blavatsky, Theosophy and the new Eternals movie (Jack Kirby, Marvel Comics)

When I see a pop culture creation that has noticeable theosophical influences, it's usually with mixed emotions, because it often reflects the problematic dilution, distortion, and fragmentation that the original theosophical concepts experienced as it expanded in its first five decades, evolving a form of 'neotheosophy', which is akin to the more popular mixed bag of new age ideas of today (see note A).

With the Eternals, we have a story that was inspired by the 'ancient aliens' trend that can be traced back to books such as 'The Morning of the Magicians' and 'Chariot of the Gods', which are ultimately derived from the original theosophical concepts of spiritual evolution as interpreted through the comparative study of ancient mythologies. This influence was often a slow, indirect, gradual (and very complicated) process where often the creators are not aware of the original theosophical sources, but were rather picked up from second or third hand sources.
 
Basically what occurred was a materialization of the spiritual ideas presented, instead of divine beings and spiritual forces, you have aliens and spaceships. From a purist's standpoint, one could deplore the distortion of the spiritual message in favor of a materialistic interpretation of the mystical worldview it was presenting (which was presented as being in the spirit of traditional cosmologies found in works such as the Vishnu Purana, Plato's Timaeus, the Zohar, etc. boldly integrating Darwinian concepts of evolution, twenty years after his 'Origin of the Species' appeared). It is sort of returning an exoteric covering to the esoteric views that were trying to be introduced, but even then, at least the ancient anthropological accounts are given some sort of serious consideration, and are not simply dismissed as irrational superstitions.
On the other hand, while ideally it would have been better for a more direct and accurate reference to the original theosophical cosmology found in Isis Unveiled, The Secret Doctrine, Esoteric Buddhism and Man, Fragments of a Forgotten History, from the perspective of pop culture entertainment, all these imaginative fictional interpretations can be quite creative and fun, and the discerning viewer can still perhaps appreciate the theosophical elements. What is not so fun, however are the crude racist, colonialist and fundamentalist elements that can be found in works such as 'The Morning of the Magicians' and 'Chariot of the Gods' (not to mention all the dystopic conspiracy theories that they have inspired), which can be considered simplistic distortions that are antagonist to the original theosophical ideas. 
 
But here we are today and it seems that all these cosmic notions still have a certain vitality and may even be forming something of a new science-fiction mythological world view in a kind of eclectic, intuitive way. As a student of theosophy, how do I feel about the movie (which I haven't seen, but have read some reviews and summaries, as well as some of the original Jack Kirby comic books)? 
 
It's seems to be a coherent adaptation of the Kirby story. In Kirby's version, a crude, primal, bluntess co-exists with remarkably sophisticated, grandiose concepts, with a kind of Biblical/mythical cataclysmic eschatology, (which can be considered as a kind of distorted form of the more esoteric, cyclical world view). Moreover, like most of his 1970s creations, there is a tension between personal artistic vision and commercial considerations, hence he was likely discouraged from developing it the the way he wanted, and it remained unfinished (insofar  as the nature of the monthly pamphlet story is to remain perpetually unresolved, as Umberto Eco would say). Although I think that the story-line was eventually grafted onto another of Kirby's grandiose science-fiction mythological interpretations, 'The Mighty Thor' (concluding in #300).

What is interesting with Kirby to me are the flashes of raw, strikingly original, intuitive variations on his initial borrowings from films and books, which sometimes do have more mystical, archetypal overtones than his original pop culture sources and can sometimes rival the complex sophistication of someone like Philip K. Dick, making allowance for the different medium. Sometimes, he comes close to specific theosophical ideas. For example, the 'Watcher' character from the Fantastic Four is actually very similar to spiritual beings presented in the Secret Doctrine (although the concept is related to the Book of Enoch as well, which Blavatsky comments on). His ambitious 'Fourth World' 'New Gods' creations for DC Comics seems to have influenced one of the pre-eminent cinematic science-fiction mythological visions that is 'Star Wars', which also has noticeable traditional esoteric theosophical elements. I'm glad to see that Kirby is starting to be the subject of some serious academic studies. Because Kirby's relation to mythology is not just limited to the ancient aliens theory, but also includes a kind of Joseph Campbell idealism, he probably comes a little closer to the original theosophical perspective.
 
I would need to see more of it, but it seems that, despite the fact that the influence passed through an indirect, watered-down chain, a lot, if not most of the story structure could still be qualified as kind of theosophical (but not literally, more allegorically reflecting some concepts), or noticeably theosophically influenced (just to give one example, the notion of the fourth host idea is similar to the five evolutionary phases that humanity has been through, according to Blavatsky). Less directly, but quite striking is the demiurge-like figure of Arishem, which gives the story quite an interesting Gnostic colouring. Blavatsky, in her commentary on the Pistis Sophia, gives a brief description of the Gnostic philosophy: ''Seeing again that this “Fall of the Soul” from its original purity involved it in suffering and misery, the object that the Gnostic teachers had ever before them, was identical with the problem of “Sorrow,” which Gautama Sâkyamuni set himself to resolve.'' (Blavatsky, Collected Writings, vol. 13, pp. 40)

On a more positive note, I think
that Chloé Zhao is an interesting director. I was happy to see her film Nomadland, with it's wonderful humane message of solidarity, gain Oscar recognition. The more open, inclusive, multi-cultural worldview in the Eternals movie is very welcome. Note that Blavatsky and Olcott alluded to adepts from several different cultures,  Northern and Southern India, Tibet, Persia, China, Egypt; of various European nations, Greek, Hungarian, Italian, English as well as South America, where she said there was a Lodge of adepts. (Charles Johnston in Blavatsky, H. P. Collected Writings, vol. 8 (Adyar, Madras: Theosophical Publishing House, 1960), p. 400). The movie has received rather mixed mainstream reviews; however I have noticed that at a more popular level, it has been quite well-received. So overall, I think that it seems to be more accessible than the original comic book and hopefully serves to redeem some of the more objectionable insults to the original Blavatskian theosophy as contained in some of the ancient aliens theories.
 
note A: Bhavani Shankar, a respected early theosophist, made the following pithy observation about the post-Blavatskian developments: ''Hence we have the sad spectacle of modern theosophical literature revelling in trivial and weird stories purporting to be past lives of Mahatmas, which read like third rate novels.'' (The Doctrine of the Bhagavad Gita, Ch. 8)
 
Jeet Heer & Robin Ganey Podcast  Eternals, John Milton, William Blake, Erich Anton Paul von Däniken, theological science fiction, Charles Darwin, evolutionary theory as theodicy

Chris Knowles doesn't like 'woke' superheroes, but he has a good take on Kirby, he could write a good book about him.
 
Ryan Silberstein (Good review, discusses Kirby and his influences)
 

Eternals: 10 Things That Jack Kirby Took From Ancient Aliens Theory

Video of Archaeologist  David S. Anderson on Eternals and “Ancient Aliens”
 
Director Chloe Zhao discusses Kirby influence
Bryan Lowry (Kirby's legacy)
 
GreyDog Tales (good overview of the neo-theosophical influence in pop culture - although Sanat Kumara is mentioned in Blavatsky's writings, not at all in the anthropomorphic way explained in the quotation here, which seems more like distorted Roman Catholic theology)
 
‘Eternals’ Director Chloe Zhao Explains the Eastern Philosophy Behind Her Marvel Movie 

Thursday, 28 October 2021

Blavatsky's Eloquent Anti Racist Colonialism Travelogue 1/2

The text below gives an idea of how challenging it was for the Theosophical Society to establish itself in the colonialist era, of which many attitudes still survive to this day. This account is one of the more candid and personal accounts of her experiences with racism in India and describes with vivid explicitness the crude racist attitudes of an English member of the Theosophical Society. See also Blavatsky's Eloquent Anti Racist Colonialism Editorial

translated from Russian by Olga Fyodorova 

From the Caves and Jungles of Hindostan: Letters to the Homeland (Pre-reform Russian: «Изъ пеще́ръ и де́брей Индоста́на: пи́сьма на ро́дину»; tr. Iz peshcher i debrei Indostana: pis'ma na rodinu) was written by Blavatsky under the pen name Radda Bai in serial installments (letters) from 1879 to 1886 in Moscow in the periodicals Moskovskiya Vedomosti and Russkiy Vestnik, edited by Mikhail Katkov. The first part of these letters was published in a single volume in 1883 as an appendix to the journal Russkiy Vestnik.
(Cranston, S. L. HPB: the extraordinary life and influence of Helena Blavatsky, founder of the modern Theosophical movement, 1993).
p. 56, 336)

All of the above is not a digression from my story, but a necessary explanation of what has to be explained. "Letters from the Caves and Jungles of Hindustan" is not a geographical and ethnographic description of India with fictitious heroes and heroines woven into it, but rather a diary of the main members of the Theosophical Society, whom both spiritualism and materialism in Europe and most importantly - negligent orientalists have already begun to take into account.

Embarrassed by the conduct of Miss B *** and getting into the carriage of the Bhurtpore Maharaja, we were startled by the contact with it. It was a huge half-open landau, half-prehistoric, quite comfortable, however, and capable of easily accommodating six or even eight people. But its seat before our arrival managed to turn into a chair on which the victims of the Inquisition were once fried ... On the steps and iron sheathing of the landau one could cook eggs, and after touching it with a bare hand the skin on my palm peeled off ... Withdrawing my hand in horror, I did not dare to get in; and even the dashing colonel stopped in embarrassment ... In such a chariot, probably only Beelzebub, the prince of hell, rides around!

“You can’t go in this carriage until evening,” the Thakur remarked, frowning. “You’ll have to spend the day nearby. You can stay at the buffet until I send for the covered carriage...

We held a consultation. The magical gardens of Deeg, watered with 600 fountains (the historically known heritage of the Bhurtpore Maharajas) were 18 miles away; the state capital was 5 miles away; the place where we can have breakfast 15 miles away. The train was late, and it was already ten o'clock. To ride in the midday heat, when even then we were quite dizzy and everything went dark before our eyes, would be madness. All felt so except the Thakur, even the Indians turned pale, that is, they had earthy complexion, and fanned themselves with scarves... And the Babu seemed to be blissful. With uncovered hair, as always, and bouncing on the front seat, on which he had already sat with his legs, crossed, he dived in the waves of hot air, as another dives in the cool streams of the river, assuring that it is not so hot yet, and that in Bengal such a day would be considered cool by many.

While the Thakur was giving the order, and the two bodyguards galloped off somewhere for the carriage, Miss B ***, completely exhausted from the heat and finding fault with everything and everyone, considered it her duty to be offended by the words of the Babu:

“C'est du persifflage, cela!” – she kept on repeating, fanning herself in excitement. “He feels cool when we are all dying from the heat!”

“Well, what is it to you? Can you forbid a person to feel differently from how you feel?” - I persuaded her, anticipating a new quarrel between them.

“But he said it on purpose! He is laughing at us,” the spinster muttered loudly. “He, like all Indians, hates us, the English! He is rejoicing at our suffering!”

“It’s in vain to think so,” the Babu teased her from the carriage. “I do not at all hate our good masters. Only when they are hot, I always feel cool and - vice versa ... Will you sit down next to me, and I will fan you with your fan ... You know how I ... respect you!”

“Thank you!” - she burst out. “You can sit in the sun, which is powerless as such as you ... regular amphibians!” - she said in rage.

“Do you mean salamanders?” - the Babu bared his teeth. “Don’t be mistaken, chand ka tukra sahib!”

“I ask you not to teach me, even if I was mistaken!” – screamed she, turning pale with rage. “It's not your ... race to teach us - the English!”

“I seriously advise you to be more careful ... in this heat,” interjected the Thakur, dismounting from his horse and stressing on the last words meaningfully. “The slightest excitement can be disastrous in our climate, which even the English authorities have not yet managed to enslave.”

Again, the same sharp lightning flashed in the Rajput's half-closed eyes, and his nostrils fluttered slightly at the tone of contempt with which she uttered the words “your race.” But the enraged islander could no longer be held in check, and there was no way to stop her. She began to complain that she was taken by deception to the country where there is not a single Englishman to protect her, where the natives mock her and insult in her person the greatness of the whole nation, the Queen herself. She spoke such nonsense that we, puzzled, silently looked at her like at as a mad woman. W *** took her by the arm and tried to take her to the buffet. He was terribly embarrassed, but as an Englishman, he probably considered it beneath his dignity to make her listen to reason and thus, at least indirectly, justify the native in a quarrel with the daughter of the “superior race.”

This scuffle was destined to become the last one, and its results were the most unexpected. The ill-fated Babu, the innocent cause of the storm, wanting to make peace with Miss B *** “for the sake of the peace of the whole society,” as he later explained to us, instead of restoring it, ruined the whole thing.

Taken away by W ***, Miss B *** was already heading for the station, and I, standing under a huge canopy umbrella, which was opened over the colonel and me, was only expecting to receive the binoculars and gripsack left in the carriage, when suddenly Narayan Krishnarao, Mulji and the Babu, as if by agreement, approached the colonel and began asking permission to return with the same train to Agra and then home. Our venerable president waved his both arms. He will not part with them ... that quarrel is nothing and will be forgotten in an hour.

“I’ll never let you go! I'd rather be back with you myself!” – he replied loudly.

At the first words of the conversation, the Englishwoman stopped and pricked up her ears. Hearing what was the matter, she tore her hand out from under the arm of W *** and, running up, rattled off about the fact that those gentlemen Hindus (mockingly pressing on the word gentlemen) – anticipating her own request.

“We can no longer be in the harmony necessary for a pleasant journey,” she announced. “Let Mr. President choose now between the European members and Asian ones!”

“There can be no choice,” he began slowly, very angry, and in his embarrassment, beating the hot ash out of the pipe onto the pillows of the landau of His Grace. “All members of the society entrusted to me in New York, no matter what race or religion they belong to, are equally respected by me and dear to the General Society. Therefore I refuse to choose; but I sustain my right to resolve disputes and misunderstandings between members. I heard every word of your rather loud talk and I must confess that I do not find in it anything resembling a quarrel! The venerable Miss B *** flared up and uttered insolence (emphasizing the word insolence) to the Babu. He remained silent and acted like a gentleman. I hope that Miss B *** will now understand that he is offended, but not she, and in his person the rest of the native members; I hope that she will add her request to mine that they would forget this insignificant outburst and ask our kind, respected friends not to leave us...”

Miss B *** was shaking all over with rage.

Standing a couple of steps from me and leaning on the saddle, the Thakur had his eyes fixed on her, which were shining at that moment with some ominous phosphoric radiance. Narayan, casting down his eyes and dropping his head, was silent; but a large drop of blood appeared on his severely bitten lip...

“What! Me... should I ask him for an apology?” - hissed the Englishwoman. “Me ... when he...”

“Not an apology, but to give a hand of reconciliation… you are asked,” W *** interrupted her.

He was pale and spoke with apparent effort. Natural honesty fought in him with an innate national arrogance and, unfortunately, the latter won. At the angry glance that a compatriot threw in his direction, he caught himself and added:

“Apologizing for the interference, I allow myself to explain the just expressed desire of the President only in the sense conveyed by me ... Because ... you should agree ... that American ideas about decency are diametrically opposed to ours (the English), and I cannot suppose for a single minute of such absurdity that even Mr. President could come up with the idea to propose to a lady ... an English lady ... to apologize to ... to ... to ... a man!” – he finished, stammering, and evidently replacing the last word with the term he managed happily to swallow.

“So much for the Brotherhood of Humanity,” - I thought.

“Why not?” – answered the Colonel quite calmly. “You may suppose it, as it was precisely such an absurdity that I  had in mind”

“Well, I don't even think to demand, or even hope for an apology!” - interposed the Babu good-naturedly. “I do not even understand to this day what I have done wrong to the venerable Miss B ***, whom I have always respected as a mother...”

If lightning fell at the feet of a forty-five-year-old spinster at that moment, it would not have produced such a terrible effect as this innocent word “mother” uttered in complete innocence by a twenty-year-old fellow. Knowing her strongest weakness, I was positively frightened, expecting that she would pounce upon the Babu like a wild cat. The Thakur silently threw aside the reins of his horse and, taking a step forward, fixed an even more attentive gaze at the raging Englishwoman.

She turned purple all over. The veins on her neck swelled like twines, and she screamed almost foaming at her mouth: “What? .. mother! .. mother ... you ... me ... you! .. You should know, sir,” - she suddenly added, majestically drawing herself up – “that you are not obliged to respect me as a mother, but as a member of that great nation that holds ... your most ... contemptible ra...”

The Thakur suddenly and rapidly stretched out his hand to her... Choking and muttering incoherent sounds, she suddenly crashed like a beveled sheaf, wheezing and in convulsions, right into the arms of W ***, into whose arms Gulab Singh deftly threw her falling body...

“It is, as I warned her,” the Thakur said quietly and calmly, bending over the trembling body. “Heat apoplexy; take her to the ladies' restroom!”


Friday, 24 September 2021

Blavatsky and the Coulomb-Hodgson Affair (Hodgson Report, Society for Psychical Research)

One thing I notice in certain writings about Blavatsky is that at a certain point you will find a blunt, categorical statement that goes something like, ''then in 1885, Blavatsky was investigated by the Society for Psychical Research and it was determined that her occult abilities were faked and appearances of Mahatmas were faked. Game over. The end. Case closed.'' They do not mention the large amount of writings and research around the question or the fact that the SPR published a critique of the report in 1986. Therefore, in order to palliate this rather misleading tendency, I thought it good to post a reminder of all the basic information and more recent developments on this question, so people can decide for themselves and not have it mansplained by mainstream authorities.

Another major step in rehabilitating her much-maligned reputation occurred in 1986, when a work by Vernon Harrison, a research worker of disputed documents, was published (S.P.R. Journal (Vol.53 April 1986)).  It was a thorough study of the notorious Hodgson report, issued by the Society for Psychical Research (SPR) in 1885 and has since been the primary source of misunderstandings concerning Blavatsky. Harrison concluded that the report's "errors of procedure, its inconsistencies, its faulty reasoning and bias, its hostility towards the subject and its contempt for the 'native' and other witnesses, would have become apparent; and the case would have been referred back for further study." Since Blavatsky "was the most important occultist ever" investigated by the SPR, the process was a “wasted opportunity”.(p33) (http://www.theosociety.org/pasadena/hpb-spr/hpbspr-h.htm#author).
The SPR also issued an accompanying press release in which a long-standing member of the S.P.R., Dr. Beloff states: "Whether readers agree or disagree with his conclusions, we are pleased to offer him the hospitality of our columns and we hope that, hereafter, Theosophists, and, indeed, all who care for the reputation of Helena Petrovna Blavatsky, will look upon us in a more kindly light." (https://www.blavatsky.net/index.php/9-theosophy/history/382-spr-press-release)

A comprehensive overview of the history of the case:

Saturday, 4 September 2021

Blavatsky Book Review: The Buddhism of H. P. Blavatsky, Henk J. Spierenburg

Here for the first time is a compilation in one volume of Blavatsky's perspective, both controversial and of stimulating value, for all interested in the Buddhist and Theosophic world view. During the late nineteenth and twentieth centuries, Blavatsky influenced prominent Buddhists of all kinds: from late nineteenth century Singhalese Buddhists to the sixth Panchen Lama. Throughout this century, Blavatsky's Theosophic exposition of Buddhist thought has gained influence and respect
Release Date:June 1991
Publisher:Point Loma Publications, Incorporated
Length:335 Pages
 
Contents
1- The Divine Buddhas (1-36)
Adibuddha
Avalokitesvara 
The Dhyani-Buddhas
2- The former Buddhas (27-25)
3- The Life of Gautama (36-73)
4- The History of Buddhism (74-102)
5-The History of Lamaism (103-134)
Tsong Kha-Pa
The Grand Lamas
7-The Scriptures (135-150)
8-The Teachings of Buddhism (151-200)
The Paths of the Arhats
Buddhsim and Esoteric Buddhism
15 page Bibliography, 120pp. index

This is a remarkable book, especially in terms of research and erudition. It is the only study of Blavatsky's writings that I know of that consistently researches the extensive references in her writings. Remarkably, the author even takes  it a step further and provides additional references that have been published since Blavatsky's time in order to corroborate, elaborate, or clarify Blavatsky's text. This painstaking, detailed work should help to establish two major points - any misguided notions of plagiarism on Blavatsky's part are largely dispelled because it becomes evident that Blavatsky makes extensive and coherent (and very critical) use of references. The second point is that it should dispel any notion that Blavatsky's writings were some strange mystical outpourings devoid of any careful research and methodical organization, because time after time, whether you agree with her theories or not, one is impressed by a level of discourse that demonstrates a deep familiarity with the source material. It is worth noting that Blavatsky made regular use of a relatively small, but quite substantial group of reference works, the main ones being:
 
Beal, Samuel  transl.  A Catena of Buddhist Scriptures from the Chinese. 1871.
Burnouf,  Eugène, Introduction  à  l’histoire  du  Buddhisme  indien, 1844.
Edkins. Rev. Joseph, Chinese Buddhism. 1880.
Eitel, Ernest J. Handbook of Chinese Buddhism. 1888.
Hardy, Spence, Eastern Monachism.1860
Lillie , Arthur. Buddha and early Buddhism (1881)
Rhys Davids,  T. W.Buddhism: Being a Sketch of the Life and Teachings of Gautama, the Buddha, 1877
Schlagintweit, Emil.  Buddhism in Tibet. 1863.

Say what you will of Blavatsky, this work demonstrates that one has to take her research seriously, one cannot deny her writings are not the result of careful, serious research. That is not to say that she is perfect, nor was she working with academic methodology; therefore Spierenberg is honest and points out various errors, curious interpretations, baffling explanations, often helping Blavatsky's  arguments by adding corrections and clarifications. These cases amount to roughly five percent of the references in my estimation. This however is not an easy work. The more erudite parts of Blavatsky's writings are notoriously difficult and the extracts provided are often too short to be  intelligible on their own; one has to be familiar with the original text to fully understand the meaning.
 
Moreover, Blavatsky's texts are often part of a comparative, perennialist perspective and so compiling them into a specialist context, separated from a broader argument, increases the fragmentary nature of this work. The author does a good job at assembling disparate passages on Buddhism scattered throughout her writings into a cohesive grouping of topics. At the same time, the incomplete nature of many of these topics serves to indicate the somewhat artificial nature of the assemblage. And it is to be noted that this is not a complete recension of all of Blavatsky's writings on Buddhism, but rather only those references that fit within the topical framework (presumable designed  to be a basic  exposition of Buddhist history and doctrine). As such one does not necessarily get a  good presentation of the distinct esoteric interpretation of Buddhism that one would from a more conventional essay format on the subject.
 
Two of the more successful sections are the ones on Mahayana scriptures (135-150) which gives research on the relation between the Tibetan Kanjur and Tanjur scripture collections and Blavatsky's enigmatic books of Kiu-te and stanzas of Dzyan. Also the section on the Trikaya (1750187) and especially the Nirmakaya  gives a good overview of the distinctive aspects of Blavatsky's Buddhist commentaries. With these points in mind, as a reference work for advanced students and academics, this is still a highly valuable work, if one keeps in mind that it presupposes a familiarity of Blavatsky's basic writings on Buddhism (and good general knowledge of Buddhism certainly wouldn't hurt) which can be found in the posthumous third volume of the Secret Doctrine (volume 14 of her collected writings, ''The mystery of the Buddha'' section), Isis Unveiled v. 2, chapter 11 and certain key entries of the Theosophical Glossary, notably the entries for Trikaya,  Triratna and Trisharana.