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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.
 

Tuesday, 31 August 2021

Blavatsky and the Philaletheians, UK


For a long time, perhaps too long, Blavatsky News 2 has been favouring a dry approach; perhaps too dry, too intellectual; perhaps it's time for a change of pace. For quite some time now, Dr
CA Bartzokas, MD
  and his Philaletheians have been rejuvenating the creative, artistic aspect of text presentations, bringing the spirit of illuminated manuscripts to the computer age. They have an impressive series of large volumes of comprehensive extracts on fundamental theosophical doctrines and a large series of aesthetically reformatted articles by H. P. Blavatsky:
 
Planetary Rounds of the Divine Monad
A great compendium of the Chains, Globes and Rounds cosmological system
 
Rise and Demise of ATLANTIS 
A great compendium of accounts of Atlantis from the original early literature 
 
Esoteric Geochronology 
An accompanying chart explaining the geological times periods compared to today's figures
 
Bestride the Bird of Life, If thou would'st know
A fine article that references the main texts concerning the symbolism of the swan from different mystical mythological traditions
 
A reprint of an excellent article on Hindu occultism
Kotyya, C.  “The Hindu Theory of Vibration as the Producer of Sounds, Forms and Colors,” The Theosophist, Vol. XII, October and November, 1893,. 



 

Wednesday, 30 June 2021

Blavatsky - Essential Articles

Gary Lachman has stated that Blavatsky was one of the great revolutionary thinkers of her time: ''
She’s as important in the shaping of the modern world as Darwin, Marx or Freud, but the myths and half-truths that have been repeated over and over prevent us from seeing this.'' And their is much validity to that statement. Certainly the scope and volume of her writings can match many a great thinker, but much more study needs to be done. Outside of her major works, there is a body of work that is comparatively little known. She has an important quantity of travel writings for instance, and a considerable body of correspondence as well as some fiction writing. Reading some of the more exotic and skeptical biographies, you would never guess that she edited and wrote for serious magazines for the better part of ten years as well as writing for other periodicals. Her magazine articles form a major part of her oeuvre and  contain many a substantial piece that has considerable originality, insight, erudition that expands on topics in her main works or explores new subject matter. 
 
Below is a broad introductory listing chosen among roughly one hundred of the more elaborate, ambitious, and focused ones. For facility's sake, one could break these more elaborate ones down into six broad categories: 1- Philosophical questions; 2- Psychology; 3- Esoteric Christianity; 4-The Theosophical movement; 5- Spiritual traditions; 6-Occult topics. In the future, we'll try to include an introduction to the more diversified, shorter texts, which are no less interesting (I have not included 'A Letter to Hiraf','What is Theosophy?' and 'Practical Occultism' because I feel that they are over-used, but they should be included.)

1- Civilization, the death of art and beauty One of her more eloquent social critique pieces, commenting on the burgeoning modernization and industrialization processes with an elegiac paean to dying romanticism. [Lucifer, Vol. VIII, No. 45, May, 1891, pp. 177-186] Blavatsky, Collected Writings, Vol. 13, p. 177 http://www.katinkahesselink.net/blavatsky/articles/v13/y1891_022.htm

2- What is Matter and What is Force? Blavatsky's writings on science, or rather philosophy of science are quite well-informed and perceptive and since philosophy of science is currently in a rut, remain of interest. This address the question whether electricity is matter or force, and gives a kind of hylozoic view. [The Theosophist, Vol. III, No. 12, September, 1882, pp. 319-324] Blavatsky, Collected Writings, Volume 4, p. 208 http://www.katinkahesselink.net/blavatsky/articles/v4/y1882_100.htm

 3- The Bugbears of Science A kind of alternative science piece that discusses Hypnotism, Mesmerism, and Homeopathy and the differences between materialism and skepticism. [The Theosophist, Vol. IV, No. 5, February, 1883, pp. 105-108] Blavatsky, Collected Writings, Vol. 4, p. 307 http://www.katinkahesselink.net/blavatsky/articles/v4/y1883_015.htm

4- The Dual aspect of wisdom The next three form an inter-related trio of fundamental aspects of spiritual psychology in relation to the scientific notions of her time. [Lucifer, Vol. VII, No. 37, September, 1890, pp. 1-9] Blavatsky, Collected Writings, Volume 12, p. 309 http://www.katinkahesselink.net/blavatsky/articles/v12/y1890_035.htm

5- Kosmic Mind [Lucifer, Vol. VI, No. 32, April, 1890, pp. 89-100] Blavatsky, Collected Writings,Vol. 12, p. 133 http://www.katinkahesselink.net/blavatsky/articles/v12/y1890_012.htm

6- Psychic and Noëtic Action [Lucifer, Vol. VII, No. 38, October, 1890, pp. 89-98] Blavatsky, Collected Writings, Vol.12, p. 350 http://www.katinkahesselink.net/blavatsky/articles/v12/y1890_040.htm

7- Have Animals Souls? One of her more popular articles, an eloquent plea for animal rights with stunning and original erudition. [The Theosophist, Vol. VII, No. 76, January, 1886, pp. 243-249] Blavatsky, Collected Writings, Vol. 7, p. 12 http://www.katinkahesselink.net/blavatsky/articles/v7/y1886_001.htm

8- The Esoteric Character of the Gospels  Began as an ambitious series of articles that was not completed. Like Jacob Boehme, she criticizes mainstream Christianity in favor of mystical Christianity, and thus favors a symbolic understand of scriptures and emphasizes how the life of Christ exemplifies an inner process of self-transformation related to symbols of spiritual initiation, and she emphasizes the universal aspect of these symbols, following mainly Gerald Massey. This texts deals largely with an erudite exegesis of the word, Christ, ''Christos''. Certain aspects have influenced modern New Age Christianity. [Lucifer, Vol. I, No. 3, November, 1887, pp. 173-180] H.P. Blavatsky, Collected Writings, Vol. 8, p. 172 http://www.katinkahesselink.net/blavatsky/articles/v8/y1887_030.htm

9- Commentary on the Pistis-Sophia A lengthy, fragmentary commentary on Gnostic mysticism that remarkably original and insightful. [Lucifer April, 1890, to April, 1891] H.P. Blavatsky, Collected Writings, Vol. 13, p. 1 http://www.katinkahesselink.net/blavatsky/articles/v13/ps_13.htm

10- The Beacon of the Unknown One of the major pieces that examine the evolution of the Theosophical movement and defends Theosophy from a position of esoteric traditionalism. [La Revue Théosophique, Paris, Vol. I, Nos. 3, 4, 5, 6; May 21, 1889 Blavatsky, Collected Writings, Volume 11, p. 248 http://www.katinkahesselink.net/blavatsky/articles/v11/y1889_033.htm

11- Philosophers and Philosophocules Another piece on the Theosophical movement that focuses on rational and philosophical technicalities. [Lucifer, Vol. V, No. 26, October, 1889, pp. 85-91] Blavatsky Collected Writings, Volume 11, p.  431 http://www.katinkahesselink.net/blavatsky/articles/v11/y1889_060.htm

12- A  Land of Mystery A lengthy piece on esoteric knowledge in South America. [The Theosophist, Vol. I, No. 6, March, 1880, pp. 159-161] Blavatsky, Collected Writings, Vol. 2 , p. 303 http://www.katinkahesselink.net/blavatsky/articles/v2/y1880_018.htm

13- Lamas and Druses An original study on the Druses and their apocalyptic views, with comparisons to Tibetan Buddhism. [The Theosophist, Vol. II, No. 9, June, 1881, pp. 193-196] H.P. Blavatsky, Collected Writings Vol. 3, p. 175  http://www.katinkahesselink.net/blavatsky/articles/v3/y1881_053.htm

14- Zoroastrianism in the light of occult philosophy One of several substantial pieces on the mystical aspects of the Zoroastrian religion. [The Theosophist, Vol. IV, No. 9, June, 1883, pp. 224-26] Blavatsky, Collected Writings, Vol. 4, p. 513 http://www.katinkahesselink.net/blavatsky/articles/v4/y1883_075.htm

15- Alchemy in the XIXth Century An introduction to alchemy compared with eastern concepts including Chinese alchemy. [La Revue Théosophique, Paris, Vol. II, Nos. 8, 9, 10, October, November and December, 1889] Blavatsky Collected Writings, Vol. 11,  p. 528 http://www.katinkahesselink.net/blavatsky/articles/v11/y1889_070.htm

16- The Kabalah and the Kabalists at the close of the XIXth Century One of several erudite critical pieces on the origins of the Kaballah. [Lucifer, Vol. X, No. 57, May, 1892, pp. 185-196Blavatsky, Collected Writings, Vo. 7, p. 250 http://www.katinkahesselink.net/blavatsky/articles/v7/yxxxx_025.htm

 17- The 6 and 5-pointed Stars An insightful piece on esoteric symbolism. [The Theosophist, Vol. III, No. 2, November, 1881, pp. 31-33] H.P. Blavatsky, Collected Writings, Vol. 3, p. 312 http://www.katinkahesselink.net/blavatsky/articles/v3/y1881_089.htm

18- Theosophy and Spiritism One of the more basic critical articles on the spiritualist movement in response to a Spiritualist writer. [Bulletin Mensuel de la Société Scientifique d’Études Psychologiques, Paris, July 15, 1883, pp. 129-151.] Blavatsky, Collected Writings, Vol, 4, p. 36 http://www.katinkahesselink.net/blavatsky/articles/v5/y1883_099.htm

19- The Babel of Modern Thought A basic presentation of a cyclical view of history and the relation between modern scientific discoveries and ancient science, with a introduction to the Secret Doctrine. [Lucifer, Vol. VII, No. 41, January 1891, pp. 353-360] H.P. Blavatsky, Collected Writings, Vol. 13, p. 83 http://www.katinkahesselink.net/blavatsky/articles/v13/y1891_001.htm

20- Devachan: Western stricture and eastern version An article that elaborates on the the life-after death topic in response to three questions. [The Theosophist, Vol. IV, No. 11(47), August, 1883, pp. 266-272] Blavatsky, Collected Writings, Vol. 4, pp. 70-94 http://www.katinkahesselink.net/blavatsky/articles/v5/y1883_102.htm

21- Elementals An explanation of nature spirits that elaborates on material from Isis Unveiled. [Lucifer, Vol. XII, No. 72, August, September and October, 1893] Blavatsky Collected Writings, Vol. 6, p. 184 http://www.katinkahesselink.net/blavatsky/articles/v6/yxxxx_007.htm

22- The Origin of Evil Perhaps Blavatsky's most sophisticated philosophical article dealing with German Pessimism and Eastern Philosophy: Lucifer, Vol. I, No. 2, October, 1887 (p. 109-119 (28)) 

 

Wednesday, 19 May 2021

Blavatsky Book Review: Recycled Lives, A History of Reincarnation in Blavatsky's Theosophy, Julie Chajes

There’s been a lot of confusion about Blavatsky’s views on reincarnation in Isis Unveiled. This book is a definite improvement, excellent research. Sometimes with these academic studies Blavatsky’s voice gets a little lost among all the theorizing, so lets open with a short excerpt from Blavatsky (My understanding of the text below is that she is positing a universal perennialist theory of reincarnation based on Hindu and Buddhist concepts, showing how these ideas are present in other traditions. There are a few confusing sentences in this section, which Blavatsky clarifies in Theories About Reincarnation and Spirits,The Path, November, 1886, but it seems clear that she is accepting the basic Hindu and Buddhist premises):

Thus, like the revolutions of a wheel, there is a regular succession of death and birth, the moral cause of which is the cleaving to existing objects, while the instrumental cause is karma (the power which controls the universe, prompting it to activity), merit and demerit. "It is, therefore, the great desire of all beings who would be released from the sorrows of successive birth, to seek the destruction of the moral cause, the cleaving to existing objects, or evil desire." They, in whom evil desire is entirely destroyed, are called Arhats.* Freedom from evil desire insures the possession of a miraculous power. At his death, the Arhat is never reincarnated; he invariably attains Nirvana — a word, by the bye, falsely interpreted by the Christian scholars and skeptical commentators. Nirvana is the world of cause, in which all deceptive effects or delusions of our senses disappear. Nirvana is the highest attainable sphere. The pitris (the pre-Adamic spirits) are considered as reincarnated, by the Buddhistic philosopher, though in a degree far superior to that of the man of earth. Do they not die in their turn? Do not their astral bodies suffer and rejoice, and feel the same curse of illusionary feelings as when embodied?

What Buddha taught in the sixth century, B.C., in India, Pythagoras taught in the fifth, in Greece and Italy. Gibbon shows how deeply the Pharisees were impressed with this belief in the transmigration of souls.* The Egyptian circle of necessity is ineffaceably stamped on the hoary monuments of old. And Jesus, when healing the sick, invariably used the following expression: "Thy sins are forgiven thee." This is a pure Buddhistical doctrine. "The Jews said to the blind man: Thou wast altogether born in sins, and dost thou teach us? The doctrine of the disciples (of Christ) is analogous to the 'Merit and Demerit' of the Buddhists; for the sick recovered, if their sins were forgiven."† But, this former life believed in by the Buddhists, is not a life on this planet, for, more than any other people, the Buddhistical philosopher appreciated the great doctrine of cycles.

The speculations of Dupuis, Volney, and Godfrey Higgins on the secret meaning of the cycles, or the kalpas and the yugs of the Brahmans and Buddhists, amounted to little, as they did not have the key to the esoteric, spiritual doctrine therein contained. No philosophy ever speculated on God as an abstraction, but considered Him under His various manifestations. The "First Cause" of the Hebrew Bible, the Pythagorean "Monad," the "One Existence" of the Hindu philosopher, and the kabalistic "En-Soph" — the Boundless — are identical. (Isis Unveiled I, 346-347)

Recycled Lives A History of Reincarnation in Blavatsky's Theosophy Julie Chajes Oxford Studies in Western Esotericism   The first academic study devoted to Madame Blavatsky, a central yet surprisingly understudied figure in the history of Western esotericism  https://global.oup.com/academic/product/recycled-lives-9780190909130?cc=us&lang=en&

Abstract

This study historicises and contextualises the rebirth doctrines of Helena Petrovna Blavatsky (1831–1891), the matriarch of the Theosophical Society and one of the most influential women of the nineteenth century. It analyses Blavatsky’s complicated theories about the cosmos and its divine source as presented in her two seminal Theosophical treatises, Isis Unveiled (1877) and The Secret Doctrine (1888), as well as her articles and letters. The book argues that Blavatsky taught two distinct theories of rebirth and that the later one developed from the earlier. It reveals Blavatsky’s appropriation of a plethora of contemporaneous works in the construction of these doctrines and contextualises her interpretations in nineteenth-century intellectual and cultural life. In particular, it explores Blavatsky’s adaptations of Spiritualist ideas, scientific theories, Platonism, and Oriental religions, which in turn are set in relief against broader nineteenth-century American and European trends. The chapters come together to reveal the contours of a modern perspective on reincarnation that is inseparable from the nineteenth-century discourses within which it emerged. In addition, it reveals some consequential, perhaps unexpected, and evidently under-acknowledged historical roots of the reincarnationism that is so popular in today’s postmodern world.

https://oxford.universitypressscholarship.com/view/10.1093/oso/9780190909130.001.0001/oso-9780190909130

 

Review Tim Rudbøg Nova Religio (2020) 23 (3): 116–117.

Serious attention is finally being given to the Russian Helena Petrovna Blavatsky (1831–1891) and her theories about reincarnation, which have impacted many modern spiritual, religious, and esoteric thinkers for more than a century. Since the end of the nineteenth century, quite a number of biographies about Blavatsky have appeared, but few academic books about her ideas have been published. Julie Chajes’ book, Recycled Lives: A History of Reincarnation in Blavatsky’s Theosophy, which springs from her doctoral work supervised by the late Nicholas Goodrick-Clarke, is therefore a very welcome contribution to a steadily growing area of research. Blavatsky is one of those thinkers who is frequently mentioned in studies, but often without depth or elaboration, as she is perceived to be difficult to read. In contrast, Chajes argues that even though Blavatsky’s work is perceived to be difficult, incoherent, or even to defy exegesis, there is in fact method to the madness (185–186).

This method, concerning reincarnation, is what Chajes has set out to uncover in a historical manner by contextualizing Blavatsky’s theories in relation to discussions at the time. This quest is mirrored in the structure of the book. It offers insight into the theories in Blavatsky’s Isis Unveiled (45–64) and The Secret Doctrine (65–86) and, in addition, discusses the following relevant contexts: Spiritualism (87–107), Platonism and Pythagoreanism (108–131), Science (132–159), and Hindu and Buddhist thought (160–183). https://online.ucpress.edu/nr/article-abstract/23/3/116/106984/Review-Recycled-Lives-A-History-of-Reincarnation?redirectedFrom=fulltext

Aries Author: Malin Fitger In: Volume 20: Issue 2  https://brill.com/view/journals/arie/20/2/article-p281_7.xml

Erin Prophet Book Review Correspondences 7, no. 2 (2019): 499–504 https://correspondencesjournal.com/ojs/ojs/index.php/home/article/view/93

Richard Smoley - Quest Magazine  https://www.theosophical.org/publications/quest-magazine/5003-book-reviews-2021#lives

Pablo D. Sender, “Isis Unveiled on Metempsychosis and Transmigration: A Reply to Julie Chajes’ Paper,” Theosophical History XVIII, no. 1–2 (January–April 2016): 11–23 https://theohistory.org/issue-archive/volume-xviii/

Reincarnation Rounds and Races in The Secret Doctrine - Dr Julie Chajes              My lecture will explain HPB’s theory of reincarnation in detail in its most macrocosmic aspect, as she presented it in The Secret Doctrine. https://www.youtube.com/watch?v=-RRYdoGap3g

Metempsychosis and Reincarnation in Isis Unveiled -  Julie Chajes  heosophical History A Quarterly Journal of Research Volume XVI, Numbers 3 and 4 July - October 2012 (Double Issue)  https://www.academia.edu/26559762/Metempsychosis_and_Reincarnation_in_Isis_Unveiled