The Theosophical Society in
The
www.austheos.org.au/campbell.htm
4th flr
BOOK REVIEWS:
CONTENTS:
ABDILL, Edward: The
Secret Gateway – Modern Theosophy and the Ancient Wisdom Tradition, Quest Books Wheaton
2005, 241 pages. Review by Patricia
Ossenberg in Theosophy in
BLAVATSKY,
HP/ALGEO, John (ed): The Letters
of H.P. Blavatsky, Volume I, 1861-1879, HP Blavatsky Collected Writings,
Quest Books TPH Wheaton 2003, xix+ 634
pages. Review by Pedro Oliveira in Theosophy in
BRADFORD, Roderick: D.M. Bennett: The Truth Seeker, Prometheus
Books NY 2006, 412 pages. Review
by Naomi Blumensaadt in Theosophy in
FULLER, Jean
Overton:
Krishnamurti and the Wind –
a Biography, Theosophical Publishing House London 2003, 300
pages. Review by Brian Parry in Theosophy in
GODWIN, Joscelyn: The
Theosophical Enlightenment, State Uni. of NY Press 1944, 448 pages. Review by John Cooper in Theosophy in
GOMES, Michael (ed): Isis Unveiled, Secrets of the Ancient Wisdom
Tradition, Madame Blavatsky’s First Work, Helena P Blavatsky, A New Abridgement for To-day, Quest Wheaton
1977, xvii+274 pages. Review by John Cooper in Theosophy in
Additional Notes
about Isis Unveiled, original Edition, 1877.
Inspiration from the
Ancient Wisdom At the Feet of the
Master; Light on the Path; The Voice of the Silence,
Quest Books TPH Wheaton 1999, 140 pages.
Review by Naomi Blumensaadt in Theosophy
in
OLCOTT, Henry S: The
Buddhist Catechism, TPH Adyar 3rd ed 1908/2006, 116+ pages. Review by Richard Larkin in Theosophy in
PERT, Alan: Red Cactus: The Life of Anna
Kingsford,
PROTHERO, Stephen: The White Buddhist: The Asian Odyssey of
Henry Steel Olcott, Indiana Uni. Press
------------------------------------------
REVIEWS:
ABDILL, Edward: The
Secret Gateway – Modern Theosophy and the Ancient Wisdom Tradition, Quest Books Wheaton
2005, 241 pages. Review by Patricia
Ossenberg in Theosophy in
It
is important that the presentation of the Ageless Wisdom be reiterated
periodically in terms of modern thought and contemporary trends, bringing the
somewhat nebulous mass of ‘spiritual’ and ‘new age’ literature into perspective. To this end The Secret Gateway, being comprehensive, practical and
well-indexed, provides a successful focal point.
Readers
will benefit from Ed Abdill’s extensive experience gleaned from a long
association with the Theosophical Society, for which he has held lecturing,
teaching and administrative positions.
His twofold aim is to show that the fundamental propositions of
Theosophy can be found throughout nature, and to encourage readers to discover how these same universal
principles operate in their own lives.
The method of presentation has been carefully planned and clearly set
out, starting with the enquiring mind, from which subjects such as knowledge
and beliefs are discussed in relation to truth.
The tenor of the book is expressed in the following quotation: ‘To experience truth is to understand a
principle’.
The
First and Second Fundamental Propositions [of The Secret Doctrine by HP Blavatsky] are explored and simply
explained, using Blavatsky’s writings as a base. Ed Abdill also draws examples from both
scripture and science to suggest that these are essentially compatible with
theosophical thought. Throughout the
text practical exercises, such as the expansive visualisation of oneself as
space, can help the reader to identify certain principles.
Before
tackling the Third Fundamental Proposition and the subject of conscious
evolution that characterises the development of our unique human potential, Ed
Abdill takes care to prepare his readers, devoting three chapters to the
complexities of human nature. The personal ego, the soul, and near-death
experiences are among the topics discussed.
Other topics are the history of the Theosophical Society, The Mahatma Letters and a curiously
practical story relating to world views, which leads to a statement of the
Theosophical Worldview.
The
final chapters concern the Path and its direction toward study, meditation and
service. Each is treated in turn with
simplicity, and emphasis on the experiential.
To conclude, we are taken along the ‘Steep and
Theosophy always points toward the eternal reality
beyond the sensate world … The
gateway that leads to the experience of
inner self is secret because it is totally unknown
until experienced.
The
easy, almost narrative style of the book palls a little at times, but is
cleverly balanced with insight and sharpness of relevant quotations from
theosophical source material. So, even
though we are never really asked to leave the solid ground of personal
experience, we are not denied a view into the depths of the Ancient Wisdom.
BLAVATSKY, HP/ALGEO, John
(ed): The Letters of H.P.
Blavatsky, Volume I, 1861-1879, HP Blavatsky Collected Writings,
Quest Books TPH Wheaton 2003, xix+ 634
pages. Review by Pedro Oliveira in Theosophy in
The
launch of the American edition of H.P.
Blavatsky Collected Writings was announced by its editor, Boris de Zirkoff,
a life-long student of Madame Blavatsky’s works, in the December 1949 issue of The Theosophist. In his article he went on to say that
As to her writings in her native Russian, they
represent perhaps the least known aspect of
her many-sided mind, and are still a terra
incognita to thousands of students who have no access to
them.
Many of these Russian writings have never yet been translated into any
other language.
The
March 1978 issue of the same magazine mentioned above features an interview
with de Zirkoff. When asked what remains
to be done to complete the Collected
Writings, he said:
In addition to that, there is the problem in regard
to HPB’s letters; there are her letters to Sinnett
and twice as many from archives,
booklets and magazines. About 600 of her letters are on file in my
office. They are all typed, checked and
compared with microfilms. Many have been
translated into
English from Russian or French. Most of them however, are in English. The question is what to do
with this material which will cover about
two volumes.
The
editor of the volume under review explains in his preface the involvement of
the late Dr John Cooper in the project.
Dr Cooper, who passed away in 1998, was awarded posthumously a doctoral
degree for his thesis on the letters of HPB by the
In
some of her letters, HPB reveals aspects of her enigmatic inner life. Writing to her younger sister, Vera de
Zhelihovsky (1875) she says:
I am embarked on a great work treating of
theology, ancient beliefs and the secret of the occult
sciences, but fear nothing for me; I am sure of my facts, more or less. I should not, perhaps, know
well how to talk of these abstract things,
but all essential matter is dictated to me. ….
All that I shall
write will not be my own; I shall be nothing more than the pen, the
head which will think for me will
be that of one who knows all. ….
Criticism
has been levelled at the editor for including in the present volume the
so-called Solovyov letters as their authenticity has not been established since
the Russian originals are unavailable.
The late Geoffrey Farthing, one of the most admired and earnest students
of HPB’s teachings, in a letter of 25 May 2004 to a correspondent, commented on
the criticism:
These small passages relating to some of
HPB’s imperfections could very well have been written by
her because she never in any sense regarded
herself, as a personality, to be in any way perfect and
was mindful of her defects and
deficiencies, as indeed were the Masters.
(.…) I think .... has in his
mind put her up on too high a pedestal and
does not like to accept the idea that she in her person may
not have been as perfect as he would have
liked her to have been. …. I do not
think that John Algeo
has done her any disservice and I think it
unlikely ultimately that he has attributed to HPB letters that
she herself did not write. There would be no point in his doing so and
in any case he is quite honest in
his comments on all the documents stating
clearly in some cases that the originals are no longer
available.
This
volume is an important addition to the collection of H.P. Blavatsky Collected Writings for it presents an intimate
portrayal of an extraordinary woman through her correspondence with family
members, relatives, friends, co-workers and enemies. It is a very welcome complement to the
teaching part of her writings.
BRADFORD,
Roderick: D.M. Bennett: The Truth
Seeker, Prometheus Books NY 2006, 412 pages. Review by Naomi Blumensaadt in Theosophy in
There are some intriguing comments in letters 37 and 42 of The
Mahatma Letters to AP Sinnett, e.g.
“… Mr Bennett … is one of our agents (unknown to himself) to carry out
the scheme for the enfranchisement of Western thoughts from superstitious
creeds” and “B-- is an honest man and of a sincere heart, besides being one of
tremendous moral courage and a martyr to boot.
Such our KH loves …”. Who is this
man? And why this mention in The Mahatma
Letters?
D. M. Bennett was a courageous and principled 19th century
publisher, social activist and defender of freedom of thought, and Roderick
Bradford’s absorbing and very readable biography ‘brings him to life’. Equally compelling is his account of a period
in American history when freedom of thought was under sustained attack. The book is well-researched, effectively
using extracts from historical material.
Bennett was mostly self-educated with a burning desire for knowledge
and a keen intellect. Fearless in his
attacks on narrow-minded morals campaigners he exposed religious bigotry in
particular. He was inspired by Thomas
Paine’s ideal that service to humanity is the only true religion. In 1873 he founded a magazine, The Truth
Seeker, which became a potent instrument to promote free thought and
included both his own and others’ contributions robustly challenging aspects of
the status quo. He also became
the country’s leading publisher of liberal literature. However, his public attack on bigotry and
narrow-mindedness brought a backlash from powerful social forces and some of
his publications were censored and prohibited.
In 1879 he was jailed for eleven months for allegedly disseminating
obscene matter through the mail. A
petition for pardon containing 230,000 signatures, addressed to the American
President, was unsuccessful and indicates not only the influence of his enemies
but also the extent of support he engendered.
Bennett provided a short-lived but important contribution to
theosophical history having significant involvement with HP Blavatsky, Annie
Besant, HS Olcott and the Theosophical Society.
He introduced readers of The Truth Seeker to HP Blavatsky’s Isis
Unveiled when it was published in 1877; he was in contact with Annie Besant
and shared the platform with her at the Congress of the Universal Federation of
Freethinkers in
FULLER, Jean Overton: Krishnamurti and the Wind – a Biography,
Theosophical Publishing House London 2003, 300 pages. Review by Brian Parry in Theosophy in
Another
biography of Krishnamurti, and by a theosophist at that, easily fills the mind
with apprehension. What new things can
be said? What old embarrassments will be
rehashed? However the fears were quickly banished. Fuller’s book is so absorbing that I read it
in two whole days.
This
is a readable, scholarly and imaginative work that is both biography and
history. It also provides fascinating
insights into the author herself as she draws on her own extensive interactions
with Krishnamurti.
She
covers the main events in his long life against a background assumption that
Krishnamurti was in fact destined for the role envisaged by Besant and
Leadbeater. But her view is not blind
faith. Each viewpoint is carefully
explained and the documentary sources fully noted. Where the author speculates she makes it very
clear that this is her speculation. A
classic example is her question as to whether or not Leadbeater had maintained
his intimate contact with the Masters and occult powers during the unexpectedly
painful ‘process’. This speculation is
advanced as a possible reason that Leadbeater was unable to offer advice as to
whether or how it might be ameliorated.
A
most attractive feature is the easy way in which she deals with the
overshadowing of Krishnamurti on the one hand and some of the details of his
private life on the other that, for many, will seem incompatible. Instead of delicately omitting reference to
his adultery over many years with the wife of his closest confidant, as so many
previous authors have done, she handles it as a matter of fact and offers an
explanation for it. The person who
emerges is at once easier to understand as a man without detracting from his
role as a world teacher.
Students
of theosophical history will find many well-known characters weaving in and out
of the central story. Of some, Wedgwood
and Arundale in particular, she is very critical. Of Besant and Leadbeater she is supportive
but is never afraid to question their views or pronouncements. Of others she
presents them as caught up in a situation beyond their imaginings and is
sympathetic to their fears, wilder enthusiasms or criticisms.
On
the evidence of Krishnamurti’s own statements she accepts the role of the
Masters in his ‘process’ but even here she is not afraid to question which
Master did what. Above all she places
the Krishnamurti phenomenon squarely within the modern theosophical movement –
for her it was no aberration but a continuation of the work begun by H.P.
Blavatsky – and which continues to-day.
GODWIN, Joscelyn: The
Theosophical Enlightenment, State Uni. of NY Press 1944, 448 pages. Review by John Cooper in Theosophy in
The Theosophical Enlightenment is one of the most
important books ever written on the history of the occult. The author with a charming yet erudite style
tells us all we need to know about the English occult world from the time of
the French Revolution to the early part of this century. In this volume students of the writings of
Madame Blavatsky will find the essence of the teachings of many of the sages
about whom she wrote. In addition these
occultists are linked to the social and political background of their time and
the reader will also be able to trace their links to one another.
The Theosophical Enlightenment is in three parts. The first deals with a revisionist approach
to myth which developed into a universal view of history. The personages in this section include
Richard Payne Knight, Sir William Jones, Henry O’Brien, Thomas Inman and
Godfrey Higgens whose Anacalypsis was
seen by one contemporary reviewer as a precursor to Blavatsky’s Isis Unveiled. In this chapter Professor Godwin does the
reader a service in summarising the 1,500 pages of the Anacalypsis.
The
second part deals with the occult sciences in England up to 1850 and covers
such diverse characters as Emmanuel Swedenborg, Francis Barrett (author of The Magus), the novelist Bulwer-Lytton
and Frederick Hockley.
The
third portion views the rise of Spiritualism and deals in some detail with the
mysterious Emma Hardinge Britten who was associated with the founding of the Theosophical
Society. It also outlines the origins of
the Hermetic Order of the Golden Dawn, the Christian disciples of Jacob Boehme,
the Rosicrucians such as PB Randolf and Hargrave Jennings. Godwin also investigates the mysterious
Hermetic Brotherhood of Luxor.
Dr
Godwin sees Madame Blavatsky as a product of the sceptical enlightenment of the
19th century who brought together in the Theosophical Society the
two threads of western and oriental occultism.
He devotes well over 50 pages to the early Theosophical Society and
brings forth a number of little-known details.
The research is this volume is encyclopaedic and fascinating. I recommend The Theosophical Enlightenment as essential reading for those
students interested in the history of esoteric ideas and in particular for
students of Madame Blavatsky.
GOMES, Michael (ed): Isis
Unveiled, Secrets of the Ancient Wisdom Tradition, Madame Blavatsky’s First
Work, Helena P Blavatsky, A New Abridgement for To-day, Quest Wheaton 1977,
xvii+274 pages. Review by John Cooper in Theosophy in
Madame
Blavatsky’s The Secret Doctrine has
been abridged on several occasions first by Katherine Hillard, then by Ernest
Wood and finally by Christmas Humphreys with Elizabeth Preston. Her The
Key to Theosophy has been abridged, notably by Joy Mills. The volume under review is the first attempt
to produce an abridgement of Isis
Unveiled.
The
first question a reviewer must ask is why bring out an abridged edition of a
work that is currently available in three editions – the de Zirkoff edition
from Wheaton and two editions, based on the original 1877 publication, by
Theosophy Company and Theosophical University Press? The answer to this question lies within the
nature of the original work, which contains a large amount of material that is
out of date dealing with 19th century science and religion.
The
Editor, Michael Gomes, writes in his Foreword:
‘If
the structure could be cleared of extraneous matter, what wonders might be
revealed? With the hope of making Isis Unveiled more accessible, the
present abridgement has been undertaken.
It is not an easy task to remove more than three-quarters of an author’s
work. Yet when lengthy quotations …have
been pruned away, a thread of continuity emerges with startling clarity through
the labyrinth of words, highlighting the basic concepts that Blavatsky was
trying to explain’.
Accepting
for the moment this argument we must next ask just what has been removed from
this edition? Looking at Blavatsky’s
Preface we find that much of the last two pages have been deleted. These deal with statements made by the then
Pope and by the materialistic scientist Tyndall plus a prediction as to the
acceptance of her volumes by Christians, scientists and others. These deletions are acceptable, although they
contain some Blavatskyian irony!
The
lengthy section titles ‘Before the Veil’ is totally deleted. As the greater part of this section was
written by Professor Alexander Wilder this deletion is warranted.
Checking
through the first chapter of Isis
Unveiled the major deletions deal with obscure texts, primal religions and
little known cults. Titles of texts have
been modernised and that enigmatic Kabalistic volume the Sepher DiTseniutha is
spelt as we find it in the writings of Gershom Scholem. Blavatsky had originally spelt it as Siphra
Dzenioutha and this spelling was followed by Leonard Bosman who spelt it as
Sepher Dzyanioutha, a corruption which led Scholem to state that Blavatsky’s The Stanzas of Dzyan was taken from this
book. However even a cursory glance at
both books show they are very different.
So
here are my conclusions on this new version.
If you have not read Isis Unveiled
then this book is essential theosophical reading. If you have read the original text then this
book is not needed unless you wish a refresher.
For this reviewer much of the charm of the original is contained in its
obscure references and mysteries they reveal and these are not always included
in the new version.
What
is lacking in this volume is any critical comments on the Blavatsky text. On page 26 mention is made of an obscure
Oriental school called Svadhavika and they are described as Hindus. Then on page 181 they are described as
Nepalese Buddhists. Both descriptions
are given by Blavatsky in the original edition of
Finally
this book is highly recommended for reading, particularly by non-theosophists
who are puzzled by the fascination Blavatsky still hold for many students.
Additional
Notes about
BLAVATSKY, HP:
HP
Blavatsky was one of the founders, in 1875, of the Theosophical Society. A prolific writer, her first major work was Isis Unveiled which made a sensational
impact when published. It
comprehensively covers philosophical, religious, scientific, mythological,
allegorical and symbolical facts and theories, pointing to the antiquity of the
occult tradition. Some of its chapter
headings are: phenomena and forces; theories respecting psychic phenomena; some mysteries of nature; cyclic phenomena; Egyptian wisdom; inner and outer man; psychological and physical marvels; realities and illusion. It is a book that may be read at random or
from cover to cover.
The
birth of Isis Unveiled was dramatic
and raises some interesting issues.
Colonel Henry Olcott, a co-founder of the Theosophical Society, who was
with Madame Blavatsky when she was writing it, gives an interesting account of
the background of its to its writing in his biographical work Old Diary Leaves, vol I, published in
1895. He covers 95 pages discussing
many of those issues. One example: in
considering how Blavatsky was able to refer to such a large number of reference
sources when she seemed to have access to only a moderate library he asks: ‘Whence did HPB draw the materials which
compose Isis, and which cannot be
traced to accessible literary sources of quotation? From
the Astral Light and by her soul-senses, from her Teachers – the
“Brothers”, “Adepts”, “Sages”, “Masters”, as they have been variously
called. How do I know it? By working two years with her on
Selection
of its title added some drama.
Originally it was to be called the Veil
of Isis but it was not known before a substantial number of printing plates
had been prepared that another book of this title has already been
published. The title Isis Unveiled was then chosen. In The
Theosophist of August 1931, C
Jinarajadasa notes: ‘The whole of the
first volume in the 1st edition and in all the subsequent editions
printed from the same stereo-typed plates, even as late as 1886, bears inside on each even page at top the
title The Veil of Isis. But in the 2nd volume the title is
Isis Unveiled. Evidently the whole of the 1st
volume had been set up and stereo-typed before it was decided to change the
title’.
Inspiration
from the Ancient Wisdom At the Feet of the
Master; Light on the Path; The Voice of the Silence,
Quest Books TPH Wheaton 1999, 140 pages.
Review by Naomi Blumensaadt in Theosophy
in
This
publication is aimed at the general, contemporary reader and includes three
small books that are classics in theosophical literature. They are usually considered to be spiritual
guidebooks and each relates to the concept of ‘The Path’.
At the Feet of the Master was first published in
1910 and is the work of Alcyone (J. Krishnamurti). It provides a simple guide to right behaviour
and is dedicated to ‘ those who knock’.
Light on the Path, first published in
1885, was ‘written down by MC’ later identified as Mabel Collins. The title page describes it as ‘a treatise
written for the personal use of those who are ignorant of the eastern wisdom
and who desire to enter its influence’.
It contains rules augmented by notes.
During 1887 and 1888 comments by the author on some of the rules were
published in Lucifer and later
editions of the book generally included those comments. They are not in this edition – although the
useful essay ‘Karma’ has been included.
The Voice of the Silence was produced in 1889 by
H. P. Blavatsky and is dedicated to ‘the few’.
It consists of verses that range in length from several words to a few
sentences. These are in three fragments,
translated and annotated by Blavatsky, which she says are extracts from a
longer work The Book of the Golden
Precepts, another spiritual guidebook.
Readers
need to know that the three books are not reprinted with their original texts
but have been subjected to some editing – ‘modernisation’ is the word the
publishers use – and inevitably questions arise as to the necessity for such
editing. Light on the Path as a work with a ‘complex internal structure and
considerable variations in its style’ has been the most modernised. At the
Feet of the Master is the most recent publication and as it is written in
somewhat plain language the publishers considered it needed the least
modernising. The Voice of the Silence has a more poetic, perhaps archaic, style
which is an integral part of the work and is the least suited to editing so
restraint was exercised – although it should be noted that all diacritical
marks have been omitted from the Sanskrit words of which there are quite a
few. One wonders why – are diacritics
considered a distraction in this instance?
Some
other examples of the editing:
- the
words occult, occultism and occultist have been removed from At the Feet of the Master and Light on the Path, but not from The Voice of the Silence, and replaced
with various terms such as: inner,
wisdom teachings, the ancient wisdom, esoteric teachings, esoteric student,
student of esoteric knowledge. How
appropriate are these substitutes? And
why should we shy away from using useful words such as ‘occult’? Granted, in some contexts current usage may
be somewhat different from original meanings, but in other contexts, including
the expression of theosophical ideas, they have specific definitions;
- At the
Feet of the Master and Light on the
Path have been made gender neutral – but not The Voice of the Silence;
- the structures of some sentences have been
modified and some words have been replaced;
- initial capitalisation had been deleted in
some instances and added in others;
- some insignificant changes have been made
which seem unnecessary.
What
are we saying about our attitudes to these theosophical classics when we feel
we cannot publish them in their original forms – that we need to ‘modernise’
them? It seems to me that because of
their importance to theosophical students, and because of their historical
significance, there should be serious consideration whether editing is
appropriate. Is there an implication
that the three books in their original format are too difficult for the
‘general, contemporary’ reader?
If
so, what impression does this give to those who are attracted to the Theosophical
Society and its principles? It is
important that our presentation of theosophical literature is pertinent to
contemporary society but is it also important that we attract serious students
to achieve that end. The dedications and
title-page comments of the books clearly indicate that special effort is needed
when studying them.
We
need to stretch our understanding of theosophical concepts, to embrace their
apparent difficulties, to explore their depth as well as their breadth, and to
encourage others to do the same.
Further, books reflect the background, wisdom and style of their authors
and the cultures in which they were written – this provides their potency. ‘Modernising’ them may significantly dilute
their impact.
These
comments, however, should not detract from the value of this 3-in-1
publication. Many readers will probably find
this version useful and Quest Books is to be commended for providing it
in this handy and physically well-presented format.
OLCOTT, Henry S: The
Buddhist Catechism, TPH Adyar 3rd ed 1908/2006, 116+ pages.
Review by Richard Larkin in Theosophy
in
As
this year marks the centenary of Colonel Olcott’s passing, it is a pleasure to
find that TPH has republished one of his classic works, The Buddhist Catechism.
First published in 1881, this volume is a reissue of the final edition
published in 1908.
Though
a small book (116 pages plus prefaces), The
Buddhist Catechism expertly covers the basics of Buddhist philosophy in a
clear but insightful way. The reader should note that this book concentrates on
Theravada Buddhism, this being the form of the religion that the author was
most familiar with.
Written
in a straightforward question and answer style, The Buddhist Catechism provides a comprehensive but easy to read
look at the basics of Buddhist philosophy such as the Four Noble Truths and the
Noble Eightfold Path, along with Buddhist attitudes to topics such as karma,
dharma and reincarnation. Olcott pays particular
attention to the Buddha’s ethical teachings and their importance in daily life.
Though
concentrating on doctrine and philosophy, other subjects such as the Buddha’s
biography, Buddhist history and Sangha (the Buddhist monastic organisation) are
briefly examined. There is also a quick
but interesting look at Buddhism and science.
I think Olcott would have been pleased to see how sciences like physics
and psychology are today recognising the similarities that their fields share
with Buddhism.
My
only real criticism of this edition is the lack of a new introduction, which
would have been useful for placing Colonel Olcott’s life and achievements in
perspective. For example, Olcott’s
crucial work in reviving Buddhism in
Fortunately
this edition has an appendix, ‘Fundamental Buddhistic Beliefs’, a document that
helped create a dialogue between Theravada and Mahayana Buddhists. Olcott was instrumental in getting this
document organised and it is a good example of his work on behalf of Buddhism.
All
in all, The Buddhist Catechism is
still a very useful primer for the student of Buddhism even after the passage
of a century, and is a welcome addition to any Buddhist or theosophical
collection.
PERT, Alan: Red Cactus: The Life of Anna Kingsford,
Throughout its history
the Theosophical Society has attracted to its work and membership a varied
range of people, some more remarkable and more unconventional than others. Some have stayed at the forefront of awareness
and activities and others have dropped from sight. Anna Kingsford (1846-1888)
is one of the latter but Alan Pert’s
well-researched and readable biography should help rekindle interest in her and
in her work.
Anna Kingsford was President of the British
Theosophical Society in 1883 but resigned and established the Hermetic
Society. This move reflected both her
significant differences with some leading members of the Theosophical Society
and her wish to provide opportunities to pursue a more Christian-oriented focus
on understanding the mystery teachings.
She saw herself as a mystic and a prophetess who perceived the way
forward for the betterment of humanity.
Her mystical ‘illuminations’, apparently obtained mostly through dreams,
form the basis of The Perfect Way or the
Finding of Christ. This major work, written with her co-worker
Edward Maitland, sets out the Hermetic philosophy also called esoteric
Christianity. Among other significant
publications are The Virgin of the World and Clothed
with the Sun. Her works had some
influence in the emergence, after her death, of the Hermetic Order of the
Golden Dawn.
Anna Kingsford was also active in various social
causes. She obtained, in
This is the second biography of Kingsford – the
first, Anna Kingsford Her Life, Letters,
Diary and Work by her co-worker Edward Maitland was published in 1896 in 2
volumes. Alan Pert initially planned to
abridge this biography as it was not in print but says the “work is full of
errors” and he “soon found inadequacies …. especially a serious lack of
personal information on Anna’s background and life …. Maitland assumes centre
stage, and we see Anna only through his distorted lens”. Further, the biography “is about Maitland
himself, rather than his professed subject”.
Pert attempts to rectify this by providing what he considers a more
accurate picture of Anna Kingsford, her life and her broad contribution to
society. He is obviously partial to
Kingsford and in his efforts to balance the perceived bias in Maitland’s
biography he may have swung the pendulum too far the other way. Nevertheless, Alan Pert has provided a very
valuable service to the theosophical movement by producing this biography and
letting us know just how remarkable and extraordinary Anna Kingsford was.
PROTHERO, Stephen: The
White Buddhist: The Asian Odyssey of Henry Steel Olcott, Indiana Uni. Press
While
accounts and biographies of the life of Madame Blavatsky have abounded over the
years, Colonel Olcott’s life and work have not enjoyed a similar degree of
publicity. This biography of him is by
historian Stephen Prothero, Assistant Professor, Religion Dept. at
The
author freely admits in his preface that the work is one, not only of history,
but also of criticism. He focuses in
particular on the Colonel’s work on behalf of Buddhism and Hinduism in
How
many times have we heard that we are the product of our conditioning? In this vein, Prothero considers that
Olcott’s adult life is best understood as an outgrowth of 19th
century American Protestantism. As a
result, he considers that Olcott’s faith represented a creative ‘creolization’
(mixture) of American Protestantism and Buddhist norms. Considerable emphasis is placed on his
‘Protestantisation‘ of Buddhism. This a recurrent theme in the book along with
anti-Christian statements made by Olcott.
However, the author later acknowledges that a number of Christian
missionaries working in
The
breadth of Colonel Olcott’s life work is acknowledges by Prothero at the
outset: ‘theosophist, attorney, agricultural
reformer, spiritualist, reporter, drama critic, cremationist, editor,
investigator of
From
the outset the author makes it clear that ‘this is a work not only of history but also of criticism’ and that he
hopes to present a sympathetic yet scholarly interpretation of Olcott’s adult
life’. The White Buddhist provides a thorough coverage of the aspects of
Colonel Olcott’s life that it sets out to address and gives a brief treatment
of his early years and discovery of Theosophy.
The book is extremely well-written as well as entertaining in places and
is recommended for theosophical libraries.
It is also recommended for those who are particularly interested in
Olcott’s work for Buddhism and Hinduism, an interpretation of the broader 19th
century American encounter with Asian
religions, and in the linguistic category of ‘creolization’ as a device for
analysing situations of cultural contact and interreligious interaction.
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