Thursday, November 27, 2014
On a visit to the Nehru Memorial Museum and Library in New Delhi, Ian Smith was surprised to see the reference to Jawaharlal Nehru’s involvement with Theosophy.
One thing I hadn’t known was that the young Nehru had links for a time with the esoteric philosophy of Theosophy, popularised by Helena Blavatsky in the late 19th century. His boyhood tutor Ferdinand T. Brooks got him interested in it and he was initiated into the Theosophical Society at the age of 13 by the versatile Annie Besant, a friend of the family who wasn’t just a Theosophist but also a writer, socialist, women’s rights activist, supporter of home-rule for Ireland and India, and member (and later president) of the Indian National Congress. Here’s a wall-display that’s dedicated to her.
Nehru’s involvement with Theosophy is covered in Michael Gomes’ “Nehru Theosophical Tutor” published in Theosophical History, vol. 7, no. 3, July 1998. It looks at the career of his tutor, F.T. Brooks, who influenced his interest in Theosophy.
Of his time among the Theosophists, Nehru writes in his Autobiography:
I have a fairly strong impression that during these theosophical days of mine I developed the flat and insipid look which sometimes denotes piety and which is (or was) often to be seen among theosophist men and women. I was smug, with a feeling of being one-of-the-elect, and altogether I must have been a thoroughly undesirable companion for any boy or girl of my age.
Thursday, November 20, 2014
Forthcoming from Brill in 2015, Esotericism in African American Religious Experience: “There Is a Mystery”, edited by Stephen C. Finley, Margarita Simon Guillory, and Hugh R. Page, Jr., makes a major contribution to the new area of Africana Esoteric Studies (AES): a “trans-disciplinary enterprise focused on the investigation of esoteric lore and practices in Africa and the African Diaspora.” The book’s twenty essays cover a number of African American cultural trends from the nineteenth century to the present.
Jon Woodson’s chapter, “The Harlem Renaissance as Esotericism,” looks at the influence of Blavatsky on one of the key figures in the Harlem Renaissance, Jean Toomer:
It is often said that there was an occult revival in the 1920s and that the occult revival was prepared by the popularity of theosophy, a movement that began in the nineteenth century and that continued to be influential as modern cultural movements began to form. The founder of Theosophy, H.P. Blavatsky was a prolific author whose books were widely disseminated by the Theosophical Society. Jean Toomer, the central figure in the introduction of esoteric thought into the African American community in the 1920s, had a deep appreciation for Blavatsky’s writings and he used her concepts to originate his revision of racial thought.
Toomer (1894—1967), an important figure in African-American literature, became a conduit for esoteric ideas to his circle that included Carl Van Vechten and Zora Neale Hurston. He later became interested in Gurdjieff, studying with A.R. Orage in America and travelling to France to meet Gurdjieff. According to Woodson, “The attraction of Blavatsky for Toomer was the authority with which she explicated the various stages of man's rise from the material to the ethereal.”
The volume also contains a chapter on “Paschal Beverly Randolph in the African American Community” by Lana Fineley.
Thursday, November 13, 2014
We have often wondered why Theosophists don’t take a more active role in the defense of their Founder, H. P. Blavatsky. The Internet has become a lawless frontier when it comes to accuracy about her. In our era the most pernicious charge against Blavatsky is that she was somehow responsible for an occult influence on the Third Reich and subsequent avowals by prominent Nazis. The claim on its face shows a lack of awareness of German culture. Nazis did not need Blavatsky for anti-semitic ideas; Martin Luther had already provided it. Léon Poliakov's The Aryan Myth: A history of racist and nationalist ideas in Europe, available in English since 1974, long ago showed the real sources of this idea. Yet fictions are often more welcomed than facts.
So we are happy to see the subject addressed by Carlos Cardoso Aveline, who usually spends his time pointing out the foibles of other Theosophists. “Blavatsky, Judaism and Nazism: Message to an Author Who Did Not Study Theosophy” takes aim at the usual mentions of Blavatsky in connection with this subject:
You fail to see that the first and most important object of the theosophical movement is anti-Nazi. It establishes that all men and women of whatever race or caste, ideology or nation, are equal in rights and in brotherhood. This, main object of the movement is “To form a nucleus of a Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or color”.
You mention the svastika symbol of theosophical movement (which was founded in 1875). The svastika is Hindu. It is a most ancient symbol for the Kosmic evolution, and it is not a Nazi symbol, therefore. The Nazis misused it for their own anti-evolutionary purposes, and this is their karma.
His itemized list is worth reading and can be found here. Steven Otto’s “Liar, Racist, Antisemite, Satanist and Nazi!” can also be added to the literature countering the racism allegations, Nazi accusation, and Anti-Semitism brought against Blavatsky. As can the entry on the subject by the Blavatsky Theosophy Group UK here. These contributions offer a well-reasoned response by those who have actually read what Blavatsky wrote and deserve wider recognition by all who have an interest in a more accurate image of H. P. Blavatsky.
Sunday, November 9, 2014
* The website of the International Gothic Association, which unites “teachers, scholars, students, artists, writers and performers from around the world who are interested in any aspect of gothic culture,” looks at Blavatsky in the light of Victorian culture. In ‘“I was sent to prove the phenomena and their reality”: The Gothic Madame,’ Miss Jamie Spears suggests that “If Madame Blavatsky had not lived, Victorian Gothicists would have invented her.”
So, why would the Gothicists of her time have invented her? Blavatsky is, in effect, the perfect storm of societal transgression. Her life represents a catalogue of Victorian social anxieties and fears concerning the conduct of women. Though she never self-defined as one, she exemplifies the New Woman movement in her refusal to surrender her own agency and will to that of men.…It is relatively easy to imagine a character such as hers being dreamt up by an anxious, social-conservative writer at the end of the 19th century: a female immigrant who sought to revolutionise British religious practice was, for many, the stuff of nightmares.
* Under the listing of Blavatsky’s Travels, Google Maps shows the places mentioned in Blavatsky’s Caves and Jungles of Hindustan written in the 1880s, starting in Mumbai (then Bombay) and ending in Allahabad. For most of her life, H.P. Blavatsky supported herself by writing lightly fictionalized accounts of her travels in India for Russian papers.