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2026-07-08T00:22:45Z

Alex Audziayuk: date correction

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'''H. P. Blavatsky Gem of the Day'''
 
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{{Gem of the day}}
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----
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All groups and individuals who respect the work of '''[[Helena Petrovna Blavatsky]]''' and her associates are invited to participate in building this wiki into a base of research for serious students everywhere. Our aim is to provide a platform for people interested in '''[[Theosophy]]''' and the [[Theosophical Movement]] to collaborate in assembling information that is accurate, well-documented, and helpful. '''If you want to contribute''' by creating articles or editing the existing ones contact the [[Help:Administrators|administrators]], or see the '''[[Theosophy Wiki:Community portal|Community Portal]]''' for more information.

 
 
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<div style=" font-size:130%; border:1px solid #ccc; background:#d8dfe8; margin:0; padding:.3em; color:#000;">Mahatma Letters Portal</div>
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[[File:KH Signature.jpg|210px|left]]
 
'''[[Mahatma Letters Portal|ENTER THE MAHATMA LETTERS PORTAL HERE]]''' 

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Letters written by the [[Mahatmas]] are a rich resource to study the Ancient Wisdom, [[Theosophy]]. Texts of the letters with images and commentaries are available for these published collections of letters:
* [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']]
* [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom'']]
* [[Mrs. Holloway and the Mahatmas (book)|''Mrs. Holloway and the Mahatmas'']]
* [[Unpublished Mahatma Letters]] – never published in print

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<div style=" font-size:130%; border:1px solid #ccc; background:#d8dfe8; margin:0; padding:.3em; color:#000;">Blavatsky Portal</div>
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[[File:HPBphoto.jpg|80px|left]]
[[Helena Petrovna Blavatsky]] was co-founder of the [[Theosophical Society]] in 1875 with [[Henry Steel Olcott]], [[William Quan Judge]], and [[Founders|others]]. They brought the ancient teachings called [[Theosophy]] to the modern world.
 
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* [[Helena Petrovna Blavatsky|Life of HPB]]
* [[Blavatsky resources|Resources related to HPB]]
* [[Blavatsky correspondence|Correspondence of HPB]]
* [[:Category:Associates of HPB|Associates of HPB]]
* [[Blavatsky writings|Writings of HPB]]
* [[Blavatsky photographs and portraits|Photos of HPB]]
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* [[The Secret Doctrine (book)|''The Secret Doctrine'']]
* [[:Category:Concepts in The Secret Doctrine|Concepts in ''The Secret Doctrine'']]
* [[Three Fundamental Propositions]]
* [[Stanzas of Dzyan]]
* [[H.P.Blavatsky's heritage in the modern world|Heritage in the Modern World]]

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<div style=" font-size:130%; border:1px solid #ccc; background:#d8dfe8; margin:0; padding:.3em; color:#000;">Categories in the Theosophy Wiki</div><div style="padding:.4em;">
Categories in the Theosophy Wiki help to group together people, places, and concepts that have some common characteristic. These are the major groups of categories:
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'''People:''' 
* [[:Category:People|All people]]
* [[:Occupations|Occupations]]
* [[:Category:Theosophical Groups and Places|Theosophical Groups and Places]]
* [[:Category:Other Groups|Other Groups]]
* [[:Category:Famous people|Famous People]]
* [[:Category:Religious Affiliations|Religious Affiliations]]
* [[:Category:Nationalities|Nationalities]]
* [[:Category:Interests and Characteristics|Interests and Characteristics]]

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'''Other Categories:''' 
* [[:Category:Concepts and Terminology|Concepts and Terminology]]
* [[:Category:Schools of Thought|Schools of Thought]]
* [[:Category:Events and history|Events and History]]
* [[:Category:Languages|Languages]]
* [[:Category:Mahatma Letters|Mahatma Letters]]
* [[:Category:Religions|Religions]]
* [[:Category:Publications and Art Works|Publications and Art Works]]
* [[:Category:Research tools|Research Tools]]
* [[:Category:Miscellaneous|Miscellaneous]]

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<div style=" font-size:130%; border:1px solid #ccc; background:#d8dfe8; margin:0; padding:.3em; color:#000;">Featured Article</div>
[[File:View from ESE with new driveway.jpg|center|300px]]
The '''[[L. W. Rogers Building]]''' is the administrative center of the [[Theosophical Society in America]], located on the [[Olcott (campus)|headquarters campus]] in Wheaton, Illinois. The cornerstone was laid in a Co-Masonic ceremony led by [[Annie Besant]] on August 29, 1926, and the building was dedicated on August 28, 1927. Designed by Chicago architect '''Irving Kane Pond''', this building has been listed on the '''National Register of Historic Places''' in recognition of its architectural significance.

A '''[https://www.theosophical.org/workshops/centennial-open-house Centennial Open House]''' will take place on August 29, 2026, offering tours, exhibits, film, refreshments, and lectures on history and architecture. All are welcome to this free event.
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'''This Web site is made possible by generous grants from [[The Kern Foundation]] and support from the [[Theosophical Society in America]].
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[[Category:TSWiki infrastructure]]

Dorothy Abbenhouse

2026-07-05T21:05:06Z

Alex Audziayuk: /* Audio and Video */

[[File:Dorothy Abbenhouse 1.jpg|300px|right|thumb|Dorothy Abbenhouse as President]]
'''Dorothy Abbenhouse''' was an American Theosophist who served as President of the [[Theosophical Society in America]] from 1987 to 1993.

== Early years and family life ==

Dorothy Enoch was born in Michel, British Columbia on [[February 21]], 1915. She married John Abbenhouse (November 25-1912 - June 4, 2006) on August 2, 1941 in Vancouver, BC. That same day the couple crossed into the United States, and Dorothy applied to become a naturalized American citizen. John was born in Bonner, Idaho, but lived in Seattle most of his life. He worked for a while as a riveter, and eventually became an engineer at the Boeing Corporation, with a stint as a Navy office during World War II. The couple had two daughters.

Dorothy and John worked together very closely in life. When they moved to Wheaton, Illinois during her presidency, John served the Society in many ways, and established beautiful flower gardens on the grounds of the [[Olcott (campus)|Olcott campus]].

[[File:Dorothy and John Abbenhouse at Olcott.jpg|250px|right|thumb|Dorothy and John Abbenhouse at Olcott]]
== Theosophical activities ==

Mrs. Abbenhouse became a member of the Canadian Federation of the [[Theosophical Society (Adyar)|Theosophical Society]] in September 1937 when she was 22 years old.<ref>"Anniversary Congratulations" ''The Quest'' 88.1 (January 2000), 31.</ref> She transferred her membership to the [[Theosophical Society in America]] on September 10, 1946, where she became a charter member of the Seattle Lodge.<ref>Membership Ledger Sheets, microfilm roll 1. Theosophical Society in America Archives</ref> She served as president of that lodge and also of the Northwest Federation. For the first three years of its operation, she was manager of the Quest Bookshop in Seattle. She also served on the Board of Trustees of the Orcas Island Foundation, and worked with her husband John at Camp Indralaya as resident managers for fourteen years. Together they co-chaired the National Education Committee of the Society. Her special interests were described as "development of learning-doing centers for theosophical members to encourage members, and particularly young people, to become involved in the work of the Society."<ref>Dorothy Abbenhouse, "Statements of Candidates" ''The American Theosophist'' 63.3 (March 1975), 52.</ref>

== Presidency ==
After assuming the presidency, one of the first things she did was to tour as many branches and study centers as possible, "asking the members what they wanted in the TS, what changes they thought necessary, what innovations. She really listened ... to all their ideas, took them back to the National Center and set about trying to apply them. She really cared about the thoughts and perceptions of the grass roots members."<ref>Email from Diana Dunningham-Chapotin to Leonie van Gelder. January 18, 2015. Forwarded to Archivist at Theosophical Society in America.</ref> During 1988 and 1989, numerous members responded to this openness by submitting to ''The American Theosophist'' articles filled with suggestions. The concept of envisioning "'''TS 2000'''" expanded to the international level during the [[General Council]] meeting in December, 1987, when President [[Radha Burnier]] encouraged General Secretaries of the national Sections to engage members in discussing the future.

One major change involved the Society's '''periodicals'''. [[The American Theosophist (periodical)|''The American Theosophist'']] was converted from a monthly magazine to a bimonthly newsletter, and a new public magazine, [[The Quest (periodical)|''The Quest'']], was introduced. Editor William Metzger wrote that
<blockquote>
[the ''AT''] has been ongoing a transformation in the past year - first when it shifted to a bimonthly publication schedule at the time of the launching of ''The Quest'' then gradually in content as increased emphasis has been placed on promoting dialogue about Theosophy and the society.

Beginning with the September/October 1989 issue the ''AT'' will change from its magazine format to a newsletter format.<ref>"The American Theosophist Quest," ''The American Theosophist'' 77.4 (July/August 1989), 112-113.</ref>
</blockquote>

Initial response to ''The Quest'' was very positive, with a distribution of over 16,000 copies for the first issue. [[The Kern Foundation]] was very supportive of this effort to reach the general public more effectively.

In 1989, a '''leadership conference''' was held at [[Olcott (campus)|Olcott campus]], bringing together fifteen people from Spanish-speaking groups in California, Chicago, Florida, Massachusetts, New York, and Texas. '''Spiritual retreats''' were scheduled in eight locations during that year, jointly sponsored by the Society, the [[Krotona School of Theosophy]], five Theosophical camps, and the Ohio Valley Federation.

At the suggestion of John Kern, the Society instituted the '''Annual Fund''' to increase donations each year.

Mrs. Abbenhouse was heavily involved in planning the Society's extensive involvement in the '''[[Parliament of the World's Religions (1993)|1993 Parliament of the World's Religions]]''' in Chicago. For that event, TSA staff members worked with the [[United Lodge of Theosophists]] and the [[Theosophical Society (Pasadena)|Theosophical Society based in Pasadena, California]] to prepare over 20 Parliament lectures and panel discussions. Many sessions were videotaped by workers from the TSA and the other organizations.
[[File:Dorothy Abbenhouse 2.jpg|150px|right|thumb|Dorothy Abbenhouse]]

== Writings ==

Like other presidents of the Theosophical Society in America, Mrs. Abbenhouse served as editor of the national magazine, which at that time was known as [[The American Theosophist (periodical)|''The American Theosophist'']]. She contributed a "Viewpoint" column to every issue beginning with July-August of 1987. The [[Union Index of Theosophical Periodicals]] lists '''[https://theosophicalsociety.org.au/union_index/entries?q=Dorothy+Abbenhouse&s=author 57 articles by Dorothy Abbenhouse]''' and '''[https://theosophicalsociety.org.au/union_index/entries?q=Dorothy+Abbenhouse&s=title 6 articles about her]'''.

== Audio talks ==

* [https://archive.org/details/1039_20190718/1038.flac How to meditate], 1985
* [https://archive.org/details/meditation-a-way-of-knowing-abbenhouse Meditation: A Way of Knowing], 1988, also available on [https://www.youtube.com/watch?v=V6rnYSGWg6c YouTube].

== Notes ==
<references/>

[[Category:Presidents of TSA|Abbenhouse, Dorothy]]
[[Category:General Secretaries in TS Adyar|Abbenhouse, Dorothy]]
[[Category:Nationality Canadian|Abbenhouse, Dorothy]]
[[Category:Nationality Naturalized American|Abbenhouse, Dorothy]]
[[Category:Educators|Abbenhouse, Dorothy]]
[[Category:TS Adyar|Abbenhouse, Dorothy]]
[[Category:People|Abbenhouse, Dorothy]]

Dorothy Abbenhouse

2026-07-05T21:04:46Z

Alex Audziayuk: Audio talks added.

[[File:Dorothy Abbenhouse 1.jpg|300px|right|thumb|Dorothy Abbenhouse as President]]
'''Dorothy Abbenhouse''' was an American Theosophist who served as President of the [[Theosophical Society in America]] from 1987 to 1993.

== Early years and family life ==

Dorothy Enoch was born in Michel, British Columbia on [[February 21]], 1915. She married John Abbenhouse (November 25-1912 - June 4, 2006) on August 2, 1941 in Vancouver, BC. That same day the couple crossed into the United States, and Dorothy applied to become a naturalized American citizen. John was born in Bonner, Idaho, but lived in Seattle most of his life. He worked for a while as a riveter, and eventually became an engineer at the Boeing Corporation, with a stint as a Navy office during World War II. The couple had two daughters.

Dorothy and John worked together very closely in life. When they moved to Wheaton, Illinois during her presidency, John served the Society in many ways, and established beautiful flower gardens on the grounds of the [[Olcott (campus)|Olcott campus]].

[[File:Dorothy and John Abbenhouse at Olcott.jpg|250px|right|thumb|Dorothy and John Abbenhouse at Olcott]]
== Theosophical activities ==

Mrs. Abbenhouse became a member of the Canadian Federation of the [[Theosophical Society (Adyar)|Theosophical Society]] in September 1937 when she was 22 years old.<ref>"Anniversary Congratulations" ''The Quest'' 88.1 (January 2000), 31.</ref> She transferred her membership to the [[Theosophical Society in America]] on September 10, 1946, where she became a charter member of the Seattle Lodge.<ref>Membership Ledger Sheets, microfilm roll 1. Theosophical Society in America Archives</ref> She served as president of that lodge and also of the Northwest Federation. For the first three years of its operation, she was manager of the Quest Bookshop in Seattle. She also served on the Board of Trustees of the Orcas Island Foundation, and worked with her husband John at Camp Indralaya as resident managers for fourteen years. Together they co-chaired the National Education Committee of the Society. Her special interests were described as "development of learning-doing centers for theosophical members to encourage members, and particularly young people, to become involved in the work of the Society."<ref>Dorothy Abbenhouse, "Statements of Candidates" ''The American Theosophist'' 63.3 (March 1975), 52.</ref>

== Presidency ==
After assuming the presidency, one of the first things she did was to tour as many branches and study centers as possible, "asking the members what they wanted in the TS, what changes they thought necessary, what innovations. She really listened ... to all their ideas, took them back to the National Center and set about trying to apply them. She really cared about the thoughts and perceptions of the grass roots members."<ref>Email from Diana Dunningham-Chapotin to Leonie van Gelder. January 18, 2015. Forwarded to Archivist at Theosophical Society in America.</ref> During 1988 and 1989, numerous members responded to this openness by submitting to ''The American Theosophist'' articles filled with suggestions. The concept of envisioning "'''TS 2000'''" expanded to the international level during the [[General Council]] meeting in December, 1987, when President [[Radha Burnier]] encouraged General Secretaries of the national Sections to engage members in discussing the future.

One major change involved the Society's '''periodicals'''. [[The American Theosophist (periodical)|''The American Theosophist'']] was converted from a monthly magazine to a bimonthly newsletter, and a new public magazine, [[The Quest (periodical)|''The Quest'']], was introduced. Editor William Metzger wrote that
<blockquote>
[the ''AT''] has been ongoing a transformation in the past year - first when it shifted to a bimonthly publication schedule at the time of the launching of ''The Quest'' then gradually in content as increased emphasis has been placed on promoting dialogue about Theosophy and the society.

Beginning with the September/October 1989 issue the ''AT'' will change from its magazine format to a newsletter format.<ref>"The American Theosophist Quest," ''The American Theosophist'' 77.4 (July/August 1989), 112-113.</ref>
</blockquote>

Initial response to ''The Quest'' was very positive, with a distribution of over 16,000 copies for the first issue. [[The Kern Foundation]] was very supportive of this effort to reach the general public more effectively.

In 1989, a '''leadership conference''' was held at [[Olcott (campus)|Olcott campus]], bringing together fifteen people from Spanish-speaking groups in California, Chicago, Florida, Massachusetts, New York, and Texas. '''Spiritual retreats''' were scheduled in eight locations during that year, jointly sponsored by the Society, the [[Krotona School of Theosophy]], five Theosophical camps, and the Ohio Valley Federation.

At the suggestion of John Kern, the Society instituted the '''Annual Fund''' to increase donations each year.

Mrs. Abbenhouse was heavily involved in planning the Society's extensive involvement in the '''[[Parliament of the World's Religions (1993)|1993 Parliament of the World's Religions]]''' in Chicago. For that event, TSA staff members worked with the [[United Lodge of Theosophists]] and the [[Theosophical Society (Pasadena)|Theosophical Society based in Pasadena, California]] to prepare over 20 Parliament lectures and panel discussions. Many sessions were videotaped by workers from the TSA and the other organizations.
[[File:Dorothy Abbenhouse 2.jpg|150px|right|thumb|Dorothy Abbenhouse]]

== Writings ==

Like other presidents of the Theosophical Society in America, Mrs. Abbenhouse served as editor of the national magazine, which at that time was known as [[The American Theosophist (periodical)|''The American Theosophist'']]. She contributed a "Viewpoint" column to every issue beginning with July-August of 1987. The [[Union Index of Theosophical Periodicals]] lists '''[https://theosophicalsociety.org.au/union_index/entries?q=Dorothy+Abbenhouse&s=author 57 articles by Dorothy Abbenhouse]''' and '''[https://theosophicalsociety.org.au/union_index/entries?q=Dorothy+Abbenhouse&s=title 6 articles about her]'''.

== Audio and Video ==

* [https://archive.org/details/1039_20190718/1038.flac How to meditate], 1985
* [https://archive.org/details/meditation-a-way-of-knowing-abbenhouse Meditation: A Way of Knowing], 1988, also available on [https://www.youtube.com/watch?v=V6rnYSGWg6c YouTube].

== Notes ==
<references/>

[[Category:Presidents of TSA|Abbenhouse, Dorothy]]
[[Category:General Secretaries in TS Adyar|Abbenhouse, Dorothy]]
[[Category:Nationality Canadian|Abbenhouse, Dorothy]]
[[Category:Nationality Naturalized American|Abbenhouse, Dorothy]]
[[Category:Educators|Abbenhouse, Dorothy]]
[[Category:TS Adyar|Abbenhouse, Dorothy]]
[[Category:People|Abbenhouse, Dorothy]]

Music and the Theosophical Movement

2026-07-01T21:24:51Z

Alex Audziayuk: /* Audio recordings */

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
Music has long been appreciated as an expression of spirituality within the [[Theosophical Movement]]. Musical performances are featured at many Theosophical gatherings such as lodge meetings, conferences, and children's classes. Music is one of the special areas embraced by the [[Theosophical Order of Service]].

This article summarizes the relationship between Theosophists and music. See also:
:::'''[[Performing Arts and the Theosophical Movement]]''' 
:::'''[[Popular Culture and the Theosophical Movement]]''' 

== Theosophical teachings about music ==

== Musicians influenced by Theosophy ==

* '''Concordia Antarova''' (1886-1959) was a Russian contralto who starred in the Bolshoi Theater for more than twenty years, and later wrote Theosophical texts.

* '''[[Agustín Pío Barrios]]''' (1885-1944) was a Paraguayan composer and virtuoso performer of classical guitar music who was influenced by Theosophy. He sometimes used the names Agustín Barrios Mangoré and Nitsuga Mangoré in homage to Paraguay's native Guarani culture.

* '''[[Charles Wakefield Cadman]]''' (1881-1946) was an American composer who was a member of the American Theosophical Society. Many of his compositions were in classical formats, but he was especially known for his adaptations of Native American themes and instruments.

* '''[[Margaret Cousins]]''' (1878-1954) was an Irish Theosophist and educator who composed the music for the Indian National anthem, working with lyricist [[Rabindranath Tagore]].

* '''Renato de Grandis''' (1927-2008) was an Italian composer, musicologist, writer and Theosophist.

* '''[[John Foulds]]''' (1880-1939) was an English Theosophist, cellist, and composer in the English Musical Renaissance. He worked with [[Maud MacCarthy]].

* '''[[Charles Elliott Fouser]]''' (1889-1046) was an American composer and music professor.

* '''Lloyd Loar''' was an American musician, instrument designer and sound engineer.

* '''[[Maud MacCarthy]]''' (1882-1967) was an Irish composer and and authority on Indian music, and a Theosophist. She worked with [[John Foulds]].

* '''[[Gustav Mahler]]''' (1860-1911) was an Austrian late-Romantic composer and conductor.

* '''[[Vahdah Olcott-Bickford]]''' (1885-1961) was an American guitarist, teacher, composer, arranger, and writer. Her ''Guitar Method'', Op. 25, and the ''Advanced Course'', Op. 116, continue to be highly influential. She and her husband Zarh Bickford were avid astrologers and had many connections to the [[Theosophical Movement]].

* '''[[Dane Rudhyar]]''' (1895-1985) was a French-American composer, writer, artist, and astrologer.

* '''[[Marie Russak Hotchener]]''' (1865-1945) was an American opera singer, architect, writer, editor, and secretary to [[H. S. Olcott]] and [[Annie Besant]]; she was quite prominent in the Theosophical Society (Adyar).

* '''[[Alexander Scriabin]]''' (1871-1915) was a Russian pianist and composer who was much influenced by Theosophy and by the Symbolist movement in the visual arts.

* '''[[Cyril Scott]]''' (1879-1970) was an English composer and Theosophist.

* '''[[James Ingall Wedgwood]]''' (1883-1951) was an accomplished organist and expert on organ construction best known as the first Presiding Bishop of the [[Liberal Catholic Church]].

* '''Eden Ahbez''' (1908-1995) was an American songwriter who wrote "Nature Boy," a hit for Nat King Cole in 1948. Ahbez led a lifestyle that was a model for the Beat Generation and the hippies. He stated that Theosophy was an influence, and is known to have associated with several Theosophists.

=== Other Theosophists who were musicians ===

Many Theosophists were accomplished musicians without making music their means of livelihood. Some include Theosophical Society founder and accomplished pianist [[Helena Petrovna Blavatsky]]; an engineer, singer, and pianist, [[Edi D. Bilimoria]]; [[Alice L. Cleather]], a student of H. P. Blavatsky; international lecturer [[Clara Codd]]; Theosophical leader [[Arthur L. Conger, Jr.]]; adventurer [[Alexandra David-Néel]]; [[Maud MacCarthy]]; and piano teacher [[Marie Poutz]].

Others who may not have been TS members but were influenced by Theosophy include '''Arnold Trevor Bax''', English composer, poet, and author; [[Agardi Metrovich]], an Italian or Hungarian opera singer and an early friend of Helena Petrovna Blavatsky; and painter [[Paul Klee]].

[[Category:Musicians]]
[[Category:Composers]]
[[Category:Umbrella articles]]

== Additional resources ==
[[File:Music and the Soul.png|right|180px|thumb|Cover of Leland book]]

=== Articles ===

The Union Index of Theosophical Periodicals lists at least '''[https://theosophicalsociety.org.au/union_index/entries?q=music&s=title 669 articles about music]'''.

* '''[https://www.theosophy.world/encyclopedia/music-theosophy-and Music, Theosophy and]''' at Theosophy World.
* Casady, Mark. '''[https://blavatskynews2.blogspot.com/2025/11/blavatsky-and-top-20-theosophical.html?fbclid=IwY2xjawOtMplleHRuA2FlbQIxMQBzcnRjBmFwcF9pZBAyMjIwMzkxNzg4MjAwODkyAAEepGuHO5E6omAXd6vJNx9dnJVCNRo_BbEw-H9KnQQ93KdtXswI8JSWx5SFCxY_aem_kUi4BeKxOzUAyqPtvPB81g Blavatsky and the top 20 Theosophical Composers]'''. Posted on November 24, 2025 in Blavatsky News 2.0 Blogspot.
* Grossman, David. '''[https://www.theosophyforward.com/the-elegance-of-music?highlight=WyJ0aGUiLCJlbGVnYW5jZSIsIm9mIiwibXVzaWMiXQ%3D%3D&fbclid=IwY2xjawRoM4VleHRuA2FlbQIxMABicmlkETFXRTkwdEo3b1BGTzQwY01Kc3J0YwZhcHBfaWQQMjIyMDM5MTc4ODIwMDg5MgABHq4WmEO63adeDm65TBUedfN0rhzfzVvZ-Z7s_mRrYfrGQ8uxAB3YKTkBQVXn_aem_Qvt4IvNX8-R0SHXtAPYgmg The Elegance of Music]'''. Posted 20 November 2021 in ''Theosophy Forward''. A photo essay with brilliant quotations about music.
* Leland, Kurt. '''[https://www.theosophical.org/publications/quest-magazine/theosophical-music Theosophical Music]'''. Originally printed in ''Quest'' 99 no. 2 (Spring 2011): 61-64.

=== Books and pamphlets ===

Writings about music are vast. This is a selection of titles that are especially relevant to Theosophists. Most are available from the [[Henry S. Olcott Memorial Library]].

* Arundale, Rukmini Devi. '''[https://archive.org/details/dance-and-music ''Dance and Music'']'''. Adyar, Madras, India: Theosophical Publishing House, 1952. 16 pages.
* Beaulieu, John. '''''Music and Sound in the Healing Arts: an Energy Approach'''''. Station Hill Press, 1987.
* Bull, Evelyn Benham. '''''Music Therapy: its Future'''''. Division of Music, Theosophical Order of Service, 1964.
* Campbell, Don. '''''Music: physician for times to come : an Anthology'''''. 1993.
* Campbell, Don G. '''''Music and Miracles'''''. Wheaton, Ill.: Quest Books, Theosophical Pub. House, 1992.
* Campbell, Don G. '''''The Roar of Silence: healing powers of breath, tone & music'''''. Quest Books, Theosophical Publishing House, 1989.
* Crandall, Joanne. '''''Self-Transformation through Music'''''. Theosophical Publishing House, 1986. Other editions.
* Ertan, Deniz. '''''Dane Rudhyar: his Music, Thought, and Art'''''. University of Rochester Press, 2009.
* Fabre d'Olivet, Antoine. '''''Music explained as science and art: and considered in its analogical relations to religious mysteries, ancient mythology, and the history of the world'''''. Rochester, Vt.: Inner Traditions, 1987.
* Foulds, John. '''''Music To-day: its heritage from the past, and legacy to the future'''''. Noverre Press, 2010.
* Godwin, Joscelyn. '''''Music, Mysticism, and Magic: a Sourcebook'''''. Several editions.
* Godwin, Joscelyn. '''''Music and the Occult: French Musical Philosophies, 1750-1950'''''. University of Rochester Press, 1995.
* Hall, Manly P. '''''The Therapeutic Value of Music'''''. Philosophical Research Society, 1955.
* Heline, Corinne. '''''Color and Music in the New Age'''''. New Age Press, 1969.
* Heline, Corinne. '''''Esoteric Music of Richard Wagner'''''.
* Heline, Corinne. '''''Healing and Regeneration through Color/Music'''''. DeVorss, 1993.
* Heline, Corinne. '''''Music, the Keynote of Human Evolution'''''. New Age Press, 1965.
* Hodson, Geoffrey. '''''Music Forms: superphysical effects of music clairvoyantly observed'''''. Theosophical Publishing House, 19xx.
* Inayat Khan. '''''The Mysticism of Sound and Music'''''. Boston: Shambhala, 1996.
* Leland, Kurt. '''''Music and the Soul: A Listener's Guide to Transcendent Musical Experiences'''''. Hampton Roads Publishing Company,, 2004. 434 pages. To see the contents of the books, see [https://www.kurtleland.com/my-books/music-and-the-soul/91-music-and-the-soul-contents Kurt's website].
* Lewis, Robert C. '''''The Sacred Word and Its Creative Overtones: relating religion and science through music'''''. Rosicrucian Fellowship, 1986.
* Licht, Sidney. '''''Music in Medicine'''''. New England Conservatory of Music, 1946.
* Lingerman, Hal A. '''''The Healing Energies of Music'''''. Quest Books, 1993.
* Mayer, Elizabeth C. The Lotus Songbook. New York: Elizabeth C. Mayer 1897.
* Podolsky, Edward. '''''Music Therapy'''''. New York: Philosophical Library, [1954].
* Rosicrucian Fellowship. '''''The musical scale and the scheme of evolution'''''. 1949.
* Schneider, Marius. '''''Cosmic music: musical keys to the interpretation of reality: essays'''''. Inner Traditions, 1989.
* Scott, Cyril. '''''Music, its Secret Influence Throughout the Ages'''''.
* Sturzaker, James. '''[https://archive.org/details/sound-and-color_202503 ''Sound and Color'']'''. Theosophical Order of Service, 197x. 16 pages.
* Ward, William C. '''[https://archive.org/details/the-art-of-richard-wagner ''The Art of Richard Wagner'']'''. London and Benares: Theosophical Publishing Society, 1906.
* Warner, Sybil Marguerite, '''[https://archive.org/details/music-and-listeners ''Music and Listeners'']'''. London: Service Magazine and Publications, 1923. London: Service Magazine and Publications, 1923. Foreword by C. Jinarajadasa; original edition London: Service Magazine and Publications, 1911.

=== Audio recordings ===

These lectures about music are available as CDs from the [[Henry S. Olcott Memorial Library]].

* '''Music, mythology, and medicine: harmonies of the spheres''' by Jeanne Martin. Krotona School of Theosophy, 2014. CD.
* '''Journeys into meditation and music''' by Hal A. Lingerman. Theosophical Society in America, 2007. CD.
* '''The wisdom & power of music: an innovative program to enhance your health, creativity, and communication''' by Don G. Campbell. Quest Audio, Theosophical Publishing House, 2006. CD.
* '''The miracle of self-generated healing''' by Don G. Campbell. Theosophical Society in America, 1995. CD.

=== Video recordings ===

* '''''The Esoteric Nature of Music''''' by Jerry Rosser. Theosophical Society of America, 2006. DVD.
* '''''[https://www.youtube.com/watch?v=eOZskErk-Ic Parsifal: A Theosophical View]''''' by Kurt Leland. February 21, 2025.
* '''''[https://www.youtube.com/watch?v=txwAgGT9fGI The Musician Prince: A Master of “Theolyricology”]''''' by Pamela Ayo Yetunde. Presented March 12, 2026 at the Theosophical Society in America.

[[Category:Theosophical worldview|Music and Theosophy]]

Vonda Urban

2026-07-01T21:22:14Z

Alex Audziayuk: /* Audio */ added a link to the last talk.

[[File:Vonda Urban portrait.jpg|right|200px|thumb|Vonda Urban]]
'''Vonda Urban''' was an independent teacher of [[Theosophy]] based in Chicago, Illinois.

The most impressive thing about Vonda was her impersonal and equal treatment of everyone regardless of their failings as humans, part of Nature's evolution. Absolutely non judgemental.<ref>Richard Robb in email to Michael Conlin. 2023. Theosophical Society in America Archives.</ref>

== Early life ==

Vonda Urban was born as Wanda Urbanovicz on [[December 8]], 1918 in Springfield, Massachusetts. She was the youngest child of Karolina Janik and Michael Urbanovicz. Michael had emigrated from southern Poland in 1904, and Carolina in 1906. They married on November 20, 2013, and settled in Massachusetts, where Michael worked as a baker and later as a salesman.<ref>1920 United States Federal Census.</ref><ref>1930 United States Federal Census.</ref> Their children were Olga (1914), Irene (1915), Witold (1917), and Wanda (1918).<ref>Karolina Janik in 1935 Illinois, U.S., Federal Naturalization Records, 1856-1991.</ref>

<blockquote>
They didn’t have much money; so young Vonda and her sisters Irene and Olga sold pond lilies and household items door to door to help support the family.

In school, Vonda loved showing off, acting in the school plays and reciting poetry.<ref>Jon Knebel narrative. Written ca2011. Theosophical Society in America Archives.</ref>
</blockquote>

Olga moved to Chicago in the early 1930s, followed quickly by her sisters. Vonda and Irene shortened their surname to Urban, and according to their niece, "became city girls. They struck out on their own and made careers for themselves."<ref>Deborah Urban, quoted by Becky Schlikerman, "Vonda Urban, 1918-2011" ''Chicago Tribune'' June 12, 2011.</ref>

<blockquote>
They began by selling handmade, silkscreened greeting cards and wrapping paper (even selling it at Marshall Field's). Eventually Irene got married and Vonda, who had studied dance, started teaching at several venues, eventually landing at the preeminent Aragon Ballroom in 1954.<ref>Becky Schlikerman, "Vonda Urban, 1918-2011" ''Chicago Tribune'' June 12, 2011.</ref>
</blockquote>

Michael Urbanowicz died in 1942, and his wife Karolina and son Witold moved to Chicago. Vonda and her husband Galen "later took on the responsibility for caring for her brother Witold. To earn a living, and to help support her mother, Vonda worked as a part-time bookkeeper and accountant for many Chicago firms."<ref>Jon Knebel narrative. Written ca2011. Theosophical Society in America Archives.</ref>

[[File:Cha cha backstage at Aragon Ballroom.png|right|250px|thumb|Dancing cha cha backstage at the Aragon Ballroom]]

== Dance career ==

Beginning in 1954, the vivacious Vonda Urban taught ballroom dancing at the elegant '''Aragon Ballroom''' in Chicago, and became something of a local celebrity. As many as 18,000 patrons visited the venue every week to enjoy the maple dance floor could could hold 8,000 at one time. Six nights a week, radio station WGN broadcast a nationwide hour-long program featuring the famous bands who were playing: the orchestras of Tommy Dorsey, Billy May, Eddy Howard, Teddy Phillips, Dick Jurgens, Chuck Foster, and Buddy Morrow. Lessons in the newest Latin dance styles such as mambo, bossa nova, rhumba, cha cha, and merengue were offered free every Sunday night, and the classic fox trot and waltz on Tuesdays, with Vonda Urban as the instructor. After marrying a band leader and music teacher, Galen Williams, on October 16, 1957, she played drums in his dance band – the first female drummer in that time. They divorced in the 1970s.

[[File:Vonda Urban 1972 advertisement.png|right|160px|thumb|Advertisement in ''Daily Northwestern'', 1972]]
[[File:Vonda_Urban_diagram.jpg|right|200px|thumb|Chains and Rounds diagram by Vonda Urban and Irene Stashinski]]

== Theosophical work ==

Vonda Urban was a truly independent student and teacher of [[Theosophy]], associated with Theosophists from the [[Point Loma]] tradition, the [[Theosophical Society (Adyar)|Adyar Theosophical Society]], and others, but did not join the organizations. She worked with the editors of independent Theosophical journals, [[Boris de Zirkoff|Boris de Zirkoff's]] [[Theosophia (periodical)|''Theosophia'']] and [[The Eclectic Theosophist (periodical)|''The Eclectic Theosophist'']], edited by W. Emmett Small and Helen Todd. She also wrote for the academic journal ''Theosophical History'' and for the journal of the [[Theosophical Society in America]].

<blockquote>
Her mother was interested in spiritualism, and when attending a spiritualist gathering in Chicago, she heard [[George Cardinal LeGros]], a [[Point Loma]] Theosophist, speak on Theosophy. She told her daughters Irene and Vonda about him, and this led to their life long involvement with Theosophy.

Vonda and Galen became close friends with Cardinal and his wife Elaine, and spent many evenings together. She called those 10 or 12 years the “wonder years.” At one lecture at Cardinal’s home in Chicago, she met [[ Boris de Zirkoff]], the grandnephew of [[Helena Petrovna Blavatsky|Madame Blavatsky]]. She would later become a researcher for Boris as he was compiling [[Collected Writings (book)|H. P. Blavatsky’s collected writings]] and working on his edition of her [[The Secret Doctrine (book)|''Secret Doctrine'']]. She found items he needed at the University of Chicago, Newberry Library, and the Field Museum of Natural History. She also helped proofread the final volumes and index of the [[Collected Writings (book)|''Collected Writings'']].<ref>Jon Knebel narrative. Written ca2011. Theosophical Society in America Archives.</ref>
</blockquote>

In 1972, Miss Urban began offering classes in "Esoteric Philosophy as set forth by H. P. Blavatsky and her teachers." She advertised in the ''Daily Northwestern'' and listed her telephone number in the Yellow Pages of the telephone directory under "Philosopher." She hosted five or six classes a week for the rest of her life. "She also taught an astrology class, where the group would read astrological charts. Altogether she taught approximately 1,000 pupils about the philosophy."<ref>Becky Schlikerman, "Vonda Urban, 1918-2011" ''Chicago Tribune'' June 12, 2011.</ref> One of her students, Jon Knebel, wrote:

<blockquote>
Vonda wrote many articles for Theosophical magazines including [[Theosophia]], [[The Eclectic Theosophist]], and [[Theosophical History]]. She lectured frequently at the Akbar Lodge in Chicago, and once or twice a year at the [[Olcott (campus)|Wheaton Illinois headquarters]] of The [[Theosophical Society in America]], several of the Wheaton lectures having been recorded. Vonda was famous for giving away books, pamphlets and recordings at her lectures, and would often have her audience read along with her as she quoted certain passages. She felt it might encourage them to continue their reading after her lecture was concluded.

Vonda Urban guided and nurtured countless students of Theosophy over the past four decades. Well versed in Theosophy, she was always gentle and caring, always upbeat and inspiring, but also sternly concerned and involved with her fellow students’ growth in the mundane world. She charged us with leading lives that reflected the profound teachings we were studying. Her favorite passage from H. P. Blavatsky’s [[The Voice of the Silence (book)|Voice of the Silence]] was, “Thou canst not travel on [[Spiritual Path|the Path]] before thou hast become that Path itself.”<ref>Jon Knebel narrative. Written ca2011. Theosophical Society in America Archives.</ref>
</blockquote>

Her sister Irene Stashinski worked with her to develop some excellent diagrams depicting [[Chains and Rounds]] and other Theosophical concepts. Vonda, Irene, and Vonda's students Arnie Coleman and Norman Zuefle assisted in production of the fourteenth volume of the [[Collected Writings (book)|''Collected Writings'']] of Theosophical Society founder [[H. P. Blavatsky]].<ref>Preface to Volume XIV, page xxi.</ref>

== Final years ==

Vonda continued teaching Theosophy almost to the end of her life. She died of pancreatic cancer on [[June 3]], 2011.

== Additional resources ==

=== Audio ===

All of the following lectures were delivered at the Theosophical Society in America, in Wheaton, Illinois.

* '''[https://archive.org/details/hpb-messianic-messenger Helena Petrovna Blavatsky: Messianic Messenger]''' October 1, 1991. Explores the relevance of Madame Blavatsky's life and teachings to modern times. Her handout is not available, but it was comprised of photocopied excerpts from and references to:
:::'''[[Mahatma Letter No. 22|Mahatma Letter 26]] 
:::'''[[Mahatma_Letter_to_H._S._Olcott_-_LMW_1_No._19|1888 letter from Koot Hoomi to Olcott]]''' 
:::'''Constance Wachtmeister's ''[https://babel.hathitrust.org/cgi/pt?id=yale.39002013512174&seq=9 Reminiscences]''''' 
:::'''[[Mahatma_Letter_No._45|Mahatma Letter 44]] 
:::'''[https://www.theosociety.org/pasadena/hpb-aps/bl-toc.htm#hpb 1885 letter from HPB to Patience Sinnett] 
:::'''''H.P. Blavatsky, Tibet, and Tulku''''' by Geoffrey Barborka Wheaton, Illinois: Theosophical Publishing House, 1966'''. 
:::'''[https://catalog.hathitrust.org/api/volumes/oclc/3424017.html ''Nightmare Tales'']''' by H. P. Blavatsky.
* '''[https://archive.org/details/the-voice-of-silence The Voice of the Silence]'''. May 1, 1992. How this classic book of Eastern Wisdom came to be shared with the world.
* '''[https://archive.org/details/light-for-the-mind-love-for-the-heart-understanding-for-the-intellect Light for the Mind, Love for the Heart, Understanding for the Intellect]'''. October 20, 1994. Spirit, Soul, and Body carry three separate lines of evolution.
* '''[https://archive.org/details/blavatsky-the-mystery Blavatsky: The Mystery]'''. October 19, 1995. H. P. Blavatsky was called the sphinx of the 19th century. Glimpse the real nature of HPB's world.
* '''[https://archive.org/details/letters-that-have-helped-me-commemorating-william-q.-judge Letters That Have Helped Me: Commemorating William Q. Judge]'''. March 21, 1996. A tribute to Judge on the 100th anniversary of his death. Extracts from his inspirational letters are included.
* '''[https://archive.org/details/hypnotism-a-psychic-malpractice Hypnotism: A Psychic Malpractice]'''. October 24, 1996. Comments on hypnotism by H. P. Blavatsky and W. Q. Judge are examined. How is hypnotism different from mesmerism?
* '''[https://archive.org/details/a-tribute-to-hpb-white-lotus-day-1997-part-1 Tribute to H. P. Blavatsky: White Lotus Day 1997 Part 1]'''. May 8, 1997. Recounts H. P. Blavatsky's work and tireless efforts to teach Theosophical principles.
* '''[https://archive.org/details/a-tribute-to-hpb-white-lotus-day-1997-part-2 Tribute to H. P. Blavatsky: White Lotus Day 1997 Part 2]'''. May 8, 1997.
* '''[https://archive.org/details/the-ensouling-of-our-human-nature Ensouling of Our Human Nature]'''. March 27, 1997. Based on insights from Theosophist G. de Purucker, this talk explores ways of living a noble life through a blending of heart and mind.
* '''[https://archive.org/details/conversations-in-occultism Conversations in Occultism]'''. September 25, 1997. H. P. Blavatsky answers W. Q. Judge's questions about the Kali Yuga, our present age. Includes discussion on elementals, mantras, mental discipline, and inner vibrations.
* '''[https://archive.org/details/psychic-and-noetic-action Psychic and Noetic Action]'''. May 28, 1998. According to the speaker, the brain is both physical and metaphysical. Our daily choice making originates either in selfish or selfless motive, and while the selection is made in our brain-mind, only selfless motives flow from the heart-light.
* '''[https://archive.org/details/the-elixir-of-life Elixir of Life]'''. September 30, 1999. A talk on selected works of H. P. Blavatsky, presenting longevity as a process of spiritual unfoldment based on knowledge and discipline.
* '''[https://archive.org/details/karma-reincarnation-and-you Karma, Reincarnation, and You]'''. October 25, 2001. Through the understanding that everything we experience is the outflow of our own thoughts, emotions, and actions in past lives, we can find a new way to deal with our current challenges and pave the way to mental freedom.
* '''[https://archive.org/details/what-death-really-is-part-1 What Death Really Is Part 1]'''. September 25, 2003. Through the understanding that everything we experience is the outflow of our own thoughts, emotions, and actions in past lives, we can find a new way to deal with our current challenges and pave the way to mental freedom.
* '''[https://archive.org/details/what-death-really-is-part-2 What Death Really Is Part 2]'''. September 25, 2003.
* '''[https://archive.org/details/white-lotus-day-commemoration-vonda-urban In Honor of H. P. Blavatsky: White Lotus Day Commemoration]'''. May 5, 2005.

[[File:Vonda Urban lecturing.png|right|220|thumb|"Messianic Messenger" lecture in 1991]]

=== Video ===
* '''[https://www.youtube.com/watch?v=eT3MjQ7rFqc Helena P. Blavatsky, Messianic Messenger]'''. 1991 at Theosophical Society in America. Handout is not available, but it was comprised of photocopied excerpts from and references to:
:::'''[[Mahatma Letter No. 22|Mahatma Letter 26]] 
:::'''[[Mahatma_Letter_to_H._S._Olcott_-_LMW_1_No._19|1888 letter from Koot Hoomi to Olcott]]''' 
:::'''Constance Wachtmeister's ''[https://babel.hathitrust.org/cgi/pt?id=yale.39002013512174&seq=9 Reminiscences]''''' 
:::'''[[Mahatma_Letter_No._45|Mahatma Letter 44]] 
:::'''[https://www.theosociety.org/pasadena/hpb-aps/bl-toc.htm#hpb 1885 letter from HPB to Patience Sinnett] 
:::'''''H.P. Blavatsky, Tibet, and Tulku''''' by Geoffrey Barborka Wheaton, Illinois: Theosophical Publishing House, 1966'''. 
:::'''[https://catalog.hathitrust.org/api/volumes/oclc/3424017.html ''Nightmare Tales'']''' by H. P. Blavatsky.

== Notes ==
<references/>

[[Category:Educators|Urban, Vonda]]
[[Category:Lecturers|Urban, Vonda]]
[[Category:Dancers|Urban, Vonda]]
[[Category:Independent]]
[[Category:Nationality American|Urban, Vonda]]
[[Category:People|Urban, Vonda]]

Islam

2026-06-30T20:10:53Z

Alex Audziayuk: /* Publications about Islam */

'''UNDER CONSTRUCTION'''
 
'''UNDER CONSTRUCTION'''
 
[[File:Adyar Mosque.jpg|300px|right|thumb|Mosque at Adyar, India]]
Islam is an Abrahamic monotheistic religion based on the teachings of the Prophet Muhammad. Adherents number more than two billion people worldwide, making this one of the most prominent religions.

The esoteric form of Islam is '''[[Sufism]]'''.

== Theosophical Society and Islam ==
[[File:Islam.jpg|180px|right|thumb|Bas-relief in Adyar headquarters]]
=== Education ===
When [[Henry Steel Olcott]] and [[Annie Besant]] were establishing schools in South Asia, they worked with Muslim communities as well as Buddhist and Hindu. [[Mary K. Neff]] served as principal for a school in Lucknow combining Muslim and Hindu girls. Mohammedan and Hindu girls in Lucknow. She wrote: "The Mohammedan 'purdah' or seclusion of women customs and the Hindu system of caste had been major obstacles to setting up community projects within the school" but she succeeded in breaking some of the rules to bring the diverse populations together.<ref>"World Crusader Home in Akron: Mary K. Neff's Last Stop Was Australia," ''Cleveland Plain Dealer''. December 23, 1945.</ref>

=== TS Muslim League ===

The TS Muslim League was "a theosophical organization started in 1923 to disseminate knowledge of Islam and Sūfīsm to both Hindus and Muslims in many parts of India. It was headed by H. C. Kumar, a Hindu."<ref>[https://www.theosophy.world/encyclopedia/muslim-league Muslim League] in Theosophy World.</ref>

=== Adyar Headquarters of TS ===

The [[Adyar (campus)|Adyar, India]] headquarters campus of the Theosophical Society has a '''mosque''' that was dedicated at the 1937 convention.

Islam is celebrated by a '''bas-relief in the Great Hall''' of the Headquarters Building, among the representations of all the great religions.

=== Prayers at conventions ===

Annual conventions and other events of the [[Theosophical Society (Adyar)|Theosophical Society]] and some of its national sections typically begin with prayers of all the religions, and Islam is included. Often a prayer is read in Arabic and repeated in an English translation like this one:

::::''In the Name of the Lord, the Kind, the Compassionate'',
::::All honour be to god, the Lord of all the worlds,
::::The Kind, the Compassionate,
::::The King, on the Day of Faith;
::::It is He who is wise, He who is powerful,
::::Guide Thou us on the Path of Righteousness,
::::The Path of those who rejoice in Thee,
::::Not on that of those who ignore Thee and work injustice. Amen.

[[File:Islam books pub at Adyar.png|right|180px|thumb|Advertising books about Islam in ''The Theosophist'', 1937]]
=== Publications about Islam ===

The [[Theosophical Publishing House (Adyar)|Theosophical Publishing House in Adyar]] published several books about Islam:<ref>Advertisement, ''The Theosophist'' 58 no.9 (June, 1937).</ref>

* '''''Islam''''' by Annie Besant.
* '''''The Beauties of Islam''''' by Annie Besant.
* '''''Reincarnation and Islam''''' by Naderbeg K. Nirza.
* '''''Ibn Al'Arabi''''' by Noulavi S.A.Q. Husaini.
* '''''Islam the Religion of Humanity''''' by Syed Abdur Razzaque.
The [[Theosophical Publishing Society (London)|Theosophical Publishing Society]] also had a book published on this topic:
* '''''The Theosophy of Islam. Letters from a Sûfî Teacher: Shaikh Sharfuddîn Manerî or Makhdûm-ul-mulk''''', translated by Baijnath Singh, [1908?]. 130 pages. The text is available in [https://www.gutenberg.org/files/47749/47749-h/47749-h.htm Project Gutenberg]

=== Muslim Theosophists ===

Judging from the headgear in old photographs of Theosophical Society conventions, there were some Muslim members in the early Society, but they were never predominant in the Society. No list of them is available. The modern [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, Chennai, India]] has local groups in several predominantly Islamic countries, including Pakistan, Bangladesh, Qatar, Malaysia, and Indonesia.

One prominent Muslim linked to the early TS in India was '''[[Syed Mahmood|Judge Syed Mahmood]]''', who witnessed [[phenomena]] of [[Helena Petrovna Blavatsky]]. Another was '''[[Godolphin Mitford]]''', an eccentric Englishman who converted to Islam and took the name '''Mirza Moorad Ali Beg'''. In 1882, he became a member of the [[Theosophical Society]] and a probationary [[chela]], but eventually failed, having dabbled in [[Black Magic|black magic]] during his wild youth. He wrote some thoughtful Theosophical articles, notably, [https://www.katinkahesselink.net/elixir.htm#google_vignetteThe "Elixir of Life"]. '''Ziauddin Ahmad Barni''' wrote articles about Islam and Theosophy for [[Lucifer (periodical)|''Lucifer'']] and [[The Theosophist (periodical)|''The Theosophist'']].

'''Alexander Russell Webb''' was the second person in the United States to convert to Islam, and was a member of the [[Theosophical Society]]. In 1893 he represented Muslims at the '''[[World's Parliament of Religions (1893)|World's Parliament of Religions]]''' in Chicago.

== Additional resources ==
=== Articles ===
* "World of Islam" web site. [http://www.islamicweb.com/begin/woi_toc.htm Islamic Web].
* [https://www.theosophy.world/encyclopedia/islam Islam] in Theosophy World.
* [https://www.theosophy.world/encyclopedia/muslim-league Muslim League] in Theosophy World.
*[http://hpb.narod.ru/TurkishEffendi.htm# A Turkish Effendi - on Christendom and Islam] Anonymous
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No162.pdf# The Life and Teachings of Muhammad] by Annie Besant
*[https://sydney.theosophicalsociety.org.au/union_index/entries/201302 Theosophy and Islam] by Zehra Bharucha
*[http://www.blavatsky.net/theosophy/judge/articles/regarding-islamism.htm# Regarding Islamism] by William Q. Judge
*[https://www.theosophical.org/publications/quest-magazine/a-pilgrimage-into-light-discovering-islamic-theosophy A Pilgrimage into Light: Discovering Islamic Theosophy] by Edward Mathew Taylor.
* Barni, Ziauddin Ahmad, "Beauties of the Quran" ''The Theosophist'' 37 no.11 (August, 1916): 515-525.
* Barni, Ziauddin Ahmad, "The Contribution of Islam to the World's Thought" ''The Theosophist'' 40 no. 9 (June, 1919): 267-278.
* Webb, Alexander Russell, "Islam and Theosophy" ''Lucifer'' 10 no. 59 (July, 1892): 421-425.

=== Books and pamphlets ===
* Abd-Allah, Omar F. '''''A Muslim in Victorian America: The Life of Alexander Russell Webb'''''. Oxford University Press, 2006.
* Besant, Annie. '''''[https://archive.org/details/beauties-of-islam_202506 Beauties of Islam]'''''. Adyar, Madras, India: Theosophical Publishing House, 1932. 62 pages.
* Bowen, Patrick. '''''A History of Conversion to Islam in the United States, Volume 1 White American Muslims before 1975'''''.
* Singleton, Brent D, editor. '''''Yankee Muslim: The Asian Travels of Mohammed Alexander Russell Webb'''''.
* Venkataramanan, S. G. '''''[https://archive.org/details/fundamentals-of-islam_202511 Fundamentals of Islam]'''''. Adyar, Chennai, India: Theosophical Publishing House, 1968. 22 pages.

===Audio===
*[https://www.theosophical.org/files/resources/Downloads/mp3/ellwood/The%20World%20of%20Religious%20Beliefs%20and%20Practices:%20Islam.mp3# The World of Religious Beliefs and Practices: Islam] by Robert Ellwood

===Video===
*[https://www.youtube.com/watch?v=GSrJbC0PKBM Heart of the Koran] by Lex Hixon. 1989 presentation at the Theosophical Society in America.

== Notes ==
<references/>
[[Category:Religions]]

Sambhogakaya

2026-06-26T17:38:14Z

Alex Audziayuk: Created page with "'''Sambhogakaya''' (devanāgarī: सम्भोगकाय ''saṃbhogakāya'') is a Sanskrit word meaning "body of enjoyment." In Mahayana Buddhism it is one of the three bodies (Trikayas) of the Buddha, through which Buddhas and advanced bodhisattvas can manifest themselves in a pure buddha realm. == In Theosophy == In ''The Theosophical Glossary'' Mme. Blavatsky wrote: <blockquote>One of the three "Vesture..."

'''Sambhogakaya''' (devanāgarī: सम्भोगकाय ''saṃbhogakāya'') is a [[Sanskrit]] word meaning "body of enjoyment." In Mahayana Buddhism it is one of the three bodies ([[Trikaya|Trikayas]]) of the [[Buddha]], through which Buddhas and advanced bodhisattvas can manifest themselves in a pure buddha realm.

== In Theosophy ==

In [[The Theosophical Glossary (book)|''The Theosophical Glossary'']] Mme. Blavatsky wrote:

<blockquote>One of the three "Vestures" of glory, or bodies, obtained by ascetics on the "Path". Some sects hold it as the second, while others as the third of the ''Buddhakshetras'', or forms of Buddha. ''Lit.'', the "Body of Compensation" (See ''Voice of the Silence'', Glossary iii). Of such ''Buddhakshetras'' there are seven, those of [[Nirmanakaya|Nirmanakāya]], Sambhogakāya and [[Dharmakaya|Dharmakāya]], belonging to the [[Trikaya|Trikāya]], or three-fold quality.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 287.</ref></blockquote>

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Buddhist concepts]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[it:Sambhogakāya]]
[[ru:Самбхогакаяя]]

Alex Audziayuk/Sandbox

2026-06-26T17:22:09Z

Alex Audziayuk:

'''This is a sandbox used for development of new articles and templates.'''

Sambhogakaya

'''Sambhogakaya''' (devanāgarī: सम्भोगकाय ''saṃbhogakāya'') is a [[Sanskrit]] word meaning "body of enjoyment." In Mahayana Buddhism it is one of the three bodies ([[Trikaya|Trikayas]]) of the [[Buddha]], through which Buddhas and advanced bodhisattvas can manifest themselves in a pure buddha realm.

== In Theosophy ==

In [[The Theosophical Glossary (book)|''The Theosophical Glossary'']] Mme. Blavatsky wrote:

<blockquote>Dharmakâya (Sk). Lit., “the glorified spiritual body” called the “Vesture of Bliss”. The third, or highest of the Trikâya (Three Bodies), the attribute developed by every “[[Buddha]]”, i.e., every initiate who has crossed or reached the end of what is called the “fourth Path” (in esotericism the sixth “portal” prior to his entry on the seventh). The highest of the Trikâya, it is the fourth of the Buddhakchêtra, or Buddhic planes of consciousness, represented figuratively in Buddhist asceticism as a robe or vesture of luminous Spirituality. 
In popular Northern Buddhism these vestures or robes are: 
(1) Nirmanakâya (2) Sambhogakâya (3) and Dharmakâya the last being the highest and most sublimated of all, as it places the ascetic on the threshold of [[Nirvāṇa|Nirvâna]].<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 100.</ref></blockquote>

== Notes ==
<references/>

==Further reading==

[[Category:Sanskrit terms]]
[[Category:Buddhist concepts]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[it:Dharmakaya]]
[[ru:Самбхогакаяя]]

Nirmanakaya

2026-06-26T17:09:02Z

Alex Audziayuk: Linked to Russian Wiki

'''Nirmanakaya''' (devanāgarī: निर्माणकाय ''nirmāṇakāya'') is a Buddhist term for a physical body of a [[Buddha]] created to be manifested in time and space. In the [[Theosophy|Theosophical]] view this concept refers to the [[Masters of Wisdom]]:

<blockquote>These Nirmanakayas are the Bodhisattvas or late Adepts, who having reached Nirvana and liberation from rebirth, renounce it voluntarily in order to remain invisibly amidst the world to help poor ignorant Humanity within the lines permitted by Karma.<ref>Helena Petrovna Blavatsky, ''Collected Writings'', vol. 12 (Adyar, Madras: Theosophical Publishing House, 1991), 31. </ref></blockquote>

== Theosophical view ==

[[Helena Petrovna Blavatsky|H. P. Blavatsky]] wrote in her [[The Theosophical Glossary (book)|''Theosophical Glossary'']] the following:

<blockquote>Nirmânakâya (Sk.). Something entirely different in esoteric philosophy from the popular meaning attached to it, and from the fancies of the Orientalists. Some call the ''Nirmânakâya'' body “Nirvâna with remains” (Schlagintweit, etc.) on the supposition, probably, that it is a kind of Nirvânic condition during which consciousness and form are retained. Others say that it is one of the ''Trikâya'' (three bodies), with the “power of assuming any form of appearance in order to propagate Buddhism” (Eitel's idea); again, that “it is the incarnate avatâra of a deity” (ibid.), and so on. Occultism, on the other hand, says: that Nirmânâkaya, although meaning literally a transformed “body”, is a state. The form is that of the adept or yogi who enters, or chooses, that ''Post mortem'' condition in preference to the Dharmakâya or ''absolute'' Nirvânic state. He does this because the latter kâya separates him for ever from the world of form, conferring upon him a state of ''selfish'' bliss, in which no other living being can participate, the adept being thus precluded from the possibility of helping humanity, or even ''devas''. As a Nirmânakâya, however, the man leaves behind him only his physical body, and retains every other “principle” save the Karmic--for he has crushed this out for ever from his nature, during life, and it can never resurrect in his ''post mortem'' state. Thus, instead of going into selfish bliss, he chooses a life of self-sacrifice, an existence which ends only with the life-cycle, in order to be enabled to help mankind in an invisible yet most effective manner. (See ''The Voice of the Silence'', third treatise, “The Seven Portals”.) Thus a Nirmânakâya is not, as popularly believed, the body “in which a Buddha or a Bodhisattva appears on earth”, but verily one, who whether a ''Chutuktu'' or a ''Khubilkhan'', an adept or a yogi during life, has since become a member of that invisible Host which ever protects and watches over Humanity within Karmic limits. Mistaken often for a “Spirit”, a Deva, God himself, &c., a Nirmânakâya is ever a protecting, compassionate, verily a guardian angel, to him who becomes worthy of his help. Whatever objection may be brought forward against this doctrine; however much it is denied, because, forsooth, it has never been hitherto made public in Europe and therefore since it is unknown to Orientalists, it must needs be “a myth of modern invention”--no one will be bold enough to say that this idea of helping suffering mankind at the price of one's own almost interminable self-sacrifice, is not one of the grandest and noblest that was ever evolved from human brain.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 231.</ref></blockquote>

<blockquote>According to the Occult teachings, however, Siddhas are the Nirmânakâyas or the “spirits” (in the sense of an individual, or conscious spirit) of great sages from spheres on a higher plane than our own, who voluntarily incarnate in mortal bodies in order to help the human race in its upward progress. Hence their innate knowledge wisdom and powers.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. II, (Wheaton, IL: Theosophical Publishing House, 1993), 636, fn.</ref></blockquote>

== Buddhist view ==

In Buddhism, Nirmanakaya is a term meaning “body of transformations.” It is the physical body of a buddha. The word comes from the Sanskrit, ''nirmana'', meaning “creation” or “transformation,” and ''kaya'', which means “body.”

== Additional resources ==

=== Articles ===
* [https://www.theosophy.world/encyclopedia/nirmanakaya Nirmanakaya] in Theosophy World

=== Websites ===

* [https://www.rigpawiki.org/index.php?title=Nirmanakaya Nirmanakaya] in Rigpa Wiki.
* [https://www.wisdomlib.org/definition/nirmanakaya Nirmanakaya, Nirmana-kaya, Nirmāṇakāya: 7 definitions] in Wisdom Library.

=== Videos ===

* [https://www.youtube.com/watch?v=9XK0NUOrPWU “Nirmanakayas: Their Nature and Work”] by Michele Sender at Washington, D.C. Theosophical Society. February 4, 2023.

=== Cultural references ===

Philip Glass used the term "Nirmanakaya" to name a movement in his Symphany No. 5, "to mean roughly rebirth as enlightened activity."<ref>[https://tricycle.org/magazine/philip-glass-symphony-no-5-requiem-bardo-and-nirmanakaya/ "Philip Glass on Symphony No. 5: Requiem, Bardo, and Nirmanakaya"] in interview of Philip Glass by Dimitri Ehrlich. ''Tricycle'' (Fall, 2000).</ref>

== Notes ==
<references/>
[[Category:Buddhist concepts]]
[[Category:Sanskrit terms]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[it:Nirmanakaya]]
[[ru:Нирманакая]]

Senzar

2026-06-25T00:47:35Z

Alex Audziayuk: /* Articles and Pamphlets */

'''Senzar''' (also spelled "Sansar") is, according to [[Helena Petrovna Blavatsky|Mme. Blavatsky]], "The mystic name for the secret sacerdotal language or the “Mystery-speech” of the initiated Adepts, all over the world".<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 295.</ref>

== The problem of translation ==

Mme. Blavatsky and the [[Mahatmas]] are sometimes accused of assigning wrong meanings to the terms found in different philosophies. The accusations are meant to question their knowledge. However, neither Mme. Blavatsky claim to be scholars in other traditions. They have their own (secret) terms, probably from the Senzar, and when communicating with the public they had to choose known terms from different philosophies that could convey a similar meaning. In doing this, they frequently used the terms as where understood by the scholars of the time. This early scholarly understanding was in some instances shown to be incorrect.

For example, Mme. Blavatsky relates a vision of an incident supposed to have happened when studying in Tibet with [[Koot Hoomi|Mahatma K.H.]]:

<blockquote>I was standing before Mah. K.H. near the old building taken down he was looking at, and as Master was not at home, I took to him a few sentences I was studying in Senzar in his sister’s room and asked him to tell me if I translated them correctly — and gave him a slip of paper with these sentences written in English. He took and read them, and correcting the interpretation read them over. . .<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93B (Quezon City: Theosophical Publishing House, 1993), 454.</ref></blockquote>

The Master himself recognizes that the use of translations for their terms is confusing to them:

<blockquote>Our mystic terms in their clumsy re-translation from the Sanskrit into English are as confusing to us as they are to you — especially to “M”. Unless in writing to you one of us takes his pen as an adept and uses it from the first word to the last, in this capacity he is quite as liable to “slips” as any other man.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 66 (Quezon City: Theosophical Publishing House, 1993), 176.</ref></blockquote>

In some occasions, they find it impossible to find appropriate terms. For example, when explaining about the nature of the sun:

<blockquote>Our terms are untranslatable; and without a good knowledge of our complete system (which cannot be given but to regular initiates) would suggest nothing definite to your perceptions but only be a source of confusion. . .<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 46 (Quezon City: Theosophical Publishing House, 1993), 129.</ref></blockquote>

<blockquote>To tell you of what it does consist is idle, since I am unable to translate the words we use for it, and that no such matter exists (not in our planetary system, at any rate) — but in the sun.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93B (Quezon City: Theosophical Publishing House, 1993), 320.</ref></blockquote>

Mme. Blavatsky also showed she faced this difficulty:

<blockquote>I make this difference because I do not know how to translate it in any other way. We have a word for it in the occult language, but it is impossible to translate it into English.<ref>Michael Gomes (transcriber), ''The Secret Doctrine Commentaries'' (The Hague: I.S.I.S. foundation, 2010), 162.</ref></blockquote>

<blockquote>Hence, the Arahat secret doctrine on cosmogony admits but of one absolute, indestructible, eternal, and uncreated UNCONSCIOUSNESS (so to translate), of an element (the word being used for want of a better term) absolutely independent of everything else in the universe.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 423.</ref></blockquote>

<blockquote>Let him remember that as all in this universe is contrast (I cannot translate it better) so the light of the Dhyan Chohans and their pure intelligence is contrasted by the “Ma-Mo Chohans” — and their destructive intelligence.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 30 (Quezon City: Theosophical Publishing House, 1993), 96.</ref></blockquote>

Thus, when we find mistakes in the writings of Mme. Blavatsky when using [[Sanskrit]] or other foreign languages, this does not mean her knowledge of the [[Esoteric Philosophy#Arhat Esoteric Philosophy|"trans-Himalayan" esoteric philosophy]] was incorrect, but only that her knowledge of some technical terms in other philosophies was imperfect or limited to what the scholars knew at the time:

<blockquote>I have never boasted of any knowledge of Sanskrit, and, when I came to India last, in 1879, knew very superficially the philosophies of the six schools of Brahmanism. I never pretended to teach Sanskrit or explain Occultism in that language. I claimed to know the esoteric philosophy of the trans-Himalayan Occultists and no more. What I knew again, was that the philosophy of the ancient Dwijas and Initiates did not, nor could it differ essentially from the esotericism of the “Wisdom-religion,” any more than ancient Zoroastrianism, Hermetic philosophy, or Chaldean Kabbala could do so. I have tried to prove it by rendering the technical terms used by the Tibetan Arhats of things and principles, as adopted in trans-Himalayan teaching (and which when given to Mr. Sinnett and others without their Sanskrit or European equivalents, remained to them unintelligible, as they would to all in India)—in terms used in Brahmanical philosophy. I may have failed to do so correctly, very likely I have, and made mistakes—I never claimed infallibility . . . In my writings in The Theosophist I have always consulted learned and (even not very learned) Sanskrit-speaking Brahmans, giving credit to every one of them for knowing the value of Sanskrit terms better than I did. The question then is not, whether I may or may not have made use of wrong Sanskrit terms, but whether the occult tenets expounded through me are the right ones—at any rate those of the “Aryan-Chaldeo-Tibetan doctrine” as we call the “universal Wisdom-religion.”<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VII (Wheaton, IL: Theosophical Publishing House, 1987), 347-348.</ref></blockquote>

== Use in popular culture ==
The word Senzar has been used in several ways, all irrelevant to the language:
* a [https://www.spirit-of-metal.com/en/band/Senzar "black metal" band] in Ireland.
* a [https://meetsenzar.com/ Senzar radar detection system].
* a [https://www.amazon.com/SENZAR-Tales-Love-Hanky-Panky/dp/0244532400 book of short stories] by Dexter Stark entitled ''SENZAR: Tales of Love and Hanky Panky.''

== See also ==
*[[Esoteric Philosophy]]

== Additional resources ==
=== Articles and Pamphlets ===
* '''[https://www.theosophy.world/encyclopedia/senzar Senzar]''' in Theosophy World.
* Algeo, John. '''[https://www.theosophy.world/sites/default/files/ebooks/Algeo/thc-john_alegro-senzar_the-mystery_of_the_mystery_language-1988.pdf Senzar. The Mystery of the Mystery Language (PDF)]'''. London: Theosophical History Centre, 1988. 32 pages. (See also a [http://makara.us/05ref/02comps/Senzar.htm# text-only version])
* '''[https://www.theosophyforward.com/articles/theosophy/2979-john-algeo-and-senzar?fbclid=IwAR2ERsrjf7AEhPpDjIsfmtnSFh4avUdNFd2Bkaot7qk8Fv8lOMBf9EH4u7o John Algeo and Senzar - Part One]''' in Theosophy Forward.
* Fergus, Jon W. '''[https://universaltheosophy.com/jwf/etymology-senzar/ Research: On the Etymology of Senzar]''' posted October, 2020 in Universal Theososphy website.
* Reigle, David. '''[http://prajnaquest.fr/blog/senzar-a-lost-sacred-language/ Senzar: A Lost Sacred Language]''' posted September 15, 2013 in the web blog "The Book of Dzyan — The Quest for an Original Text of the Book of Dzyan."

[[Category:Languages]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]

== Notes ==
<references/>

[[es:Términos en Senzar]]

Senzar

2026-06-25T00:47:13Z

Alex Audziayuk: /* Articles */ added pdf version of the pamphlet by John Algeo and an artile by David Reigle.

'''Senzar''' (also spelled "Sansar") is, according to [[Helena Petrovna Blavatsky|Mme. Blavatsky]], "The mystic name for the secret sacerdotal language or the “Mystery-speech” of the initiated Adepts, all over the world".<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 295.</ref>

== The problem of translation ==

Mme. Blavatsky and the [[Mahatmas]] are sometimes accused of assigning wrong meanings to the terms found in different philosophies. The accusations are meant to question their knowledge. However, neither Mme. Blavatsky claim to be scholars in other traditions. They have their own (secret) terms, probably from the Senzar, and when communicating with the public they had to choose known terms from different philosophies that could convey a similar meaning. In doing this, they frequently used the terms as where understood by the scholars of the time. This early scholarly understanding was in some instances shown to be incorrect.

For example, Mme. Blavatsky relates a vision of an incident supposed to have happened when studying in Tibet with [[Koot Hoomi|Mahatma K.H.]]:

<blockquote>I was standing before Mah. K.H. near the old building taken down he was looking at, and as Master was not at home, I took to him a few sentences I was studying in Senzar in his sister’s room and asked him to tell me if I translated them correctly — and gave him a slip of paper with these sentences written in English. He took and read them, and correcting the interpretation read them over. . .<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93B (Quezon City: Theosophical Publishing House, 1993), 454.</ref></blockquote>

The Master himself recognizes that the use of translations for their terms is confusing to them:

<blockquote>Our mystic terms in their clumsy re-translation from the Sanskrit into English are as confusing to us as they are to you — especially to “M”. Unless in writing to you one of us takes his pen as an adept and uses it from the first word to the last, in this capacity he is quite as liable to “slips” as any other man.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 66 (Quezon City: Theosophical Publishing House, 1993), 176.</ref></blockquote>

In some occasions, they find it impossible to find appropriate terms. For example, when explaining about the nature of the sun:

<blockquote>Our terms are untranslatable; and without a good knowledge of our complete system (which cannot be given but to regular initiates) would suggest nothing definite to your perceptions but only be a source of confusion. . .<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 46 (Quezon City: Theosophical Publishing House, 1993), 129.</ref></blockquote>

<blockquote>To tell you of what it does consist is idle, since I am unable to translate the words we use for it, and that no such matter exists (not in our planetary system, at any rate) — but in the sun.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93B (Quezon City: Theosophical Publishing House, 1993), 320.</ref></blockquote>

Mme. Blavatsky also showed she faced this difficulty:

<blockquote>I make this difference because I do not know how to translate it in any other way. We have a word for it in the occult language, but it is impossible to translate it into English.<ref>Michael Gomes (transcriber), ''The Secret Doctrine Commentaries'' (The Hague: I.S.I.S. foundation, 2010), 162.</ref></blockquote>

<blockquote>Hence, the Arahat secret doctrine on cosmogony admits but of one absolute, indestructible, eternal, and uncreated UNCONSCIOUSNESS (so to translate), of an element (the word being used for want of a better term) absolutely independent of everything else in the universe.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 423.</ref></blockquote>

<blockquote>Let him remember that as all in this universe is contrast (I cannot translate it better) so the light of the Dhyan Chohans and their pure intelligence is contrasted by the “Ma-Mo Chohans” — and their destructive intelligence.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 30 (Quezon City: Theosophical Publishing House, 1993), 96.</ref></blockquote>

Thus, when we find mistakes in the writings of Mme. Blavatsky when using [[Sanskrit]] or other foreign languages, this does not mean her knowledge of the [[Esoteric Philosophy#Arhat Esoteric Philosophy|"trans-Himalayan" esoteric philosophy]] was incorrect, but only that her knowledge of some technical terms in other philosophies was imperfect or limited to what the scholars knew at the time:

<blockquote>I have never boasted of any knowledge of Sanskrit, and, when I came to India last, in 1879, knew very superficially the philosophies of the six schools of Brahmanism. I never pretended to teach Sanskrit or explain Occultism in that language. I claimed to know the esoteric philosophy of the trans-Himalayan Occultists and no more. What I knew again, was that the philosophy of the ancient Dwijas and Initiates did not, nor could it differ essentially from the esotericism of the “Wisdom-religion,” any more than ancient Zoroastrianism, Hermetic philosophy, or Chaldean Kabbala could do so. I have tried to prove it by rendering the technical terms used by the Tibetan Arhats of things and principles, as adopted in trans-Himalayan teaching (and which when given to Mr. Sinnett and others without their Sanskrit or European equivalents, remained to them unintelligible, as they would to all in India)—in terms used in Brahmanical philosophy. I may have failed to do so correctly, very likely I have, and made mistakes—I never claimed infallibility . . . In my writings in The Theosophist I have always consulted learned and (even not very learned) Sanskrit-speaking Brahmans, giving credit to every one of them for knowing the value of Sanskrit terms better than I did. The question then is not, whether I may or may not have made use of wrong Sanskrit terms, but whether the occult tenets expounded through me are the right ones—at any rate those of the “Aryan-Chaldeo-Tibetan doctrine” as we call the “universal Wisdom-religion.”<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VII (Wheaton, IL: Theosophical Publishing House, 1987), 347-348.</ref></blockquote>

== Use in popular culture ==
The word Senzar has been used in several ways, all irrelevant to the language:
* a [https://www.spirit-of-metal.com/en/band/Senzar "black metal" band] in Ireland.
* a [https://meetsenzar.com/ Senzar radar detection system].
* a [https://www.amazon.com/SENZAR-Tales-Love-Hanky-Panky/dp/0244532400 book of short stories] by Dexter Stark entitled ''SENZAR: Tales of Love and Hanky Panky.''

== See also ==
*[[Esoteric Philosophy]]

== Additional resources ==
=== Articles and Pamphlets ===
* '''[https://www.theosophy.world/encyclopedia/senzar Senzar]''' in Theosophy World.
* Algeo, John. '''[https://www.theosophy.world/sites/default/files/ebooks/Algeo/thc-john_alegro-senzar_the-mystery_of_the_mystery_language-1988.pdf Senzar. The Mystery of the Mystery Language (PDF)]'''. London: Theosophical History Centre, 1988. 32 pages. (See also a [http://makara.us/05ref/02comps/Senzar.htm# text-only version])
* '''[https://www.theosophyforward.com/articles/theosophy/2979-john-algeo-and-senzar?fbclid=IwAR2ERsrjf7AEhPpDjIsfmtnSFh4avUdNFd2Bkaot7qk8Fv8lOMBf9EH4u7o John Algeo and Senzar - Part One]''' in Theosophy Forward.
* Fergus, Jon W. '''[https://universaltheosophy.com/jwf/etymology-senzar/ Research: On the Etymology of Senzar]''' posted October, 2020 in Universal Theososphy website.
* Reigle, David. Senzar, '''[http://prajnaquest.fr/blog/senzar-a-lost-sacred-language/ A Lost Sacred Language]''' posted September 15, 2013 in the web blog "The Book of Dzyan — The Quest for an Original Text of the Book of Dzyan."

[[Category:Languages]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]

== Notes ==
<references/>

[[es:Términos en Senzar]]

James Morgan Pryse

2026-06-17T20:09:25Z

Alex Audziayuk:

[[File:HPB with Mead and Pryse.jpg|300px|right|thumb|James Morgan Pryse, H. P. Blavatsky, and G. R. S. Mead]]
'''James Morgan Pryse''' ([[November 14]], 1859 - [[April 22]], 1942) was an American Theosophist born in Cincinnati, Ohio. He assisted [[William Quan Judge]] and [[Helena Petrovna Blavatsky]] in setting up publishing operations.

== Theosophical Society involvement ==
[[File:James Morgan Pryse.jpg|left|150px|thumb|James Morgan Pryse]]
He and his brother [[John Morgan Pryse]] purchased and operated newspapers and printing plants in Nebraska, Montana, and Wisconsin, finally moving to Los Angeles in 1886. He joined the Los Angeles Lodge of the [[Theosophical Society]] on August 7, 1887.<ref>Theosophical Society General Membership Register, 1875-1942 at [http://tsmembers.org/ http://tsmembers.org/]. See book 1, entry 4042 (website file: 1B/31).</ref>

The brothers were soon invited by [[William Quan Judge|W. Q. Judge]] to New York to assist him with the printing work. They formed the [[Aryan Theosophical Press]] which printed the Esoteric Instructions of [[Helena Petrovna Blavatsky|H. P. Blavatsky]] and other Theosophical works.

At the request of Mme. Blavatsky James Pryse went to London in 1889 and became one of HPB’s staff in Avenue Road. While there, he set up the [[HPB Press]].

== An encounter with the Master ==

In August 1889, while still in Los Angeles, California, Mr. Pryse had the following experience:

<blockquote>One evening [in 1889] while I was thus meditating the face of H.P.B. flashed before me. I recognized it from her portrait in Isis, though it appeared much older. Thinking that the astral picture, as I took it to be, was due to some vagary of fancy, I tried to exclude it; but at that the face showed a look of impatience, and instantly I was drawn out of my body and immediately was standing "in the astral" beside H.P.B. in London. It was along toward morning there, but she was still seated at her writing desk. While she was speaking to me, very kindly, I could not help thinking how odd it was that an apparently fleshy old lady should be an Adept. I tried to put that impolite thought out of my mind, but she read it, and as if in answer to it her physical body became translucent, revealing a marvellous inner body that looked as if it were formed of molten gold. Then suddenly the [[Morya|Master M.]] appeared before us in his [[Māyāvi-Rūpa|mayavi-rupa]]. To him I made profound obeisance, for he seemed to me more like a God than a man. Somehow I knew who he was, though this was the first time I had seen him. He spoke to me graciously and said, "I shall have work for you in six months." He walked to the further side of the room, waved his hand in farewell and departed. Then H. P. B. dismissed me with the parting words, “God bless you,” and directly I saw the waves of the Atlantic beneath me; I floated down and dipped my feet in their crests. Then with a rush I crossed the continent till I saw the lights of Los Angles and returned to my body, seated in the chair where I had left it.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 61, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Later years ==

In 1895, Mr. Pryse followed [[William Quan Judge|W. Q. Judge]] when most of the American Section seceded from the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar]]. Pryse wrote,
<blockquote>
In 1895 by advice of [[William Quan Judge|Mr. Judge]] and [[Archibald Keightley|Dr. Keightley]], I shipped the original H.P.B. Press, which belonged to Dr. Keightley, to Dublin, joined the lodge there, and for over a year helped [[George William Russell|Russell]] and the others to get out [[The Irish Theosophist|the Irish Theosophist]].<ref>James Morgan Pryse, "George William Russell, Poet of the Inner Life," ''The Canadian Theosophist'' 16.6 (August 15, 1935). Available at [http://www.katinkahesselink.net/his/ae.html KatinkaHesselink.net.]</ref>
</blockquote>

Pryse continued his theosophical work in the [[Point Loma]] community, but eventually lost faith in the leadership of [[Katherine Tingley]].<ref>Emmett A. Greenwalt, ''California Utopia: Point Loma: 1897-1942'' 2nd revised edition (San Diego, CA: Point Loma Publications, 1978), 207</ref> He died on [[April 22]], 1942, in New York.

[[File:Pryse book flyer.jpg|240px|right|thumb|Advertisement for Pryse book]]

== Writings ==
=== Articles ===
The [[Union Index of Theosophical Periodicals]] lists 35 articles [https://theosophicalsociety.org.au/union_index/entries?q=James+Pryse&s=author by James Pryse]. These are some significant articles:
* '''"Memorabilia of H.P.B."'''. ''The Canadian Theosophist''. (March 15, 1935), 1-5. Available at [http://www.blavatskyarchives.com/pryse.htm# Blavatsky Archive.] This is a reminiscence of H.P.B.'s final illness and death.
* '''"Side-Lights on T. S. History"''' ''The Canadian Theosophist'' 13 (June, 1932): 124-126.
* '''"Mr. Pryse taken to Task"''' by H. Henderson ''The Canadian Theososophist'' 20 (June, 1939(: 109-111. About James Pryse.
* '''"Random Notes"''' ''The Canadian Theosophist'' 20 (August, 1939): 182-183.
* '''"George William Russell, Poet of the Inner Life"''' ''The Canadian Theosophist'' 41 (August, 1935): 164-166.
* '''"The Mummy"''' ''Lucifer'' 13 (September, 1893): 23-29.

=== Books ===
* '''"Brotherhood"'''. ''Universal Brotherhood''. (March, 1898). Available at [http://www.theosociety.org/pasadena/ub/v12n12p289_brotherhood.htm# Theosophical University Press.]
* '''"The Evangel according to Iôannês'''. ''Universal Brotherhood''. (September, 1898). Available at [http://www.theosociety.org/pasadena/ub/v13n06p321_the-evangel-according-to-ioannes.htm# Theosophical University Press.]
* '''''The Restored New Testament'''''. Los Angeles: John M. Pryse and London: John M. Watkins, 1914. Subtitled "The Hellenic fragments, freed from the pseudo-Jewish interpolations, harmonized, and done into English verse and prose, with introductory analyses, and commentaries, giving an interpretation according to ancient philosophy and psychology and a new literal translation of the synoptic gospels, with introduction and commentaries." 848 pages. Available in several versions at [https://archive.org/search.php?query=creator%3A%22Pryse%2C+James+M.+%28James+Morgan%29%2C+b.+1859%22 Internet Archive]. Subtitle: "The Jewish Fragments freed from the Pseudo-Jewish Interpolations."
* '''''The Apocalypse Unsealed'''''. New York: John M. Pryse, 1910. 244 pages. Subtitled: "being an esoteric interpretation of the initiation of Iôannês (Apokalypsis Iōannou) commonly called the Revelation of (St.) John : with a new translation". Available at [https://archive.org/details/cu31924029295289 Internet Archive]. A gnostic work.
* '''''Reincarnation in the New Testament'''''. New York: Theosophical Society, 1904. 109 pages. Three versions available from [https://archive.org/search.php?query=creator%3A%22Pryse%2C+James+M.+%28James+Morgan%29%2C+b.+1859%22 Internet Archive].
* '''''The Magical Message According to Iônannês (To kata Iōannon Euangelion)'''''. Subtitled "commonly called the Gospel according to [St.] John". New York: Theosophical Publishing Company of New York, 1909. 248 pages. Two versions available at [https://archive.org/search.php?query=creator%3A%22Pryse%2C+James+M.+%28James+Morgan%29%2C+b.+1859%22 Internet Archive].
* '''''The Sermon on the Mount and Other Extracts from the New Testament'''''. New York: Elliott B. Page & Co., 1899. Subtitled "a verbatim translation from the Greek". Available at [https://archive.org/details/sermononmountoth00prys Internet Archive].
* '''''Prometheus Bound'''''.
* '''''Adorers of Dionysos'''''. Los Angeles: John M. Pryse, 1925. This is a study of symbolism in Euripides' ''The Bachhanals'' and a sequel to ''Prometheus Bound'', per review by M. L. T. in ''The Messenger'' 13.6 (November, 1925), 118. Illustrations by [[J. Augustus Knapp]]. Available online at [https://books.google.com/books?id=Af4FAQAAIAAJ&printsec=frontcover&source=gbs_ViewAPI#v=onepage&q&f=false Google Books] and [https://archive.org/details/adorersofdionyso0000euri Internet Archive].

== Additional resources ==
===Articles===
* '''[https://theosophicalsociety.org.au/union_index/entries?q=James+Pryse&s=title 24 articles about James Pryse]'''.
* [https://www.theosophy.world/encyclopedia/pryse-james-morgan Pryse, James Morgan] at Theosophy World,

== Notes ==
<references/>

[[Category:Nationality American|Pryse, James Morgan]]
[[Category:Editors|Pryse, James Morgan]]
[[Category:Journalists|Pryse, James Morgan]]
[[Category:Attorneys|Pryse, James Morgan]]
[[Category:Business careers|Pryse, James Morgan]]
[[Category:Lecturers|Pryse, James Morgan]]
[[Category:Associates of HPB|Pryse, James Morgan]]
[[Category:People who encountered Mahatmas|Pryse, James Morgan]]
[[Category:Writers|Pryse, James M.]]
[[Category:Gnostics|Pryse, James M.]]
[[Category:Point Loma|Pryse, James M.]]
[[Category:People|Pryse, James M.]]

G. R. S. Mead

2026-06-17T20:09:04Z

Alex Audziayuk:

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
[[File:HPB with Mead and Pryse.jpg|300px|right|thumb|James Morgan Pryse, H. P. Blavatsky, and G. R. S. Mead]]

'''George Robert Stow Mead''' was an English Theosophist, scholar, and writer. He worked with [[Helena Petrovna Blavatsky]] and [[Annie Besant]] in editing periodicals before he founded '''[[The Quest Society]]'''. The November 1900 issue of ''The Theosophic Messenger'' noted that:
<Blockquote>
He is well known to all the members through his articles in the [[The Theosophical Review (periodical)|''Theosophical Review'']], of which he is coeditor with [[Annie Besant|Mrs. Besant]], and his books, ''Orpheus'', ''Plotinus'', ''Simon Magus'', ''Pistis Sophia'', ''The World Mystery'', and last (but decidedly not least) ''Fragments of a Faith Forgotten'', which has just come from the press.<ref>"Some of Our Friends",''The Theosophic Messenger'' 2.2 (November 1900), 28.</ref>
</blockquote>

In the words of one mid-20th century reviewer, Mr. Mead “was the most notable researcher with the rank and file of the Theosophical Society … he made outstanding and long-lived contributions in the way of Gnostic and Hermetic literature.”<ref>“A Tribute to G.R.S. Mead,” by Richard Sattelberg. The American Theosophist 53.1 (January 1965), 4-5.</ref> Other scholars have noted that Mr. Mead would have had -- and would still have -- much higher standing in the world of academe were he not a Theosophist, but “Unhappily, academic prejudice changes exceedingly slowly in our culture.”<ref>quote by Stephan Hoeller, http://www.gnosis.org/library/grs-mead/biography.htm</ref> His contributions were “dedicated, scholarly, but eminently readable studies of the spiritual roots of Christian Gnosticism and, more generally, of personal religion in the Greco-Roman world. But his work encompassed much more than this. Mead was equally at home with Sanskrit texts, Patristic literature, Buddhist thought, and the problems of contemporary philosophy and psychical research. He devoted his intellectual energy to the complex interplay of Gnosticism, Hellenism, Judaism, and Christianity.”<ref>http://www.gnosis.org/library/grs-mead/mead_index.htm</ref>

See also '''[[Mead writings]]'''.

== Early life and education ==
According to the alumni database at the University of Cambridge<ref>https://venn.lib.cam.ac.uk/cgi-bin/search-2018.pl?sur=mead&suro=w&fir=George+Robert+Stow&firo=c&cit=&cito=c&c=all&z=all&tex=&sye=&eye=&col=all&maxcount=50</ref>, George Robert Stow Mead was born in Nuneaton, Warwickshire, England, on March 22, 1863, to Robert and Mary Mead. His father, Col. Robert Mead, was an officer of the Royal Army Ordinance Corps.

George attended the King’s School in Rochester, Kent, and then St. John’s College at the University of Cambridge, where he won honors. He initially studied mathematics, then switched to Classics and received a B.A. degree in 1884. He returned several decades later and was awarded an M.A. degree in 1926.<ref> http://www.gnosis.org/library/grs-mead/mead_index.htm</ref>

After receiving his B.A., Mr. Mead taught school for a time. He also studied Hinduism, and his interest in spiritualism led him to a short term at the French University of Clermont-Ferrand. He became aware of the Theosophical Society through his acquaintance with Bertram Keightley and Mohini Chatterji, as well as from A.P. Sinnett’s book ''Esoteric Buddhism''.<ref>http://www.katinkahesselink.net/blavatsky/articles/v13/bibliography.htm</ref>

== Theosophical Society involvement ==

Mead was admitted as a member of the London Lodge of the [[Theosophical Society]] on January 20, 1886.<ref>Theosophical Society General Membership Register, 1875-1942 at [http://tsmembers.org/ http://tsmembers.org/]. See book 1, entry 3555 (website file: 1B/18).</ref> He was instrumental in forming the European Section of the Theosophical Society and, beginning July 9th, 1890, served as its first General Secretary. In 1899 Mead married Laura Mary Cooper (sister of Mrs. Cooper-Oakley). Around this time he was also an officer of the Blavatsky Lodge in London, first as vice-president and then as president.<ref>http://www.katinkahesselink.net/blavatsky/articles/v13/bibliography.htm (p. 393)</ref>

A true Theosophist, Mead was far more interested in doing good in the world than in doing well monetarily. He persevered in the face of serious financial struggles during 21 years of publishing ''The Quest'' (see below). He also devoted time to The Northbrook Society as its secretary.<ref>http://www.katinkahesselink.net/blavatsky/articles/v13/bibliography.htm, p. 395</ref> A division of the British National Indian Association, the Northbrook Society originally (1880) was a clubhouse and reading room for Indian students and visitors to England. After relocating in 1910, Northbrook was able to offer a few rooms as temporary lodging for Indian visitors and students.<ref> https://www.open.ac.uk/researchprojects/makingbritain/content/northbrook-society</ref>

=== Work with H. P. Blavatsky ===

George Mead met Mme Blavatsky within a year of joining the Theosophical Society, and by 1889 he had decided to devote himself full-time to the Society. He became H.P.B.’s private secretary:

<blockquote>“When I first went to her to work permanently (1889), I was a young man of whom she practically knew nothing, except that from May, 1887 . . . when she returned to England for the last time, I spent no little of my holidays in visits to Maycott, Upper Norwood, and to 17 Lansdowne Road, Bayswater. Nevertheless, with childlike confidence, and with one of those large and eccentric gestures of hers, she handed over to me at once the keys of her desk and bookcases and tossed over, unopened, her voluminous correspondence, bidding me answer it as best I might (and “be d--d”), as she wanted all her time for writing her articles and books . . . .”<ref>http://www.katinkahesselink.net/blavatsky/articles/v13/bibliography.htm (p.393)</ref> </blockquote>

In addition to handling HPB's abundant correspondence for the last three years of her life, Mead also edited many of her published works. According to gnosis.org<ref>http://www.gnosis.org/library/grs-mead/mead_index.htm</ref>, he wrote anonymously for her magazine ''Lucifer'' beginning with the first volume (in 1887).

In August, 1890, he became a member of [[H. P. Blavatsky|H. P. Blavatsky's]] [[Inner Group]] in London, which is where he met Laura Cooper, his future wife.

=== Work with Annie Besant ===

After the death of Mme Blavatsky in 1891, Mead worked with Annie Besant on editing much of HPB’s remaining works. Much of this material would become Volume III of ''The Secret Doctrine''. He helped edit the ''Theosophical Glossary'' and ''The Key to Theosophy''.<ref> http://www.katinkahesselink.net/blavatsky/articles/v13/bibliography.htm (p. 394)</ref> He also worked with Mrs. Besant as co-editor of ''Lucifer'', until 1898 when it became ''The Theosophical Review'', of which he was the sole editor.<ref>ibid.</ref>

== The Quest Society and ''The Quest'' ==

Mead and others founded [[The Quest Society]] in 1909. He was the editor of ''The Quest'' from 1909 to 1930. It was considered to be a continuation of [[The Theosophical Review (periodical)|''The Theosophical Review'']], and is still considered to be valuable source material for scholars.<ref>http://www.katinkahesselink.net/blavatsky/articles/v13/bibliography.htm, p. 395</ref> The website of the IAPSOP, which notes that the Quest Society was “designed to help those who [were] seeking an understanding of the purpose of life and the means of self-realization,” contains several volumes of ''The Quest''.<ref>http://iapsop.com/archive/materials/quest/</ref>

== Later years ==

After ''The Quest'' ceased publication in 1930, Mr. Mead "still remained a member of several learned societies. Notably he took a keen interest in the recently founded '''Society for Promoting the Study of Religions''' and became a member of its Council."<ref>M. E. W. in ''The Inquirer'', October 28, 1933. Quoted in "Correspondence: The Late G. R. S. Mead," ''The Theosophist'' 55.1 (March, 1934), 717.</ref>

Mead passed away on [[September 30]], 1933, at his residence in London.<ref>"George R. S. Mead Passes" ''The American Theosophist'' 21.12 (December, 1933), 281.</ref>

== Writings ==

Mead's literary career is summarized in '''[[Mead writings]]'''.

== Additional resources ==
* [https://www.theosophy.world/encyclopedia/mead-george-robert-stowe Mead, George Robert Stowe] in Theosophy World.

== Notes ==
<references/>

[[Category:Associates of HPB|Mead, G. R. S.]]
[[Category:General Secretaries in TS Adyar|Mead, G. R. S.]]
[[Category:Writers|Mead, G. R. S.]]
[[Category:Mystics|Mead, G. R. S.]]
[[Category:Editors|Mead, G. R. S.]]
[[Category:Educators|Mead, G. R. S.]]
[[Category:Nationality English|Mead, G. R. S.]]
[[Category:Inner Group of HPB|Mead, G. R. S.]]
[[Category:People|Mead, G. R. S.]]

Shamanism

2026-06-11T18:49:24Z

Alex Audziayuk:

== Introduction ==

Shamanism is widely regarded as the oldest human spiritual practice, with roots going back to the Paleolithic era<ref>https://www.embracingshamanism.org/2023/08/exploring-the-ancient-roots-of-shamanic-practices-a-journey-through-history/</ref> (the Stone Age), from 2.5 million to 200,000 years ago.<ref>https://www.britannica.com/summary/Paleolithic-Period </ref> The Dance of the Deer Foundation notes that

:: “One could view shamanism as the universal spiritual wisdom inherent to all indigenous tribes. As all ancient spiritual practices are rooted in nature, shamanism is the method by which we as human beings can strengthen that natural connection.” <ref>https://www.shamanism.com/what-is-shamanism</ref>

The shamanistic way of life, which is regarded as a religion by some but not all people, regards every element of the world (and presumably the wider universe) as having its own spirit. This includes not just people and animals, but also plants, minerals, bodies of water, mountains, entire forests, and so on. Everything is interconnected; everything is part of the great web of life. A shaman is a healer, capable of communicating with these spirits and with spirit guides who can inform the shaman what the community or the individual client needs.

== Origins ==

It appears that the earliest shamans practiced among the indigenous peoples in Siberia and Mongolia. The word “shaman” comes from the Siberian language known as Tungus: “saman” means “one who knows.”<ref>https://www.gaia.com/article/how-much-do-you-know-about-shamanism</ref>

This tradition was of course completely oral, and reflects early humanity’s efforts to understand the world in which they lived and their place in the vast universe. Shamanism evolved in cultures all over the globe, without reference to each other or to any central figure. It seems to be the most basic of human attempts to comprehend the mysteries of the cosmos. One website notes that
:: “This universality speaks to the shared human experience and the intrinsic need to connect with the sacred and spiritual dimensions of existence.”<ref>https://www.embracingshamanism.org/2023/08/exploring-the-ancient-roots-of-shamanic-practices-a-journey-through-history/</ref>

== History ==

Shamanism has no scriptures or named founders; as noted above, it is apparently the worldwide first step in humanity’s effort to understand Nature and our place in it.

In the theosophical teachings, every human attribute begins in the mind of the Divine and gradually works its way "down" to the physical plane. Shamanism, then, is simply where we began to try and make sense of the world around us. Presumably this would occur only after we had reached a stage where we knew how to meet our basic physical needs and thus had time to think about the spiritual world(s). It would also seem to point to a degree of separation between humans and the spirit world that did not exist previously. It has been suggested that prehistoric humans may have lived in the higher planes of consciousness as easily as they did on the physical plane. To serve the collective evolution of consciousness, we had to “descend” further into physical reality, leaving our direct experience of the spiritual world behind us. Theosophy posits the beginnings of humanity at a spiritual level, from which we underwent “involution” into the physical realm. Thus very early humans --- perhaps earlier than the scientific record can show --- may have been aware of the higher planes of consciousness as a reality on a par with the physical plane.<ref>See, for example, Blavatsky, H.P. ''The Secret Doctrine'', vol. 2, p. 266: “…the Atlanteans were really the first purely ''human'' and ''terrestrial'' race — those that preceded it being more divine and ethereal than human and solid.” (Note that “race” here refers to a “root race,” which describes the evolution of human consciousness, not an ethnic or racial group.) See https://www.theosociety.org/pasadena/sd/sd2-1-15.htm.</ref> Shamans represent those humans who were (and are) still capable of direct experience with other levels of reality.

== Modern Manifestations ==

A Native American professor of religious studies<ref>https://www.peacejusticestudies.org/chronicle/dr-ines-maria-talamantez-biography-of-a-founder-of-the-study-of-native-american-religious-traditions/</ref> once told a class, in which this writer was present, that true shamanism is a calling from within, a vocation that is arduous, rare, and not to be used for profit. She did not believe that New Age practitioners who do not come from an Indigenous tradition were true shamans, despite appropriating that title. Modern-day practitioners, naturally, disagree with this assessment. A Web search on “modern shamanism” (excluding AI) turns up quite a few articles by such New Age practitioners, with a great variety of opinions on what constitutes the practice of shamanism and whether other opinions are valid. This is not the place to re-hash such arguments. Perhaps a reasonable approach is to refer to modern-day, non-Native practitioners as “shamanic healers” rather than shamans.

=== Tengrism ===

As noted above, the earliest shamans likely practiced among the indigenous peoples in Siberia and Mongolia. The form of shamanism prevalent during Genghis Kahn’s reign over the Mongol Empire, and which is still practiced today, is called Tengrism, after a “Sky God” named Tengri. Genghis Kahn was a Tengrist who --- unusual for the times --- also believed in religious tolerance. His followers were allowed to practice other religions as well as Tengrism, which many of them did. While in some quarters this has earned him the title “Defender of Religions,” he did forbid some Jewish and Islamic practices. However, he also exempted all religious leaders from taxation. He expected Mongol citizens to identify as Mongolians first and foremost, and that their loyalty would be to him rather than other religious leaders.<ref>https://retrospectjournal.com/2023/11/19/genghis-khan-the-defender-of-religion-an-exploration-of-religious-tolerance-in-the-mongol-empire/</ref>

Being a Tengrist, Genghis Kahn as a leader was obliged to appeal to a shaman when there was disorder in the Empire. As noted above, shamans are healers, providing a connection between this material world and the world of the spirits. As such, they had the power to investigate what was going on beneath the surface of the physical world and to remedy the problem(s), bringing balance back into the world.<ref>ibid.</ref>

Tengrism views the cosmos as encompassing three realms: the underground; the middle domain where we humans live; and the higher spiritual world.<ref>https://www.escapetomongolia.com/blog/tengrism-in-mongolia</ref> While Tengri is credited with having created and continuing to govern the universe, the modern emphasis appears to be not a monotheistic worship of this supreme god, but a way to live authentically and ethically.

'''''Altai-Kai'''''

The Altai Mountains cover roughly 2100 km (1300 mi), through China, Mongolia, Russia, and Kazakhstan. According to UNESCO (United Nations agency for education, science, and culture), “The Altai Mountains bear unique witness to the ancient Scythian culture that flourished in the Eurasian steppe during the 1st millennium BCE.”<ref>https://whc.unesco.org/en/events/485/</ref> This steppe has long been home to various nomadic tribes, and many of their descendants still live according to a worldview that values an ethical relationship with nature over the excesses of materialism. Altai Kudai, the God of these mountains, is a living spirit. Respect for this spirit is the defining characteristic of Altai-Kai culture.

Shamanic ceremonies always refer to the spiritual and serve the spirits as well as the community. Their music is a delight.<ref>https://www.youtube.com/watch?v=3encA6KYQUI</ref>

Although sometimes referred to as the “Golden Mountains,” an Altai shaman tells us that there is not enough gold there to justify that title. The word Altai means “Diverse and unified God of mine.” To the question “What makes Altai different from other Russian regions?” the shamanic response is “Barrows, ails, souls, spirits.”<ref>https://www.youtube.com/watch?v=COuOD-S9w6g</ref> Barrows are burial mounds; many in the Altai date back to that Scythian culture.<ref>https://www.researchgate.net/figure/Chronology-of-barrows-from-Chultukov-Log-1-Altai-Republic-Russia-The-graph-plots_fig4_334898810</ref> An ail is a traditional Altai dwelling, always pyramid-shaped, with no floor except the earth and an open chimney --- that is, a section of the roof is left open. The modern ail appears to be a secondary lodge used for spiritual purposes: “This is a family shrine” where the human soul is formed. Such formation occurs when the earth, our Mother, emits beams of living spirit that move upward in a pyramidal shape. The shaman worships these “beams-spirits.”<ref>https://www.youtube.com/watch?v=COuOD-S9w6g</ref>

There is a legend that Altai is the “door to space,” meaning the metaphysical universe. It is said that the soul of a shaman is different from the soul of an ordinary person. Altai shamanism perceives an energy polarity between Mother Earth and Father Sky. To use a battery analogy, Earth is the negative node and Sky is the positive. A soul, then, is the Mother-Earth negative charge and the Father-Sky positive charge, synchronized. The shaman is capable of harnessing the spirit beam emanating from Mother Earth and emitting it at will, sending it wherever it is needed. Distance is no object. “When an ordinary man sleeps, his positive charge detaches and goes to the parallel world. [He] can see people he’s met and people he has never seen. Ordinary men cannot detach their positive charge at will, and the Shaman can. This is the difference.”<ref>ibid.</ref> So while most of us simply dream, the shaman is capable of consciously navigating that parallel world. While some ordinary people do have lucid dreams, the shaman is far more proficient at traversing and being purposefully active there.

While the shamanistic tradition has always been an oral one, many of the stories have now been written down. One Altai-Kai woman notes that an ordinary person can’t remember them; one legend has about 6,000 lines and would take days to narrate. A shamanic storyteller goes into a trance state and “enters the world of their characters … travels through the time and places of their story. Shamans are able to communicate with the parallel world.”<ref>ibid.</ref>

One Altai-Kai shaman notes that the ancient pagans possessed knowledge that “we now have forgotten, that we are not capable of.” We have become so intellectual that we have lost our connection to Nature; we worship the mind instead. “We foot the bill for this mind by floods, earthquakes, especially the places where they live ‘smart.’ We stepped away from Nature. … Spirit is stronger than [humanity], spirit cannot be subdued. For us spirit is higher than anyone or anything. That is why before doing something important, we go to a Shaman.”<ref>ibid.</ref>

Another notes that “Everything around here happens through nature. We are nature’s children. We depend on nature, so we turn to it all the time. Our God is nature –- Altai Kudai.”<ref>ibid.</ref>

=== A Synretic Religion ===
<ref>https://journals.openedition.org/emscat/2444?lang=en</ref> <ref>https://www.jstor.org/stable/665489</ref>

In the 1600s, the state of Jungaria included the Altai, western Mongolia, and western China. Also known as Oirot, the name of the ruling clan, the Jungar was an alliance of nomadic peoples who had overthrown their Turkic- and Mongol-speaking brethren. The last ruler of the Oirot was named Amursana, a historical prince (1722-1757) who reached mythical proportions. After the death in 1745 of the khan of the Oirot Empire (one Galdan-Tseren), Amursana joined a disastrous power struggle to succeed him. He helped a more powerful prince become the khan of Oirot, but, given the human propensity for political drama, the two eventually clashed. Amursana gained the support of the Chinese Manchu and was in charge of the troops sent to occupy Oirot. Eventually his machinations made the Manchu suspicious of him; at the same time, the nomadic population rebelled against the plundering of the Chinese troops.

Prince Amursana then joined the nomadic rebellion against his erstwhile allies. This did not go well, and in 1757 he escaped to Russia, where he came down with the plague and died. Following this, the Manchu eliminated the Oirot threat by murdering 80% of the Jungar population --- men, women, and children. After this atrocious act of genocide, the remaining tribes scattered, some to the Kazakh plains to the west, others to the Altai mountains and the Tuva taiga forest in the north.

As time passed and political power shifted, many in the Altai felt oppressed by Russian imperialism, and there arose among some of them the belief that a prince of Oirot would someday return and free them from this tyranny. In 1904, a shepherd named Chet or Chot Chelpan announced his vision of a white-clad rider astride a white horse, who proclaimed the impending return of the Oirot Khan. This figure would lead the oppressed Altaians to liberation and restore the ancient Oirot. A few years later, in 1911, a former lama apprentice in western Mongolia claimed to be the reincarnation of Amursana, come back to free his people from the Chinese and, again, restore the ancient Oirot.

The upshot of these two visionary events was the development of Burkhanism or the White Faith (whose key figure is the “White Buddha” of the 1904 vision), a synthesis of Tibetan Buddhism and shamanism that also included elements of Orthodox Christianity.<ref>https://studenttheses.uu.nl/handle/20.500.12932/726</ref> <ref>https://www.altaist.org/home/confessions/knuppel-michael/syncretism-or-inclusivism-the-religious-terminology-of-burkhanism/</ref>

While little known outside of the Altai and some scholarly circles, Burkhanism is still practiced in the southern Altai in the 21st century, despite the previous efforts of Soviet religious suppression.<ref>https://izvestiageoarh.isu.ru/en/article?id=249</ref> The Russian artist and Theosophist Nicholas Roerich (1874-1947), who traveled extensively through the region in the 1920s, painted many scenes from the Altai. One of his most famous ones is ''Oirot, Messenger of the White Burkhan''.

Today, while the vast majority of religious Russians (about 72 percent) identify as Orthodox Christian,<ref>https://www.state.gov/reports/2023-report-on-international-religious-freedom/russia/ See under “Religious Demography”</ref> Tengrism is among the many other religions that are also recognized.<ref>ibid.</ref> While the modern Russian constitution guarantees freedom of religion, there are laws prohibiting “extremist activity” and others regulating missionary activity.

The Tuva people of southern Siberia managed to keep their Turkic language and their nomadic culture alive despite centuries of imperialism, having been dominated by the Mongols and the Manchus, among others. While Soviet Communism did its best to stamp out shamanism, it did not succeed. In the late 20th century, the Tuvan people revived their shamanic tradition with the help of Western scholars. Ceremonies such as the annual consecration of home and hearth, practiced only in secret under Communism, are now practiced openly. One scholar, Michael Harner, noted that “the mere presence of outsiders, educated Westerners, endorsing and even themselves practicing shamanism, is a tremendous boost to the morale of the indigenous people.” He commented further that the purpose of their visit was to encourage the Tuvans to wake up to their native tradition, give them confidence in it and encourage them to practice it, and then “get out and leave them alone.”<ref>Tuva: Shamans and Spirits. https://www.youtube.com/watch?v=nFmpWmghLB4</ref> Fortunately, the Russian state has decided that shamanism is no longer a threat.

=== Tengrism: Nomadic Ontology ===

In the 21st century, Tengrism, in the words of one practitioner native to Kyrgystan, is “not a dogmatic religion, but a living system of nature that inspires the human mind to action.” The steppe, Tengrism’s native land, is an organic presence, containing --- or being --- a living spirit. The infinite sky represents “a vertical axis of meaning.” That is, the sky symbolizes the infinite, omnipresent divine source of everything we know (and, of course, much that we don’t know). There is no doctrine or creed in Tengrism, only “nomadic ontology: life is accepted as it unfolds.” There is no push to fashion the universe to our liking, to exploit our natural resources for the benefit of the few. What is practiced --- and admired --- instead is a way of life that wishes to coexist in harmony with the earth and its creatures.

The ongoing Tengrist tradition is to use natural elements whenever possible, rather than modern manufactured items. It is obvious even to some of us in highly technical societies that as we incorporate more and more technology into our lives, we lose more and more of our spiritual connection. In the language of the Altai, the spirits leave us. This may well be the main reason for the epidemic of mental health problems in the “civilized” West.

[[File:Archery1_smFinal.jpg|thumb|left|Getty Images. Archer Chynara Madinkulova competing at the 2016 World Nomad Games in Kyrgyzstan. ]]

[[File:Archery2_Final.jpg|thumb|right|Getty Images. Archer Aida Akmatova takes part in the 2018 World Nomad Games in Kyrgyzstan]]

[[File:Archery3.JPG|thumb|right|Getty Images. Archer Aida Akmatova takes part in the 2018 World Nomad Games in Kyrgyzstan]]

The cultural and social life of modern day Tengrists reflects these beliefs. Some gatherings feature archery contests that, to say the least, illustrate an astonishing mastery of the human body, as shown here. Both pictures are from the World Nomad Games in Kyrgyzstan, in 2016<ref>https://www.theguardian.com/artanddesign/gallery/2016/sep/09/the-world-nomad-games-in-pictures</ref> and 2018<ref>https://www.facebook.com/amanda.dubois.author/posts/check-out-archer-chynara-madinkulova-at-the-world-nomad-games-in-kyrgyzstan-whoa/191373703445249/</ref> respectively.

Horses and birds of prey, integral to traditional Tengrism, are also still important in the 21st century. Horses, in addition to competitive games, are still sources of both milk and meat.

In the Altai tradition, a bird symbolizes the human soul. Birds of prey, however, such as the golden eagle, play a special role. In mythology, they bring back someone’s soul when the shaman requests this by beating a drum, and they may also be part of other sacred ceremonies. During times of war, ancient nomads used them to transmit messages. In everyday life, birds of prey were, and still are, used for hunting. As in Native American practice, nomadic hunters thank any animal that is giving its life to provide food or another necessity, and the animal’s spirit is honored.

Other birds venerated in Altai culture include the nightingale, which might be used for a particular ceremony and would then be released. The raven was also considered a shamanic bird, important to some spiritual practices.

Traditionally, one person or family in the clan would hold the hunting birds and would provide for the entire clan. Similarly, one person would have horses and would provide milk and meat. At one time milk was never sold; it was always provided for free. In the modern world, families buy both milk and meat. Sustenance is still not taken for granted, however; thanks are offered (especially for milk) as meals are prayed over.

== Theosophy and Shamanism ==

As noted above (in the sections entitled “Origins” and “History”), shamanism is generally regarded as the oldest human attempt to understand our place in the universe. This tradition evolved in cultures world-wide, with no knowledge of or reference to its presence in other societies, nor with any suggestion of a common principal figure. It credits no founders and has no scriptures; wherever it existed, it was for centuries a purely oral tradition. It simply appears to reflect the human need for connection with the sacred and spiritual. Despite the scientific “Enlightenment” of the 16th and 17th centuries, the need for such a connection still exists, although in some modern societies that need is not being met.

Theosophy is another name for what is often referred to as the Perennial Philosophy --- the teachings that are common to all religious and spiritual traditions. Despite many (sometimes violent) arguments regarding the details of various belief systems, there is in fact an underlying shared premise, which speaks of Unity with a capital U, suggesting a universal Law. This is a mystical view of reality: at the deepest (or highest --- choose your metaphor) level there exists only One thing, and that One thing is the fundamental unity of all consciousness. The Divine and the human are not separate; we are all part of that One. It is a cliché that this understanding is impossible to put into words; it is ineffable, unspeakable; but still those who experience it try to describe it.

Shamanism also views the world as a Unity, recognizing all levels of human experience as Real, including the ones that cannot be measured or controlled in a laboratory. All cultures in all eras have reported experiences of levels of consciousness beyond the everyday rational one. This strongly suggests there is far more to being human than many of us realize.

Also like Theosophy, the shamanic tradition emphasizes living ethically and purposefully, honoring and being of service to all forms of life. While this is not an easy way to live, it is what makes life deeply meaningful to those who attempt it. In the fractured world of the 21st century, this might be the easiest fix for our many woes: looking within ourselves.

== Additional resources ==

=== Video ===

* '''[https://www.youtube.com/watch?v=H9jwQ3it9r8 Shamanic Rites, Rituals, and Initiations]''' by Christina Pateros. Presented November 7, 2019 at Theosophical Society in America. "In shamanism, everything is animated; everything is alive. By bridging the physical world with the mystery of the spirit world, shamans have historically worked in service to others by enhancing and supporting healthy and fulfilling living; expanding the experience of beauty, grace, and peace in life; and more. In this conversational, visual, and story-filled presentation, Christina Pateros will share rites, rituals, and initiations as practices for heart-centered living."
* '''[https://www.youtube.com/watch?v=kI_KmST_11o The Shamanic Vision]''' by Richard Smoley. Presented November 8, 2018 at the Theosophical Society in America. "Shamanism is the most universal religion in the world, and possibly the oldest. Shamans provide healing and insight to their communities by journeying to other realms and contacting the spirits and forces there. They encounter animal powers, deities, and the spirits of ancestors as a way of gaining wisdom. Over the past few decades, Westerners have been discovering the way of the shaman and practicing it themselves. Is shamanism possible for us today? Does it work, and what promises does it hold out? In this engaging presentation, Richard Smoley will address these questions and will lead participants on a guided meditation to gain a taste of this tradition for themselves."

== References ==
<references/>

Theosophical Worldview Statement

2026-06-09T14:25:12Z

Alex Audziayuk:

[[File:Theosophical World View (old flyer).jpg|300px|thumb|right|alt=Theosophical World View, old flyer|Theosophical World View]]
The '''Theosophical Worldview''' statement was created in May, 1982 by an educational committee at the [[Theosophical Society in America]] when [[Dora Kunz]] was president. The committee consisted of [[John Algeo]], Renee Weber, Emily Sellon, and others.<ref>Ed Abdill email to Janet Kerschner. October 2, 2015. Theosophical Society in America Archives.</ref> The worldview was first printed without comment on the back cover of the August/September 1982 issue of [[The American Theosophist (periodical)|''The American Theosophist'']],<ref>"The Theosophical World-View," ''The American Theosophist'' 70.8 (August/September, 1982), back cover</ref> but it had been under discussion at the annual convention in July when John Kern "presented a parallel version of the new statement of the Theosophical world view..., written from a scientific perspective."<ref>"Summer Session," ''The American Theosophist'' 70.9 (October, 1982), 295.</ref>

Subsequently it has appeared in [[Quest (periodical)|''Quest'']] magazine, on both the American and Canadian TS websites, and websites of some local lodges.

The statement is based on the [[Three Fundamental Propositions]]. This is the wording:

<blockquote>
The Theosophical Society, while reserving for each member full freedom to interpret those teachings known as Theosophy, is dedicated to preserving and realizing the ageless wisdom, which embodies both a world view and a vision of human self-transformation. This tradition is founded upon certain fundamental propositions.

#The universe and all that exists within it are one interrelated and interdependent whole.
#Every existent being - from atom to galaxy - is rooted in the same universal, life-creating Reality. This Reality is all-pervasive, but it can never be summed up in its parts, since it transcends all its expressions. It reveals itself in the purposeful, ordered, and meaningful processes of nature as well as in the deepest recesses of the mind and spirit.
#Recognition of the unique value of every living being expresses itself in reverence for life, compassion for all, sympathy with the need of individuals to find truth for themselves, and respect for every religious tradition. The ways in which these ideals become realities in individual life are both the privileged choice and the responsible act of every human being.

Central to the concerns of Theosophy is the desire to promote understanding and fellowship among people of all races, nationalities, philosophies, and religions. Therefore, all people, whatever their race, creed, sex caste, or colour, are invited to participate equally in the life and work of the Society. The Theosophical Society imposes no dogmas, but points toward the source of unity beyond all differences. Devotion to truth, love for all living beings, and commitment to a life of active altruism are the marks of the true Theosophist.
</blockquote>
== Additional resources ==
* '''[https://www.theosophical.org/files/resources/articles/TheoWV.pdf Some Reflections on a Theosophical World-View]''' by Emily Sellon
== Notes ==
<references/>
[[Category:Theosophical concepts]]
[[Category:TS Adyar]]

Dharmakaya

2026-06-03T16:18:54Z

Alex Audziayuk: cross-reference to other language

'''Dharmakaya''' (devanāgarī: धर्म काय ''dharmakāya'') is a [[Sanskrit]] word meaning "truth body" or "reality body". In Mahayana Buddhism it is one of the three bodies (Trikayas) of the [[Buddha]]. Dharmakaya constitutes the unmanifested, "inconceivable" aspect of a Buddha, out of which Buddhas arise and to which they return after their dissolution.

== In Mahayana Buddhism ==

David Reigle wrote about the Buddhist concept of ''dharmakaya'' as follows:

<blockquote>The ''dharma-kāya'', "dharma body" or "body of dharmas," is a kind of ultimate in Buddhism. . . . An authoritative description of it is given in the first verse of the ''Kāya-traya-stotra'', "Praise of the Three Bodies," attributed to [[Nagarjuna|Nāgārjuna]]. . . . My English translation: 
:What is not one and not many, is the great basis of perfect benefit for self and others, is not non-existent and not existent, is of the same taste like space, whose nature is hard to be realized, is stainless, is immutable, is quiescent, is equal to the unequaled, is [all-]pervading, is without diversification, is [only] to be known inwardly, I praise that incomparable ''dharma-kāya'' of the victors.<ref>See [http://prajnaquest.fr/blog/dharmakaya-ceased# "Dharmakāya ceased"] by David Reigle</ref></blockquote>

== In Theosophy ==

In Theosophical literature, the term ''dharmakāya'' has being used mainly in two ways: a) as a "glorified spiritual body", in terms of the [[Mahayana Buddhism|Mahayana Buddhist]] teaching of the [[trikāya]], and b) as a universally diffused essence, similar to the concept found in some schools of [[Vajrayana Buddhism]].

In one instance Mme. Blavatsky used the term as an adjective, to point out to the quality of the intellect in which [[ālaya]], the universal soul, can be reflected:

<blockquote>Ālaya, or Nying-po, being the root and basis of all, invisible and incomprehensible to human eye and intellect, it can reflect only its reflection—not Itself. Thus that reflection will be mirrored like the moon in tranquil and clear water only in the passionless Dharmakâya intellect, and will be distorted by the flitting image of everything perceived in a mind that is itself liable to be disturbed.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439.</ref></blockquote>

=== Glorified spiritual body ===

In [[The Theosophical Glossary (book)|''The Theosophical Glossary'']] Mme. Blavatsky wrote:

<blockquote>Dharmakâya (Sk). Lit., “the glorified spiritual body” called the “Vesture of Bliss”. The third, or highest of the Trikâya (Three Bodies), the attribute developed by every “[[Buddha]]”, i.e., every initiate who has crossed or reached the end of what is called the “fourth Path” (in esotericism the sixth “portal” prior to his entry on the seventh). The highest of the Trikâya, it is the fourth of the Buddhakchêtra, or Buddhic planes of consciousness, represented figuratively in Buddhist asceticism as a robe or vesture of luminous Spirituality. 
In popular Northern Buddhism these vestures or robes are: 
(1) Nirmanakâya (2) Sambhogakâya (3) and Dharmakâya the last being the highest and most sublimated of all, as it places the ascetic on the threshold of [[Nirvāṇa|Nirvâna]].<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 100.</ref></blockquote>

However, she says this is the [[exotericism|exoteric]] teaching. A more [[esotericism|esoteric]] view is offered in the Glossary of [[The Voice of the Silence (book)|''The Voice of the Silence'']]:

<blockquote>The Dharmakâya body is that of a complete Buddha, i.e., no body at all, but an ideal breath: Consciousness merged in the Universal Consciousness, or [[Soul]] devoid of every attribute. Once a Dharmakâya, an [[Adept]] or Buddha leaves behind every possible relation with, or thought for this earth.<ref>Helena Petrovna Blavatsky, ''The Voice of the Silence'' (Adyar, Madras: Theosophical Publishing House, 1992), 96-97.</ref></blockquote>

Those who attain the Dharmakâya are Jîvanmuktas or Nirvâṇîs "without remains";<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 376.</ref> they are "the pure Arupa, the formless Breaths".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 436.</ref> The "perfect [[Initiation|Initiate]]" who during [[Samādhi]] separates his [[Higher Self]] entirely from his [[sthūla-śarīra|body]], can attain momentarily the Dharmakâya, experiencing a state of [[Nirvāṇa]] “without remains”.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439, fn.</ref></blockquote>

=== Universally diffused essence ===

Samuel Beal, a scholar of late nineteenth century, wrote in 1871:

<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and [[Adi-Buddha]] (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

In one of the [[Mahatma Letter No. 67|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Adi-Buddha#Adi-Buddhi|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111|letter No. 111]] we find a similar reference to [[Yih-sin]] but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element|one element]]" in [[Theosophy]].

A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:

<blockquote>As noted earlier, this one thing, dhatu or element, may be called tathagata-garbha or Buddha-nature when obscured, and dharma-kaya or body of the law when unobscured.<ref>[http://easterntradition.org/book%20of%20dzyan%20research%20report%202-theosophy%20in%20tibet-the%20teachings%20of%20the%20jonagpa%20school.pdf# Theosophy in Tibet: The Teachings of the Jonangpa School] by David Reigle</ref></blockquote>

=== Dhyani-Buddhas ===

Mme. Blavatsky says that the [[Dhyāni-Buddha]]s are the Dharmakāyas from previous [[manvantara]]s:

<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal [[Astral Body|astral body]] of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus [[Karma]]less, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>

In another passage, she states that they are in the Dharmakaya state:

<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>

== Notes ==
<references/>

==Further reading==

[[Category:Sanskrit terms]]
[[Category:Buddhist concepts]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[it:Dharmakaya]]
[[ru:Дхармакая]]

Art and the Theosophical Movement

2026-06-01T15:18:40Z

Alex Audziayuk: /* Artists influenced by Theosophy */

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
Art as an expression of spirituality is important to the [[Theosophical Movement]]. This article summarizes the relationship between Theosophists and the visual fine arts of painting, drawing, ceramics, and sculpture. See also: 

:::'''[[Music and the Theosophical Movement]]''' 
:::'''[[Performing Arts and the Theosophical Movement]]''' 
:::'''[[Literature and the Theosophical Movement]]''' 
:::'''[[Popular Culture and the Theosophical Movement]]''' 
:::'''[[Occult fiction]]''' 

== Theosophists on art ==

=== Helena Petrovna Blavatsky ===
[[Helena Petrovna Blavatsky|Mme. Blavatsky]] wrote:

<blockquote>
Thoreau pointed out that there are artists in life, persons who can change the colour of a day and make it beautiful to those with whom they come in contact. We claim that there are [[adept]]s, [[Masters of Wisdom|masters]] in life who make it divine, as in all other arts. Is it not the greatest art of all, this which affects the very atmosphere in which we live? That it is the most important is seen at once, when we remember that every person who draws the breath of life affects the mental and moral atmosphere of the world, and helps to colour the day for those about him. Those who do not help to elevate the thoughts and lives of others must of necessity either paralyse them by indifference, or actively drag them down. When this point is reached, then the art of life is converted into the science of death; we see the black magician at work. And no one can be quite inactive. Although many bad books and pictures are produced, still not everyone who is incapable of writing or painting well insists on doing so badly. Imagine the result if they were to! Yet so it is in life. Everyone lives, and thinks, and speaks. If all our readers who have any sympathy with [the journal] [[Lucifer (periodical)|Lucifer]] endeavoured to learn the art of making life not only beautiful but divine, and vowed no longer to be hampered by disbelief in the possibility of this miracle, but to commence the Herculean task at once, then 1888, however unlucky a year, would have been fitly ushered in by the gleaming star.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 3-4.</ref>
</blockquote>

=== Nicholas Roerich ===

[[Nicholas Roerich]] wrote:
<blockquote>
Everything is vibration. The colors we see and the thoughts we think are all part of a cosmic symphony. To be an artist is to be a co-creator with the divine in the laboratory of the universe.<ref>Nicholas Roerich ''The Realm of Light'' (New York: Roerich Museum Press, 1931), 84.</ref>
</blockquote>

=== Curuppumullage Jinarājadāsa ===

=== Rukmini Devi Arundale ===

== Art movements and groups associated with Theosophists ==

=== De Stijl and Neoplasticism ===

[[Piet Mondrian]] was a founder of the Dutch art movement called '''[[De Stijl and Neoplasticism|De Stijl]]''', which was later known in English as '''Neoplasticism'''. Theosophical concepts pervaded his work. In this phase of his artistic life, he attempted to reach beyond natural appearances to reach an inner core of reality, by reducing to the simplicity of the straight line and primary colors.

=== Transcendental Painting Group ===

The '''[[Transcendental Painting Group (TPG)]]''' was a spiritualist abstract art movement founded in New Mexico in 1938. The group consisted of artists who wanted to infuse spiritual qualities in abstraction with concepts from [[Theosophy]], [[Agni Yoga]], and [[Zen Buddhism]]. [[Dane Rudhyar]], [[Lawren Harris]], and [[Agnes Pelton]] were members of the group, and were also engaged with Theosophy.

=== Group of Seven ===

[[Lawren Stewart Harris]] was an active Theosophist and a member of the '''Group of Seven''' Canadian artists, but there is no evidence that [[Theosophy]] had any significant impact on the group.

=== New Age art ===

New Age art is perhaps best known for the colorful psychelic posters and album covers that flooded popular culture in the 1960s and 1970s, along with paintings of spirit animals and mandalas. However it is broader than those images, and in many cases deeply influenced by [[Theosophy]]. Works of Twentieth-century Theosophist such as [[Dane Rudhyar]], [[James S. Perkins]], [[Olga Fröbe-Kapteyn]], [[Ithell Colquhoun]], [[Lawren Stewart Harris]], [[Rona Scott-Abbott]], and [[Agnes Pelton]] share the sensibilities of New Age art.

== Artists influenced by Theosophy ==

[[Theosophical Society]] [[Founders]] [[Helena Petrovna Blavatsky]] and [[William Quan Judge]] were quite skilled in drawing. The arts have always been appreciated by Theosophists as a means of expressing spirituality.

* '''[[Hilma af Klint]]''' (1862-1944) was a Swedish artist and mystic who painted some of the earliest abstract art.
* '''[[A. Theodore Bondy]]''' (1865-1966) was an American Theosophist known internationally as a calligrapher and illustrator.
* '''[[Claude Fayette Bragdon]]''' (1866-1946) was a Theosophist from Rochester, New York who is known for his architecture, stage sets, and writings.
* '''[[Maurice Braun]]''' (1877-1941) was a Hungarian-American artist of the [[Point Loma]] community, noted for his landscapes of California.
* '''[[Burton Callicott]]''' (1907-2003) was an art professor from Memphis, Tennessee who incorporated Theosophical concepts into his paintings and drawings.
* '''[[Jean Delville]]''' (1867–1953) was a Belgian symbolist painter, author, and teacher; he was the first General Secretary of the Theosophical Society in Belgium.
* '''[[Harold E. Forgostein]]''' (1906-1990) was and American artist and teacher, and Guardian-in-Chief of the [[Temple of the People]].
* '''[[Olga Fröbe-Kapteyn]]''' (1881-1962) was a Dutch artist and Theosophist. She is best known as the founder of the Eranos Foundation that holds annual conferences of scholars.
* '''[[Lawren Stewart Harris]]''' (1885-1970) was a Canadian painter in the Group of Seven who pioneered a distinctly Canadian painting style in the early twentieth century. He was a member of the Toronto Lodge.
* '''[[Monsieur Harrisse]]''' (unknown) was a French amateur artist who drew the first portrait of Master [[Morya]] in black and white crayons at The "Lamasery" in New York.
* '''[[Z. Vanessa Helder]]''' (1904-1968) was an American artist from the Pacific Northwest who came from a family of Theosophists.
* '''[[Johannes Itten]]''' (1888-1967) was a Swiss expressionist painter, designer, teacher, writer and theorist associated with the Bauhaus school.
* '''[[Wassily Kandinsky]]''' (1866-1944) was a Russian abstract expressionist painter who was heavily influenced by Theosophy. He wrote a hugely influential book, ''Concerning the Spiritual in Art'', and taught at the Bauhaus.
* '''[[Paul Klee]]''' (1879-1940) was a Swiss-German artist influenced by Theosophy and by the art movements of Expressionism, Cubism, and Surrealism.
* '''[[J. Augustus Knapp]]''' (1853-1938) was an American Theosophist and artist best known for his superb illustrations of [[Manly P. Hall|Manly P. Hall's]] masterwork ''The Secret Teachings of All Ages'' and many works of science fiction and fantasy.
* '''[[Don Kruse]]''' (unknown) is an art professor at Indiana University at Fort Wayne. His paintings draw on mythological images, popular art such as comic strips, and the works of master artists, and he is a life member of the [[Theosophical Society in America]].
* '''[[Thomas Le Clear]]''' (1818-1882) was a prominent American painter who was part of the circle of friends of [[Helena Petrovna Blavatsky|Madame Blavatsky]] and [[Henry Steel Olcott|Colonel Olcott]] in New York City.
* '''[[Boleslaw Leitgeber]]''' (1900-1993) was a Polish artist, writer, and diplomat who spent several years at the Adyar campus of the Theosophical Society.
* '''[[Reginald Machell]]''' (1854-1927) was an English painter whose best-known work is ''The Path''. He joined the Theosophical Society after meeting [[Helena Petrovna Blavatsky]] in London. Later, at the [[Point Loma]] community, he painted, wrote, and designed furniture.
* '''[[Piet Mondrian]]''' (1872-1944) was an influential Dutch painter, and one of the founders of the Dutch modern movement De Stijl.
* '''[[Louise A. Off]]''' (1864-1895) was a Theosophist and artist in California,s best known for becoming the editor of ''The New Californian''.
* '''[[William R. O'Donovan]]''' (1844-1920) was a distinguished American sculptor and art critic who made a bronze medallion of Mme. Blavatsky, whom he visited often in New York.
* '''[[James S. Perkins]]''' (1899-1991) was a commercial artist and author of several books. He served as President of the [[Theosophical Society in America]] and as Vice President of the international [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, India]] for ten years beginning in 1961.
* '''[[Erling Roberts]]''' (1901-19??) was an English-American painter known for his portrait of [[Charles Webster Leadbeater]].
* '''[[Nicholas Roerich]]''' (1874-1947) was a Russian painter, theatrical designer, and writer best known for his mystical paintings of the Himalayas. He and his wife Helena were members of the [[Theosophical Society]].
* '''[[Dane Rudhyar]]''' (1895-1985) was a French-American composer, writer, artist, and astrologer who was involved with the Theosophical Movement.
* '''[[George William Russell]]''' (1867-1935) was an Irish poet, painter and essayist who wrote with the pseudonym Æ (sometimes written AE or A.E.). He was a Theosophist, a political activist and a key figure in the Irish Literary Renaissance.
* '''[[Hermann Schmiechen]]''' (unknown) was a German artist who painted [[portraits of the Masters]] [[Koot Hoomi]] and [[Morya]], and also of [[Helena Petrovna Blavatsky]]. While he lived in England from 1884-1895, he was a member of the Royal Academy of Arts, and painted members of the British aristocracy.
* '''[[Rona Scott-Abbott]]''' (????-2006) was a talented and prolific artist, active in the Theosophical Society in Australia and in the [[Theosophical Order of Service]].
* '''[[Georgine Shillard-Smith]]''' (1873-1946) was an American artist and arts patron, and a member of the [[Theosophical Society in America]]. She was responsible for commissioning the [[Olcott murals|Olcott murals]].
* '''[[Isabelle de Steiger]]''' (1836–1927) was one of the earliest English Theosophists – an occultist, painter, and writer. Many of her paintings were occult works related to her participation in the [[Hermetic Order of the Golden Dawn|Golden Dawn]].
* '''[[Edward Wimbridge]]''' (unknown) was an engraver who became one of the earliest English members of the Theosophical Society.
* '''[[Beatrice Wood]]''' (1893-1998) was an American ceramicist and writer who was influential in the Avant Garde movement. She was a life member of the [[Theosophical Society in America]].
* '''[[Cabot Yerxa]]''' (1883-1965) was an artist who established a colony in Desert Hot Springs, California. He was a member of the [[Theosophical Society (Pasadena)]], then based in Covina, and later of the [[Theosophical Society in America]].
* '''[[Agnes Pelton]]''' (1881-1961) was an American modernist painter known for her desert landscapes and visionary abstract compositions, who was influenced by [[Helena Petrovna Blavatsky]], [[Annie Besant]], [[Charles Webster Leadbeater]], and [[Manly Palmer Hall]].
* '''[[John Duncan]]''' (1866–1945) was a Scottish symbolist painter, Theosophist, and prominent figure in the Celtic Revival movement.
* '''[[Ithell Colquhoun]]''' (1906-1988) was a British surrealist, occultist, poet, and writer. She associated with [[G. R. S. Mead]] and his [[The Quest Society|Quest Society]].
* '''Melchior Lechter''' (1865-1937) was a German painter, graphic artist, and book designer. In 1906 he joined the [[Theosophical Society (Adyar)|Theosophical Society in Adyar, India]].
* '''[[Jackson Pollock]]''' (1912-1956) was an American painter of the abstract expressionist school, known best for the "drip" technique of his later paintings.
* '''[[Bertha E. Jaques]]''' (1863-1941) was an American etcher and a member of the [[American Theosophical Society]].
* '''[[Brian Stonehouse]]''' (1918-1998) was an English painter and fashion illustrator, and member of the [[United Lodge of Theosophists]].
* '''[[William Loftus Hare]]''' (1868-1943) was an English photo-engraver.
* '''[[Harold Edward Hare]]''' (1868-????) was an English artists and engraver.
* '''[[Charles J. Ryan|Charles James Ryan, Jr.]]''' (1865-1949) was an Irish painter and Theosophist who lived at [[Point Loma]].
* '''[[Robert Vaughn]]''' (1876-1951) was a St. Louis [[Theosophy|Theosophist]] and a painter of murals.
* '''László Mednyánszky''' (1852-1919) was a Hungarian-Slovac artist.<ref>Massimo Introvigne. "László Mednyánszky: Art, Theosophy, and a Homoerotic New Religion," ''Bitter Winter'', Jun 29, 2024 [https://bitterwinter.org/laszlo-mednyanszky-art-theosophy-and-a-homoerotic-new-religion/]</ref>
* '''Josef Váchal''' (1884-1969) was a Czech writer, painter, printmaker and book-printer.<ref>Massimo Introvigne. "Josef Váchal, Theosophy, and the Portmoneum," ''Bitter Winter'', Jun 22, 2024 [https://bitterwinter.org/laszlo-mednyanszky-art-theosophy-and-a-homoerotic-new-religion/]</ref>

Other Theosophists who were skilled amateur artists include [[Helena Petrovna Blavatsky]]; [[William Quan Judge]]; [[Mary Gebhard]]; and [[E. L. Thomson]].

== Art works significant to Theosophists ==

* '''[[The Path (art work)|''The Path'']]''', painting by by [[Reginald Machell]].
* '''[[The Three Objects (art work)|''The Three Objects'']]''', illuminated by calligrapher [[A. Theodore Bondy]].
* '''[[Gutzon Borglum|Gutzom Borglum portrait of H. P. Blavatsky]].
* '''[[Murals_at_Olcott_(art_work)|Murals at Olcott]]''' by [[Richard Blossom Farley]]. These murals in the headquarters reception hall of the [[Theosophical Society in America]] depict physical and spiritual evolution.

== See also ==
* [[:Category:Artists|Artists]]

== Additional resources ==
=== Articles ===
* [https://www.theosophical.org/publications/quest-magazine/effective-art-imaginal-worlds-fohat-and-freedom “Effective Art”: Imaginal Worlds, Fohat, and Freedom] by Jeff Durham
* [https://www.theosophical.org/publications/quest-magazine/beauty-is-not-optional Beauty Is Not Optional] by Kathryn Gann
* [https://www.theosophical.org/publications/quest-magazine/theosophy-and-the-emergence-of-modern-abstract-art Theosophy and the Emergence of Modern Abstract Art] by Kathleen Hall
* [https://www.theosophical.org/publications/quest-magazine/british-pre-raphaelites-and-the-question-of-reincarnation British Pre-Raphaelites and the Question of Reincarnation] by Lynda Harris
* [https://www.theosophical.org/publications/quest-magazine/jean-delville-painting-spirituality-and-the-esoteric Jean Delville: Painting, Spirituality, and the Esoteric] by Lynda Harris
* [https://www.theosophical.org/publications/quest-magazine/concerto-for-magic-and-mysticism-esotericism-and-western-music Concerto for Magic and Mysticism: Esotericism and Western Music] by Gary Lachman
* [https://www.theosophical.org/publications/quest-magazine/the-symbolic-art-of-charles-rennie-mackintosh The Symbolic Art of Charles Rennie MacKintosh] by Alan Senior
*[http://theosophy.ph/encyclo/index.php?title=Art,_Theosophy_and# Theosophy and Art] at Theosopedia
*[http://www.theosophyforward.com/theosophy-and-the-society-in-the-public-eye/527-theosophy-and-the-emergence-of-modern-abstract-art-# Theosophy and the Emergence of Modern Abstract Art] by Kathleen Hall
*[http://www.cesnur.org/2014/AAR_2014_Painting.pdf# Painting the Southern Border] by Massimo Introvigne
*[https://www.theosophical.org/publications/quest-magazine/theosophical-music Theosophical Music] by Kurt Leland

=== Video ===
* '''[http://www.youtube.com/watch?v=Jaoly96xxBw Buddhist Art at the Theosophical Society in America]'''. A tour of the Buddhist art in the [[L. W. Rogers Building]], as described by Buddhist scholar Glenn Mullin.
* '''[https://www.youtube.com/watch?v=quNwSxchQ18 "Murals at Olcott: Discover the Rich History and Symbolism of a Breathtaking Work of Art"]''' is a video presentation of murals in the L. W. Rogers Building.

=== Bibliographies ===
* '''[http://www.theosophical.org/files/resources/library/Bibliography/ArtsMusic.pdf# Bibliography on Arts and Music]''' from the [[Henry S. Olcott Memorial Library]].

=== Websites ===

* '''[https://theosophyart.org/ Theosophy & Arts: the Spiritual in Art]''' from Luigi Pericle Study Center. English and Italian articles on the arts.
* '''[https://www.facebook.com/groups/2289934761091483 Theosophical Art]''' Facebook page.

=== Books and pamphlets ===
* Decter, Jacqueline. '''''Nicholas Roerich, Messenger of Beauty'''''. Vt.: Park Street Press, 1993.
* Escudero, Bing. '''''[https://www.alharris.com/bing-escudero/096.pdf Theosophia and Art]'''''. Summa Sophia, GdE (Group dynamics Edition) Volume 7, Series No. 6. Pamphlet issued June, 2000 as v2.1.
* Henderson, Linda Dalrymple. '''''The Fourth Dimension and Non-Euclidean Geometry in Modern Art'''''. Princeton: Princeton University Press, 1983.
* McFarlane, Jenny. '''''Concerning the Spiritual: The Influence of the Theosophical Society On Australian Artists, 1890-1934.''''' Australian Scholarly Publishing, 2012.
* Raine, Kathleen. "AE" in ''Yeats the Initiate''. Mountrath: Dolmen Press, 1986, pp. 65-81.
* Tuchman, Maurice, and others. '''''The Spiritual in Art, Abstract Painting. 1890-1985'''''. New York: Abbeville Press, 1986.

== Notes ==
<references/>

[[Category:Umbrella articles]]
[[Category:Theosophical worldview]]

Projects

2026-06-01T15:04:32Z

Alex Audziayuk: /* People */

'''Project''' is a list of ideas for improving Theosophy Wiki by adding or expanding articles. Suggestions are in no particular order.

'''To find work in progress, search for the word "CONSTRUCTION" or the <nowiki>Category:Articles need expansion</nowiki> or <nowiki>Category:Wanted pages</nowiki>.'''

== Administrative ==

* Research tips

== Movements, philosophies ==

* Spiritualism
* New Thought
* Free Thought
* Co-Freemasonry
* Freemasonry
* Western Esotericism

== Umbrella articles ==

=== Already under construction ===
* [[Music and the Theosophical Movement]] - composers, movements, compositions related to Theosophy
* [[Art and the Theosophical Movement]] - include art movements, artists, schools and clusters of artists - Group of 7, Alhambra Lodge, etc.
* [[Popular Culture and the Theosophical Movement]] - fiction, arts, games, film, television, etc.
* [[Literature and the Theosophical Movement]] - poets, writers
* [[Performing Arts and the Theosophical Movement]] - drama and dance
* [[Occult fiction]] - by or about or of interest to Theosophists
* [[Children and the Theosophical Movement]] - classes, groups, and literature for children
* [[Healing]] - healing modalities
* [[Archival collections]] - collections of archival materials relevant to study of Theosophy and Theosophical Movement.
* [[Color]] (in healing, music, art) - consult with Kurt Leland; include Bragdon, Scriabin, Pancoast, Ghadiali, etc.
* [[Science]]

=== To be added ===
* Publishing and the Theosophical Movement - importance, publishing houses, publishers, correspondence courses, pamphlets, etc
* Libraries and the Theosophical Movement - major libraries, librarians like Bjerregaard, Ranganathan, Dara Eklund, etc.
* Theosophical Retreat Centers and Camps - locations and initiatives, past and present, including attempts in Ohio, New Mexico, Florida, etc.
* Theosophy and Philosophy - no need to rehash history and schools of philosophy - point to Wikipedia and other useful sources; quote Theosophists' comments on philosophy and philosophers.
* Theosophists in Social Movements - social justice, prisons, capital punishment, vegetarianism, anti-vivisectionism, animal rights, labor unions, human rights, anti-racism, interfaith, suffrage, feminism, etc; people involved
* Prisoners and the Theosophical movement - Category:Imprisoned, prison programs of TS Adyar, Point Loma, TUP discounts, etc. - OR - this could be part of the Social Movements umbrella
* Theosophical communities - The Manor, Adyar, Point Loma, Krotona, Temple of the People. Letchworth; colonies, intentional communities, garden cities (see Karl van Gelder pamphlet), Blue Ridge Brothrehood

== Historic events ==

* 1895 Split/Secession/Convention
* 19xx CWL resignation
* 1894 Judge Case
* 1968 Sirhan Sirhan publicity
* 1935 Diamond Jubilee
* 1925 Golden Jubilee
* 1975 Centennial
* 1931 HPB birth centennial

== Religions and their major divisions ==

These articles should give a brief general sense of the religion with major beliefs, practices, and schools; the most important commentary by HPB, Mahatma Letters, and later Theosophists, particularly on the relationship of that religion to Theosophy; and a list of the best resources for studying the religion in its own context and in a Theosophical context.

* Hinduism
* Islam - TS section has been added
* Sufism - few Sufi members of TS are known
* Buddhism
* Confucianism - little TS connection
* Advaita Vedanta - link in Subba Row, SS Cohen, Ramana Maharshi, Paul Brunton, Nisargadatta, I Am That, etc
* Unitarianism - many Theosophists have been Unitarians - many common beliefs

== Philosophy ==

Wikipedia has this covered thoroughly. What we need is the Theosophical perspectives on philosophy, with relevant books, articles, videos, etc., and maybe an umbrella article.
* Arthur Schopenhauer article needs better structure and refs

== Science ==

The wiki needs a lot of work in the whole area of the sciences. Check the [http://theoscience.org/ Theoscience.org] website and its periodical ''Researches Relevant to Theosophy'' for ideas. Jacques Mahnich suggested approaching the correlations between Theosophy and science according to the Secret Doctrine, and I have added specific topics within his structure, with '''most urgent projects in bold'''. See also [[Category: Scientific concepts]].
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'''Cosmogenesis'''

* Math
** '''Sacred geometry''', mandala, magic square - see Theosophy World articles
** '''Zero'''
** '''Infinity'''
** '''Spiral'''
** Merkabah
** Fractals

* Physics
** Elementary particles physics
** Newtonian Dynamics
** General Relativity
** Thermodynamics
** Plasma physics
** Quantum physics (including Quantum field, super-strings and M-theories)
** '''Light'''

* Space sciences
** Astronomy
** Astrophysics
** Astrobiology (many NASA projects searching for extra-terrestrial life)
** Cosmology (S. Weinberg for example)
** Space-time, fabric of space-time
** Dark matter, dark space
** Black holes and white holes - Kim Dieu SNC lecture 7-20-2024

* Chemistry
** '''Occult chemistry'''
** Astro-chemistry
** Cosmo-chemistry
** Quantum chemistry

* Earth sciences
** Geology
** Geophysics
** Geochemistry
** Birkeland currents - see Pablo Sender's book ''Approaching the Secret Doctrine''
** '''Ley lines'''

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'''Anthropogenesis'''

* Anthropology
* Archeology
* Biology
** '''Interconnectedness''' - trees, fungi, symbiosis, microbes, etc
** Engrams
* Human history, including the relevant countries' history which can be related to the Teachings (for example, Ancient History, Asian History (China, India, Tibet,...), Pre-columbian History)
* Philosophy, including philosophical traditions and schools, metaphysics
* Religions
* Psychology
** Consciousness
** Depth psychology

* Parapsychology - refer to Bendits, Dora Kunz, Leadbeater, Kurt Leland, and see [https://www.youtube.com/watch?v=RpPYkgTYVQo Eugene Jennings 2022 SNC talk] for a great listing of all types of psychic abilities.
** '''Mesmerism'''
** '''Near Death Experience''' (NDE)
** '''Remote viewing'''
** '''Divination''' - expand
** '''Astral projection'''
** Mediumship - expand
** '''Telepathy'''
** '''Precognition'''

* Healing modalities - look at John Gaynor Banks, Harry van Gelder, Dora Kunz
** Energy healing
** Light, sound, vibration healing - see Dinshaw Ghadiali, Seth Pancoast, Fenn Germer, John Worrell Keely - Kurt Leland knows more
** '''Mesmeric healing''' - see H S Olcott
** '''Therapeutic Touch''' - expand
** Vital energy/vril/qi/prana - not certain how to categorize this - expand
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== Concepts and terms ==

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'''THEOSOPHICAL'''
* Discrimination
* so many more!
*
*
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*
*
*
*
*
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'''OTHER'''
* World Teacher - Cooper article on HPB anticipating
* Nefesh
* Ruach
* Tantra
* Agni Yoga
* Scin leca ("shining corpse") or astral body
* Pistis Sophia - link Theosophy World
{{Col-end}}

== Organizations, places ==

* The Banyan Tree Bookstore in San Diego
* major lodges of historical importance
* national sections
* Quest Society
* Tile Club
* Order of the Golden Dawn
* Anthroposophical Society
* Point Loma
* Brahmavidya Ashrama
* Tekels Park
* Besant Hill School of Happy Valley
* Ananda College and other TS-related schools
* Hermetic Brotherhood of Luxor - expand
* Board of Control - after Coulomb Affair
* Paracelsian Order in San Diego - see files in TSA Archives
* Juhu in Mumbai

== Books, periodicals, art, publishers ==

NOTE - See Hathitrust, Internet Archive, TUP, and http;//www.universaltheosophy.com/theosophical periodicals/ for digital versions

* Spiritual Scientist (periodical)
* Theosophy Company
* Bombay Theosophical Publication Fund - see Tukaram Tatya
* Theosophy (periodical) - divide into 2 articles
* Manas (periodical)
* Sunrise (periodical)
* Universal Brotherhood (periodical)
* Fohat (periodical)
* The Path (periodical) - importance, reviews, ownership by WQJ
* Isis Unveiled (book) - impact, reviews, etc
* The Perfect Way (book)
* Echoes from the Orient (book)
* People from the Other World (book)
* The Chakras (book)
* Man Visible And Invisible (book)
* Occult Chemistry (book)
* The Ancient Wisdom (book)
* The Coming Race (book)

== People ==

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'''IMPORTANT'''
* HPB - list biographies in Additional Resources
* Annie Besant - presidency
* Robert Crosbie
* CJ - lecture tours, etc
* Alexander Russell Webb
* John Yarker
* Max Muller - rewrite sections taken from Wikipedia
* John Watkins - HPB friend, publisher
* William John Walters
* Elsie Benjamin - find obits, bios
* William Walker Atkinson - personal info
* Maud MacCarthy
* Joseph Bibby - IAPSOP, TWS, UI
* Samuel Ward - personal
* William Butler Yeats - messy, incomplete
* Charles Johnston - add Jon Fergus Kshetra Books bios
* A. P. Warrington presidency
* Tim Boyd - update
* B. P. Wadia - see TenBroeck in Keep the Link Unbroken
* Claude Falls Wright
* Leoline Leonard Wright
* E. A. Wodehouse
* Bates & Wimbridge - expand
* Elliot F. Coues
* J. M. Peebles - section on Spiritualism
* Albert Rawson
* St. George Lane-Fox
* Sri Raghavan Iyer - see TheosophyTrust.org website for links

{{Col-break|width=30%}}
'''NICE-TO-HAVE'''
* Peary Chand Mitra
* Anita Atkins - see Theosophy Forward
* Arthur Digby Besant
* Mabel Besant-Scott
* George E. Wright
* K. Chodkiewicz - lecturer
* C. T. Strauss - 1893 Parliament - or is it C. J.?
* S. K. Chatterjee - in ML
* Adelma von Vay - see Joma Sipe book illustrations
* F. J. Lippett
* John Osborn Varian - poet, Temple of the People
* Maude Elizabeth Ralston [Sharman]- Atma Fairy Stories
* Katie King
* John William Brodie-Innes - Golden Dawn
* S. J.McGregor Mathers - Golden Dawn
* Wardall family
* Beatrice Hastings - Gomes cataloged her papers
* Aleister Crowley
* Clara Erskine Clement Waters - author, traveler
* Alma Mahler Gropius Werfel - author
* Baird T. Spaulding - spiritual writer
* Alonzo Decker - industrialist
* Elizabeth Spalding
* Rai B. K. Laheri
* Ram Nath Puri
* Krishna Prem - donated to our bldg fund
* Ramakrishna Keshava Kulkarni/R. K. Kulkarni - educator
* Jane Lead/Leade - Theosopher
* James Albert Clark - Hargrove guy? - wrote ''A Theosophist's Point of View" 1901
* Jacob Bonggren - poet, occultist
* Stanly B. Sexton
* Clara Jerome Kochersperger - see her history
* Kate Buffington Davis
* Van der Linden family - see K. Paul Johnson and Wilder letters
* Mary Flynn - friend of HPB
* Judith Tyberg
* Frederick Finch Strong
* John Worrell Keely - vibratory healing - see Theosophy World
* Robert and Sara Logan
* Basil Hodgson-Smith
* William Emmett Coleman - critic of HPB
* Sellon family
* Augustus W. Alexander
* Hugh George Calloway - pseudo. Oliver Fox - see Kurt Leland - OBE
* Elizabeth Thompson - philanthropist - see [http://www.blavatskyarchives.com/judge001.htm this]
* Louise Haines le Freimann - Aussie artist
* Daniel H. Caldwell
* Michael Gomes
* Alice O Howell
* David Reigle
* Herbert Stack
* Nivaran Chandra Mookerjee
* V. Coopooswamy Iyer
* Ralph Shirley
* Walter Paris - artist knew Founders in India, maybe in Tile club - see ODL, scrapbook, Shawn Higgins
* Major Dawsonne Melancathan Strong. See ''The Theosophist'', 1.9: 239‒240 and HPB letter to Alice Gordon.
* General Alfred Wilks Drayson, a London Lodge member
* Mikalojus K. Ciurlionis (1875–1911), Lithuanian artist, see Massimo Introvigne
* H. Spencer Lewis
* Henk Spierenburg - see [https://www.theosophy.world/encyclopedia/spierenburg-hendrikus-johannes Theosophy World]
* Nicholas of Cusa - adept - see Theosophy World
* Arnold Trevor Bax (composer)
* Mario Roso de Luna - Spanish translator of Theosophical works
* Concordia Antarova - Russian opera singer and novelist
* Einar Jónsson (Icelandic sculptor)
* Renato de Grandis (Italian composer)
* Sven Bengtsson (Swedish artist) - created urn for HPB's ashes, working with Machell
* Saltus, Edgar (American author)
* Allan Bennett - see bio by Elizabeth Harris

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'''FAMOUS - or - LINKED TO - or - INFLUENCED BY THEOSOPHY''' 
* Charles Staniland Wake - writer
* Lewis Carroll (Charles Dodgson)
* Emil Wittgenstein - IAPSOP, CW, TWS
* Kahlil Gibran
* Charles Fillmore - see Cranston bio of HPB
* Rider Haggard - expand
* E. M. Forster
* Sibelius - see Sylvia Cranston book
* James Joyce
* T. S. Eliot
* A. E. Waite
* Jawaharlal Nehru - see Theosophy World
* Edward Bach - flower remedy
* Henry Miller
* J. B. Priestley
* Kurt Vonnegut, Jr.
* Tom Stoppard
* Thornton Wilder
* Walter Burley Griffin and his wife Marion Mahony Griffin, architects
* Alfred Russel Wallace
* William James - see Kurt Leland for info
* Charles Rennie Macintosh - Scottish modernist
* Jean Sibelius
* Elvis Presley
* Ruth Crawford-Seeger
* Alfred Deakin - Australian politician
* Hernandez Martinez - president of El Salvador
* A. G. Spalding
* George Lansbury - British Labour Party leader
* Gloria Steinem - family were Theosophists in Toledo
* D. T. Suzuki and wife Beatrice - see Adele Algeo
* Soyen Shaku
* Hazrat Inayat Khan
* Alan Watts
* Mathew Reid - Australian senator - TS in Canberra #78
* Olive Hockin - suffragist - TS in Canberra #78
* George Bernard Shaw
* Bertram Grosvenor Goodhue - architect - see Leland
* Hugh and Muriel Dowding
* Algernon Blackwood - Leland for occult/psy interpretations of stories
* Will Levington Comfort
* Melchior Lechter - German painter
* Lloyd Loar - Gibson guitar designer; accoustics professor per Mark Casady
* Marie Corelli (Mary Mackay) - English novelist
* Gina Cerminara - author, researcher
* Carolyn Conant Van Blarcom - midwife
* Jamshed Nusserwanjee Mehta - TOS leader, mayor of Karachi, Parsi
* Steloff, Frances. Gotham Book Mart, NYC
* Cecil French (1879-1953), artist, Irish revival, Yeats friend
* László Mednyánszky (1852-1919), a Hungarian-Slovac artist
* Josef Váchal (1884-1969), a Czech writer, painter, printmaker and book-printer.
{{Col-end}}

== Other articles ==

* HPB genealogy
* HPB residences with photos
* Olcott genealogy

== Mahatma Letters expansion ==

Anyone is welcome to work on these items:
* Add a descriptive sentence at the beginning of each ML to APS. (LMW and later additions all have this.)
* Reread Barborka book ''The Mahatmas and Their Letters'' – quite a lot of additions can be made to the wiki from this source.
* Check Hartmann Report for a wealth of info, including on Padshah.

Janet Kerschner is working on these items:
* Use Jon Knebel's notes (see HPB Letters project backups) to add publication history to ML and LMW.
* Laura C. Holloway materials
** Review sequence and revise navigation if necessary.
** Update [[Mrs. Holloway and the Mahatmas (book)]] as necessary.
** Check MHM-19 image to verify double underscore in transcription.
** Check MHM-41 links and more notes.
** Update LCH bio from Sasson book and DHC book.
** Ask Winterthur for permission to use images, and if granted, add images to wiki (DHC will provide the images – Winterthur only has to give permission to post online).
* Revisit ML to HSO – Solovyov – insert between 1-37 and 2-26 – 2 very different versions.
* Check Sven Eek book on Damodar - has some letters, I think.
* Revisit Coulombs – add links to all the letters mentioning them – eg. 2-73, ML130, 2-19 or 29, 1-7, 1-8 more.
* Revisit Hubbe-Schleiden – see DHC website and emails.
* Revisit Damodar – see DHC website and emails.
* Revisit Gebhard letters – see DHC email and downloads.
* Revisit HSO letters – see DHC email and downloads.
* Identify "true workers" in LMW1-19, page 10: R.A.M., N.D.C., U.U.B., N.B.C., D.H.
* Review the "Other" folder of images from Pedro Oliveira – envelopes and misc. – probably not usable except maybe in recipient pages, not in letters.
* Check 1885 SPR report – need to scan letters (after pg 380) – See Rare-T SPR PSPR PT IX. Also in Oversized: OVR TB614 SPR v.3 Pt 1,2.
* Digitize microfilm "Mahatma Letters #4" Roll 7A to capture telegrams and brief messages from Mahatmas that have never been published. See card in BdeZ card files about the roll.
* Check 4th edition ML pg 486 - fragment of a KH note re HPB letter to APS, NOve 22, 1880

[[Category:Miscellaneous]]

The Voice of the Silence (book)

2026-05-21T17:58:12Z

Alex Audziayuk: /* Articles */ Resource added (Hamerster)

'''ARTICLE UNDER CONSTRUCTION'''
 
'''ARTICLE UNDER CONSTRUCTION'''
 
{{DISPLAYTITLE:''The Voice of the Silence'' (book)}}
[[File:HPB - Voice of Silence (cover, pol).JPG|220px|right|thumb|Polish edition]]
'''''The Voice of the Silence''''' was written by [[Helena Petrovna Blavatsky]] in the later months of 1889. It is considered to be one of the great classics of [[Theosophy|Theosophical]] literature.

== History ==

== Structure and contents ==

== Reviews and commentary ==

=== D. T. Suzuki ===

[[D. T. Suzuki|Dr. D. T. Suzuki]] wrote: "Undoubtedly [[Helena Petrovna Blavatsky|Madame Blavatsky]] had in some way been initiated into the deeper side of Mahayana teaching and then gave out what she deemed wise to the Western world..."<ref>''Eastern Buddhist'', old series, 5:377.</ref> He also commented: "Here is the real Mahayana Buddhism."<ref>''The Middle Way'' (August 1965), 90.</ref><ref>[http://en.wikipedia.org/wiki/Buddhism_and_Theosophy#Voice_of_the_Silence# Buddhism and Theosophy] at Wikipedia.</ref>

=== Dalai Lama ===

H.H. the Fourteenth Dalai Lama has been quoted: "I believe that his book (The Voice of the Silence by HPB) has strongly influenced many sincere seekers and aspirants to the wisdom and compassion of the Bodhisattva Path."<ref>Students of Theosophy, Estudiantes de Teosofia, Élèves de Theosophie Facebook page. December 27, 2016.</ref>

=== B. T. Chang ===

B. T. Chang, interpreter and one of the secretaries to the Tashi Lama, wrote:

:"Having appended a Chinese note to the end of this book, I am further requested by the editors to write a few lines in English. I deem it an honour and a privilege to do so, and offer herewith a recapitulation of what I have set forth in Chinese.

:Since its translation into English from the Tibetan by Madame H. P. Blavatsky, in 1890, this little book, the gem of Buddhist teachings, as enjoyed a wide circulation among Europeans and American interested in Buddhism. There is, therefore, little need for me to recommend it to foreign readers, except to point out that what is embodied in it comprises a part of the teachings of the Esoteric School.

:What strikes me most in the opening chapter is the sentence: "The Mind" - i.e., the Lower Mind - "is the Great Slayer of the Real. Let the Disciple slay the Slayer." These are the words that sound the keynote of the Buddha's teachings. Time and again the Buddha commands his disciples to suppress the activities of the Lower Mind for the benefit of the Higher Self, because anything and everything in the exterior Universe consists of nothing but sense-impressions created by one's Lower Mind, which is apt to lead the aspirant astray. The disciple should not seek truth elsewhere, but should try to find it within himself. He will then be able to hear the Voice of the Silence or, in the language of the Chinese Buddhists, the "Divine Voice of the Self". Traditions says that Avalokiteshwara attained the state of a Bodhisattwa after hearing the Divine Voice of the Self. This doctrine is greatly revered by the Chinese, who got it from the Sanskrit.

:Madame Blavatsky had a profound knowledge of Buddhist philosophy, and the doctrines she promulgated were those of many great teachers. This book is like a call to men to forsake desire, dispel every evil thought, and enter the true Path. In Fragment II the passage which likens the Mind to a mirror sounds exactly like what is stated in the Chuan Têng Lu, a Chinese Buddhist work of renown. This allegory also may have its own origin in some Sanskrit work, from which it found its way into both Chinese and Tibetan Buddhist works; or, more probably, the Tibetans have derived it from a Chinese source.

:In this materialistic world the majority of people, especially Europeans and American, always absurdly regard Buddhism as a system of philosophy which advocates nothing but passivity and inactivity. A perusal of this book will certainly dispel such mistaken notions from the minds of even the most skeptical.

:It has been suggested to me that for the benefit of the Chinese Buddhist, this work should be translated into Chinese. I quite agree with this idea, but pressure of work has hitherto prevented me from writing more than these few lines. Although they form an inadequate recognition of the merit of the book, I offer them because of my great reverence for its teachings; and I hope to be able to undertake the translation at some future time.

:Peking (Beijing), July, 1927

:B. T. Chang

== Editions ==

This book has been published in numerous editions and languages.

=== Online versions ===

* [http://www.theosociety.org/pasadena/voice/voice.htm 1889 edition in HTML format] from Theosophical University Press.
* [https://universaltheosophy.com/hpb/voiceofthesilence.html Universal Theosophy edition with corrected spelling of foreign terms.]
* [http://www.theosophytrust.org/Online_Books/Voice_of_the_Silence_V1.4.pdf Theosophy Trust].
* ULT Phoenix [http://www.phx-ult-lodge.org/Avoice%20of.htm 1889 edition in HTML format] from PHX-ULT-Lodge.org.
* [http://www.phx-ult-lodge.org/avoice.htm 1924 edition in HTML format] from PHX-ULT-Lodge.org.
* [http://blavatskyarchives.com/theosophypdfs/blavatsky__the_voice_of_the_silence_1889.pdf 1889 edition as PDF replica] from BlavatskyArchives.com.
* [https://disk.yandex.ru/d/SYgQwJzb3SfiqS/Text/English/Theosophy/Blavatsky%20HP/Blavatsky%20HP%20-%20The%20Voice%20of%20the%20Silence Teopedia] offers several editions.

== Additional resources ==

===Articles===

The Union Index of Theosophical Periodicals lists [https://theosophicalsociety.org.au/union_index/entries?q=Voice+Silence&s=all over 180 articles about ''The Voice of the Silence'']. The following articles come from various sources:

* [http://www.anandgholap.net/Voice_Of_Silence-Commentary-AB_CWL.htm# ''Talks on the Path of Occultism Volume II - The Voice of the Silence''] by Annie Besant and C. W. Leadbeater, at AnandGholap.net.
* [https://www.theosophical.org/files/resources/selfstudy/Sample-VOS.pdf# ''Introductory Study Notes On "The Voice of the Silence"''] by Gaile V. Campbell. Theosophical Society in America Education Department, 1969, 2008.
* [http://hpb.narod.ru/voiceSilenceComments.htm# "Comments on ''The Voice of the Silence''"] by Clara Codd. From Canadian Theosophical Association.
* [http://www.easterntradition.org/article/Voice%20of%20the%20Silence%20-%20Bringing%20the%20Heart%20Doctrine%20to%20the%20West.pdf# "The Voice of the Silence: Bringing the Heart Doctrine to the West"] by Nancy Reigle. This was presented at The Works and Influence of H. P. Blavatsky Conference, held in Edmonton, Alberta, July 3-5, 1998. It was published in ''The Works and Influence of H. P. Blavatsky: Conference Papers'', Edmonton: Edmonton Theosophical Society, 1999, pp. 106-112; and reprinted in ''Blavatsky’s Secret Books: Twenty Years’ Research'', by David Reigle and Nancy Reigle, San Diego: Wizards Bookshelf, 1999, pp. 139-148. This online edition is published by Eastern Tradition Research Institute, 2004.
* [http://theosophy.org/Other%20or%20Uncertain/Studies%20in%20the%20Voice%20of%20the%20Silence%20(Wadia)/studies%20in%20voice_in.htm# "Studies in ''The Voice of the Silence''"] by B. P. Wadia. From ''The Theosophical Movement'' Vol. X (October, 1940), 189-91.
* [https://www.theosophical.org/publications/quest-magazine/mary-magdalene-and-the-voice-of-the-silence Mary Magdalene and The Voice of the Silence] by Carol N. Ward.
* [https://www.theosophy.world/encyclopedia/voice-silence Voice of the Silence, The] in Theosophy World.
* [https://www.theosophy.world/encyclopedia/book-golden-precepts Book of the Golden Precepts, The] in Theosophy World.
* [https://archive.org/details/voiceofsilence0000hpbl/ ''The Voice of the Silence'': Introduction, Notes, and Index] by Arya Asanga (aka [[A. J. Hamerster]]). Published in the 1939, 1944, and 1959 Adyar editions

=== Books ===
* A Brother Server. '''''An Offering to the Voice of the Silence: V.R.S.''''' Los Angeles: Theosophical Publishing House (Krotona), 1918. 59 pages. Reprinted Wheaton, Illinois: Theosophical Press, 1964. The author was Vida Reed-Stone.
* Rohit Mehta. '''''[https://www.theosophical.org/files/resources/books/CreativeSilence/TheCreativeSilence.pdf The Creative Silence: Reflections on the Voice of the Silence]'''''. Chennai, India: Theosophical Publishing House, 1957.

=== Study courses ===

* [https://theosophy.world/resource/introductory-study-notes-voice-silence "Introductory Study Notes on The Voice of the Silence"] by Gaile V Campbell. Theosophical Society in America, 2008. Second edition. Available from Theosophy World.

=== Audio ===
* [http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=F47A7560-2436-11D7-A532-0002B34FFCC4# The Voice of the Silence] by H. P. Blavatsky, narrated by Paul Meier. Professional actor Paul Meier recites passages from The Voice of the Silence, a spiritual guidebook intended to provide guidance for living and inner development written by H. P. Blavatsky. Theosophical Society in America, 1997.
* [https://archive.org/download/124301/1243_01.mp3# The Voice of the Silence Part 1], [https://archive.org/download/124301/1243_02.mp3# Part 2], [https://archive.org/download/124301/1243_03.mp3# Part 3], [https://archive.org/download/124301/1243_04.mp3# Part 4], [https://archive.org/download/124301/1243_05.mp3# Part 5], [https://archive.org/download/124301/1243_06.mp3# Part 6], [https://archive.org/download/124301/1243_07.mp3# Part 7], by John Algeo
* [https://archive.org/details/voiceofthesilenceurban The Voice of the Silence] by Vonda Urban. Theosophical Society in America, 1992.

=== Video ===
* [https://www.youtube.com/watch?v=gA7G1CQdSgE&list=PLrbyJv4tUQSQC3R4u06V2_O93LoGOMf6N# The Voice of the Silence (4 Talks)] by Pablo Sender.
* [https://www.youtube.com/watch?v=G6QvlR9WDnY The Voice of the Silence: A Manual for Mystics] by Erica Georgiades. Streamed live on May 31, 2020 at the European School of Theosophy.
* [https://www.youtube.com/watch?v=9lzAisk4a88 The Voice of the Silence] by David Bruce. Presented in 2020 at the Theosophical Society in America.

== Notes ==
<references/>

[[Category:Books|Voice of the Silence, The]]

A. J. Hamerster

2026-05-21T17:57:33Z

Alex Audziayuk: /* Writings */ link added to two of his introductions.

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
[[File:A J Hamerster.jpg|right|200px|thumb|A. J. Hamerster]]
'''A. J. Hamerster''' (1883-1951), was a Dutch Theosophist active in the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, India]]. He was a government official in the Dutch East Indies. He used the anagram pen name '''James Arther''', and was also known as '''M. Bhikshu Arya Asanga''' or '''Arya Asanga''' (presumably in tribute to the historical [[Arya Asanga]]).

== Life and career ==
A. J. (Albertus Jacobus) Hamerster was born on May 11, 1883, in The Hague, The Netherlands. He was the second child of Albertus Jacobus Hamerster (1849-1919) and Anna Pauwlona Maria de Dees. His grandfather was a Dutch Reformed minister and theologian, Albertus Jacobus Hamerster (1815-1864).<ref>Albertus Jacobus Hamerster (1815-1864). Available at [https://www.rutgersvanderloeff.nl/stamboom/generated/hamerster_albertus_jacobus_1815_1864.html rutgersvanderloeff.nl]</ref><ref>Albertus Jacobus Hamerster (1849-1918). Available at [https://www.wikitree.com/wiki/Hamerster-3 Wikitree]</ref><ref>Afstammelingen van i Richoldus Uffo, door Bavo van der Molen, 21 februari 2026. [Descendants of Richoldus I Uffo by Bavo van der Molen, February 21, 2026](In Dutch). Available at [https://www.genealogieonline.nl/stamboom-bavo-van-der-molen/stamboom/I25767/index.php/pdf Genealogyoline.nl]</ref>

A.J. Hamerster was married to Agnes Louise Tijdeman with whom he had two children. He also held a government post in Java, in the Government Financial Affairs bureau, for a period of time.
Toward the end of his life, following the death of his wife, he was ordained as a Buddhist monk (Bhikshu). He died in The Hague on April 13, 1951, at the age of 67.<ref>ibid.</ref><ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>

== Theosophical Society involvement ==

Hamerster lectured at lodges in the Dutch East Indies. He met [[Charles Webster Leadbeater|C. W. Leadbeater]] in 1926 in Australia, and corresponded with him. Later Hamerster was asked to lecture about Leadbeater's life, and to publish the lecture in a publication of the [[Order of the Star]]. He bound the biographical notes and left the volumes in the [[Adyar Library and Research Centre|Adyar Library]].<ref>Gregory John Tillett. ''Charles Webster Leadbeater 1854-1934, A Biographical Study''. 2006. Page 75. Available at [http://leadbeater.org/tillettcwlchap2.htm Leadbeater.org].</ref>

Hamerster served as international Treasurer of the Society during the early 1930s, and around that time became a Buddhist monk in Ceylon. In 1937 he was appointed by [[George S. Arundale]] to succeed [[Anna Kamensky]] as head of the [[International Centre (Geneva)|International Centre in Geneva, Switzerland]], where the Society hoped to influence the League of Nations.<ref>"International Center (Geneva)" in [http://theosophy.ph/encyclo/index.php?title=International_Center_%28Geneva%29 Theosopedia].</ref> He later worked as Joint Director and Curator of the Western section of the [[Adyar Library and Research Centre]].

== Other activities==
A.J. Hamerster was also a researcher and a noted proponent of the Baconian theory of William Shakespeare's authorship. Among members of the Francis Bacon Society, he was known as the author, under the anagrammatic pen name James Arther, of the book ''A Royal Romance'' (published in 1941) and three booklets titled ''In Baconian Light''.
<blockquote>"He was a staunch advocate of the Bi-literal and other ciphers and indeed he puts up a cogent case for "Bacon’s Clock, Symbol and Anagram ciphers,” illustrated with the results of his own painstaking research."<ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>
</blockquote>

== Writings ==

According to the [[Union Index of Theosophical Periodicals]], Hamerster wrote '''[https://theosophicalsociety.org.au/union_index/entries?q=A+J+Hamerster&s=author 4 articles under the name A J Hamerster]''' and '''[https://theosophicalsociety.org.au/union_index/entries?q=AJH&s=author 21 under the name AJH]'''. Note that "AJH van Leeuwen" was probably not the same person. A. J. Hamerster also wrote for the ''Maha Bodhi'' under the name James Arther.

Under the name '''"Arya Asanga"''' he wrote introductions to several editions from the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]]:
* [[The Secret Doctrine (book)|'''''The Secret Doctrine''''']], 1940.
* [[The Voice of the Silence (book)|'''''The Voice of the Silence''''']], introduction, notes and index in 1939, 1944, and 1959 editions. Available at the [https://archive.org/details/voiceofsilence0000hpbl/ Internet Archive].
* [[Stanzas of Dzyan|'''''Two books of the Stanzas of Dzyan ''''']], Introduction and notes in 1941 and 1956 editions. Available at the [https://archive.org/details/twobooksofstanza0000blav/ Internet Archive].

Using the name '''James Arther''', he wrote:
* '''''A Royal Romance, Bacon-Shakespeare'''''. Madras: Theosophical Publishing House, 1941. 363 pages.
* '''''[https://archive.org/details/occult-chronology/mode/2up Occult Chronology]'''''. Adyar, Madras, India: Theosophical Publishing House, 1943.
* '''''Spinozian Wisdom or Natural Religion'''''. [Madras]: The Adyar Library, 1943. 108 pages.
* '''''Hollandische Verzen (Dutch Poems)'''''.
* '''''The Buddha's Vow (and other poems)'''''.
* '''''The Way of the Buddha (Book I-III)'''''.
* '''''In Baconian Light'''''.

== Additional resources ==
* De Tollenaere, Herman A. O. ''The Politics of Divine Wisdom, Theosophy and Labour, National, and Women's Movements in Indonesia and South Asia 1875-1947''. Leiden 1949. Available at [https://archive.org/details/ThePoliticsOfDivineWisdomTheosophyAndLabourNationalAndWomens Internet Archive].
* Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142. Available at [https://sirbacon.org/archives/baconiana/1952_Baconiana_No%20144.pdf Sirbacon.org].

== Notes ==
<references/>

[[Category:Nationality Dutch|Hamerster]]
[[Category:Writers|Hamerster]]
[[Category:Liberal Catholic Church|Hamerster]]
[[Category:Buddhists|Hamerster]]
[[Category:TS Adyar|Hamerster]]
[[Category:People|Hamerster]]

Stanzas of Dzyan

2026-05-21T17:49:27Z

Alex Audziayuk: /* Articles */ resource added

[[File:Stanzas of Dzyan.png|right|260px|thumb|Stanzas of Dzyan]]
[[File:Scott-Abbott - Stanzas of Dzyan.png|280px|right|thumb|''Stanzas of Dzyan'' by [[Rona Scott-Abbott]]]]
The '''Stanzas of Dzyan''' are, according to [[Helena Petrovna Blavatsky]] part of the [[Book of Dzyan]] of Tibetan origin. The ''Stanzas'' form the basis for [[The Secret Doctrine (book)|''The Secret Doctrine'']], one of the foundational works of the [[Theosophy|theosophical]] movement written by Mme. Blavatsky.

== General description ==

The Stanzas and its commentaries were originally written in the sacred language of [[Senzar]], which is unknown to modern Anthropology:

<blockquote>This first installment of the esoteric doctrines is based upon Stanzas, which are the records of a people unknown to ethnology; it is claimed that they are written in a tongue absent from the nomenclature of languages and dialects with which philology is acquainted; they are said to emanate from a source (Occultism) repudiated by science; and, finally, they are offered through an agency, incessantly discredited before the world by all those who hate unwelcome truths, or have some special hobby of their own to defend. Therefore, the rejection of these teachings may be expected, and must be accepted beforehand. No one styling himself a "scholar," in whatever department of exact science, will be permitted to regard these teachings seriously.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), xxxvii.</ref></blockquote>
[[File:HPB reading book.jpg|230px|right|thumb|Helena Petrovna Blavatsky]]
[[Helena Petrovna Blavatsky|Mme. Blavatsky]] refers to [[Sanskrit]], [[Tibetan]], and Chinese translations of commentaries:

<blockquote>The Stanzas which form the thesis of every section are given throughout in their modern translated version, as it would be worse than useless to make the subject still more difficult by introducing the archaic phraseology of the original, with its puzzling style and words. Extracts are given from the Chinese Thibetan and Sanskrit translations of the original Senzar Commentaries and Glosses on the Book of DZYAN —these being now rendered for the first time into a European language. It is almost unnecessary to state that only portions of the seven Stanzas are here given. Were they published complete they would remain incomprehensible to all save the few higher occultists. Nor is there any need to assure the reader that, no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. To facilitate the reading, and to avoid the too frequent reference to foot-notes, it was thought best to blend together texts and glosses, using the Sanskrit and Tibetan proper names whenever those cannot be avoided, in preference to giving the originals. The more so as the said terms are all accepted synonyms, the former only being used between a Master and his chelas (or disciples).<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), 22-23.</ref></blockquote>

''[[The Secret Doctrine (book)|The Secret Doctrine]]'' published two sets of Stanzas: the first one, under the name of "Cosmogenesis", explores the formation of the cosmos and its evolution. The second set, entitled "Anthropogenesis", deals with the appearance and evolution of humanity on this planet.

== Cosmogenesis ==

In regard to the set of cosmological stanzas Mme. Blavatsky wrote:
[[File:Cosmogenesis.jpg|300px|right|thumb|Cosmogenesis]]
<blockquote>The reader has to bear in mind that the Stanzas given treat only of the Cosmogony of our own planetary System and what is visible around it, after a Solar Pralaya. The secret teachings with regard to the Evolution of the Universal Kosmos cannot be given, since they could not be understood by the highest minds in this age, and there seem to be very few Initiates, even among the greatest, who are allowed to speculate upon this subject.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), 13.</ref></blockquote>

<blockquote>The Stanzas, therefore, give an abstract formula which can be applied, mutatis mutandis, to all evolution: to that of our tiny earth, to that of the chain of planets of which that earth forms one, to the solar Universe to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort. 
The seven Stanzas given in this volume represent the seven terms of this abstract formula. They refer to, and describe the seven great stages of the evolutionary process, which are spoken of in the Purânas as the “Seven Creations,” and in the Bible as the “Days” of Creation.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), 20-21.</ref></blockquote>

Below are the first set of stanzas as found in ''The Secret Doctrine'' volume I:

'''Cosmic Evolution. In Seven Stanzas translated from the Book of Dzyan.'''

===Stanza I ===

'''THE NIGHT OF THE UNIVERSE'''
[[File:Night of the Universe.jpg|left|150px]]
1. The [[Space#Pre-cosmic space|Eternal Parent]] (Space) wrapped in her [[Matter#Differentiation of matter|ever-invisible robes]], had slumbered once again for [[seven eternities]]. (See [[The Secret Doctrine vol. 1, Stanza I.1|Commentary]])

2. [[Time]] was not, for it lay asleep in the infinite bosom of [[duration]]. ([[The Secret Doctrine vol. 1, Stanza I.2|Commentary]])

3. . . . [[Universal mind]] was not, for there were no [[Ah-hi]] (celestial beings) to contain (hence to manifest) it. ([[The Secret Doctrine vol. 1, Stanza I.3|Commentary]])

4. The seven ways to bliss ([[Mokṣa]] or [[Nirvāṇa]]) were not. The great causes of misery ([[Nidāna]] and [[Māyā]]) were not, for there was no one to produce and get ensnared by them. ([[The Secret Doctrine vol. 1, Stanza I.4|Commentary]])

5. [[Darkness]] alone filled the boundless all, for [[Father (symbol)|father]], [[Mother (symbol)|mother]] and [[Son (symbol)|son]] were once more one, and the son had not awakened yet for the new wheel, and his pilgrimage thereon. ([[The Secret Doctrine vol. 1, Stanza I.5|Commentary]])

6. The [[Builders|seven sublime Lords]] and the seven Truths had ceased to be, and the Universe, the [[Son (symbol)#Son of Necessity|son of necessity]], was immersed in [[Paranishpanna]] (absolute perfection, [[Nirvāṇa#Parinirvāṇa|Paranirvāṇa]], which is [[Yongs-grub|Yong-Grub]]), to be outbreathed by that which is and yet is not. Naught was. ([[The Secret Doctrine vol. 1, Stanza I.6|Commentary]])

7. The causes of existence had been done away with; the visible that was, and the invisible that is, rested in eternal non-being — [[One_Life#The_One_Being|the one being]]. ([[The Secret Doctrine vol. 1, Stanza I.7|Commentary]])

8. Alone the [[Prabhavāpyaya|one form of existence]] stretched boundless, infinite, causeless, in [[Avasthā#Sushupti|dreamless sleep]]; and [[One Life|life]] pulsated unconscious in universal [[space]], throughout that All-Presence which is sensed by the "[[Third Eye|Opened Eye]]" of the [[Dangma]]. ([[The Secret Doctrine vol. 1, Stanza I.8|Commentary]])

9. But where was the [[Dangma]] when the [[Ālaya]] of the Universe (Soul as the basis of all, [[Anima Mundi]]) was in [[Paramārtha]] (Absolute Being and Consciousness which are Absolute Non-Being and Unconsciousness) and the great wheel was [[Anupādaka]]? ([[The Secret Doctrine vol. 1, Stanza I.9|Commentary]])

===Stanza II===

'''THE IDEA OF DIFFERENTIATION'''
[[File:Idea of differentiation.jpg|left|150px]]
1. . . . Where were the [[Builders]], the luminous sons of [[Manvantara|manvantaric]] dawn? . . . In the unknown darkness in their [[Ah-hi]] (''[[Chohan]]ic'', ''[[Dhyāni-Buddha|Dhyāni-Buddhic]]'') [[Pariniṣpanna|Paranishpanna]]. The producers of form (''rūpa'') from no-form (''arūpa'')—the root of the world—the [[Devamātri]] and [[Svabhavat]], rested in the [[Pariniṣpanna|bliss of non-being]]. (See [[The Secret Doctrine vol. 1, Stanza II.1|Commentary]])

2. . . . Where was silence? Where were the ears to sense it? No, there was neither silence, nor sound; naught save ceaseless [[Great Breath|eternal breath]] (''[[Motion]]''), which knows itself not. ([[The Secret Doctrine vol. 1, Stanza II.2|Commentary]])

3. The hour had not yet struck; [[The Ray (symbol)|the ray]] had not yet flashed into the [[Egg (symbol)#The germ|germ]]; the [[Mātripadma]] (''mother-lotus'') had not yet swollen. ([[The Secret Doctrine vol. 1, Stanza II.3|Commentary]])

4. Her heart had not yet opened for the one [[The Ray (symbol)|ray]] to enter, thence to fall, as three into four, into the lap of [[Māyā]]. ([[The Secret Doctrine vol. 1, Stanza II.4|Commentary]])

5. The [[Planetary Spirit|Seven (''Sons'')]] were not yet born from the Web of Light. [[Darkness]] alone was Father-Mother, [[Svabhavat]]; and Svabhavat was in darkness. ([[The Secret Doctrine vol. 1, Stanza II.5|Commentary]])

6. These two are the [[Egg (symbol)#The germ|Germ]], and the Germ is one. The Universe was still concealed in the [[Logos#Divine Thought|Divine Thought]] and the Divine Bosom. . . . ([[The Secret Doctrine vol. 1, Stanza II.6|Commentary]])

===Stanza III===

1. . . . The [[Seven Eternities#The "Last Vibration"|last vibration]] of the seventh eternity thrills through infinitude. The [[Mother (symbol)|mother]] swells, expanding from within without, like the bud of the lotus. (See [[The Secret Doctrine vol. 1, Stanza III.1|Commentary]])

2. The [[Seven Eternities#The "Last Vibration"|vibration]] sweeps along, touching with its swift wing (simultaneously) the whole universe and the [[Egg (symbol)#The germ|germ]] that dwelleth in [[darkness]]: the darkness that breathes (''moves'') over the slumbering [[Water (symbol)#The Waters of Life|waters of life]]. ([[The Secret Doctrine vol. 1, Stanza III.2|Commentary]])

3. "[[Darkness]]" radiates [[Logos#First Logos|light]], and light drops one solitary [[The Ray (symbol)|ray]] into the [[Water (symbol)|waters]], into the [[Mother (symbol)|mother-deep]]. The ray shoots through the [[Egg (symbol)#Virgin egg|virgin egg]]; the ray causes the [[Egg (symbol)#Eternal egg|eternal egg]] to thrill, and drop the non-eternal (''periodical'') germ, which condenses into the [[Egg (symbol)#Mundane egg|world-egg]]. ([[The Secret Doctrine vol. 1, Stanza III.3|Commentary]])

4. Then the three (''triangle'') fall into the four (''quaternary''). The radiant essence becomes seven inside, seven outside. The luminous egg (''[[Egg (symbol)#Mundane egg|Hiraṇyagarbha]]''), which in itself is three (the triple hypostases of [[Brahmā]], or [[Viṣṇu|Vishṇu]], the three "[[Avasthā|Avasthās]]"), curdles and spreads in milk-white curds throughout the depths of [[Mother (symbol)|mother]], the root that grows in the depths of the ocean of life. ([[The Secret Doctrine vol. 1, Stanza III.4|Commentary]])

5. The [[mulaprakriti|root]] remains, the [[Logos#First Logos|light]] remains, the [[cosmic matter|curds]] remain, and still [[Oeaohoo]] is one. ([[The Secret Doctrine vol. 1, Stanza III.5|Commentary]])

6. The root of life was in every drop of the ocean of immortality (''Amṛita'') and the ocean was radiant light, which was fire, and heat, and motion. [[Darkness]] vanished and was no more; it disappeared in its own essence, the body of [[Fire (symbol)|fire]] and [[Water (symbol)|water]], or [[Father (symbol)|father]] and [[Mother_(symbol)|mother]]. ([[The Secret Doctrine vol. 1, Stanza III.6|Commentary]])

7. Behold, oh [[Lanoo]]! The radiant Child of the two, the unparalleled refulgent Glory: Bright [[Space]] Son of Dark Space, which emerges from the depths of the great Dark [[Water (symbol)|Waters]]. It is [[Oeaohoo]] the younger, the * * * (''whom thou knowest now as [[Kwan-Shi-Yin]].--Comment''). He shines forth as the [[Sun]]; he is the blazing Divine Dragon of Wisdom; the Eka (''one'') is Chatur (''four''), and Chatur takes to itself three, and the union produces the Sapta (''seven''), in whom are the seven which become the Tridaśa (''the thrice ten'') or the hosts and the multitudes. Behold him lifting the Veil and unfurling it from East to West. He shuts out the above, and leaves the below to be seen as the great Illusion. He marks the places for the shining ones (''stars''), and turns the upper (''space'') into a shoreless Sea of Fire, and the One manifested (''[[element]]'') into the Great Waters.

8. Where was the [[germ]] and where was now [[darkness]]? Where is the spirit of the flame that burns in thy lamp, O [[Lanoo]]? The germ is that, and that is light, the [[Logos#Third Logos|white brilliant son]] of the [[Logos#First Logos|dark hidden father]].

9. Light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother ''[[Chaos]]''.

[[File:Zeropoint.png|right|300px|thumb|Expansion and contraction, Stanza III, 11-12]]
10. [[Father-Mother]] spin a web whose upper end is fastened to [[Spirit]] (''[[Puruṣa]]'') — the light of the one Darkness — and the lower one to [[Matter]] ([[Prakṛti]]), its (''the Spirit's'') shadowy end; and this web is the Universe spun out of the two substances made in one, which is [[Svabhavat]].

11. It (''the Web'') expands when the breath of fire (''the Father'') is upon it; it contracts when the breath of the mother (''[[Mūlaprakṛti|the root of Matter]]'') touches it. Then the sons (''the [[Elements]] with their respective Powers, or Intelligences'') dissociate and scatter, to return into their [[Mother (symbol)|mother]]’s bosom at the end of the [[Day Be-With-Us|"great day"]], and re-become one with her. When it (''the Web'') is cooling, it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude.

12. Then [[Svabhavat]] sends [[Fohat]] to harden the atoms. Each (''of these'') is a part of the web (''Universe''). Reflecting the “[[Logos|Self-Existent Lord]]” (''Primeval Light'') like a mirror, each becomes in turn a world.

===Stanza IV===

1. Listen, ye Sons of the Earth, to your instructors — the [[Sons of the Fire-Mist#Adepts|Sons of the Fire]]. Learn, there is neither first nor last, for All is one number, issued from no-number.

2. Learn what we, who descend from the [[Primordial Seven]], we, who are born from the [[Logos#Third Logos|Primordial Flame]], have learned from our Fathers.

3. From the effulgency of light — the [[The Ray (symbol)|ray]] of the [[darkness|ever-darkness]] — sprang in space the re-awakened energies (''[[Dhyāni-Chohan]]s''): [[Prajāpati#In The Secret Doctrine|the one from the egg, the six, and the five]]. Then the [[Ring Pass-Not|three, the one, the four, the one, the five]] — the twice seven the sum total. And these are the essences, the [[flames]], the [[elements]], the [[builders]], the numbers, the arūpa (''formless''), the rūpa (''with bodies''), and the force of divine man — the sum total. And from the divine man emanated the forms, the sparks, the [[sacred animals]], and the messengers of the sacred fathers (''the [[Pitṛs]])'' within the [[Tetraktys|holy four]].

4. This was the [[Logos#The Army of the Voice|army of the voice]] — the Divine Septenary. The sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. These (“sparks”) are called spheres, triangles, cubes, lines, and modellers; for thus stands the Eternal Nidāna — the [[Oi-Ha-Hou]] (''the permutation of Oeaohoo'')

5. ...which is:

“[[Darkness]]” the Boundless, or the No-Number, Ādi-Nidāna [[Svabhavat]]: The (circle) (''for x, unknown quantity'')

I. The [[Brahmā|Ādi-Sanat]], the Number, for he is One.

II. The Voice of the Word, Svabhavat, the Numbers, for he is One and Nine.

III. The “[[Tetraktys|Formless Square]]” (''Arūpa'')

And these three enclosed within the (''boundless'') circle, are the [[Tetraktys|sacred four]]; and the ten are the Arūpa (subjective, formless) Universe. Then come the “Sons,” the seven Fighters, the One, the eighth left out, and his Breath which is the Light-Maker (''Bhāskara'').

6. . . . Then the Second Seven, who are the [[Lipika]]s, produced by the three (''Word, Voice and Spirit''). The rejected Son is One. The “Son-Suns” are countless.

===Stanza V===

1. The [[Primordial Seven]], the first seven Breaths of the [[Logos#Third Logos|Dragon of Wisdom]], produce in their turn from their holy circumgyrating Breaths the [[Fohat|Fiery Whirlwind]].

2. They make of him the [[Fohat|messenger of their will]]. The [[Dgyu]] becomes [[Fohat]], the Swift Son of the [[Primordial Seven|Divine Sons]], whose sons are the [[Lipika]]s, runs circular errands. Fohat is the steed and the [[Logos#Divine Thought|Thought]] is the rider (''i.e., he is under the influence of their guiding thought''). He passes like lightning through the fiery clouds (''cosmic mists''); takes three, and five, and seven [[Plane|strides]] through the seven regions above, and the seven below (''the world to be''). He lifts his voice, and calls the innumerable sparks (''atoms''), and joins them together.

3. He is their guiding spirit and leader. When he commences work, he separates the sparks of the lower kingdom (''mineral atoms'') that float and thrill with joy in their radiant dwellings (''gaseous clouds''), and forms therewith the germs of [[Globes|wheels]]. He places them in [[Star of David|the six directions of space]], and one in the middle — the central wheel.

4. [[Fohat]] traces spiral lines to unite the [[Sixth Principle|sixth]] to the [[Seventh Principle|seventh]] — the Crown; an Army of the [[Dhyāni-Chohan|Sons of Light]] stands at each angle, and the [[Lipika]]s — in the middle wheel. They (''the Lipikas'') say: "This is good". The first Divine World is ready, the first is now the second (''world''). Then the “Divine Arūpa” (''the formless Universe of Thought'') reflects itself in Chāyāloka (''the shadowy world of primal form, or the intellectual''), the first garment of the [[Anupādaka]].

5. [[Fohat]] takes five [[Plane|strides]] (''having already taken the first three'') and builds a winged wheel at each corner of the square, for [[Lipika#The four Maharajas|the four holy ones]] and their armies (''hosts'').

6. The [[Lipika]]s circumscribe the triangle, the first one (''the vertical line or the figure'' I), the cube, the second one, and the pentacle within the egg (''circle''). It is the ring called [[Ring Pass-Not|“Pass Not”]], for those who descend and ascend (''as also for those'') who, during the [[Kalpa]], are progressing towards the great day [[Nirvāṇa#Parinirvāṇa|“Be with us”]]. . . . Thus were formed the Arūpa and the Rūpa (''the Formless World and the World of Forms''): from one light seven lights; from each of the seven, seven times seven lights. The "Wheels" watch the ring. . . .

===Stanza VI===

1. By the power of the Mother of Mercy and Knowledge — [[Kuan-Yin]] — the “triple” of [[Kuan-Shih-Yin]], residing in Kuan-yin-T'ien, [[Fohat]], the breath of their progeny, the Son of the Sons, having called forth, from the lower abyss (''[[chaos]]''), the illusive form of [[Hsien-chan]] (''our Universe'') and the seven [[elements]]:

2. The Swift and Radiant One produces the Seven [[Laya Centre]]s, against which none will prevail to the great day “[[Day Be With Us|Be-with-Us]],” and seats the Universe on these eternal foundations, surrounding [[Hsien-chan]] with the Elementary Germs.

3. Of the seven (''[[elements]]'') — first one manifested, six concealed, two manifested — five concealed; three manifested — four concealed; four produced — three hidden; four and one tsan (''fraction'') revealed, two and one half concealed; six to be manifested, one laid aside. Lastly, [[Planetary Chain|seven small wheels]] revolving; one giving birth to the other.

4. He builds them in the likeness of older Wheels (''worlds''), placing them on the [[Laya Centres|imperishable centres]].

How does [[Fohat]] build them? He collects the fiery dust. He makes balls of fire, runs through them, and round them, infusing life thereinto, then sets them into motion; some one way, some the other way. They are cold, he makes them hot. They are dry, he makes them moist. They shine, he fans and cools them.

Thus acts Fohat from one Twilight to the other, during [[Seven Eternities]].

5. At the fourth (''[[Round]], or revolution of life and being around "[[Planetary Chain|the seven smaller wheels]]"''), the sons are told to create their images. One third refuses — two (''thirds'') obey.

The curse is pronounced; they will be born on the [[Root-Race#Fourth Root-Race|fourth]] (''Race''), suffer and cause suffering; this is the first war.

6. The [[Globes|older wheels]] rotated downwards and upwards. . . . The Mother’s spawn filled the whole (''Kosmos''). There were battles fought between the Creators and the Destroyers, and battles fought for space; the seed appearing and re-appearing continuously.

7. Make thy calculations, O [[Lanoo]], if thou wouldest learn the correct age of thy small wheel ([[Planetary Chain|''chain'']]). Its fourth spoke is our mother (''Earth''). Reach the fourth “fruit” of the fourth [[Initiation|path of knowledge]] that leads to [[Nirvāṇa]], and thou shalt comprehend, for thou shalt see.

===Stanza VII===

1. Behold the beginning of [[Orders of Celestial Beings#First Order|sentient formless life]].

First the Divine (''vehicle''), the one from the Mother-Spirit (''Ātman''); then [[Orders of Celestial Beings#Second Order|the Spiritual]] (''Ātma-Buddhi, the Spirit-Soul''); (''again'') the [[Orders of Celestial Beings#Third Order|three from the one]], [[Orders of Celestial Beings#Fourth Order|the four from the one]], and [[Orders of Celestial Beings#Fifth Order|the five]] from which the three, the five, and the seven. These are the threefold, the fourfold downward; the “[[Mānasaputra|mind-born]]” sons of the first Lord (''[[Avalokiteśvara]]''); the Shining Seven (''the "[[Builders]]"'').

It is they who are thou, me, him, O [[Chela|Lanoo]]. They, who watch over thee and thy mother, [[Bhūmi]] (''The [[Globe#Globe D|Earth]]'').

2. The [[The Ray (symbol)|one ray]] multiplies the smaller rays. Life precedes form, and life survives the last atom (''of Form Stūla-Śharīra, external body''). Through the countless rays proceeds the life-ray, the one, like a [[Sūtrātman|thread]] through beads (''pearls'').

3. When the one becomes two, the "threefold" appears. The three are (''linked into'') one; and it is our [[Sūtrātman|thread]], O [[Chela|Lanoo]], the heart of the man-plant, called [[Saptaparna]].

4. It is the root that never dies; the [[Triad#Human triad|three-tongued flame]] of the [[Quaternary#Lower quaternary in human beings|four wicks]] . . . The wicks are the sparks, that draw from the three-tongued flame (''their upper triad'') shot out by the seven — their flame; the beams and sparks of one moon reflected in the running waves of all the rivers of earth (''"[[Bhūmi]]", or "Pritivī"'').

5. The [[Monad#The triple Monad|spark]] hangs from the [[Monad#The dual Monad|flame]] by the finest [[Sūtrātman|thread]] of [[Fohat]]. It journeys through the [[Planetary Chain|Seven Worlds]] of [[Māyā]]. It stops in the first (''kingdom''), and is a metal and a stone; it passes into the second (''kingdom'') and behold — a plant; the plant whirls through seven forms and becomes a sacred animal (''the first shadow of the physical man'').

From the combined attributes of these, [[Ego#Higher Ego|Manu]] (''man''), the thinker, is formed.

Who forms him? The seven lives, and the one life. Who completes him? The [[Orders of Celestial Beings#Fifth Order|five-fold Lha]]. And who perfects the last body? [[Matsya|Fish]], [[The Fall|sin]], and soma (''the [[Barhishads|moon]]'').

6. From the first-born (''primitive, or the first man'') the thread between the [[Monad|silent watcher]] and his [[Quaternary#Lower quaternary in human beings|shadow]] becomes more strong and radiant with every change (''[[reincarnation]]''). The morning sunlight has changed into noonday glory. . . . .

7. This is thy present [[Globe#Globe D|wheel]], said the [[Monad#The dual Monad|Flame]] to the [[Monad#The triple Monad|Spark]]. Thou art myself, my image, and my shadow. I have clothed myself in thee, and thou art my Vahan (''vehicle'') to the day, [[Nirvāṇa#Parinirvāṇa|“Be-with-us,”]] when thou shalt re-become myself and others, thyself and me. Then the [[Planetary Spirit#Builders|builders]], having donned their first clothing, descend on radiant earth and reign over men — who are themselves.

== Anthropogenesis ==

Talking about the Stanzas on Anthropogenesis, Mme Blavatsky wrote:

<blockquote>The Stanzas, with the Commentaries thereon, in this Book, the second, are drawn from the same Archaic Records as the Stanzas on Cosmogony in Book I . As far as possible a verbatim translation is given; but some of the Stanzas were too obscure to be understood without explanation. Hence, as was done in Book I., while they are first given in full as they stand, when taken verse by verse with their Commentaries an attempt is made to make them clearer, by words added in brackets, in anticipation of the fuller explanation of the Commentary.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. II (Adyar, Madras: Theosophical Publishing House, 1979), 1.</ref></blockquote>

Below are the first set of stanzas as found in ''The Secret Doctrine'' volume II:

'''Anthropogenesis in the Secret Volume.'''

===Stanza I.===

1. The [[Lha]] which turns the fourth is subservient to the Lha of the Seven, they who revolve driving their chariots around their Lord, the One Eye. His breath gave life to the Seven; it gave life to the first.

2. Said the Earth: — “Lord of the Shining Face; my house is empty . . . . send thy sons to people this wheel. Thou hast sent thy seven sons to the Lord of Wisdom. Seven times doth he see thee nearer to himself, seven times more doth he feel thee. Thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. Send now to thy servant the same.”

3. Said the “Lord of the Shining Face”: — “I shall send thee a fire when thy work is commenced. Raise thy voice to other [[Loka|Lokas]]; apply to thy father, the Lord of the Lotus, for his sons . . . . thy people shall be under the rule of the Fathers. Thy men shall be mortals. The men of the Lord of Wisdom, not the [[Barhishad|Lunar Sons]], are immortal. Cease thy complaints. Thy seven skins are yet on thee . . . . thou art not ready. Thy men are not ready.”

4. After great throes she cast off her old three and put on her new seven skins, and stood in her first one.

===Stanza II.===

5. The wheel whirled for thirty crores<ref>'''Crore''' is a term used in the Indian numbering system to indicate ten million - 10,000,000 or 107 in scientific notation</ref> more. It constructed rupas: soft stones that hardened; hard plants that softened. Visible from invisible, insects and small lives. She shook them off her back whenever they overran the mother.
. . . . After thirty crores she turned round. She lay on her back; on her side . . . She would call no sons of Heaven, she would ask no sons of Wisdom. She created from her own bosom. She evolved water-men, terrible and bad.

6. The water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. The Dhyani came and looked — The Dhyani from the bright Father-mother, from the white regions they came, from the abodes of the immortal mortals.

7. Displeased they were. Our flesh is not there. No fit rupas for our brothers of the fifth. No dwellings for the lives. Pure waters, not turbid, they must drink. Let us dry them.

8. The flames came. The fires with the sparks; the night fires and the day fires. They dried out the turbid dark waters. With their heat they quenched them. The [[Lha]]s of the High, the Lhamayin of below, came. They slew the forms which were two- and four-faced. They fought the goat-men, and the dog-headed men, and the men with fishes’ bodies.

9. Mother-water, the great sea, wept. She arose, she disappeared in the moon which had lifted her, which had given her birth.

10. When they were destroyed, Mother-earth remained bare. She asked to be dried.

===Stanza III.===

11. The Lord of the Lords came. From her body he separated the waters, and that was Heaven above, the first Heaven.

12. The great Chohans called the [[Barhishad|Lords of the Moon]], of the airy bodies. “Bring forth men, men of your nature. Give them their forms within. She will build coverings without. Males-females will they be. [[Agnishvatta|Lords of the Flame]] also . . . . “

13. [[Barhishad|They]] went each on his allotted land: seven of them each on his lot. The [[Lords of the Flame]] remain behind. They would not go, they would not create.

===Stanza IV.===

14. The [[Barhishad|Seven Hosts]], the “Will-born Lords,” propelled by the Spirit of Life-giving, separate men from themselves, each on his own zone.

15. Seven times seven Shadows of future men were born, each of his own colour and kind. Each inferior to his father. The fathers, [[Barhishad|the boneless]], could give no life to beings with bones. Their progeny were Bhuta, with neither form nor mind. Therefore they are called the Chhaya.

16. How are the Manushya born? The Manus with [[Manas|minds]], how are they made? The fathers called to their help their own fire; which is the fire that burns in Earth. The Spirit of the Earth called to his help the Solar Fire. These three produced in their joint efforts a good Rupa. It could stand, walk, run, recline, or fly. Yet it was still but a Chhaya, a shadow with no sense . . . .

17. The [[Monad|breath]] needed a form; The Fathers gave it. The breath needed a gross body; the Earth moulded it. The breath needed the Spirit of Life; the Solar [[Lha]]s breathed it into its form. The breath needed a Mirror of its Body; “We gave it our own,” said the Dhyanis. The Breath needed a [[Kama-Rupa|Vehicle of Desires]]; “It has it,” said the Drainer of Waters. But Breath needs a mind to embrace the Universe; “We cannot give that,” said the Fathers. “I never had it,” said the Spirit of the Earth. “The form would be consumed were i to give it mine,” said the Great Fire . . . . Man remained an empty senseless Bhuta . . . . Thus have the boneless given life to those who became men with bones in the third.

===Stanza V.===

18. [[First Root-Race|The first]] were the sons of Yoga. Their sons the children of the Yellow Father and the White Mother.

19. The [[Second Root-Race|Second Race]] was the product by budding and expansion, the A-Sexual from the Sexless. Thus was, O Lanoo, the Second Race produced.

20. Their fathers were the [[First Root-Race|self-born]]. The self-born, the Chhaya from the brilliant bodies of the Lords, [[Barhishad|the Fathers]], the Sons of Twilight.

21. When the [[First Root-Race|Race]] became old, the old waters mixed with the fresher waters. When its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. The outer of the first became the inner of the second. The old Wing became the new Shadow, and the Shadow of the Wing.

===Stanza VI.===

22. Then the second evolved the Egg-born, the third. The sweat grew, its drops grew, and the drops became hard and round. The Sun warmed it; the Moon cooled and shaped it; the wind fed it until its ripeness. The white swan from the starry vault overshadowed the big drop. The egg of the future race, the Man-swan of the later third. First male-female, then man and woman.

23. The self-born were the Chhayas: the Shadows from the bodies of the Sons of Twilight.

===Stanza VII.===

24. The Sons of Wisdom, the Sons of Night, ready for rebirth, came down, they saw the vile forms of the First Third, “We can choose,” said the Lords, “we have wisdom.” Some entered the Chhaya. Some projected the Spark. Some deferred till the Fourth. From their own Rupa they filled the Kama. Those who entered became Arhats. Those who received but a spark, remained destitute of knowledge; the spark burned low. The third remained mind-less. Their Jivas were not ready. These were set apart among the Seven. They became narrow-headed. The Third were ready. “In these shall we dwell,” said the Lords of the Flame.

25. How did the Manasa, the Sons of Wisdom, act? They rejected the Self-born. They are not ready. They spurned the Sweat-born. They are not quite ready. They would not enter the first Egg-born.

26. When the Sweat-born produced the Egg-born, the twofold and the mighty, the powerful with bones, the Lords of Wisdom said: “Now shall we create.”

27. The Third Race became the Vahan of the Lords of Wisdom. It created “Sons of Will and Yoga,” by Kriyasakti it created them, the Holy Fathers, Ancestors of the Arhats. .

===Stanza VIII.===

28. From the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced.

29. Animals with bones, dragons of the deep, and flying Sarpas were added to the creeping things. They that creep on the ground got wings. They of the long necks in the water became the progenitors of the fowls of the air.

30. During the third Race the boneless animals grew and changed: they became animals with bones, their Chhayas became solid.

31. The animals separated the first. They began to breed. The two-fold man separated also. He said: “Let us as they; let us unite and make creatures.” They did.

32. And those which had no spark took huge she-animals unto them. They begat upon them dumb Races. Dumb they were themselves. But their tongues untied. The tongues of their progeny remained still. Monsters they bred. A race of crooked red-hair-covered monsters going on all fours. A dumb race to keep the shame untold.

===Stanza IX.===

33. Seeing which, the [[Lha]]s who had not built men, wept, saying: —

34. “The Amanasa have defiled our future abodes. This is Karma. Let us dwell in the others. Let us teach them better, lest worse should happen. They did . . . .

35. Then all men became endowed with Manas. They saw the sin of the mindless.

36. The Fourth Race developed speech.

37. The One became Two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads.

===Stanza X.===

38. Thus two by two on the seven zones, the Third Race gave birth to the Fourth-Race men; the gods became no-gods; the sura became a-sura.

39. The first, on every zone, was moon-coloured; the second yellow like gold; the third red; the fourth brown, which became black with sin. The first seven human shoots were all of one complexion. The next seven began mixing.

40. Then the Fourth became tall with pride. We are the kings, it was said; we are the gods.

41. They took wives fair to look upon. Wives from the mindless, the narrow-headed. They bred monsters. Wicked demons, male and female, also Khado (dakini), with little minds.

42. they built temples for the human body. Male and female they worshipped. Then the Third Eye acted no longer.

===Stanza XI.===

43. They built huge cities. Of rare earths and metals they built, and out of the fires vomited, out of the white stone of the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them.

44. They built great images nine yatis high, the size of their bodies. Inner fires had destroyed the land of their fathers. The water threatened the fourth.

45. The first great waters came. They swallowed the seven great islands.

46. All Holy saved, the Unholy destroyed. With them most of the huge animals, produced from the sweat of the earth.

===Stanza XII.===

47. Few men remained: some yellow, some brown and black, and some red remained. The moon-coloured were gone forever.

48. The fifth produced from the Holy stock remained; it was ruled over by the first divine Kings.

49. . . . . Who re-descended, who made peace with the fifth, who taught and instructed it. . . . . .

== See also ==
*[[The Secret Doctrine (book)|''The Secret Doctrine'']]
*[[Book of Dzyan]]
*[[Three Fundamental Propositions]]
*[[Recapitulation]]

== Additional resources ==

=== Study guides ===

* [http://web.archive.org/web/20080209011638/http:/users.ez2.net/nick29/theosophy/stanzas.htm#absolute "The Stanzas of Dzyan - A Study Guide"] by Nick Mojzesz.
* [http://www.theosophical.org/files/resources/selfstudy/IntuitiveApproach.pdf "An Intuitive Approach to the Seven Stanzas of Dzyan"] by Beverley B. Noia

=== Articles ===
* [http://www.theosociety.org/pasadena/sd/sd1-1-01.htm# "Stanzas on Cosmic Evolution"] by H. P. Blavatsky.
* [http://www.theosociety.org/pasadena/sd/sd2-1-01.htm# "Stanzas on Anthropogenesis"] by H. P. Blavatsky
* [http://blavatskyarchives.com/reiglecon.htm "The Book of Dzyan Research Reports"] by David Reigle
* [https://universaltheosophy.com/jwf/the-stanzas-of-dzyan-a-critical-edition-based-on-four-primary-sources/#sdfootnote3anc# The Stanzas of Dzyan: A “Critical Edition” based on Four Primary Sources] by Jon W. Fergus
* [https://universaltheosophy.com/jwf/etymology-dzyan/# On the Etymology of Dzyan] by Jon W. Fergus
* [https://archive.org/details/twobooksofstanza0000blav/ Introduction, Glosary of Technical Terms, and Notes to the '''''Two books of the Stanzas of Dzyan'''''] by Arya Asanga (aka [[A. J. Hamerster]]). Published in the 1941 and 1956 Adyar editions

=== Books ===
* '''''The Stanzas of Dzjh: Theogenesis''''' with commentary by Dr. A. S. Raleigh (Hach-mactzin Master Elder Brother, H. B. of A.) San Diego: Hermetic Publishing Company, 1915. [Note: H. B. of A. is Hermetic Brotherhood of Atlantis.] Available at [https://babel.hathitrust.org/cgi/pt?id=loc.ark:/13960/t0sr02r25&seq=9 Hathitrust], [https://openlibrary.org/books/OL6574788M/The_stanzas_of_dzjn OpenLibrary], and [https://iapsop.com/ssoc/1915__raleigh___stanzas_of_dzjn_theogenesis.pdf Internet Archive].
* '''''Theogenesis: the third section of the ancient stanzas of Dzyan''''' by H. P. Blavatsky. Halcyon, CA: Temple of the People, 1981. Subtitled: "The first two sections having been recorded in the secret doctrine by Helena P. Blavatsky under the titles Cosmogenesis and Anthropogenesis." 334 pages. Previously published before 1915 in ''The Temple Artisan''. Available at [https://archive.org/details/theogenesisthird0000blav Internet Archive] and [https://openlibrary.org/books/OL28394942M/Theogenesis OpenLibrary].

=== Audio ===
*[https://ia803108.us.archive.org/30/items/thestanzasofdzyanpart1/The%20Stanzas%20of%20Dzyan,%20Part%201.mp3# The Stanzas Of Dzyan - Part 1] and [https://archive.org/download/thestanzasofdzyanpart1/The%20Stanzas%20of%20Dzyan%2C%20Part%202.mp3# Part 2] by Helena Petrovna Blavatsky

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[fr:Les Stances de Dzyan]]
[[es:Estancias de Dzyan]]

Stanzas of Dzyan

2026-05-21T17:48:51Z

Alex Audziayuk: /* Articles */

[[File:Stanzas of Dzyan.png|right|260px|thumb|Stanzas of Dzyan]]
[[File:Scott-Abbott - Stanzas of Dzyan.png|280px|right|thumb|''Stanzas of Dzyan'' by [[Rona Scott-Abbott]]]]
The '''Stanzas of Dzyan''' are, according to [[Helena Petrovna Blavatsky]] part of the [[Book of Dzyan]] of Tibetan origin. The ''Stanzas'' form the basis for [[The Secret Doctrine (book)|''The Secret Doctrine'']], one of the foundational works of the [[Theosophy|theosophical]] movement written by Mme. Blavatsky.

== General description ==

The Stanzas and its commentaries were originally written in the sacred language of [[Senzar]], which is unknown to modern Anthropology:

<blockquote>This first installment of the esoteric doctrines is based upon Stanzas, which are the records of a people unknown to ethnology; it is claimed that they are written in a tongue absent from the nomenclature of languages and dialects with which philology is acquainted; they are said to emanate from a source (Occultism) repudiated by science; and, finally, they are offered through an agency, incessantly discredited before the world by all those who hate unwelcome truths, or have some special hobby of their own to defend. Therefore, the rejection of these teachings may be expected, and must be accepted beforehand. No one styling himself a "scholar," in whatever department of exact science, will be permitted to regard these teachings seriously.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), xxxvii.</ref></blockquote>
[[File:HPB reading book.jpg|230px|right|thumb|Helena Petrovna Blavatsky]]
[[Helena Petrovna Blavatsky|Mme. Blavatsky]] refers to [[Sanskrit]], [[Tibetan]], and Chinese translations of commentaries:

<blockquote>The Stanzas which form the thesis of every section are given throughout in their modern translated version, as it would be worse than useless to make the subject still more difficult by introducing the archaic phraseology of the original, with its puzzling style and words. Extracts are given from the Chinese Thibetan and Sanskrit translations of the original Senzar Commentaries and Glosses on the Book of DZYAN —these being now rendered for the first time into a European language. It is almost unnecessary to state that only portions of the seven Stanzas are here given. Were they published complete they would remain incomprehensible to all save the few higher occultists. Nor is there any need to assure the reader that, no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. To facilitate the reading, and to avoid the too frequent reference to foot-notes, it was thought best to blend together texts and glosses, using the Sanskrit and Tibetan proper names whenever those cannot be avoided, in preference to giving the originals. The more so as the said terms are all accepted synonyms, the former only being used between a Master and his chelas (or disciples).<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), 22-23.</ref></blockquote>

''[[The Secret Doctrine (book)|The Secret Doctrine]]'' published two sets of Stanzas: the first one, under the name of "Cosmogenesis", explores the formation of the cosmos and its evolution. The second set, entitled "Anthropogenesis", deals with the appearance and evolution of humanity on this planet.

== Cosmogenesis ==

In regard to the set of cosmological stanzas Mme. Blavatsky wrote:
[[File:Cosmogenesis.jpg|300px|right|thumb|Cosmogenesis]]
<blockquote>The reader has to bear in mind that the Stanzas given treat only of the Cosmogony of our own planetary System and what is visible around it, after a Solar Pralaya. The secret teachings with regard to the Evolution of the Universal Kosmos cannot be given, since they could not be understood by the highest minds in this age, and there seem to be very few Initiates, even among the greatest, who are allowed to speculate upon this subject.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), 13.</ref></blockquote>

<blockquote>The Stanzas, therefore, give an abstract formula which can be applied, mutatis mutandis, to all evolution: to that of our tiny earth, to that of the chain of planets of which that earth forms one, to the solar Universe to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort. 
The seven Stanzas given in this volume represent the seven terms of this abstract formula. They refer to, and describe the seven great stages of the evolutionary process, which are spoken of in the Purânas as the “Seven Creations,” and in the Bible as the “Days” of Creation.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I (Adyar, Madras: Theosophical Publishing House, 1978), 20-21.</ref></blockquote>

Below are the first set of stanzas as found in ''The Secret Doctrine'' volume I:

'''Cosmic Evolution. In Seven Stanzas translated from the Book of Dzyan.'''

===Stanza I ===

'''THE NIGHT OF THE UNIVERSE'''
[[File:Night of the Universe.jpg|left|150px]]
1. The [[Space#Pre-cosmic space|Eternal Parent]] (Space) wrapped in her [[Matter#Differentiation of matter|ever-invisible robes]], had slumbered once again for [[seven eternities]]. (See [[The Secret Doctrine vol. 1, Stanza I.1|Commentary]])

2. [[Time]] was not, for it lay asleep in the infinite bosom of [[duration]]. ([[The Secret Doctrine vol. 1, Stanza I.2|Commentary]])

3. . . . [[Universal mind]] was not, for there were no [[Ah-hi]] (celestial beings) to contain (hence to manifest) it. ([[The Secret Doctrine vol. 1, Stanza I.3|Commentary]])

4. The seven ways to bliss ([[Mokṣa]] or [[Nirvāṇa]]) were not. The great causes of misery ([[Nidāna]] and [[Māyā]]) were not, for there was no one to produce and get ensnared by them. ([[The Secret Doctrine vol. 1, Stanza I.4|Commentary]])

5. [[Darkness]] alone filled the boundless all, for [[Father (symbol)|father]], [[Mother (symbol)|mother]] and [[Son (symbol)|son]] were once more one, and the son had not awakened yet for the new wheel, and his pilgrimage thereon. ([[The Secret Doctrine vol. 1, Stanza I.5|Commentary]])

6. The [[Builders|seven sublime Lords]] and the seven Truths had ceased to be, and the Universe, the [[Son (symbol)#Son of Necessity|son of necessity]], was immersed in [[Paranishpanna]] (absolute perfection, [[Nirvāṇa#Parinirvāṇa|Paranirvāṇa]], which is [[Yongs-grub|Yong-Grub]]), to be outbreathed by that which is and yet is not. Naught was. ([[The Secret Doctrine vol. 1, Stanza I.6|Commentary]])

7. The causes of existence had been done away with; the visible that was, and the invisible that is, rested in eternal non-being — [[One_Life#The_One_Being|the one being]]. ([[The Secret Doctrine vol. 1, Stanza I.7|Commentary]])

8. Alone the [[Prabhavāpyaya|one form of existence]] stretched boundless, infinite, causeless, in [[Avasthā#Sushupti|dreamless sleep]]; and [[One Life|life]] pulsated unconscious in universal [[space]], throughout that All-Presence which is sensed by the "[[Third Eye|Opened Eye]]" of the [[Dangma]]. ([[The Secret Doctrine vol. 1, Stanza I.8|Commentary]])

9. But where was the [[Dangma]] when the [[Ālaya]] of the Universe (Soul as the basis of all, [[Anima Mundi]]) was in [[Paramārtha]] (Absolute Being and Consciousness which are Absolute Non-Being and Unconsciousness) and the great wheel was [[Anupādaka]]? ([[The Secret Doctrine vol. 1, Stanza I.9|Commentary]])

===Stanza II===

'''THE IDEA OF DIFFERENTIATION'''
[[File:Idea of differentiation.jpg|left|150px]]
1. . . . Where were the [[Builders]], the luminous sons of [[Manvantara|manvantaric]] dawn? . . . In the unknown darkness in their [[Ah-hi]] (''[[Chohan]]ic'', ''[[Dhyāni-Buddha|Dhyāni-Buddhic]]'') [[Pariniṣpanna|Paranishpanna]]. The producers of form (''rūpa'') from no-form (''arūpa'')—the root of the world—the [[Devamātri]] and [[Svabhavat]], rested in the [[Pariniṣpanna|bliss of non-being]]. (See [[The Secret Doctrine vol. 1, Stanza II.1|Commentary]])

2. . . . Where was silence? Where were the ears to sense it? No, there was neither silence, nor sound; naught save ceaseless [[Great Breath|eternal breath]] (''[[Motion]]''), which knows itself not. ([[The Secret Doctrine vol. 1, Stanza II.2|Commentary]])

3. The hour had not yet struck; [[The Ray (symbol)|the ray]] had not yet flashed into the [[Egg (symbol)#The germ|germ]]; the [[Mātripadma]] (''mother-lotus'') had not yet swollen. ([[The Secret Doctrine vol. 1, Stanza II.3|Commentary]])

4. Her heart had not yet opened for the one [[The Ray (symbol)|ray]] to enter, thence to fall, as three into four, into the lap of [[Māyā]]. ([[The Secret Doctrine vol. 1, Stanza II.4|Commentary]])

5. The [[Planetary Spirit|Seven (''Sons'')]] were not yet born from the Web of Light. [[Darkness]] alone was Father-Mother, [[Svabhavat]]; and Svabhavat was in darkness. ([[The Secret Doctrine vol. 1, Stanza II.5|Commentary]])

6. These two are the [[Egg (symbol)#The germ|Germ]], and the Germ is one. The Universe was still concealed in the [[Logos#Divine Thought|Divine Thought]] and the Divine Bosom. . . . ([[The Secret Doctrine vol. 1, Stanza II.6|Commentary]])

===Stanza III===

1. . . . The [[Seven Eternities#The "Last Vibration"|last vibration]] of the seventh eternity thrills through infinitude. The [[Mother (symbol)|mother]] swells, expanding from within without, like the bud of the lotus. (See [[The Secret Doctrine vol. 1, Stanza III.1|Commentary]])

2. The [[Seven Eternities#The "Last Vibration"|vibration]] sweeps along, touching with its swift wing (simultaneously) the whole universe and the [[Egg (symbol)#The germ|germ]] that dwelleth in [[darkness]]: the darkness that breathes (''moves'') over the slumbering [[Water (symbol)#The Waters of Life|waters of life]]. ([[The Secret Doctrine vol. 1, Stanza III.2|Commentary]])

3. "[[Darkness]]" radiates [[Logos#First Logos|light]], and light drops one solitary [[The Ray (symbol)|ray]] into the [[Water (symbol)|waters]], into the [[Mother (symbol)|mother-deep]]. The ray shoots through the [[Egg (symbol)#Virgin egg|virgin egg]]; the ray causes the [[Egg (symbol)#Eternal egg|eternal egg]] to thrill, and drop the non-eternal (''periodical'') germ, which condenses into the [[Egg (symbol)#Mundane egg|world-egg]]. ([[The Secret Doctrine vol. 1, Stanza III.3|Commentary]])

4. Then the three (''triangle'') fall into the four (''quaternary''). The radiant essence becomes seven inside, seven outside. The luminous egg (''[[Egg (symbol)#Mundane egg|Hiraṇyagarbha]]''), which in itself is three (the triple hypostases of [[Brahmā]], or [[Viṣṇu|Vishṇu]], the three "[[Avasthā|Avasthās]]"), curdles and spreads in milk-white curds throughout the depths of [[Mother (symbol)|mother]], the root that grows in the depths of the ocean of life. ([[The Secret Doctrine vol. 1, Stanza III.4|Commentary]])

5. The [[mulaprakriti|root]] remains, the [[Logos#First Logos|light]] remains, the [[cosmic matter|curds]] remain, and still [[Oeaohoo]] is one. ([[The Secret Doctrine vol. 1, Stanza III.5|Commentary]])

6. The root of life was in every drop of the ocean of immortality (''Amṛita'') and the ocean was radiant light, which was fire, and heat, and motion. [[Darkness]] vanished and was no more; it disappeared in its own essence, the body of [[Fire (symbol)|fire]] and [[Water (symbol)|water]], or [[Father (symbol)|father]] and [[Mother_(symbol)|mother]]. ([[The Secret Doctrine vol. 1, Stanza III.6|Commentary]])

7. Behold, oh [[Lanoo]]! The radiant Child of the two, the unparalleled refulgent Glory: Bright [[Space]] Son of Dark Space, which emerges from the depths of the great Dark [[Water (symbol)|Waters]]. It is [[Oeaohoo]] the younger, the * * * (''whom thou knowest now as [[Kwan-Shi-Yin]].--Comment''). He shines forth as the [[Sun]]; he is the blazing Divine Dragon of Wisdom; the Eka (''one'') is Chatur (''four''), and Chatur takes to itself three, and the union produces the Sapta (''seven''), in whom are the seven which become the Tridaśa (''the thrice ten'') or the hosts and the multitudes. Behold him lifting the Veil and unfurling it from East to West. He shuts out the above, and leaves the below to be seen as the great Illusion. He marks the places for the shining ones (''stars''), and turns the upper (''space'') into a shoreless Sea of Fire, and the One manifested (''[[element]]'') into the Great Waters.

8. Where was the [[germ]] and where was now [[darkness]]? Where is the spirit of the flame that burns in thy lamp, O [[Lanoo]]? The germ is that, and that is light, the [[Logos#Third Logos|white brilliant son]] of the [[Logos#First Logos|dark hidden father]].

9. Light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother ''[[Chaos]]''.

[[File:Zeropoint.png|right|300px|thumb|Expansion and contraction, Stanza III, 11-12]]
10. [[Father-Mother]] spin a web whose upper end is fastened to [[Spirit]] (''[[Puruṣa]]'') — the light of the one Darkness — and the lower one to [[Matter]] ([[Prakṛti]]), its (''the Spirit's'') shadowy end; and this web is the Universe spun out of the two substances made in one, which is [[Svabhavat]].

11. It (''the Web'') expands when the breath of fire (''the Father'') is upon it; it contracts when the breath of the mother (''[[Mūlaprakṛti|the root of Matter]]'') touches it. Then the sons (''the [[Elements]] with their respective Powers, or Intelligences'') dissociate and scatter, to return into their [[Mother (symbol)|mother]]’s bosom at the end of the [[Day Be-With-Us|"great day"]], and re-become one with her. When it (''the Web'') is cooling, it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude.

12. Then [[Svabhavat]] sends [[Fohat]] to harden the atoms. Each (''of these'') is a part of the web (''Universe''). Reflecting the “[[Logos|Self-Existent Lord]]” (''Primeval Light'') like a mirror, each becomes in turn a world.

===Stanza IV===

1. Listen, ye Sons of the Earth, to your instructors — the [[Sons of the Fire-Mist#Adepts|Sons of the Fire]]. Learn, there is neither first nor last, for All is one number, issued from no-number.

2. Learn what we, who descend from the [[Primordial Seven]], we, who are born from the [[Logos#Third Logos|Primordial Flame]], have learned from our Fathers.

3. From the effulgency of light — the [[The Ray (symbol)|ray]] of the [[darkness|ever-darkness]] — sprang in space the re-awakened energies (''[[Dhyāni-Chohan]]s''): [[Prajāpati#In The Secret Doctrine|the one from the egg, the six, and the five]]. Then the [[Ring Pass-Not|three, the one, the four, the one, the five]] — the twice seven the sum total. And these are the essences, the [[flames]], the [[elements]], the [[builders]], the numbers, the arūpa (''formless''), the rūpa (''with bodies''), and the force of divine man — the sum total. And from the divine man emanated the forms, the sparks, the [[sacred animals]], and the messengers of the sacred fathers (''the [[Pitṛs]])'' within the [[Tetraktys|holy four]].

4. This was the [[Logos#The Army of the Voice|army of the voice]] — the Divine Septenary. The sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. These (“sparks”) are called spheres, triangles, cubes, lines, and modellers; for thus stands the Eternal Nidāna — the [[Oi-Ha-Hou]] (''the permutation of Oeaohoo'')

5. ...which is:

“[[Darkness]]” the Boundless, or the No-Number, Ādi-Nidāna [[Svabhavat]]: The (circle) (''for x, unknown quantity'')

I. The [[Brahmā|Ādi-Sanat]], the Number, for he is One.

II. The Voice of the Word, Svabhavat, the Numbers, for he is One and Nine.

III. The “[[Tetraktys|Formless Square]]” (''Arūpa'')

And these three enclosed within the (''boundless'') circle, are the [[Tetraktys|sacred four]]; and the ten are the Arūpa (subjective, formless) Universe. Then come the “Sons,” the seven Fighters, the One, the eighth left out, and his Breath which is the Light-Maker (''Bhāskara'').

6. . . . Then the Second Seven, who are the [[Lipika]]s, produced by the three (''Word, Voice and Spirit''). The rejected Son is One. The “Son-Suns” are countless.

===Stanza V===

1. The [[Primordial Seven]], the first seven Breaths of the [[Logos#Third Logos|Dragon of Wisdom]], produce in their turn from their holy circumgyrating Breaths the [[Fohat|Fiery Whirlwind]].

2. They make of him the [[Fohat|messenger of their will]]. The [[Dgyu]] becomes [[Fohat]], the Swift Son of the [[Primordial Seven|Divine Sons]], whose sons are the [[Lipika]]s, runs circular errands. Fohat is the steed and the [[Logos#Divine Thought|Thought]] is the rider (''i.e., he is under the influence of their guiding thought''). He passes like lightning through the fiery clouds (''cosmic mists''); takes three, and five, and seven [[Plane|strides]] through the seven regions above, and the seven below (''the world to be''). He lifts his voice, and calls the innumerable sparks (''atoms''), and joins them together.

3. He is their guiding spirit and leader. When he commences work, he separates the sparks of the lower kingdom (''mineral atoms'') that float and thrill with joy in their radiant dwellings (''gaseous clouds''), and forms therewith the germs of [[Globes|wheels]]. He places them in [[Star of David|the six directions of space]], and one in the middle — the central wheel.

4. [[Fohat]] traces spiral lines to unite the [[Sixth Principle|sixth]] to the [[Seventh Principle|seventh]] — the Crown; an Army of the [[Dhyāni-Chohan|Sons of Light]] stands at each angle, and the [[Lipika]]s — in the middle wheel. They (''the Lipikas'') say: "This is good". The first Divine World is ready, the first is now the second (''world''). Then the “Divine Arūpa” (''the formless Universe of Thought'') reflects itself in Chāyāloka (''the shadowy world of primal form, or the intellectual''), the first garment of the [[Anupādaka]].

5. [[Fohat]] takes five [[Plane|strides]] (''having already taken the first three'') and builds a winged wheel at each corner of the square, for [[Lipika#The four Maharajas|the four holy ones]] and their armies (''hosts'').

6. The [[Lipika]]s circumscribe the triangle, the first one (''the vertical line or the figure'' I), the cube, the second one, and the pentacle within the egg (''circle''). It is the ring called [[Ring Pass-Not|“Pass Not”]], for those who descend and ascend (''as also for those'') who, during the [[Kalpa]], are progressing towards the great day [[Nirvāṇa#Parinirvāṇa|“Be with us”]]. . . . Thus were formed the Arūpa and the Rūpa (''the Formless World and the World of Forms''): from one light seven lights; from each of the seven, seven times seven lights. The "Wheels" watch the ring. . . .

===Stanza VI===

1. By the power of the Mother of Mercy and Knowledge — [[Kuan-Yin]] — the “triple” of [[Kuan-Shih-Yin]], residing in Kuan-yin-T'ien, [[Fohat]], the breath of their progeny, the Son of the Sons, having called forth, from the lower abyss (''[[chaos]]''), the illusive form of [[Hsien-chan]] (''our Universe'') and the seven [[elements]]:

2. The Swift and Radiant One produces the Seven [[Laya Centre]]s, against which none will prevail to the great day “[[Day Be With Us|Be-with-Us]],” and seats the Universe on these eternal foundations, surrounding [[Hsien-chan]] with the Elementary Germs.

3. Of the seven (''[[elements]]'') — first one manifested, six concealed, two manifested — five concealed; three manifested — four concealed; four produced — three hidden; four and one tsan (''fraction'') revealed, two and one half concealed; six to be manifested, one laid aside. Lastly, [[Planetary Chain|seven small wheels]] revolving; one giving birth to the other.

4. He builds them in the likeness of older Wheels (''worlds''), placing them on the [[Laya Centres|imperishable centres]].

How does [[Fohat]] build them? He collects the fiery dust. He makes balls of fire, runs through them, and round them, infusing life thereinto, then sets them into motion; some one way, some the other way. They are cold, he makes them hot. They are dry, he makes them moist. They shine, he fans and cools them.

Thus acts Fohat from one Twilight to the other, during [[Seven Eternities]].

5. At the fourth (''[[Round]], or revolution of life and being around "[[Planetary Chain|the seven smaller wheels]]"''), the sons are told to create their images. One third refuses — two (''thirds'') obey.

The curse is pronounced; they will be born on the [[Root-Race#Fourth Root-Race|fourth]] (''Race''), suffer and cause suffering; this is the first war.

6. The [[Globes|older wheels]] rotated downwards and upwards. . . . The Mother’s spawn filled the whole (''Kosmos''). There were battles fought between the Creators and the Destroyers, and battles fought for space; the seed appearing and re-appearing continuously.

7. Make thy calculations, O [[Lanoo]], if thou wouldest learn the correct age of thy small wheel ([[Planetary Chain|''chain'']]). Its fourth spoke is our mother (''Earth''). Reach the fourth “fruit” of the fourth [[Initiation|path of knowledge]] that leads to [[Nirvāṇa]], and thou shalt comprehend, for thou shalt see.

===Stanza VII===

1. Behold the beginning of [[Orders of Celestial Beings#First Order|sentient formless life]].

First the Divine (''vehicle''), the one from the Mother-Spirit (''Ātman''); then [[Orders of Celestial Beings#Second Order|the Spiritual]] (''Ātma-Buddhi, the Spirit-Soul''); (''again'') the [[Orders of Celestial Beings#Third Order|three from the one]], [[Orders of Celestial Beings#Fourth Order|the four from the one]], and [[Orders of Celestial Beings#Fifth Order|the five]] from which the three, the five, and the seven. These are the threefold, the fourfold downward; the “[[Mānasaputra|mind-born]]” sons of the first Lord (''[[Avalokiteśvara]]''); the Shining Seven (''the "[[Builders]]"'').

It is they who are thou, me, him, O [[Chela|Lanoo]]. They, who watch over thee and thy mother, [[Bhūmi]] (''The [[Globe#Globe D|Earth]]'').

2. The [[The Ray (symbol)|one ray]] multiplies the smaller rays. Life precedes form, and life survives the last atom (''of Form Stūla-Śharīra, external body''). Through the countless rays proceeds the life-ray, the one, like a [[Sūtrātman|thread]] through beads (''pearls'').

3. When the one becomes two, the "threefold" appears. The three are (''linked into'') one; and it is our [[Sūtrātman|thread]], O [[Chela|Lanoo]], the heart of the man-plant, called [[Saptaparna]].

4. It is the root that never dies; the [[Triad#Human triad|three-tongued flame]] of the [[Quaternary#Lower quaternary in human beings|four wicks]] . . . The wicks are the sparks, that draw from the three-tongued flame (''their upper triad'') shot out by the seven — their flame; the beams and sparks of one moon reflected in the running waves of all the rivers of earth (''"[[Bhūmi]]", or "Pritivī"'').

5. The [[Monad#The triple Monad|spark]] hangs from the [[Monad#The dual Monad|flame]] by the finest [[Sūtrātman|thread]] of [[Fohat]]. It journeys through the [[Planetary Chain|Seven Worlds]] of [[Māyā]]. It stops in the first (''kingdom''), and is a metal and a stone; it passes into the second (''kingdom'') and behold — a plant; the plant whirls through seven forms and becomes a sacred animal (''the first shadow of the physical man'').

From the combined attributes of these, [[Ego#Higher Ego|Manu]] (''man''), the thinker, is formed.

Who forms him? The seven lives, and the one life. Who completes him? The [[Orders of Celestial Beings#Fifth Order|five-fold Lha]]. And who perfects the last body? [[Matsya|Fish]], [[The Fall|sin]], and soma (''the [[Barhishads|moon]]'').

6. From the first-born (''primitive, or the first man'') the thread between the [[Monad|silent watcher]] and his [[Quaternary#Lower quaternary in human beings|shadow]] becomes more strong and radiant with every change (''[[reincarnation]]''). The morning sunlight has changed into noonday glory. . . . .

7. This is thy present [[Globe#Globe D|wheel]], said the [[Monad#The dual Monad|Flame]] to the [[Monad#The triple Monad|Spark]]. Thou art myself, my image, and my shadow. I have clothed myself in thee, and thou art my Vahan (''vehicle'') to the day, [[Nirvāṇa#Parinirvāṇa|“Be-with-us,”]] when thou shalt re-become myself and others, thyself and me. Then the [[Planetary Spirit#Builders|builders]], having donned their first clothing, descend on radiant earth and reign over men — who are themselves.

== Anthropogenesis ==

Talking about the Stanzas on Anthropogenesis, Mme Blavatsky wrote:

<blockquote>The Stanzas, with the Commentaries thereon, in this Book, the second, are drawn from the same Archaic Records as the Stanzas on Cosmogony in Book I . As far as possible a verbatim translation is given; but some of the Stanzas were too obscure to be understood without explanation. Hence, as was done in Book I., while they are first given in full as they stand, when taken verse by verse with their Commentaries an attempt is made to make them clearer, by words added in brackets, in anticipation of the fuller explanation of the Commentary.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. II (Adyar, Madras: Theosophical Publishing House, 1979), 1.</ref></blockquote>

Below are the first set of stanzas as found in ''The Secret Doctrine'' volume II:

'''Anthropogenesis in the Secret Volume.'''

===Stanza I.===

1. The [[Lha]] which turns the fourth is subservient to the Lha of the Seven, they who revolve driving their chariots around their Lord, the One Eye. His breath gave life to the Seven; it gave life to the first.

2. Said the Earth: — “Lord of the Shining Face; my house is empty . . . . send thy sons to people this wheel. Thou hast sent thy seven sons to the Lord of Wisdom. Seven times doth he see thee nearer to himself, seven times more doth he feel thee. Thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. Send now to thy servant the same.”

3. Said the “Lord of the Shining Face”: — “I shall send thee a fire when thy work is commenced. Raise thy voice to other [[Loka|Lokas]]; apply to thy father, the Lord of the Lotus, for his sons . . . . thy people shall be under the rule of the Fathers. Thy men shall be mortals. The men of the Lord of Wisdom, not the [[Barhishad|Lunar Sons]], are immortal. Cease thy complaints. Thy seven skins are yet on thee . . . . thou art not ready. Thy men are not ready.”

4. After great throes she cast off her old three and put on her new seven skins, and stood in her first one.

===Stanza II.===

5. The wheel whirled for thirty crores<ref>'''Crore''' is a term used in the Indian numbering system to indicate ten million - 10,000,000 or 107 in scientific notation</ref> more. It constructed rupas: soft stones that hardened; hard plants that softened. Visible from invisible, insects and small lives. She shook them off her back whenever they overran the mother.
. . . . After thirty crores she turned round. She lay on her back; on her side . . . She would call no sons of Heaven, she would ask no sons of Wisdom. She created from her own bosom. She evolved water-men, terrible and bad.

6. The water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. The Dhyani came and looked — The Dhyani from the bright Father-mother, from the white regions they came, from the abodes of the immortal mortals.

7. Displeased they were. Our flesh is not there. No fit rupas for our brothers of the fifth. No dwellings for the lives. Pure waters, not turbid, they must drink. Let us dry them.

8. The flames came. The fires with the sparks; the night fires and the day fires. They dried out the turbid dark waters. With their heat they quenched them. The [[Lha]]s of the High, the Lhamayin of below, came. They slew the forms which were two- and four-faced. They fought the goat-men, and the dog-headed men, and the men with fishes’ bodies.

9. Mother-water, the great sea, wept. She arose, she disappeared in the moon which had lifted her, which had given her birth.

10. When they were destroyed, Mother-earth remained bare. She asked to be dried.

===Stanza III.===

11. The Lord of the Lords came. From her body he separated the waters, and that was Heaven above, the first Heaven.

12. The great Chohans called the [[Barhishad|Lords of the Moon]], of the airy bodies. “Bring forth men, men of your nature. Give them their forms within. She will build coverings without. Males-females will they be. [[Agnishvatta|Lords of the Flame]] also . . . . “

13. [[Barhishad|They]] went each on his allotted land: seven of them each on his lot. The [[Lords of the Flame]] remain behind. They would not go, they would not create.

===Stanza IV.===

14. The [[Barhishad|Seven Hosts]], the “Will-born Lords,” propelled by the Spirit of Life-giving, separate men from themselves, each on his own zone.

15. Seven times seven Shadows of future men were born, each of his own colour and kind. Each inferior to his father. The fathers, [[Barhishad|the boneless]], could give no life to beings with bones. Their progeny were Bhuta, with neither form nor mind. Therefore they are called the Chhaya.

16. How are the Manushya born? The Manus with [[Manas|minds]], how are they made? The fathers called to their help their own fire; which is the fire that burns in Earth. The Spirit of the Earth called to his help the Solar Fire. These three produced in their joint efforts a good Rupa. It could stand, walk, run, recline, or fly. Yet it was still but a Chhaya, a shadow with no sense . . . .

17. The [[Monad|breath]] needed a form; The Fathers gave it. The breath needed a gross body; the Earth moulded it. The breath needed the Spirit of Life; the Solar [[Lha]]s breathed it into its form. The breath needed a Mirror of its Body; “We gave it our own,” said the Dhyanis. The Breath needed a [[Kama-Rupa|Vehicle of Desires]]; “It has it,” said the Drainer of Waters. But Breath needs a mind to embrace the Universe; “We cannot give that,” said the Fathers. “I never had it,” said the Spirit of the Earth. “The form would be consumed were i to give it mine,” said the Great Fire . . . . Man remained an empty senseless Bhuta . . . . Thus have the boneless given life to those who became men with bones in the third.

===Stanza V.===

18. [[First Root-Race|The first]] were the sons of Yoga. Their sons the children of the Yellow Father and the White Mother.

19. The [[Second Root-Race|Second Race]] was the product by budding and expansion, the A-Sexual from the Sexless. Thus was, O Lanoo, the Second Race produced.

20. Their fathers were the [[First Root-Race|self-born]]. The self-born, the Chhaya from the brilliant bodies of the Lords, [[Barhishad|the Fathers]], the Sons of Twilight.

21. When the [[First Root-Race|Race]] became old, the old waters mixed with the fresher waters. When its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. The outer of the first became the inner of the second. The old Wing became the new Shadow, and the Shadow of the Wing.

===Stanza VI.===

22. Then the second evolved the Egg-born, the third. The sweat grew, its drops grew, and the drops became hard and round. The Sun warmed it; the Moon cooled and shaped it; the wind fed it until its ripeness. The white swan from the starry vault overshadowed the big drop. The egg of the future race, the Man-swan of the later third. First male-female, then man and woman.

23. The self-born were the Chhayas: the Shadows from the bodies of the Sons of Twilight.

===Stanza VII.===

24. The Sons of Wisdom, the Sons of Night, ready for rebirth, came down, they saw the vile forms of the First Third, “We can choose,” said the Lords, “we have wisdom.” Some entered the Chhaya. Some projected the Spark. Some deferred till the Fourth. From their own Rupa they filled the Kama. Those who entered became Arhats. Those who received but a spark, remained destitute of knowledge; the spark burned low. The third remained mind-less. Their Jivas were not ready. These were set apart among the Seven. They became narrow-headed. The Third were ready. “In these shall we dwell,” said the Lords of the Flame.

25. How did the Manasa, the Sons of Wisdom, act? They rejected the Self-born. They are not ready. They spurned the Sweat-born. They are not quite ready. They would not enter the first Egg-born.

26. When the Sweat-born produced the Egg-born, the twofold and the mighty, the powerful with bones, the Lords of Wisdom said: “Now shall we create.”

27. The Third Race became the Vahan of the Lords of Wisdom. It created “Sons of Will and Yoga,” by Kriyasakti it created them, the Holy Fathers, Ancestors of the Arhats. .

===Stanza VIII.===

28. From the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced.

29. Animals with bones, dragons of the deep, and flying Sarpas were added to the creeping things. They that creep on the ground got wings. They of the long necks in the water became the progenitors of the fowls of the air.

30. During the third Race the boneless animals grew and changed: they became animals with bones, their Chhayas became solid.

31. The animals separated the first. They began to breed. The two-fold man separated also. He said: “Let us as they; let us unite and make creatures.” They did.

32. And those which had no spark took huge she-animals unto them. They begat upon them dumb Races. Dumb they were themselves. But their tongues untied. The tongues of their progeny remained still. Monsters they bred. A race of crooked red-hair-covered monsters going on all fours. A dumb race to keep the shame untold.

===Stanza IX.===

33. Seeing which, the [[Lha]]s who had not built men, wept, saying: —

34. “The Amanasa have defiled our future abodes. This is Karma. Let us dwell in the others. Let us teach them better, lest worse should happen. They did . . . .

35. Then all men became endowed with Manas. They saw the sin of the mindless.

36. The Fourth Race developed speech.

37. The One became Two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads.

===Stanza X.===

38. Thus two by two on the seven zones, the Third Race gave birth to the Fourth-Race men; the gods became no-gods; the sura became a-sura.

39. The first, on every zone, was moon-coloured; the second yellow like gold; the third red; the fourth brown, which became black with sin. The first seven human shoots were all of one complexion. The next seven began mixing.

40. Then the Fourth became tall with pride. We are the kings, it was said; we are the gods.

41. They took wives fair to look upon. Wives from the mindless, the narrow-headed. They bred monsters. Wicked demons, male and female, also Khado (dakini), with little minds.

42. they built temples for the human body. Male and female they worshipped. Then the Third Eye acted no longer.

===Stanza XI.===

43. They built huge cities. Of rare earths and metals they built, and out of the fires vomited, out of the white stone of the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them.

44. They built great images nine yatis high, the size of their bodies. Inner fires had destroyed the land of their fathers. The water threatened the fourth.

45. The first great waters came. They swallowed the seven great islands.

46. All Holy saved, the Unholy destroyed. With them most of the huge animals, produced from the sweat of the earth.

===Stanza XII.===

47. Few men remained: some yellow, some brown and black, and some red remained. The moon-coloured were gone forever.

48. The fifth produced from the Holy stock remained; it was ruled over by the first divine Kings.

49. . . . . Who re-descended, who made peace with the fifth, who taught and instructed it. . . . . .

== See also ==
*[[The Secret Doctrine (book)|''The Secret Doctrine'']]
*[[Book of Dzyan]]
*[[Three Fundamental Propositions]]
*[[Recapitulation]]

== Additional resources ==

=== Study guides ===

* [http://web.archive.org/web/20080209011638/http:/users.ez2.net/nick29/theosophy/stanzas.htm#absolute "The Stanzas of Dzyan - A Study Guide"] by Nick Mojzesz.
* [http://www.theosophical.org/files/resources/selfstudy/IntuitiveApproach.pdf "An Intuitive Approach to the Seven Stanzas of Dzyan"] by Beverley B. Noia

=== Articles ===
* [http://www.theosociety.org/pasadena/sd/sd1-1-01.htm# "Stanzas on Cosmic Evolution"] by H. P. Blavatsky.
* [http://www.theosociety.org/pasadena/sd/sd2-1-01.htm# "Stanzas on Anthropogenesis"] by H. P. Blavatsky
* [http://blavatskyarchives.com/reiglecon.htm "The Book of Dzyan Research Reports"] by David Reigle
* [https://universaltheosophy.com/jwf/the-stanzas-of-dzyan-a-critical-edition-based-on-four-primary-sources/#sdfootnote3anc# The Stanzas of Dzyan: A “Critical Edition” based on Four Primary Sources] by Jon W. Fergus
* [https://universaltheosophy.com/jwf/etymology-dzyan/# On the Etymology of Dzyan] by Jon W. Fergus
* [https://archive.org/details/twobooksofstanza0000blav/ Introduction, Glosary of Technical Terms, and Notes to the '''''Two books of the Stanzas of Dzyan '''''] by Arya Asanga (aka [[A. J. Hamerster]]). Published in the 1941 and 1956 Adyar editions

=== Books ===
* '''''The Stanzas of Dzjh: Theogenesis''''' with commentary by Dr. A. S. Raleigh (Hach-mactzin Master Elder Brother, H. B. of A.) San Diego: Hermetic Publishing Company, 1915. [Note: H. B. of A. is Hermetic Brotherhood of Atlantis.] Available at [https://babel.hathitrust.org/cgi/pt?id=loc.ark:/13960/t0sr02r25&seq=9 Hathitrust], [https://openlibrary.org/books/OL6574788M/The_stanzas_of_dzjn OpenLibrary], and [https://iapsop.com/ssoc/1915__raleigh___stanzas_of_dzjn_theogenesis.pdf Internet Archive].
* '''''Theogenesis: the third section of the ancient stanzas of Dzyan''''' by H. P. Blavatsky. Halcyon, CA: Temple of the People, 1981. Subtitled: "The first two sections having been recorded in the secret doctrine by Helena P. Blavatsky under the titles Cosmogenesis and Anthropogenesis." 334 pages. Previously published before 1915 in ''The Temple Artisan''. Available at [https://archive.org/details/theogenesisthird0000blav Internet Archive] and [https://openlibrary.org/books/OL28394942M/Theogenesis OpenLibrary].

=== Audio ===
*[https://ia803108.us.archive.org/30/items/thestanzasofdzyanpart1/The%20Stanzas%20of%20Dzyan,%20Part%201.mp3# The Stanzas Of Dzyan - Part 1] and [https://archive.org/download/thestanzasofdzyanpart1/The%20Stanzas%20of%20Dzyan%2C%20Part%202.mp3# Part 2] by Helena Petrovna Blavatsky

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[fr:Les Stances de Dzyan]]
[[es:Estancias de Dzyan]]

Francesca Arundale

2026-05-21T13:16:46Z

Alex Audziayuk: removed "great" from "great-aunt" and "great-nephew". Arundale

[[File:Francesca Arundale.jpg|right|200px|thumb|Francesca Arundale]]
'''Francesca Arundale''' was an early member of the [[Theosophical Society]], and a close friend of [[Helena Petrovna Blavatsky|H. P. Blavatsky]] and [[Annie Besant]]. She was also the aunt and adoptive mother of [[George S. Arundale]]. In her correspondence, HPB referred to her as "Fanny."

== Personal life ==

Francesca Eliza Arundale was born on March 16, 1842 in Middlesex County. Her parents were Francis Arundale (1807-1853) and Mary Anne Pickersgill Arundale (1810-1893). They had married October 11, 1838, and had six children.<ref>London, England, Church of England Marriages and Banns, 1754-1932. 1838</ref> The father was an architect and painter.<ref>London, England, Church of England Births and Baptism, 1813-1917. St. Anne Soho, Westminster, 1836-1842. Page 225, record number 241.</ref><ref>"Arundale, Francis." ''Dictionary of National Biography, Volumes 1-22'' pages 607-608.</ref> By 1861, Mary Anne was widowed. Her father, Henry William Pickersgill (1782-1879), made a home for her and Francesca in Middlesex, London. Pickersgill was a renowned portrait painter of the Royal Academy.<ref>1861 England Census.</ref><ref>"Pickersgill, Henry William." Dictionary of National Biography Vol 22, page 1041.</ref> Mary Anne died in Kensington, in 1893.<ref>England & Wales, Civil Registration Death Index, 1837-1915. Births registered in April-May-June, 1893. Page 8.</ref>

== Spiritualism and Theosophical Society involvement ==

Francesca Arundale and her mother Mary Anne Arundale explored the [[Spiritualism|spiritualist movement]] for seven years in France and in England. Francesca became a member of the British National Association of Spiritualists, as she recorded in her memoirs.<ref> See her autobiography, ''My Guest, H. P. Blavatsky''.</ref> After she read a paper on [[reincarnation]] before that group, theosophist [[Anna Bonus Kingsford|Dr. Anna Kingsford]] invited her to a series of lectures at Kingsford’s home. On July 31, 1881 Miss Arundale and her mother Mary Anne Arundale joined the Theosophical Society in London, receiving diplomas signed by H. P. Blavatsky.<ref>Theosophical Society General Membership Register, 1875-1942 at [http://tsmembers.org/ http://tsmembers.org/]. See book 1, entries 817 and 818 (website file: 1A/30).</ref> [[George Wyld|Dr. Wyld]] was president of the British T. S. at that time, and Francesca became secretary of the [[London Lodge]]. She was very well-regarded by the early Theosophists, and frequently entertained them at her home at 77 Elgin Crescent in London. [[Henry Steel Olcott]] wrote her warm, newsy letters addressing her as "St. Theresa" and "best of grandmothers."<ref>H. S. Olcott to Francesca Arundale, December 31, 1881. Published in "Letters of H. S. Olcott to Francesca Arundale," ''The Theosophist'' 53.12 (September, 1932), 727-735.</ref>
<blockquote>

After [[Laura C. Holloway|Holloway]] arrived in London from Paris on 13 June 1884, [[Koot Hoomi|[Mahatma] KH]] wanted her to work with [[Mohini Mohun Chatterji|Mohini]] on their book at the house of Mary Anne Arundale, who lived with her daughter, Francesca, at 77 Elgin Crescent; Blavatsky, too, stayed there when she arrived in London shortly afterwards.<ref>David Pratt, ["Laura Holloway, Theosophy and the Mahatmas" http://davidpratt,info/holloway.htm] January, 2014.</ref>
</blockquote>

When the [[Order of the Star in the East]] was formed, she was one of the first members.<ref>Joseph Ross, ''Krotona in the Ojai Valley'' Volume 4, 1923-1926 (Ojai, California: Ojai Printing and Publishing, 2009), 145.</ref>

== Mahatma Letters ==

The [[Mahatma|Mahatmas]], or [[Brotherhood of Adepts]], were well aware of Francesca Arundale and her mother, and mentioned them in several letters. On September 8, 1882, Miss Arundale wrote a letter to [[Helena Petrovna Blavatsky|Madame Blavatsky]], praising [[The Theosophist (periodical)|''The Theosophist'']], to which she subscribed. As the letter was being transmitted to HPB (by postal mail), [[Koot Hoomi|Mahatma Koot Hoomi]] added a marginal note about Miss Arundale: "A good, earnest Theosophist a mystic whose co-operation ought to be secured thro' you." It was published as '''[[Mahatma Letter to H. P. Blavatsky - LMW 1 No. 47|Letter 47]]''' of the
[[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, Second Series'']].

She was mentioned in several of [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], such as '''[[Mahatma Letter No. 125]]''' and '''[[Mahatma Letter No. 126]]'''. She had access to a number of Sinnett's letters and copied them out by hand, including the [[Maha Chohan Letter]].

In 1884, Miss Arundale received a letter of her own from [[Mahatma]] [[Koot Hoomi]]. It has been published as '''[[Mahatma Letter to F. Arundale - LMW 1 No. 4|Letter 4]]''' in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, 1881-1888'']], later known as the First Series. See '''[http://www.blavatskyarchives.com/hollowaykh2.htm Blavatsky Archives]''' for much more information about her life in the Theosophical Society and the letters she received.

== Moving to India ==

In 1902 she moved to [[Adyar, Chennai, India]], and was active in the Varanasi [formerly Benares] branch of the T. S.

== Work in education ==

Francesca Arundale became involved in educational work in India in 1903, along with [[George S. Arundale|George]]. She served for many years as Principal of '''Central Hindu College Girls’ School''', and also taught in the boys’ division there. She was Principal of the''' National Girls’ School''' at Mylapore, Madras. In 1922 an office was created for her as the Honorary Head of the Women’s Branch of the Education Department of the Holkar princely state. She worked there for a year, helping to establish the '''Lady Reading Training School for Women Teachers'''.<ref>"Arundale, Miss Francesca E.",''The International Theosophical Year Book, 1938'' (Adyar, Madras, India: Theosophical Publishing House, 1938), 165.</ref>

== Co-Freemasonry ==

In 1896 she became a member of the International Order of Co-Freemasonry, Le Droit Humain. She also participated when [[Annie Besant]] formed the first London Lodge of the order in 1902.

== Account by Clara Codd ==

[[Clara Codd]], who met her at the Benares convention in 1910, wrote,
<blockquote>
She was a little round robin of a lady, very precise in her ways, with large spectacles and her grey hair done up on the top of her head. She always wore coats and skirts, while many of the members followed Mrs. Besant's example and donned the Indian ''sari''. I was sitting one day with a group of the members thus attired for the most part, when Miss Arundale came along.

"Miss Arundale," impulsively ejaculated one, "why don't you wear ''saris'' like our President?"

Miss Arundale replied in her precise little voice: "Well, my dear, when I have succeeded in emulating our great President in her virtues I think it will be time for me to copy her dress."<ref>Clara Codd, ''So Rich a Life'' (Pretoria: Institute for Theosophical Publicity, 1956), 173.</ref>
</blockquote>

== Later years and death ==

Miss Arundale lived to see [[George S. Arundale]], her nephew and adopted son, as a leader in the Theosophical Society, but not to see him succeed [[Annie Besant]] as the third president of the [[Theosophical Society (Adyar)]] in 1934. She died at Adyar on [[March 23]], 1924 in the presence of [[Annie Besant]].<ref>"Arundale, Miss Francesca E.",''The International Theosophical Year Book, 1938,'' 46.</ref><ref>Joseph Ross, ''Krotona in the Ojai Valley'' Volume 4, 1923-1926 (Ojai, California: Ojai Printing and Publishing, 2009), 145.</ref>

== Writings ==

Miss Arundale wrote several books and many articles. The [[Union Index of Theosophical Periodicals]] lists '''[https://theosophicalsociety.org.au/union_index/entries?q=Francesca+Arundale&s=author 29 articles by Francesca Arundale]''' and '''[https://theosophicalsociety.org.au/union_index/entries?q=Francesca+Arundale&s=title 19 articles about her]'''.

She wrote an account of her friendship with [[Helena Petrovna Blavatsky|H. P. Blavatsky]], '''''My Guest, H.P. Blavatsky'''''. It was published in 1932 at the Theosophical Publishing House in Adyar.

She also wrote:

* '''''Education in the Light of Theosophy''''', Adyar, Madras, India: Vasanta Press, 1913.
* '''''The Idea of Re-birth''''', with Karl Heckel, London: K. Paul, Trench, Trübner, 1890.
* '''"Psychism and Spirituality,"''' a series of articles in [[The Beacon (periodical)|''The Beacon'']], 1922.
* '''''Intuitional Consciousness''''' #69 in the Adyar Pamphlets series, published in September 1916. It is available online at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No69.pdf Canadian Theosophical Association].
* '''''Idea of Rebirth Including a Translation of an Essay on Re-incarnation'''''.
* '''"Record of Some Phenomena Transcribed from the original in the Archives of the Society for Psychical Research."''' Narrative available at [http://blavatskyarchives.com/arundale1884.htm Blavatsky Archives], with the introduction, "A portion of this narrative was quoted in Proceedings of the S.P.R. (London), Volume III, 1885, pp. 387-388. This online edition is reprinted by permission of the Society for Psychical Research, London."

The [[Union Index of Theosophical Periodicals]] lists:
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Francesca+Arundale&s=title 29 articles by Francesca Arundale]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Francesca+Arundale&s=title 19 articles about Francesca Arundale]'''.

== Articles ==
* [https://www.theosophy.world/encyclopedia/arundale-francesca-e Francesca Arundale] in Theosophy World.

== Notes ==
<references/>
[[Category:Associates of HPB|Arundale, Francesca]]
[[Category:Writers|Arundale, Francesca]]
[[Category:Educators|Arundale, Francesca]]
[[Category:Received Mahatma Letters|Arundale, Francesca]]
[[Category:Co-Masons|Arundale, Francesca]]
[[Category:SPR members|Arundale, Francesca]]
[[Category:Nationality English|Arundale, Francesca]]
[[Category:People|Arundale, Francesca]]

A. J. Hamerster

2026-05-19T22:14:41Z

Alex Audziayuk: /* Other activities */

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
[[File:A J Hamerster.jpg|right|200px|thumb|A. J. Hamerster]]
'''A. J. Hamerster''' (1883-1951), was a Dutch Theosophist active in the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, India]]. He was a government official in the Dutch East Indies. He used the anagram pen name '''James Arther''', and was also known as '''M. Bhikshu Arya Asanga''' or '''Arya Asanga''' (presumably in tribute to the historical [[Arya Asanga]]).

== Life and career ==
A. J. (Albertus Jacobus) Hamerster was born on May 11, 1883, in The Hague, The Netherlands. He was the second child of Albertus Jacobus Hamerster (1849-1919) and Anna Pauwlona Maria de Dees. His grandfather was a Dutch Reformed minister and theologian, Albertus Jacobus Hamerster (1815-1864).<ref>Albertus Jacobus Hamerster (1815-1864). Available at [https://www.rutgersvanderloeff.nl/stamboom/generated/hamerster_albertus_jacobus_1815_1864.html rutgersvanderloeff.nl]</ref><ref>Albertus Jacobus Hamerster (1849-1918). Available at [https://www.wikitree.com/wiki/Hamerster-3 Wikitree]</ref><ref>Afstammelingen van i Richoldus Uffo, door Bavo van der Molen, 21 februari 2026. [Descendants of Richoldus I Uffo by Bavo van der Molen, February 21, 2026](In Dutch). Available at [https://www.genealogieonline.nl/stamboom-bavo-van-der-molen/stamboom/I25767/index.php/pdf Genealogyoline.nl]</ref>

A.J. Hamerster was married to Agnes Louise Tijdeman with whom he had two children. He also held a government post in Java, in the Government Financial Affairs bureau, for a period of time.
Toward the end of his life, following the death of his wife, he was ordained as a Buddhist monk (Bhikshu). He died in The Hague on April 13, 1951, at the age of 67.<ref>ibid.</ref><ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>

== Theosophical Society involvement ==

Hamerster lectured at lodges in the Dutch East Indies. He met [[Charles Webster Leadbeater|C. W. Leadbeater]] in 1926 in Australia, and corresponded with him. Later Hamerster was asked to lecture about Leadbeater's life, and to publish the lecture in a publication of the [[Order of the Star]]. He bound the biographical notes and left the volumes in the [[Adyar Library and Research Centre|Adyar Library]].<ref>Gregory John Tillett. ''Charles Webster Leadbeater 1854-1934, A Biographical Study''. 2006. Page 75. Available at [http://leadbeater.org/tillettcwlchap2.htm Leadbeater.org].</ref>

Hamerster served as international Treasurer of the Society during the early 1930s, and around that time became a Buddhist monk in Ceylon. In 1937 he was appointed by [[George S. Arundale]] to succeed [[Anna Kamensky]] as head of the [[International Centre (Geneva)|International Centre in Geneva, Switzerland]], where the Society hoped to influence the League of Nations.<ref>"International Center (Geneva)" in [http://theosophy.ph/encyclo/index.php?title=International_Center_%28Geneva%29 Theosopedia].</ref> He later worked as Joint Director and Curator of the Western section of the [[Adyar Library and Research Centre]].

== Other activities==
A.J. Hamerster was also a researcher and a noted proponent of the Baconian theory of William Shakespeare's authorship. Among members of the Francis Bacon Society, he was known as the author, under the anagrammatic pen name James Arther, of the book ''A Royal Romance'' (published in 1941) and three booklets titled ''In Baconian Light''.
<blockquote>"He was a staunch advocate of the Bi-literal and other ciphers and indeed he puts up a cogent case for "Bacon’s Clock, Symbol and Anagram ciphers,” illustrated with the results of his own painstaking research."<ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>
</blockquote>

== Writings ==

According to the [[Union Index of Theosophical Periodicals]], Hamerster wrote '''[https://theosophicalsociety.org.au/union_index/entries?q=A+J+Hamerster&s=author 4 articles under the name A J Hamerster]''' and '''[https://theosophicalsociety.org.au/union_index/entries?q=AJH&s=author 21 under the name AJH]'''. Note that "AJH van Leeuwen" was probably not the same person. A. J. Hamerster also wrote for the ''Maha Bodhi'' under the name James Arther.

Under the name '''"Arya Asanga"''' he wrote introductions to several editions from the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]]:
* [[The Secret Doctrine (book)|'''''The Secret Doctrine''''']], 1940.
* [[The Voice of the Silence (book)|'''''The Voice of the Silence''''']], introduction, notes and index in 1939, 1944, and 1959 editions.
* [[Stanzas of Dzyan|'''''Two books of the Stanzas of Dzyan ''''']], Introduction and notes in 1941 and 1956 editions.

Using the name '''James Arther''', he wrote:
* '''''A Royal Romance, Bacon-Shakespeare'''''. Madras: Theosophical Publishing House, 1941. 363 pages.
* '''''[https://archive.org/details/occult-chronology/mode/2up Occult Chronology]'''''. Adyar, Madras, India: Theosophical Publishing House, 1943.
* '''''Spinozian Wisdom or Natural Religion'''''. [Madras]: The Adyar Library, 1943. 108 pages.
* '''''Hollandische Verzen (Dutch Poems)'''''.
* '''''The Buddha's Vow (and other poems)'''''.
* '''''The Way of the Buddha (Book I-III)'''''.
* '''''In Baconian Light'''''.

== Additional resources ==
* De Tollenaere, Herman A. O. ''The Politics of Divine Wisdom, Theosophy and Labour, National, and Women's Movements in Indonesia and South Asia 1875-1947''. Leiden 1949. Available at [https://archive.org/details/ThePoliticsOfDivineWisdomTheosophyAndLabourNationalAndWomens Internet Archive].
* Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142. Available at [https://sirbacon.org/archives/baconiana/1952_Baconiana_No%20144.pdf Sirbacon.org].

== Notes ==
<references/>

[[Category:Nationality Dutch|Hamerster]]
[[Category:Writers|Hamerster]]
[[Category:Liberal Catholic Church|Hamerster]]
[[Category:Buddhists|Hamerster]]
[[Category:TS Adyar|Hamerster]]
[[Category:People|Hamerster]]

A. J. Hamerster

2026-05-19T22:13:17Z

Alex Audziayuk: /* Life and career */

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
[[File:A J Hamerster.jpg|right|200px|thumb|A. J. Hamerster]]
'''A. J. Hamerster''' (1883-1951), was a Dutch Theosophist active in the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, India]]. He was a government official in the Dutch East Indies. He used the anagram pen name '''James Arther''', and was also known as '''M. Bhikshu Arya Asanga''' or '''Arya Asanga''' (presumably in tribute to the historical [[Arya Asanga]]).

== Life and career ==
A. J. (Albertus Jacobus) Hamerster was born on May 11, 1883, in The Hague, The Netherlands. He was the second child of Albertus Jacobus Hamerster (1849-1919) and Anna Pauwlona Maria de Dees. His grandfather was a Dutch Reformed minister and theologian, Albertus Jacobus Hamerster (1815-1864).<ref>Albertus Jacobus Hamerster (1815-1864). Available at [https://www.rutgersvanderloeff.nl/stamboom/generated/hamerster_albertus_jacobus_1815_1864.html rutgersvanderloeff.nl]</ref><ref>Albertus Jacobus Hamerster (1849-1918). Available at [https://www.wikitree.com/wiki/Hamerster-3 Wikitree]</ref><ref>Afstammelingen van i Richoldus Uffo, door Bavo van der Molen, 21 februari 2026. [Descendants of Richoldus I Uffo by Bavo van der Molen, February 21, 2026](In Dutch). Available at [https://www.genealogieonline.nl/stamboom-bavo-van-der-molen/stamboom/I25767/index.php/pdf Genealogyoline.nl]</ref>

A.J. Hamerster was married to Agnes Louise Tijdeman with whom he had two children. He also held a government post in Java, in the Government Financial Affairs bureau, for a period of time.
Toward the end of his life, following the death of his wife, he was ordained as a Buddhist monk (Bhikshu). He died in The Hague on April 13, 1951, at the age of 67.<ref>ibid.</ref><ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>

== Theosophical Society involvement ==

Hamerster lectured at lodges in the Dutch East Indies. He met [[Charles Webster Leadbeater|C. W. Leadbeater]] in 1926 in Australia, and corresponded with him. Later Hamerster was asked to lecture about Leadbeater's life, and to publish the lecture in a publication of the [[Order of the Star]]. He bound the biographical notes and left the volumes in the [[Adyar Library and Research Centre|Adyar Library]].<ref>Gregory John Tillett. ''Charles Webster Leadbeater 1854-1934, A Biographical Study''. 2006. Page 75. Available at [http://leadbeater.org/tillettcwlchap2.htm Leadbeater.org].</ref>

Hamerster served as international Treasurer of the Society during the early 1930s, and around that time became a Buddhist monk in Ceylon. In 1937 he was appointed by [[George S. Arundale]] to succeed [[Anna Kamensky]] as head of the [[International Centre (Geneva)|International Centre in Geneva, Switzerland]], where the Society hoped to influence the League of Nations.<ref>"International Center (Geneva)" in [http://theosophy.ph/encyclo/index.php?title=International_Center_%28Geneva%29 Theosopedia].</ref> He later worked as Joint Director and Curator of the Western section of the [[Adyar Library and Research Centre]].

== Other activities==
A.J. Hamerster was also a researcher and a noted proponent of the Baconian theory of William Shakespeare's authorship. Among members of the Francis Bacon Society, he was known as the author, under the anagrammatic pen name James Arther, of the book ''A Royal Romance'' (published in 1941) and three booklets titled ''In Baconian Light''.
<blockquote>He was a staunch advocate of the Bi-literal and other ciphers and indeed he puts up a cogent case for "Bacon’s Clock, Symbol and Anagram ciphers,” illustrated with the results of his own painstaking research.<ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>
</blockquote>

== Writings ==

According to the [[Union Index of Theosophical Periodicals]], Hamerster wrote '''[https://theosophicalsociety.org.au/union_index/entries?q=A+J+Hamerster&s=author 4 articles under the name A J Hamerster]''' and '''[https://theosophicalsociety.org.au/union_index/entries?q=AJH&s=author 21 under the name AJH]'''. Note that "AJH van Leeuwen" was probably not the same person. A. J. Hamerster also wrote for the ''Maha Bodhi'' under the name James Arther.

Under the name '''"Arya Asanga"''' he wrote introductions to several editions from the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]]:
* [[The Secret Doctrine (book)|'''''The Secret Doctrine''''']], 1940.
* [[The Voice of the Silence (book)|'''''The Voice of the Silence''''']], introduction, notes and index in 1939, 1944, and 1959 editions.
* [[Stanzas of Dzyan|'''''Two books of the Stanzas of Dzyan ''''']], Introduction and notes in 1941 and 1956 editions.

Using the name '''James Arther''', he wrote:
* '''''A Royal Romance, Bacon-Shakespeare'''''. Madras: Theosophical Publishing House, 1941. 363 pages.
* '''''[https://archive.org/details/occult-chronology/mode/2up Occult Chronology]'''''. Adyar, Madras, India: Theosophical Publishing House, 1943.
* '''''Spinozian Wisdom or Natural Religion'''''. [Madras]: The Adyar Library, 1943. 108 pages.
* '''''Hollandische Verzen (Dutch Poems)'''''.
* '''''The Buddha's Vow (and other poems)'''''.
* '''''The Way of the Buddha (Book I-III)'''''.
* '''''In Baconian Light'''''.

== Additional resources ==
* De Tollenaere, Herman A. O. ''The Politics of Divine Wisdom, Theosophy and Labour, National, and Women's Movements in Indonesia and South Asia 1875-1947''. Leiden 1949. Available at [https://archive.org/details/ThePoliticsOfDivineWisdomTheosophyAndLabourNationalAndWomens Internet Archive].
* Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142. Available at [https://sirbacon.org/archives/baconiana/1952_Baconiana_No%20144.pdf Sirbacon.org].

== Notes ==
<references/>

[[Category:Nationality Dutch|Hamerster]]
[[Category:Writers|Hamerster]]
[[Category:Liberal Catholic Church|Hamerster]]
[[Category:Buddhists|Hamerster]]
[[Category:TS Adyar|Hamerster]]
[[Category:People|Hamerster]]

A. J. Hamerster

2026-05-19T20:08:32Z

Alex Audziayuk:

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
[[File:A J Hamerster.jpg|right|200px|thumb|A. J. Hamerster]]
'''A. J. Hamerster''' (1883-1951), was a Dutch Theosophist active in the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, India]]. He was a government official in the Dutch East Indies. He used the anagram pen name '''James Arther''', and was also known as '''M. Bhikshu Arya Asanga''' or '''Arya Asanga''' (presumably in tribute to the historical [[Arya Asanga]]).

== Life and career ==
A. J. (Albertus Jacobus) Hamerster was born on May 11, 1883, in The Hague, The Netherlands. He was the second child of Albertus Jacobus Hamerster (1849-1919) and Anna Pauwlona Maria de Dees. His grandfather was a Dutch Reformed minister and theologian, Albertus Jacobus Hamerster (1815-1864).<ref>Albertus Jacobus Hamerster (1815-1864). Available at [https://www.rutgersvanderloeff.nl/stamboom/generated/hamerster_albertus_jacobus_1815_1864.html rutgersvanderloeff.nl]</ref><ref>Albertus Jacobus Hamerster (1849-1918). Available at [https://www.wikitree.com/wiki/Hamerster-3 Wikitree]</ref><ref>Afstammelingen van i Richoldus Uffo, door Bavo van der Molen, 21 februari 2026. [Descendants of Richoldus I Uffo by Bavo van der Molen, February 21, 2026](In Dutch). Available at [https://www.genealogieonline.nl/stamboom-bavo-van-der-molen/stamboom/I25767/index.php/pdf Genealogyoline.nl]</ref>

A.J. Hamerster was married to Agnes Louise Tijdeman with whom he had two children, Agnes and Paula. He also held a government post in Java, in the Government Financial Affairs bureau, for a period of time.
Toward the end of his life, following the death of his wife, he was ordained as a Buddhist monk (Bhikshu). He died in The Hague on April 13, 1951, at the age of 67.<ref>ibid.</ref><ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>

== Theosophical Society involvement ==

Hamerster lectured at lodges in the Dutch East Indies. He met [[Charles Webster Leadbeater|C. W. Leadbeater]] in 1926 in Australia, and corresponded with him. Later Hamerster was asked to lecture about Leadbeater's life, and to publish the lecture in a publication of the [[Order of the Star]]. He bound the biographical notes and left the volumes in the [[Adyar Library and Research Centre|Adyar Library]].<ref>Gregory John Tillett. ''Charles Webster Leadbeater 1854-1934, A Biographical Study''. 2006. Page 75. Available at [http://leadbeater.org/tillettcwlchap2.htm Leadbeater.org].</ref>

Hamerster served as international Treasurer of the Society during the early 1930s, and around that time became a Buddhist monk in Ceylon. In 1937 he was appointed by [[George S. Arundale]] to succeed [[Anna Kamensky]] as head of the [[International Centre (Geneva)|International Centre in Geneva, Switzerland]], where the Society hoped to influence the League of Nations.<ref>"International Center (Geneva)" in [http://theosophy.ph/encyclo/index.php?title=International_Center_%28Geneva%29 Theosopedia].</ref> He later worked as Joint Director and Curator of the Western section of the [[Adyar Library and Research Centre]].

== Other activities==
A.J. Hamerster was also a researcher and a noted proponent of the Baconian theory of William Shakespeare's authorship. Among members of the Francis Bacon Society, he was known as the author, under the anagrammatic pen name James Arther, of the book ''A Royal Romance'' (published in 1941) and three booklets titled ''In Baconian Light''.
<blockquote>He was a staunch advocate of the Bi-literal and other ciphers and indeed he puts up a cogent case for "Bacon’s Clock, Symbol and Anagram ciphers,” illustrated with the results of his own painstaking research.<ref>Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142.</ref>
</blockquote>

== Writings ==

According to the [[Union Index of Theosophical Periodicals]], Hamerster wrote '''[https://theosophicalsociety.org.au/union_index/entries?q=A+J+Hamerster&s=author 4 articles under the name A J Hamerster]''' and '''[https://theosophicalsociety.org.au/union_index/entries?q=AJH&s=author 21 under the name AJH]'''. Note that "AJH van Leeuwen" was probably not the same person. A. J. Hamerster also wrote for the ''Maha Bodhi'' under the name James Arther.

Under the name '''"Arya Asanga"''' he wrote introductions to several editions from the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]]:
* [[The Secret Doctrine (book)|'''''The Secret Doctrine''''']], 1940.
* [[The Voice of the Silence (book)|'''''The Voice of the Silence''''']], introduction, notes and index in 1939, 1944, and 1959 editions.
* [[Stanzas of Dzyan|'''''Two books of the Stanzas of Dzyan ''''']], Introduction and notes in 1941 and 1956 editions.

Using the name '''James Arther''', he wrote:
* '''''A Royal Romance, Bacon-Shakespeare'''''. Madras: Theosophical Publishing House, 1941. 363 pages.
* '''''[https://archive.org/details/occult-chronology/mode/2up Occult Chronology]'''''. Adyar, Madras, India: Theosophical Publishing House, 1943.
* '''''Spinozian Wisdom or Natural Religion'''''. [Madras]: The Adyar Library, 1943. 108 pages.
* '''''Hollandische Verzen (Dutch Poems)'''''.
* '''''The Buddha's Vow (and other poems)'''''.
* '''''The Way of the Buddha (Book I-III)'''''.
* '''''In Baconian Light'''''.

== Additional resources ==
* De Tollenaere, Herman A. O. ''The Politics of Divine Wisdom, Theosophy and Labour, National, and Women's Movements in Indonesia and South Asia 1875-1947''. Leiden 1949. Available at [https://archive.org/details/ThePoliticsOfDivineWisdomTheosophyAndLabourNationalAndWomens Internet Archive].
* Mr. A.J. Hamerster [Obituary notices]. In ''Baconiana.'' Vol. XXXVI, no 144 (November 1952), pages 141-142. Available at [https://sirbacon.org/archives/baconiana/1952_Baconiana_No%20144.pdf Sirbacon.org].

== Notes ==
<references/>

[[Category:Nationality Dutch|Hamerster]]
[[Category:Writers|Hamerster]]
[[Category:Liberal Catholic Church|Hamerster]]
[[Category:Buddhists|Hamerster]]
[[Category:TS Adyar|Hamerster]]
[[Category:People|Hamerster]]

Dhyani-Buddha

2026-05-13T18:01:37Z

Alex Audziayuk:

'''Dhyani-Buddha''' is a [[Sanskrit]] compound term from ''dhyāni'' ("contemplative, one who meditates") and ''buddha'' (an "awakened one" or "the enlightened one"), which could be translated as "Buddha of Contemplation"<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 109.</ref>. In [[Vajrayana Buddhism]], there are five Dhyani-Buddhas, namely Akṣobhya, Amitābha, Amoghasiddhi, Ratnasaṃbhava, and Vairocana.

The five Dhyani-Buddhas are based on the [[Yogācāra]] teachings concerning the [[Trikaya]] ([[Sanskrit]] ''Tri'': "three", and ''kaya'': "body") doctrine, which posits three "bodies" of the Buddha. The Dhyani-Buddhas are all aspects of the ''[[dharmakaya]]'' or "truth-body", which embodies the principle of enlightenment.

== Theosophical View ==
===General description===
Regarding the origin of the Dhyani-Buddhas, [[Helena Petrovna Blavatsky|H. P. Blavatsky]] explained the following:

<blockquote>In the esoteric, and even exoteric [[Buddhism]] of the North, [[Adi-Buddha]] (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with [[Parabrahman|Parabrahm]] and [[Ain Soph|Ain-Soph]], emits a bright ray from its darkness. 
This is the [[Logos#First Logos|Logos (the first)]], or Vajradhara, the Supreme [[Buddha]] (also called Dorjechang). As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart—the “diamond heart,” Vajrasattva (Dorjesempa). This is the [[Logos#Second Logos|second logos]] of creation, from whom emanate the seven (in the exoteric blind the five) Dhyani Buddhas, called the [[Anupādaka|Anupadaka]], “the parentless.” These Buddhas are the primeval [[monad]]s from the world of incorporeal being, the Arupa world, wherein the Intelligences (on that plane only) have neither shape nor name, in the exoteric system, but have their distinct seven names in [[Esoteric Philosophy|esoteric philosophy]].<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.</ref></blockquote>

The Dhyani-Buddhas are thus the [[Seven Rays|seven primordial rays]] emanated from the second Logos. The latter is said to be unmanifested-manifest, and the reference to it in this context should probably be taken as referring to its unmanifested aspect:

<blockquote>The former [Dhyāni-Buddhas] only are called Anupadaka, parentless, because they radiated directly from that which is neither Father nor Mother but the unmanifested Logos. They are, in fact, the spiritual aspect of the seven Logoi; and the [[Planetary Spirit]]s are in their totality, as the seven Sephiroth.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 344-345.</ref></blockquote>

In another quote, Mme. Blavatsky said that the Atmic or Auric plane correspond to the Kosmic Dhyāni-Buddhas, who are said to be in the [[Dharmakāya]] state:

<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>

Because these Dhyanis are the highest on the scale of manifestation, they are related to the higher human principles: "The 'Dhyani-Buddhas' are concerned with the human higher triad in a mysterious way that need not be explained here".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 341.</ref> In fact, each [[monad]] is said to be part of the essence of a Dhyani-Buddha.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 573.</ref>

=== Evolutionary role ===

The Dhyani-Buddhas are involved in growth of humanity in different ways. One of them is to "watch" over the development of the different evolutionary cycles:

<blockquote>In the Esoteric System, the Dhyanis watch successively over one of the [[Round]]s and the great [[Root-Race|Root-races]] of our [[Planetary Chain|planetary chain]].<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 42.</ref></blockquote>

<blockquote>Every class or hierarchy corresponds to one of the Rounds, the first and lowest hierarchy to the first and less developed Round, the second to the second, and so on till the seventh Round is reached, which is under the supervision of the highest Hierarchy of the Seven Dhyanis.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 344.</ref></blockquote>

In this function, they are known as the "watchers" or the "architects". They remain active during the whole [[Manvantara|Planetary manvantara]], and can rest--

<blockquote>Only at the end of the [[Round#Seventh Round|seventh Round]], and not between each round, for they have to watch over the working of the laws during these minor pralayas.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 344.</ref></blockquote>

Now, "there are incarnating and there are watching Dhyanis", although we must remember that "all these differences in fact are merely functional, for they are all aspects of one and the same Essence".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 344.</ref>

They incarnating Dhyanis appear on Earth during every Round and Race<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 42.</ref> through their emanations, the celestial Bodhisattvas:

<blockquote>These Dhyani Buddhas emanate, or create from themselves, by virtue of Dhyana, celestial Selves—the super-human Bodhisattvas. These incarnating at the beginning of every human cycle on earth as mortal men, become occasionally, owing to their personal merit, Bodhisattvas among the Sons of Humanity, after which they may re-appear as Manushi (human) Buddhas. The Anupadaka (or Dhyani-Buddhas) are thus identical with the Brahminical Manasaputra, “mind-born sons”—whether of Brahmâ or either of the other two Trimurtian Hypostases, hence identical also with the Rishis and Prajâpatis.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.</ref></blockquote>

Although Tibetan Buddhism mentions five Dhyani-Buddhas, the [[Theosophy|Theosophical]] literature talks about seven ("or, rather, the Seven Hierarchies of these Dhyanis"<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 343.</ref>). The reason given is that although there are seven hierarchies in total, they become active progressively as the evolutionary cycles go on. Thus, on this [[Globe#Globe D|Globe]]...

<blockquote>...five only have hitherto manifested, and two are to come in the sixth and seventh Root-races. They are, so to speak, the eternal prototypes of the [[Buddha]]s who appear on this earth, each of whom has his particular divine prototype."<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 108.</ref></blockquote>

However, this is said to be only a figurative way of speaking. As Mme. Blavatsky further explained:

<blockquote>This is, again, semi-allegorical, if not entirely so. For the sixth and seventh Hierarchies have been already incarnated on this earth together with the rest. But as they have reached “Buddhaship,” so called, almost from the beginning of the [[Root-Race#Fourth Root-Race|fourth Root-Race]], they are said to rest since then in conscious bliss and freedom till the beginning of the Seventh Round, when they will lead Humanity as a new race of Buddhas.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 343.</ref></blockquote>

It seems that even the "watchers" incarnate at the beginning and the beginning and the end of major evolutionary cycles:

<blockquote>The Dhyani-Buddhas of the two higher groups, namely, the “Watchers” or the “Architects,” furnished the many and various races with divine kings and leaders. It is the latter who taught humanity their arts and sciences, and the former who revealed to the incarnated Monads that had just shaken off their vehicles of the lower Kingdoms—and who had, therefore, lost every recollection of their divine origin—the great spiritual truths of the transcendental worlds.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 267.</ref></blockquote>

<blockquote>At the last, they will appear on earth, as also will some of the [[Planetary Spirit|Planetary]], for the whole humanity will have become Bodhisattvas, their own “sons,” i.e., the “Sons” of their own Spirit and Essence or—themselves.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 344.</ref></blockquote>

== In Tibetan Buddhism ==

The term "dhyani-buddhas" was first recorded in English by the British Resident in Nepal, Brian Hodgson, in the early 19th century, and is unattested in any surviving traditional primary sources. In Vajrayana Buddhism they are frequently called Five Tathāgatas (pañcatathāgata) or Five Wisdom Tathāgatas (pinyin: Wǔzhì Rúlái), the Five Great Buddhas and the Five Jinas (Sanskrit for "conqueror" or "victor"). They are emanations and representations of the five qualities of the [[Adi-Buddha]] ("first Buddha")--or Vajradhara, which is associated with [[Dharmakaya]].

Their names are: Vairocana (depicted in mandalas at the center, as the Principal deity/meditator), Amoghasiddhi (North), Amitābha (West), Akshobhya (East), and Ratnasambhava (South).

The Five Tathāgatas have their consorts as well as Dhyani-Bodhisattvas, as follows:

*Vairocana (''consort'': White Tara or Dharmadhatvishvari, ''Dhyani-Bodhisattva'': Samantabhadra)
*Akshobhya (Locanā, Vajrapani)
*Amitābha (Pandara, Avalokiteśvara)
*Ratnasaṃbhava (Mamaki, Ratnapani)
*Amoghasiddhi (Green Tara, Viśvapāni)

== See also ==
*[[Ah-hi]]
*[[Primordial Seven]]
*[[Seven Rays]]

== Additional resources ==
=== Articles ===
* [https://theosophy.world/encyclopedia/dhyani-buddha Dyani-Buddha] in Theosophy World
* [https://www.theosophy.world/encyclopedia/amitabha Amitabha] in Theosophy World

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[Category:Buddhist concepts]]
[[es:Dhyani-Buddha]]
[[it:Dhyani Buddha]]
[[ru:Дхьяни-Будда]]

Anupadaka

2026-05-13T17:50:34Z

Alex Audziayuk:

'''Anupādaka''' is a word used in the [[Theosophy|Theosophical]] literature, derived from the [[Sanskrit]] ''anupapādaka'', "parentless" or "having no material parent",<ref>[http://spokensanskrit.de/index.php?script=DI&beginning=0+&tinput=anupapAdaka&trans=Translate&direction=AU.# Anupapādaka] at Spoken Sanskrit Dictionary.</ref> or ''upapāduka'', "self-produced".<ref>[http://spokensanskrit.de/index.php?script=DI&beginning=0+&tinput=upapAduka&trans=Translate&direction=AU# Upapāduka] at Spoken Sanskrit Dictionary.</ref>

[[H. P. Blavatsky]] applied this term most frequently to refer to the hierarchy of the [[Dhyāni-Buddhas]], that is, those Dhyanis that are not [[Emanation|emanated]] by higher entities, but are "self-born" from the divine essence. Human [[Buddha]]s and [[Bodhisattva]]s are regarded to represent the lower rung of the same hirarchy. Occassionaly, the second divine world or plane, to which the Dhyani-Buddhas belong, is also denominated anupadaka.

== General description ==

[[H. P. Blavatsky]] applied this term most frequently to the hierarchy of the [[Dhyāni-Buddhas]]:

<blockquote>Anupâdaka (Sk.). Anupapâdaka, also Aupapâduka; means “parentless”, “self-existing”, born without any parents or progenitors. A term applied to certain self-created gods, and the Dhyâni Buddhas.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 25.</ref></blockquote>

<blockquote>They [the Dhyāni-Buddhas] are the “Buddhas of Contemplation,” and are all Anupadaka (parentless), i.e., self-born of divine essence.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 109.</ref></blockquote>

However, since the human [[Buddha]]s are regarded as manifestations of the "Celestial Buddhas" (Dhyāni-Buddhas) in the world of form and matter, they are also called "anupadakas":

<blockquote>The term Anupadaka, “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant. But as these correspond mystically to the human Buddhas and Bodhisattwas, known as the “Mânushi (or human) Buddhas,” the latter are also designated “Anupadaka,” once that their whole personality is merged in their compound sixth and seventh principles—or Atma-Buddhi, and that they have become the “diamond-souled” (Vajra-sattvas), the full Mahatmas. The “Concealed Lord” (Sangbai Dag-po), “the one merged with the absolute,” can have no parents since he is Self-existent, and one with the Universal Spirit (Svayambhu), the Svâbhâvat in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Mânushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the “Builders”—the expression, “the Universe was Anupadaka.”<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 52.</ref></blockquote>

In [[Stanzas of Dzyan#Stanza V|Stanza V.4]] of Cosmogenesis the anupadaka is mentioned as the second "world" or "plane", the "divine arupa" whose garment is the "chhayaloka" or intellectual world:

<blockquote>The first Divine World is ready, the first (is now), the second (world), then the “Divine Arupa” (the formless universe of thought) reflects itself in Chhayaloka (the shadowy world of primal form, or the intellectual) the first garment of (the) Anupadaka.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 118-119.</ref></blockquote>

It is on this plane that the Dhyāni-Buddhas reside:

<blockquote>This is the second logos of creation, from whom emanate the seven (in the exoteric blind the five) Dhyani Buddhas, called the Anupadaka, “the parentless.” These Buddhas are the primeval monads from the world of incorporeal being, the Arupa world, wherein the Intelligences (on that plane only) have neither shape nor name, in the exoteric system, but have their distinct seven names in esoteric philosophy.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.</ref></blockquote>

The phrase [[Logos#Second Logos|"second Logos"]] in Mme. Blavatsky's writings sometimes refers to the unmanifested-manifest one, while in other occasions it refers to the manifested logos. The "second Logos" that emanates the Dhyāni-Buddhas may be the unmanifested-manifest one:

<blockquote>The former [Dhyāni-Buddhas] only are called Anupadaka, parentless, because they radiated directly from that which is neither Father nor Mother but the unmanifested Logos.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 344.</ref></blockquote>

In other uses, [[Space]],<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 11.</ref> [[Mūlaprakṛti]],<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 62.</ref> and the circle with the central point,<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 11.</ref> have been referred to as "anupadaka".

=== According to Annie Besant ===

[[Annie Besant]]'s view of the seven planes regarded the two highest as being Logoic planes. She called the second of them "anupadaka":

<blockquote>The two planes beyond the five represent the sphere of divine activity, encircling and enveloping all, out of which pour forth all the divine energies which vivify and sustain the whole system. They are at present entirely beyond our knowledge, and the few hints that have been given regarding them probably convey as much information as our limited capacity is able to grasp. We are taught that they are the planes of divine Consciousness, wherein the LOGOS, or the divine Trinity of Logoi, is manifested, and wherefrom He shines forth as the Creator, the Preserver, the Dissolver, evolving a universe, maintaining it during its life-period, withdrawing it into Himself at its ending. We have been given the names of these two planes: the lower is the Anupadaka, that wherein “no vehicle has yet been formed”; the higher is the Adi, “the first”, the foundation of a universe, its support and the fount of its life.<ref>Annie Besant, ''Study in Consciousness'' (Adyar, Madras: Theosophical Publishing House, 1975), 2.</ref></blockquote>

== Misspelling of the original term ==

According to David Reigle's research, the term ''anupādaka'' used by [[H. P. Blavatsky|Mme. Blavatsky]] appears in Emil Schlagintweit's ''Buddhism in Tibet'' published in 1863. This was miscopied by her from the ''anupapādaka'' present in Monier-Williams' Sanskrit-English Dictionary, which was taken from Brian H. Hodgson, the first Westerner to gain access to [[Sanskrit]] [[Buddhism|Buddhist]] texts, during his residency in Nepal. In its turn, ''anupapādaka'' seems to be a misspelling from the original ''aupapāduka'' or ''upapāduka''.<ref>[http://www.blavatskyarchives.com/reigle02.html ''Technical Terms in Stanza I'' by David Reigle].</ref>

Blavatsky was evidently aware of the different spellings circulating at that early stage of study of Sanskrit by scholars, since she includes both ''anupapādaka'' and the correct ''aupapāduka'' in her ''Theosophical Glossary''.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 25.</ref> However, Theosophical literature retained the incorrect spelling, "anupadaka."

== Additional resources ==
* [https://www.theosophy.world/encyclopedia/anupadaka Anupadaka] in Theosophy World.

== Notes ==
<references/>

==Further reading==

* [https://theosophy.world/encyclopedia/anupadaka Anupadaka] at Theosophy World.

* Reigle, David. [http://www.blavatskyarchives.com/reigle02.html "Technical Terms in Stanza I"] in Blavatsky Archives website. Previously published at Eastern Tradition Research Institute.

[[Category:Sanskrit terms]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[Category:Buddhist concepts]]
[[es:Anupadaka]]
[[it:Anupadaka]]
[[ru:Анупадака]]

Bodhisattva

2026-05-01T14:17:28Z

Alex Audziayuk:

'''Bodhisattva''' (devanāgarī: बोधिसत्त्व) is a [[Sanskrit]] term that means ''enlightened'' (bodhi) ''existence'' (sattva). In Buddhism, especially in the [[Mahayana]] tradition, a bodhisattva is anyone who, full of compassion, desires to attain Buddhahood for the benefit of all sentient beings.

[[H. P. Blavatsky]] defines it as follows:

<blockquote>Bodhisattva (Sk). Lit., “he, whose essence (sattva) has become intelligence (bodhi)”; those who need but one more incarnation to become perfect Buddhas, i.e., to be entitled to Nirvâna. This, as applied to Manushi (terrestrial) Buddhas. In the metaphysical sense, Bodhisattva is a title given to the sons of the celestial Dhyâni Buddhas.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 59.</ref></blockquote>

==Online resources==
===Articles===
* [https://theosophy.world/encyclopedia/bodhisattva Bodhisattva] at Theosophy World

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[Category:Buddhist concepts]]
[[it:Bodhisattva]]
[[ru:Бодхисаттва]]

George S. Arundale

2026-04-26T20:12:20Z

Alex Audziayuk:

[[File: George Arundale 2.jpg|250 px|right|thumb|George S. Arundale]]
'''George Sydney Arundale''' (1878–1945) was an English Theosophist, educator, writer, and editor. He served as the third President of [[Theosophical Society (Adyar)|The Theosophical Society based in Adyar, India]] from 1934 to 1945. He was married to [[Rukmini Devi Arundale]]. See also '''[[Arundale writings]]'''.

== Early years and education ==
[[File: Arundaye 5yo A Fragment of Autobiography 1940.jpg|200 px|right|thumb|George S. Arundale at the age of 5.]]
George Sydney Arundale was born on [[December 1]], 1878 in Surrey, England, the youngest child of the Reverend John Kay, a Congregational minister.<ref>A. J. Hamerster, "Our New President," ''The American Theosophist'' 22.8 (August, 1934), 179-182.</ref> His mother died at childbirth, and George was adopted by his aunt, [[Francesca Arundale]]. Miss Arundale joined the [[Theosophical Society]] in 1881 and often welcomed [[Helena Petrovna Blavatsky|Madame H. P. Blavatsky]] to her home at 77 Elgin Crescent, Notting Hill, London. George became a member in 1895 and joined the [[London Lodge]]. [[A. J. Hamerster]] recounted the affection that both HPB and [[Henry Steel Olcott|Colonel Olcott]] had for the boy:
<blockquote>
The Colonel, in his correspondence with George's adopted mother, refers to him as "the curly-headed angel of Elgin Crescent"; and I remember George himself recently, in one of the Friday evening "roof" talks here [Adyar], telling us of a visit to the Zoological Gardens in London, with H.P.B., who was then much of an invalid, sitting in a bath-chair, and how when he tripped and fell, H.P.B., though only able to move with great difficulty, almost hurled herself out of the chair to pick him up and console him.<ref>A. J. Hamerster, "Our New President," ''The American Theosophist'' 22.8 (August, 1934), 179-182.</ref>
</blockquote>

Young George was tutored for some time by [[Charles Webster Leadbeater|C. W. Leadbeater]], along with [[Percy Edensor Sinnett|Dennie Sinnett]] and [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]], then attended schools in Germany, in Italy, and in England. In 1900 he was graduated from St John’s College, Cambridge.

== Early education work for the Theosophical Society ==

When he was seventeen, George was admitted to the [[London Lodge]] by [[A. P. Sinnett]]. Two years after his graduation, at [[Annie Besant|Dr Besant’s]] invitation, he went to India with his aunt to become Professor of History and English at the [[Central Hindu College]], Benares (now Varanasi). In 1907 he was appointed Headmaster of the Central Hindu College School, and, in 1909, Principal of the College, after Dr. Arthur Richardson resigned due to illness.<ref>"Central Hindu College Magazine" ''The Theosophist'' 30 no. 9 (June 1909): 386.</ref> He was very popular with both teachers and students, for he had a great understanding of youth.<ref>"George Sydney Arundale (1878 - 1945)," Theosophical Society, Adyar Web page. [http://www.ts-adyar.org/node/80]</ref> [[Clara Codd]] recalled that as Arundale walked around, he would have "Indian boys hanging on each arm. He was very fond of his scholars and they were very fond of him."<ref>Clara Codd, ''So Rich a Life'' (Pretoria: Institute for Theosophical Publicity, 1956), 172.</ref> "After leaving the Central Hindu College, George Arundale at first accompanied [[Jiddu Krishnamurti|Mr. J. Krishnamurti]] and his brother [[Jiddu Nityananda|Nityananda]] to Europe to help them in their education. Being found unfit for active service in the War, he returned in 1916, at Mrs. Besant's request, to India, and became associated with her and other national leaders in the Home Rule for India campaign."<ref>A. J. Hamerster, "Our New President," ''The American Theosophist'' 22.8 (August, 1934), 179-182.</ref>

Arundale was appointed as Principal for the former National University in Madras [now Chennai], where the Doctor of Letters ''honoris causa'' degree was confirmed upon him. The diploma was signed by [[Rabindranath Tagore]].<ref>A. J. Hamerster, "Our New President," ''The American Theosophist'' 22.8 (August, 1934), 179-182.</ref>

In 1918, he became Registrar for the [[Society for the Promotion of National Education]], which provided support to Indian universities, colleges, and schools. As Registrar, he managed the membership rolls and collected subscription fees.<ref>''Report of the Society for the Promotion of National Education for the Year 1918'', (Adyar, Madras, India: Society for the Promotion of National Education, 1918). Kunz Family Collection, Records Series 25.01, Theosophical Society in America Archives.</ref>

== Marriage ==
[[File:Arundales.jpg|200px|right|thumb|George and Rukmini Arundale]]

In 1920 Mr. Arundale married [[Rukmini Devi Arundale|Srimati Rukmini Devi]], the sixth child a very well-known Theosophical Brahmin family. The ceremony was conducted by Alladi Mahadeva Shastri.<ref>”Sarada Hoffman,” KutcheriBuzz Website www.kutcheribuzz.com/features/interviews/sarada.asp, accessed February 28, 2012. </ref> Rukmini Devi "was the first well-known Brahmin lady to break caste by marring a foreigner."<ref>Joseph E. Ross, ''Spirit of Womanhood,'' privately published by the author, 2009: vii.</ref> She and her family were ostracized by their Brahmin associates, but with support of Theosophists, the Indian public eventually adjusted to the marriage. She accompanied him on his worldwide lecture tours, and became well known to Theosophists in many countries.

Rukmini Devi gave an account of travel to England:

<blockquote>
Dr. Arundale had a wide circle of friends in London. His father was a famous architect. I was told that he was invited by the Shah of Oman to renovate his Palace, since at that time, he was considered the best person to do it. The family was well known and they had many friends among the aristocracy and famous artists. Dr. Arundale himself was very popular. We stayed in the house of the Countess De la Warr and there were always people coming and going, garden parties, outings and shipping trips... Mr. Arundale took me to so many concerts and dances, we visited all the museums and art galleries and even among his friends, there were many great artists and painters. He used to play the piano very well, he could also compose music. He wanted me to see everything that the loved and appreciated in Western art.<ref>Rukmini Devi Arundale, "Rukmini on Herself," ''Rukmini Devi Arundale: Birth Centenary Commemorative Volume'', Shakuntala Ramani, ed., (Chennai, India: The Kalakshetra Foundation, 2003), 26.</ref>
</blockquote>

== Theosophical work ==
[[File:George Arundale Seated.jpg|180px|right|thumb|Dr. Arundale reading]]

Beginning in 1910, Arundale frequently addressed Theosophical Conventions. After a brief period as General Secretary of the [[Theosophical Society in England]], 1915–16, he returned to India to assist Annie Besant in her political activities.

In 1927 he undertook a lengthy lecture tour in Europe and the United States; Mrs Arundale and he were the guests of honor at the American Convention that year, and participated in the dedication of the headquarters building that was then being completed. When the 1929 [[World_Congress_of_the_Theosophical_Society_(Adyar)#Third_World_Congress|Third World Congress]] took place in Chicago, George and Rukmini Arundale were among the speakers. Both became members of the [[American Theosophical Society]] on September 5, 1929, and when the Olcott-Wheaton Lodge formed on October 6, 1932, they were recorded as charter members, along with [[Josephine Ransom]], [[Geoffrey Hodson]], and Mrs. Hodson.<ref>George Arundale and Rukmini Devi Arundale membership records. Membership Ledger Cards, microfilm roll 1. Theosophical Society in America Archives.</ref>

Each year from 1931 to 1934, Arundale undertook lecture tours, greatly vitalizing the Theosophical work in the countries he visited."<ref>"George Sydney Arundale (1878 - 1945)," Theosophical Society, Adyar Web page. Available at [http://www.ts-adyar.org/node/80 Adyar Web page.]</ref>
 

== Social activism and imprisonment ==

Arundale became the Organizing Secretary of the All-India Home Rule League. He was interned, under house arrest, with [[Annie Besant]] and [[B. P. Wadia]], for three months in 1917, under the Defence of India Act, 1917. His official biography states, "From 1924 to 1926 he was President of the Madras Labour Union, which he had been instrumental in forming, and through which he successfully secured a higher minimum wage and less working hours for the working man."<ref>"George Sydney Arundale (1878 - 1945)," Theosophical Society Web page. Accessed [http://www.ts-adyar.org/node/80 Adyar Web page] on November 4, 2013.</ref>

== General Secretary in Australia ==
[[File: George Arundale in radio broadcast.jpg|left|230 px|thumb|Dr. Arundale speaking to radio audience.]]

He became General Secretary in Australia, 1926, where, in addition to his Theosophical duties, he engaged in humanitarian and political work. Bryon Casselberry served as Assistant General Secretary.<ref>"News Items" ''The Messenger" 14.4 (August 1926), 65.</ref>

Arundale helped to set up the 2GB Broadcasting Station and became its first Chairman of Directors. He lived at [[The Manor]] and assisted [[Charles Webster Leadbeater|Bishop Leadbeater]] in preparing that Theosophical center for its important future. The section journal ''Theosophy in Australia'' was renamed to ''Advance Australia'' and reshaped as "a monthly magazine of Australian Citizenship and Ideals in Religion, Education, Literature, Science, Art, Music, Social Life, Politics. No. 1 began with July [1926]. There are editorials on the Indian crisis, religious tolerance, food reform, child welfare..."<ref>"In Australia" ''The Messenger" 14.4 (September 1926), 77.</ref>
 
 

== General Secretary in India ==

In 1928, Dr. Arundale became General Secretary in India, but he did not seek re-election.
 
 
 

== President of the Theosophical Society ==
[[File: George Arundale 1.jpg|right|190px|thumb|George Arundale]]
In this account of the Arundale presidency,
<blockquote>
When Dr Besant died in 1933, Dr Arundale was elected President of The Theosophical Society and began from 1934 to work out a '''Seven Year Plan''' which included the development of Adyar, and ensuring the solidarity of the Society. With well-prepared publicity material next year he launched a '''‘Straight Theosophy’ Campaign''', that encouraged the study of basic Theosophical principles, and culminated in the fine '''[[Diamond Jubilee Convention]]''' at Adyar in 1935. Lodges were urged never to forget their primary purpose of instructing members in Theosophy, using a language that could be understood. The next campaign was entitled ‘There is a Plan’. In 1935 three books of Dr Arundale in which he set forth his conceptions of human and spiritual values, were published: You; Freedom and Friendship and Gods in the Becoming. In 1936 he presided over the '''Fourth Theosophical [[World Congress of the Theosophical Society (Adyar)|World Congress]]''' at Geneva, when he decided the third Campaign should be for ‘Understanding’ which, proving successful, was extended into 1938. After that, ‘Theosophy is the Next Step’ was the theme, but the Second World War broke out and not much could be done. He then issued ‘Letters’ to Sections which were widely used and helpful. By 1936 there was a visible improvement in the membership of a number of National Societies, indicating that the President’s vigorous policy was taking effect. The Campaigns were creating new interest and activity. In 1937 Arundale gave a lecture on Symbolic Yoga at the Convention, using his material for ‘roof-talks’ at Adyar, and for his addresses later when on tour in Europe and America. These appeared as a book called The Lotus Fire: a Study in Symbolic Yoga.
 

However, due to war conditions, travel outside India was not easy. The competent and devoted workers in every Section carried the Society forward under his direction. But all over Europe Lodge after Lodge and Section after Section was forced to close. Increasingly, Dr Arundale devoted himself to the inner side of the work in an endeavour to assuage the suffering of mankind. In an attempt to awaken people to a greater sense of responsibility, he started a small weekly paper in Madras called Conscience. He welcomed to Adyar [[Maria Montessori|Dr Maria Montessori]] and her son, Mario Montessori, who came to India but were unable to return to Italy because of the war. During their stay in Adyar, they trained teachers from India and neighbouring countries in the well-known Montessori method of child education.
 

In 1940 Dr Arundale set up a '''Peace and Reconstruction Department''' so as to have a Charter for World Peace ready when the war ceased. Each year he stressed that members should spread ‘the mighty Truths of Theosophy’, undertook tours in India, and supported the art and educational institutions and activities of Rukmini Devi. He worked hard to build a better understanding on the part of Indians of the position of Great Britain in the West, and for a still more liberal attitude on the part of Great Britain towards India. In 1941 Dr Arundale was conferred the honorary degree of Vidyâ-Kalânidhi, meaning ‘Storehouse of Art and Wisdom’, by the old and much respected institution Shri Bharat Dharma Mahamandal, Benares (now Vârânasi), for his ‘extraordinary merits and excellent qualities’. Dr Arundale’s two special themes were: the unity of India and the development of greatness in the individual.<ref>"George Sydney Arundale (1878 - 1945)," Theosophical Society Web page. Accessed [http://www.ts-adyar.org/node/80 Adyar Web page] on November 4, 2013. Reprinted in ''Theosophy Forward'' article of 31 August 2021, "Theosophical Encyclopedia: Historical Photos from the Surendra Narayan Archives (Adyar Archives) - George S. Arundale." </ref>
</blockquote>

In addition to these activities, Dr. Arundale introduced two new serial publications. '''[[The International Theosophical Year Book (periodical)|''The International Theosophical Year Book'']]''' was issued annually from 1937-1942. Wartime stresses on the Society and its staff prevented continuation of this useful publication. '''[[The Theosophical World / The Theosophical Worker (periodical)|''The Theosophical World'']]''', which changed title to ''The Theosophical Worker'' in 1939, was a monthly member newsletter published from 1936-1946.

== Co-Masonry ==

Mr. Arundale became a Co-Freemason in 1902, joining the Order [[Le Droit Humain]]. In 1935 he became the Most Puissant Grand Commander, Eastern Federation, and Representative of the Supreme Council.

== Liberal Catholic Church ==

In 1926, he became Regionary Bishop of the Liberal Catholic Church in India.
 
 
 
[[File:Scout leader with Arundales.jpg|right|200px|thumb|Unknown Boy Scout with George and Rukmini Arundale]]

== Boy Scout movement in India ==

"Dr Arundale was known not only for his Theosophical work but also for his interest in ... the Indian Scout movement, being for some years Provincial Commissioner for Madras Province."<ref>"George Sydney Arundale (1878 - 1945)," Theosophical Society, Adyar Web page. [http://www.ts-adyar.org/node/80]</ref>
"In the Central Hindu College he was the captain of the College Cadet Corps, and later became the Deputy Chief Scout of the Indian Boy Scout Movement, which in 1917 amalgamated with Lord Baden Powell's movement at the latter's special request. In appreciation of Dr. Arundale's great services to Scouting, Lord Baden Powell presented to him him own Scout badge."<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref>

== Later years ==

Dr. Arundale's official biographical notes on the Theosophical Society, Adyar Web page describe his last months:

<blockquote>
"In 1945 he was advised complete rest for he was gravely ill, and despite all the care and attention given to him, he passed away on [[August 12|12 August]], just as the news that the world war had ended spread throughout the world. One of the finest contributions made to the Society’s work by Dr Arundale is best described by another slogan he invented — ‘Together Differently’. Repeatedly and insistently, he emphasized in his writings and talks that differences of outlook and opinion could only enrich the work of The Theosophical Society. Another important contribution was the emphasis he gave to straight Theosophy in the campaign which he initiated under that name. It cannot be said that any one of his contributions was more important than another, but the two mentioned above did unquestionably bring about a definite change in the minds and hearts of the membership, and sharply emphasized once more the freedom of individual thought inherent in Theosophical teachings.
<ref>"George Sydney Arundale (1878 - 1945)," Theosophical Society, Adyar Web page. [http://www.ts-adyar.org/node/80]</ref>
</blockquote>

Rukmini wrote of his decline:
<blockquote>
From 1942 onwards Dr. Arundale's health had been slowly deteriorating. He was such an uncomplaining, cheerful person that I never knew how seriously ill he was. he was highly diabetic but because of his principles would not take medicines which were produced by killing animals. I would pester him to come with me on my dance tours never realizing what a great effort he was making to please me. He passed away in 1945. Till the last moment I was so sure that he would be cured. He had always been there to take care of things but he was also preparing me in many ways - I can see it now - to stand on my own.<ref>Rukmini Devi Arundale, "Rukmini on Herself," ''Rukmini Devi Arundale: Birth Centenary Commemorative Volume'', Shakuntala Ramani, ed., (Chennai, India: The Kalakshetra Foundation, 2003), 64.</ref>
</blockquote>

Mrs. Arundale traveled to Haridwar and Rishikesh to immerse his ashes.<ref>Ibid., 64</ref> A small portion of ashes was sent to the [[Theosophical Society in America]], where it was interred in the Garden of Remembrance.

[[File:1937 Arundale stamp .jpg|170px|right|thumb|Stamp from Maryland Lodge, 1937.]]

== Honors, awards, and memorials ==

In 1935, Dr. Arundale was presented with the '''[[Subba Row Medal]]''' for his contributions to Theosophical literature.

The Shri Bharat Dharma Mahamandal of Benares [a university] conferred upon Dr. Arundale in 1942 the national honor of '''Vidya-Kalanidhi''', which means "storehouse of art and wisdom.” The diploma was signed by His Highness the Maharajadhiraj of Darbhanga, the General President of the university.<ref>"Honor for the President," ''The American Theosophist'' 30.6 (June 1942), 142. Reprinted from ''The Theosophical Worker'', February, 1942.</ref>

In 1937, the Maryland Lodge of the [[Theosophical Society in America]] produced '''stamps''' with the image of Dr. Arundale for use by American members.<ref>Stamp produced in 1937 by Maryland Lodge. Scanned from correspondence of George De Hoff to Sidney A. Cook. October 11, 1936. Records Series 08.05. Sidney A. Cook Papers. Theosophical Society in America Archives.</ref>

In 1932, an '''American lodge''' was established in Santa Barbara, California as the "Arundale Group."

== Writings and musical compositions ==

See '''[[Arundale writings]]'''.

== Additional resources ==

=== Articles ===
* [https://www.theosophy.world/encyclopedia/arundale-george-sydney Arundale, George Sydney] in Theosophy World

=== Books ===
* Banks, Harry H., et al. '''''Personal Memories of G. S. Arundale, Third President of The Theosophical Society'''''. London: Theosophical Publishing Society, 1967. A wealth of anecdotes about GSA's life.

=== Audio ===
* [https://www.theosophy.world/sites/default/files/audio/Arundale%2C%20G/Arundale_What_is_Theosophy.mp3# What Is Theosophy?] by George S. Arundale
* [https://www.theosophy.world/sites/default/files/audio/Leadbeater%2C%20CW/Occult%20Commentaries%20-%20CW%20Leadbeter%2C%20GS%20Arundal%20%26%20C%20Jinarajadasa.mp3# Occult Commentaries] by C. W. Leadbeater, G. S. Arundale & C. Jinarajadasa

== Notes ==
<references/>

== Additional resources ==

* ''The Theosophist'', Vol. 66, No. 12, September 1945 (Commemorative Issue).
American Section, study course on Theosophy and Theosophical Society (Theosophical Society Archives).

* Dixon, Joy, ''Divine Feminine: Theosophy and Feminism in England'' (London: John Hopkins, 2001)
* Lutyens, Mary, ''Krishnamurti: The Years of Awakening'' (London: John Murray, 1975)
* Lutyens, Mary, ''The Life and Death of Krishnamurti'' (London: John Murray, 1990)
* Meduri, Avanthi (ed.), Rukmini Devi Arundale (1904-1968): A Visionary Architect of Indian culture and the Performing Arts (Delhi: Motilal Banarsidass, 2005)
* Ransom, Josephine. ''The Seventy-Fifth Anniversary Book of the Theosophical Society''. Theosophical Publishing House, 2005.

[[Category:TS Adyar|Arundale, George S.]]
[[Category:Presidents of TS Adyar|Arundale, George S.]]
[[Category:General Secretaries in TS Adyar|Arundale, George S.]]
[[Category:Lecturers|Arundale, George S.]]
[[Category:Writers|Arundale, George S.]]
[[Category:Editors|Arundale, George S.]]
[[Category:Educators|Arundale, George S.]]
[[Category:Social activists|Arundale, George S.]]
[[Category:Imprisoned|Arundale, George S.]]
[[Category:Nationality English|Arundale, George S.]]
[[Category:Co-Masons|Arundale, George S.]]
[[Category:Liberal Catholic Church|Arundale, George S.]]
[[Category:People|Arundale, George S.]]

[[ru:Арундейл Джордж Сидней]]
[[es:George Arundale]]

Olcott writings

2026-04-22T20:42:21Z

Alex Audziayuk: /* Genealogy and history */

'''[[Henry Steel Olcott]]''' ([[August 2]], 1832 – [[February 17]], 1907) was an agriculturist, American military officer, journalist, lawyer, and co-founder of the Theosophical Society. He held the title of President-Founder of the Society from 1875 till his death in 1907.

Colonel Olcott wrote numerous books, articles, and pamphlets. Among his writings, the diary series called '''[[Old Diary Leaves (book)|''Old Diary Leaves'']]''' is especially valued as a first-person account of the early days of the [[Theosophical Society]].

== Articles ==

Colonel Olcott wrote many articles for periodicals. The diary series called [[Old Diary Leaves (book)|''Old Diary Leaves'']] is especially valued as a first-person account of the early days of the [[Theosophical Society]]. It was first published in [[The Theosophist (periodical)|''The Theosophist'']], which Olcott edited for many years.

The [[Union Index of Theosophical Periodicals]] lists:
* '''[https://theosophicalsociety.org.au/union_index/entries?q=HSO&s=author 107 articles under the initials HSO]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=HS+Olcott&s=author 828 under the name HS Olcott]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Henry+S.+Olcott&s=author 44 under Henry S. Olcott]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=HSO&s=title 59 articles about HSO]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=HS+Olcott&s=title 237 articles about HS Olcott]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Henry+S.+Olcott&s=title 124 articles about Henry S. Olcott]'''.

In his work as a journalist, he also wrote for several New York newspapers, and especially for the ''The Daily Graphic''.

== Books, pamphlets and articles ==

These are books pamphlets and articles, arranged by topic.

'''NOTE: Unless otherwise stated, the publisher was Theosophical Publishing House in Adyar, Madras [now Chennai], India.'''

=== Agriculture ===

Olcott contributed articles to '''''The Working Farmer''''', a monthly periodical published by Charles V. Mapes and edited by Prof. J. J. Mapes of New York. He also wrote these books:

* '''''Sorgho and imphee, the Chinese and African sugar canes''''' subtitled "a treatise upon their origin, varieties, and culture, their value as a forage crop, and the manufacture of sugar, syrup, alcohol, wines, beer, cider, vinegar, starch, and dye-stuffs: with a paper by Leonard Wray, Esq., of Caffraria, and a description of his patented process for crystallizing the juice of the imphee: to which are added, copious translations of valuable French pamphlets". New York: A.O. Moore, 1857. A sixth edition was printed by the same publisher in 1858, so it seems the book drew considerable interest. Digital versions are available from [https://catalog.hathitrust.org/api/volumes/oclc/2628924.html Hathitrust], [http://www.biodiversitylibrary.org/bibliography/15651 Biodiversity Heritage Library], [https://archive.org/details/sorghoimpheechin00olcorich Internet Archive], and other sources. There have been numerous reprintings, as recently as 2000.
* '''''Outlines of the first course of Yale agricultural lectures '''''. New York: C.M. Saxton, Barker, 1860. 186 pages. Available at [https://catalog.hathitrust.org/api/volumes/oclc/1196807.html Hathitrust] and [https://archive.org/details/cu31924001145303 Internet Archives].
* '''''How to cultivate and preserve celery'''''. Coauthored with Theophilus Roessle. New York: C.M. Saxton, Barker & Co., 1860. Available at [https://catalog.hathitrust.org/api/volumes/oclc/13855906.html Hathitrust].

=== Genealogy and history ===

* '''''The Descendants of Thomas Olcott: one of the first settlers of Hartford, Connecticut'''''. Albany, N.Y.: J. Munsell, 1874. 124 pages. Revised and updated edition of volume previously published by Nathaniel Goodwin.
* '''''[https://books.google.com/books?id=aX7Vub5iCtQC&pg=PA233#v=onepage&q&f=false How we hung John Brown]''''', published in ''Lotos Leaves: Original stories, essays and poems by Whitelaw Reid, Wilkie Collins, Mark Twain ....'' (ed. by John Brougham and John Elderkin), Boston: William F. Gill, 1875. Pages 233-249.
* '''[[Old Diary Leaves (book)|''Old Diary Leaves'']]'''. This six-volume series is derived from Olcott's handwritten diaries from 1874-1898.

=== Spiritualism ===

* '''''People from the Other World'''''. Hartford, Conn: American Publishing Co., 1875. Illustrated by Alfred Kappes and T. W. Williams. Available at [http://blavatskyarchives.com/theosophypdfs/Olcott_People_from_the_Other_World.pdf Blavatskyarchives website], [https://catalog.hathitrust.org/api/volumes/oclc/1306628.html Hathitrust] and [https://archive.org/details/cu31924028954174 Internet Archive].
* '''''Posthumous Humanity: A Study of Phantoms'''''. Written by Adolphe d'Assier (member of the Bordeaux Academy of Sciences). Translated from the French and annotated by Henry S. Olcott. London: George Redway, 1887. 360 pages. "Study of the ether, phantoms, mesmerism, mediumship and the vicissitudes of the post mortem entity, mesmeric ether, Electric Animals, Plants, The Posthumous Vampire, Seers, plus an appendix survey of Indian opinions on ... commonly held western ideas of 'spirits.'" Available at [https://archive.org/details/cu31924028954596 Internet Archive], [https://catalog.hathitrust.org/Record/100433465 Hathitrust], and [http://www.iapsop.com/ssoc/1887__dassier___posthumous_humanity.pdf IAPSOP website]. Wizards Bookshelf reprinted this work as a hardback in 1981.
* '''''The Vampire'''''. Adyar, Madras, India: Theosophical Publishing House, 1920. Aydar Pamphlet No. 112. It is available at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No112.pdf the Canadian Theosophical Association] Available as an audiobook on [https://www.youtube.com/watch?v=QqpJPf30ifU YouTube].

=== Theosophy and Theosophical Society ===

* '''''Occultism and Its Critics'''''. Essay mentioned in review of Charles Sotheran's book on Calgiostro.
* '''''Applied Theosophy'''''. Adyar, Madras, India: Theosophical Publishing House, 1930. Aydar Pamphlet No. 143. It is available at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No143.pdf the Canadian Theosophical Association]
* '''''The Count de Saint-Germain and H.P.B. - Two Messengers of the White Lodge'''''. Adyar, Madras, India: Theosophical Publishing House, 1918. Aydar Pamphlet No. 90. It is available at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No90.pdf the Canadian Theosophical Association].
* '''''[https://theosophy.wiki/en/File:Olcott_1892_Revocation_to_American_Section.pdf Col Olcott's Revocation]'''''. October 1, 1892. This is an official document issued by [[William Quan Judge]] reproducing HSO's telegram and circular letter in which he revoked his previous resignation from the Presidency of the [[Theosophical Society]].

=== Buddhism ===

* '''''The Buddhist Catechism'''''. See '''[[The Buddhist Catechism (book)|''The Buddhist Catechism'']]''' for history and editions.
* '''''[https://www.universalfreemasonry.org/en/library/adyar-pamphlets-theosophy/15-life-of-buddha-and-its-lesson The Life of Buddha and Its Lessons]'''''. Adyar, Madras, India: Theosophical Publishing House, 1912. Aydar Pamphlet No. 15. It is also available at [http://www.gutenberg.org/ebooks/18194 Project Gutenberg], at [http://www.classicly.com/download-the-life-of-buddha-and-its-lessons-pdf Classicly], and at [http://www.maithri.com/articles_new/Life_of_Buddha_and_its_Lessons_4.htm Maithri.com Maithri.com].
* '''''[https://www.universalfreemasonry.org/en/library/adyar-pamphlets-theosophy/85-the-golden-rules-of-buddhism The Golden Rules of Buddhism]'''''. Adyar, Madras, India: Theosophical Publishing House, 1918. Aydar Pamphlet No. 85.

=== Hinduism ===

* '''''[https://www.universalfreemasonry.org/en/library/adyar-pamphlets-theosophy/55-an-epitome-of-aryan-morals The Epitome of Aryan Morals]'''''. Adyar, Madras, India: Theosophical Publishing House, 1915. Aydar Pamphlet No. 55.

* '''''[https://www.universalfreemasonry.org/en/library/adyar-pamphlets-theosophy/60-asceticism-a-word-of-friendly-counsel Ascetism, A Word of Friendly Counsel]'''''. Adyar, Madras, India: Theosophical Publishing House, 1912. Aydar Pamphlet No. 60.

* '''''The Yoga Philosophy: Being the Text of Patanjali, With Bhoja Raja's Commentary; With Their Translation in English by Dr. Ballantyne and Govind Shastri'''''. Bombay: Theosophical Society, 1885. Olcott provided the introduction.

=== Zoroastrianism ===

* '''''[https://www.universalfreemasonry.org/en/library/adyar-pamphlets-theosophy/23-the-spirit-of-zoroastrianism The Spirit of Zoroastrianism]'''''. 1913. 51 pages. Adyar Pamphlet Series No. 23. Available at [https://archive.org/details/thespiritofzoro00olcouoft Internet Archive], [https://archive.org/details/thespiritofzoro00olcouoft Internet Archive], [http://www.universaltheosophy.com/articles/olcott/the-spirit-of-the-zoroastrian-religion/ Universal Theosophy], and other sources. First published in 1882.

== Published lectures ==

During the course of his life, Colonel Olcott delivered hundreds of lectures. Some have been transcribed and printed in pamphlets and booklets. Unless otherwise stated, the publisher was Theosophical Publishing House in Adyar, Madras [now Chennai], India.

* '''''A Collection of Lectures on Theosophy and Ancient Religions, Delivered in India and Ceylon'''''. Madras, A. Theyaga Rajier, 1883. Available at [http://iapsop.com/ssoc/1883__olcott___lectures_on_theosophy_and_archaic_religions.pdf IAPSOP].
* '''''Theosophy, Religion, and Occult Science... with glossary of Eastern words'''''. London: Redway, 1885. 384 pages. It is available at [http://blavatskyarchives.com/theosophypdfs/olcott_theosophy__religion_and_occult_science__1885.pdf Blavatsky Study Center] and [https://archive.org/details/theosophyreligio00olco/page/n5 Internet Archive].
* '''''Inaugural Address of the President-Founder of the Theosophical Society'''''. Adyar, Madras, India: Theosophical Publishing House, 1930. Aydar Pamphlet No. 150. It is available at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No150.pdf the Canadian Theosophical Association]
* '''''Spiritualism and Theosophy'''''. Adyar, Madras, India: Theosophical Publishing House, 1919. Aydar Pamphlet No. 104. It is available at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No104.pdf the Canadian Theosophical Association]
* '''''Eastern Magic and Western Spiritualism'''''. Adyar, Madras, India: Theosophical Publishing House, 1933. Aydar Pamphlet No. 169. It is available at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No169.pdf the Canadian Theosophical Association]
* '''''The Common Foundation of All Religions'''''. Adyar, Madras, India: Theosophical Publishing House, 1918. Aydar Pamphlet No. 95. It is available at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No95.pdf the Canadian Theosophical Association].

== Notes ==
<references/>

[[Category:Supplementary articles|Olcott writings]]
[[Category:Reading lists|Olcott writings]]
[[Category:TS Adyar|Olcott writings]]

[[ru:Произведения Г.С. Олкотта]]

Dreams

2026-04-22T17:47:27Z

Alex Audziayuk: /* =Books and pamphlets = */ 1923 Book by L.W. Rogers added.

{{Template:Article needs expansion}}
 
 
 
Talking about dreams, [[Helena Petrovna Blavatsky|H. P. Blavatsky]] stated:

<blockquote>In that strange state of being which, as Byron has it, puts us in a position “with seal’d eyes to see,” one often perceives more real facts than when awake.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 133.</ref></blockquote>

== Physiological dreams ==

== Psychological dreams ==

[[C. W. Leadbeater]] wrote:

<blockquote>Any fairly advanced and cultured man has consciousness fully developed in the astral body, and is perfectly capable of employing it as a vehicle if he were only in the habit of doing so. But to do this a definite effort would be necessary. The enormous majority of men know nothing at all about the astral body or its uses, and so naturally make no effort of any kind. They have behind them the tradition of the immemorial custom of along series of lives in which the astral faculties have not been used, for these faculties have been gradually and slowly growing inside a shell, somewhat as a chicken grows inside the egg. The shell is composed of the great mass of self-centred thought in which the ordinary man is so hopelessly entombed. Whatever may have been the thoughts chiefly engaging his mind during the day, he usually continues them when falling asleep, and is thus surrounded by so dense a wall of his own making that he practically knows nothing of what is going on outside. Occasionally, but very rarely, some violent impact from without, or some strong desire of his own from within, may tear aside this curtain of mist for the moment and permit him to receive some definite impression; but even then the fog closes in again almost immediately, and he dreams on un-observantly as before.<ref>Charles Webster Leadbeater, ''Man: Visible and Invisible'', (Adyar, Madras: The Theosophical Publishing House, ???), ???.</ref></blockquote>

== Astral experiences ==

== Additional resources ==

===Articles===
* [https://theosophy.world/encyclopedia/dreams Dreams] at Theosophy World
*[http://www.blavatsky.net/index.php/are-dreams-but-idle-visions# Are Dreams But Idle Visions?] by H. P. Blavatsky
*[http://www.blavatsky.net/index.php/dreamland-and-somnambulism# Dreamland and Somnambulism] by H. P. Blavatsky
*[http://www.philaletheians.co.uk/Study%20notes/Blavatsky%20Speaks/Blavatsky%20on%20Dreams.pdf# On Dreams] by H. P. Blavatsky
*[http://www.ult.org/dreams.pdf# Dreams] a collection of articles by H. P. Blavatsky and W. Q. Judge
*[http://www.blavatsky.net/index.php/remembering-the-experiences-of-the-ego# Remembering the Experiences of the Ego] by W. Q. Judge

== =Books and pamphlets ===
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/BlavatskyPamphlet_No7.pdf# '''''Dreams by H.P. Blavatsky'''''] Edited and Rearranged by A.L. Cleather
*'''''[http://www.anandgholap.net/Dreams-CWL.htm# Dreams]''''' by C. W. Leadbeater
*'''''[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/DreamsAndDreamStories_AKingsford.pdf# Dreams and Dream-Stories]''''' by Anna Kingsford
* Rogers, L.W. '''''[https://archive.org/details/dreamspremonitio00roge_0 Dreams and Premonitions]'''''. Chicago: Theo Book Co., 1923. 140 pages.
* Wardall, Max. '''''[https://archive.org/details/sleep-and-dreams Sleep and Dreams]'''''. London and Altadena, CA: Theosophical Order of Service, 1929. Theosophical Order of Service Series 1, Booklet 2.

== Notes ==
<references/>

[[Category:Scientific concepts]]
[[Category:Theosophical concepts]]

A. J. Hamerster

2026-04-01T18:00:30Z

Alex Audziayuk: /* Writings */

Franz Hartmann

2026-03-31T15:56:49Z

Alex Audziayuk: /* Articles */ article by Shawn Higgins added

[[File: Franz Hartmann.jpg|240px|right|thumb|Dr. Franz Hartmann]]
 Franz Hartmann ([[November 22]], 1838 in Donauwörth, Bavaria; [[August 7]], 1912 in Kempten im Allgäu) was a German medical doctor, [[Theosophist]], occultist, astrologer, and author. His works include several books on esoteric studies and biographies of Jakob Böhme and Paracelsus. He translated the [[Bhagavad Gita (book)|Bhagavad Gita]] into German and was the editor of the journal Lotusblüten. He was at one time a co-worker of [[H. P. Blavatsky]] and [[H. S. Olcott]] at [[Adyar (campus)|Adyar]]. In 1896 he founded a German Theosophical Society.

==Early Years==

When Franz was about one year old, his parents (his father Dr. Karl Hartmann, was a well-known physician; his mother, Elize von Stack, was of Irish descent) moved to Kempten in Southern Bavaria, where his father had been appointed Government physician. Franz was educated there, first under the guidance of his grandfather who had served the French army under Napoleon, and later in the local public school.

Even when he was very young, Franz Hartmann felt as if he had two distinct personalities in him: one was a mystic, a dreamer and an idealist, while the other was obstinate and self-willed, inclined to all sorts of mischief. He loved solitude, shunned the company of schoolmates, and reveled in the midst of nature, where intercourse with the spirits of nature was to him a very real thing. He was educated in the doctrines of the Roman Catholic Church and his mind was influenced at first by its ceremonies, but none of the priests could give him any satisfactory explanation about the mystery and power back then. He was also interested in natural sciences, especially chemistry, and languages.<ref> de Zirkoff, Boris. Franz Hartmann. http://www.philaletheians.co.uk/study-notes/theosophy-and-theosophists/de-zirkoff-on-franz-hartmann.pdf Web. N.d. Web. 19 Sept. 2016</ref><ref> Dr. Hartmann, Franz. Autobiografische Schriften: Denkwürdige Erinnerungen aus dem Leben des Verfassers der “Lotusblüten”. Schatzkammerverlang, o.J. (ca. 1978), page 8 ff</ref>

==Youth==

At the age of 21 he volunteered for the Bavarian artillery and took part in the war between Austria and Italy in 1859. He then studied medicine and became a physician in 1859. As a student he excelled but he also enjoyed dueling, drinking and other amusements. He emigrated to America in 1865 and became an American citizen in 1867. He traveled around the U.S. and Mexico and worked as a doctor, first in St. Louis and then in New Orleans.

During his travels, Franz Hartmann deliberately associated himself with people of various religious backgrounds. He boarded a whole year in the house of a Jewish Rabbi. He had come to realize the utter emptiness of Christian beliefs, especially among the Protestants.<ref>Boris de Zirkoff. [http://www.philaletheians.co.uk/study-notes/theosophy-and-theosophists/de-zirkoff-on-franz-hartmann.pdf Franz Hartmann]. Web. N.d. Web. 19 Sept. 2016.</ref>

Around 1871, he was beginning to show an interest in [[spiritualism]]:

<blockquote>
Though adverse to Spiritualism, his curiosity nevertheless prompted him to visit a certain “materializing séance” held by a medium, where he witnessed very startling
phenomena. He became interested and attended lectures by [[J. M. Peebles|Professor J.M. Peebles]], whose philosophy appeared to him to be rational, even though it overthrew all the
materialistic theories.<ref>Boris de Zirkoff, [http://www.philaletheians.co.uk/study-notes/theosophy-and-theosophists/de-zirkoff-on-franz-hartmann.pdf "Dr. Franz Hartmann, German physician, author, traveller, and Theosophist"] at Philalethians website, page 4.</ref>
</blockquote>

He studied the events and life of a [[medium]] in Denver, seeing firsthand the dangers of the [[Occultism|occult]], as the medium became increasingly under the power of the channeled spirit, and eventually slipped into madness. As his interest in spiritualism continued to develop, he visited a number of American Indian tribes to research their religious beliefs, and at some point was active in the Spiritualist circles of New Orleans.<ref> Eek, Sven. Damodar and the Pioneers of the Theosophical Movement. The Theosophical Publishing House, 1965, page 598ff</ref >

==The Theosophical Society==
[[File:Mc 0183 - Franz Hartmann.jpg|right|260px|thumb|Franz Hartmann]]
Leaving the world of travel and spirits for a time, he married a woman from Texas, where they resided on her ranch. It was short lived however, as she died within months. In 1879 he went to Colorado and settled for the time being at Georgetown, feeling very much at home in the Rocky Mountains. During that time, he learned about [[Theosophy]], coming across a copy of [[A. P. Sinnett]]’s book ''[[The Occult World (book)|The Occult World]]''. He contacted Col. [[H. S. Olcott]], a correspondence ensued, and Col. Olcott invited him to the [[Theosophical Society]]'s headquarters in [[Adyar (campus)|Adyar]]. Hartmann was approved for membership in the Theosophical Society on March 25, 1883.<ref>Theosophical Society General Membership Register, 1875-1942 at [http://tsmembers.org/ http://tsmembers.org/]. See book 1, entry 1811 (website file: 1A/55).</ref>

Before leaving for India he stopped at Salt Lake City to study the life of the Mormons, and then proceeded to San Francisco where he fell desperately in love. A serious inner struggle ensued, but at last the desire for occult knowledge gained the upper hand. Hartmann left California on [[October 11]], 1883 on board the SS ''Coptic''.<ref>Fergeson, Robert, Franz Hartmann. [http://www.mysticmissal.org/franz_hartmann.htm Franz Hartmann]. Web. N.d. Web. 26 Sept. 2016.</ref><ref> de Zirkoff, Boris. [http://www.philaletheians.co.uk/study-notes/theosophy-and-theosophists/de-zirkoff-on-franz-hartmann.pdf Franz Hartmann]. Web. N.d. Web. 19 Sept. 2016.</ref>

He arrived in Adyar on [[December 4]], 1883<ref> Linton, George. ''Reader’s Guide to the Mahatma Letters to A. P. Sinnett''. Theosophical Publishing House, January 1972.</ref> and served as the delegate of the three existing American branches to the December 1883 convention.<ref>Michael Gomes, "The Coulomb Case" ''Theosophical History'' Occasional Papers Volume X (Fullerton, California: Theosophical History, 2005), 5.</ref> In February 1884, when [[Founders#"The Founders"|the Founders]] left for Europe, he was appointed chairman of the newly created '''[[Board of Control]]''' to manage the affairs at headquarters during their absence. The '''[[Hodgson_Report|Coulumb Affair]]''' came to a head while he was serving in that capacity, but he remained loyal to the [[Theosophical Society|TS]] and the [[Founders]] throughout. Later, he published a '''''Report of observations Made During a Nine Months' Stay at the Headquarters of the Theosophical Society''''', which is said to be unsurpassed historically because of its objectivity and honesty. Hartmann did play a significant part in that drama. He was an unusual man and the [[Masters of Wisdom|Masters]] did show interest in him. As far as is known, he received at least ten letters from them, which have been preserved only partially.<ref>Eek, Sven. Damodar and the Pioneers of the Theosophical Movement. The Theosophical Publishing House, 1965, page 601.</ref>

Dr. Hartmann left India with H.P.B. and her small party in March 1885 and after they had reached Europe, Dr. Hartmann remained with her at Naples and at Torre del Greco. When H.P.B. moved to Würzburg, he first went to Munich, to see his sister, Countess von Spreti, then to Kempten, in Bavaria, to visit his relatives and to have a look at the place where he had spent his youth.

Subsequently, he visited H.P.B., both at Würzburg and in London before she passed away. There was a time after the drama at Headquarters H.P.B had her doubts about Hartmann, but in the letter she wrote him on [[April 3]], 1886 she told him the “Master’s voice told me I was mistaken in you and had to keep friends”.<ref>Letters of H.P.B. to Dr. Hartmann. Letter VI. http://www.blavatskyarchives.com/blavatskyhartmann6.htm. Web. 26 Sept. 2016.</ref>

Dr. Hartmann longed to go back to America but when he was almost ready to leave he made the acquaintance of an occult student who was the leader of a small body of real [[Rosicrucianism|Rosicrucians]] and decided to stay in Kempten to study with a group of mystical students, most of whom were poor people, without scholastic education of any kind, but had experienced within themselves some genuine spiritual conditions. Much of what Hartmann wrote in his later books was based on instructions he received from these people.<ref>de Zirkoff, Boris. [http://www.philaletheians.co.uk/study-notes/theosophy-and-theosophists/de-zirkoff-on-franz-hartmann.pdf Franz Hartmann]. Web. N.d. Web. 28 Sept. 2016.</ref>

== Contact with Mahatma Morya ==

He had the opportunity to see [[Morya|Mahatma M.]] in his astral form:

<blockquote>On the evening of [[December 4]], 1883, I arrived at Madras and was kindly received by Mr. G. Muttuswami Chettyar, who conducted me to his carriage, and away we went towards Adyar, situated in a suburb of the city of Madras, about six miles from the landing place of the steamer.

Before retiring to rest, I expressed a desire to see the pictures of the Mahatmas, these mysterious beings, superior to man, of whom I had heard so much, and I was taken upstairs, to see [["The Shrine"|the "shrine"]] in which those pictures were kept. The pictures represented two men with oriental features and in corresponding dress. The expression of their faces was mild and yet serene.

[Some time later] I [saw] Mahatma [Morya] in his astral form. He appeared to me, accompanied by the astral forms of two chelas. His presence left an exhilarating and elevating influence, which did not fade away until several days after.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 42, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Letters from Mahatma Koot Hoomi ==

Even though Sven Eek has written that at least ten letters were sent by the Mahatmas to Dr. Hartmann, only two have been published. During 1884, when Hartmann was involved with the [[Board of Control]] and the [[Coulomb affair]], he received two letters of guidance from [[Mahatma]] [[Koot Hoomi]], or K.H.

In '''[[Mahatma Letter to Hartmann - LMW 1 No. 28|Letter 28]]''' of [[Letters from the Masters of the Wisdom (book)|'''''Letters from the Masters of the Wisdom'' First Series''']], K.H. writes about the qualities that make [[Damodar K. Mavalankar|Damodar]] valuable.

In '''[[Mahatma Letter to Hartmann - LMW 2 No. 73|Letter 73]]''' of [[Letters from the Masters of the Wisdom (book)|'''''Letters from the Masters of the Wisdom'' Second Series''']], K.H. dicussses how best to work with [[Emma Coulomb|Madame Coulomb]].

==Lotusblüten==

In 1888, Hartmann travelled for a while in the U.S.A. but returned soon to his home country. In 1893 he became the editor of Lotusblüten which appeared between the years 1893-1900, containing sixteen volumes. It was later revived under the title of Neue Lotusblüten (1908-1912, five volumes). <ref> Eek, Sven. Damodar and the Pioneers of the Theosophical Movement. The Theosophical Publishing House, 1965, page 607</ref >The issues of these periodicals contain many interesting articles from able writers, besides Hartmann’s own essays, some of which later appeared in book-form.

==Founding of the Internationale Theosophische Verbrüderung==

[[File: TheosophieHeute.jpg|240px|right|thumb|German Theosophical magazine THEOSOPHIE HEUTE]]

 Around the turn of the century, Hartmann was living in Austria and was then Director of a sanatorium for tuberculosis. At the time of the so-called “split” in the Theosophical Society, he identified himself with the American Organization headed by [[William Quan Judge]], known then under the name of the Theosophical Society in America. After Judge’s death in 1896, he supported for a while the activities of [[Katherine Tingley]], and was elected, August 1896, President of a Theosophical Group founded by her in Germany while on a round-the-world trip. His association with Katherine Tingley did not last, however, and he soon disbanded the group, and founded in Munich on September 3, 1897, a body known as the '''Internationale Theosophische Verbrüderung''', on lines which he considered to be closer to those indicated by H.P.B. in the early days. It was under the jurisdiction of a three-member Council, the Doctor himself remaining until his passing the Corresponding Secretary of the group. A year after the founding, the seat of this group was transferred to Leipzig.<ref> de Zirkoff, Boris. Franz Hartmann. http://www.philaletheians.co.uk/study-notes/theosophy-and-theosophists/de-zirkoff-on-franz-hartmann.pdf Web. N.d. Web. 28 Sept. 2016.</ref> 

The Society is still active today under the name '''Theosophische Gesellschaft in Deutschland e.V.''', holding summer conferences in Calw, Germany and other events in Berlin, Dresden, Gelsenkirchen, and Heidelberg. They have their own website with general information about the Society and the goals of Theosophy. Anybody who is interested can apply for membership. The yearly fee is 30 Euro.<ref>Theosophische Gesellschaft in Deutschland e.V. N.d. http://theosophische-gesellschaft.org/C123/mitgliedschaft.htm. Web. 10 October 2016.</ref>The Society publishes the magazine "THEOSOPHIE HEUTE" (Theosophie Today) three times a year.<ref>Theosophische Gesellschaft in Deutschland e.V. N.d. http://theosophische-gesellschaft.org/C124/zeitschrift.htm. Web. 10 October 2016.</ref> They also have a library in Heidelberg where members and non-members can borrow books.<ref>Theosophische Gesellschaft in Deutschland e.V. N.d. http://theosophische-gesellschaft.org/C296/bibliothek.htm. Web. 10 October 2016.</ref>

==Magical Healing from a Distance==

[[File: Franz-Hartmann2.jpg|160px|left|thumb|Dr. Franz Hartmann]]

In his autobiography Hartmann shares a personal experience with Dr. J. R. Newton, <ref> Dr. Hartmann, Franz. Autobiografische Schriften: Denkwürdige Erinnerungen aus dem Leben des Verfassers der “Lotusblüten”. Schatzkammerverlang, o.J. (ca. 1978), page 64</ref> a spiritual healer who amongst scholars today remains almost completely unknown but who was in the 1860s and 1870s one of the most celebrated and widely recognized non-medical healer of his day. <ref>Cutten, G.B. Three Thousand Years of Mental Healing. Web. n.D. Web. 16 Oct. 2016
https://ppquimbymbeddydebatedotcom.files.wordpress.com/2016/01/a-story-untolde28094chapter-three1.pdf Web. 16 Oct. 2016</ref> He explains, that Dr. Newton “performed unbelievable medical cures of people who turned to him by writing letters, who he never saw and without any external remedies, simply through his mental will".<ref> Dr. Hartmann, Franz. Autobiografische Schriften: Denkwürdige Erinnerungen aus dem Leben des Verfassers der “Lotusblüten”. Schatzkammerverlang, o.J. (ca. 1978), page 64</ref>”. Hartmann had been suffering for 36 years from a skin disease, most likely psoriasis, which was a huge burden in his life which kept him from getting any sleep. He had consulted numerous medical authorities in Europe and America but nobody could help him and eventually he started using chloroform and chloral to get a few hours of sleep every night. He decided to write Dr. Newton a letter and one night he sat at around 8:00 on the veranda of a farm close to an Indian tribe and described what followed: “I suddenly felt an electric shock run through my limbs and at the same moment I had the inner conviction that this was the magic healing power of Dr. Newton. The following night was the first in which I had peace and from that moment on I was completely healed". <ref> Dr. Hartmann, Franz. Autobiografische Schriften: Denkwürdige Erinnerungen aus dem Leben des Verfassers der “Lotusblüten”. Schatzkammerverlang, o.J. (ca. 1978), page 65</ref>”. Shortly afterwards he received a letter by Dr. Newton who told him the exact time (which overlapped with the described occurrence) who had written that he had sent him a mild electric shock which would be sufficient to heal him.
 
 

== Ordo Templis Orientis ==

Dr. Hartmann was one of the co-founders of '''Ordo Templis Orientis''' (O.T.O.), international fraternal and religious organization, along with Carl Kellner, Theodor Reuss, Henry Klein and Charles Détré.

<blockquote>
In 1902, Hartmann assisted Reuss in obtaining warrants from John Yarker to form a Sovereign Sanctuary in Germany for the Masonic Rites of Memphis and Mizraim, and to form a German Grand Orient for the Cernau Council Scottish Rite. Hartmann initially held high offices in both the Sovereign Sanctuary and the Grand Orient. In 1906, Reuss combined the two organizations under the umbrella of Kellner’s Ordo Templi Orientis, and Hartmann was given the title of “Honorary Grand Master of the Sovereign Sanctuary.”<ref>T. Apiryon, [https://oto-usa.org/usgl/lion-eagle/franz-hartmann/ "Dr. Franz Hartmann, 33° 90° 95° IX°"] in oto-usa.org, website of United States Grand Lodge, Ordo Templi Orientis. 1995. Accessed 5 December 2019. Originally published in ''Red Flame No. 2 – Mystery of Mystery: A Primer of Thelemic Ecclesiastical Gnosticism'' by Tau Apiryon and Helena, Berkeley, CA 1995.</ref>
</blockquote>

== Later years ==

Dr. Hartmann died on [[August 7]], 1912, from heart-failure at Kempten, in Southern Bavaria – the place of his birth.

== Writings and Lectures ==

Hartmann was one of the most prolific writers on [[occultism]] of his time. The [[Union Index of Theosophical Periodicals]] lists:

* '''[https://theosophicalsociety.org.au/union_index/entries?q=franz+hartmann&s=author 221 articles by Hartman]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=franz+hartmann&s=title 76 articles about him]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=American+Buddhist&s=author 23 articles under the pseudonym An American Buddhist]''', published in [[The Theosophist (periodical)|''The Theosophist'']] during 1884/1885. Among these is the series "Practical Instructions for Students of Occultism," which formed the basis for his book, ''Magic, White and Black''.

Hartmann inspired many members and gave hundreds of lectures in Germany. He wrote both in German and English. The Theosophical work was forbidden during the Nazi-regime and many of Hartmann's German books were destroyed by the Nazis but have been reprinted after 1945.<ref>Gertrude Bäzner letter to Boris de Zirkoff. 18 February 1969. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

[[File:Yoga and Christianity.jpg|right|210px]]

=== The Franz Hartmann Collection ===

The European School of Theosophy launched The Franz Hartmann Collection in 2022 with invaluable support from Doss McDavid. This project strives to encompass all of Hartmann's works available in the English language while also compiling new volumes. Notably, the collection features four volumes that have been translated from German to English by Susanne Hoepfl-Wellenhofer, and edited by Erica Georgiades with the editorship assistance of Juliet Bates. Additionally, the collection presents a unique volume that showcases all of Hartmann's articles in The Theosophists, meticulously organized with the assistance of Ifigeneia Kastamoniti. Each volume includes a short biography of Franz Hartmann written by Robert Hütwohl. The collection cover was designed by George Georgiades, based on the frontispiece that Hartmann himself used for his book, Magic Black and White.

A website showcasing all of Hartmann's works has been established at '''[https://franzhartmann.eu/ https://franzhartmann.eu/]''', including:

* '''''An Adventure Among the Gnomes'''''.
* '''''Magic White and Black'''''.
* '''''Paracelsus'''''.
* '''''Yoga and Christianity: The Secret Doctrine in the Christian Religion'''''.
* '''''Franz Hartmann in The Theosophist'''''.
*'''''Among the Adepts and Rosicrucians'''''.
*'''''Mysteries, Symbols and Occult Forces'''''.
*'''''An Outline of the Secret Doctrine'''''.
* '''''The Foundation of Christian Mysticism'''''.
* '''''Buried Alive: An Examination into the Occult Causes of Apparent Death, Trance and Catalepsy'''''.
* '''''Hermetic Stories for Children'''''.
* '''''In the Pronaos of the Temple of Wisdom'''''.

=== Books available in English editions ===

Dr. Hartmann was the author of the following books that are available in English:

* '''''Report of Observations Made During a Nine Months' Stay at the Headquarters of the Theosophical Society'''''. Madras: [the author], 1886. See ''Theosophical History'' [https://theohistory.org/thop/volume-viii/ Occasional Paper VIII] for an annotated transcription.
* '''''Magic, White and Black'''''. 1885. Available at [https://catalog.hathitrust.org/Record/100478777 Hathitrust].
* '''''The Life and Doctrines of Paracelsus'''''. 1887. New York: John W. Lovell Company, 1891. Available at [https://catalog.hathitrust.org/Record/100435534?type%5B%5D=author&lookfor%5B%5D=%22Hartmann%2C%20Franz%2C%201838-1912.%22&ft= Hathitrust].
* '''''An Adventure among the Rosicrucians'''''. 1887. Available at [https://catalog.hathitrust.org/Record/100868320 Hathitrust].
''The Land of the Gods: The Long-Hidden Story of Visiting the Masters of Wisdom in Shambhala'', published by Radiant Books in 2022, is a reissued edition of Franz Hartmann’s 1887 work An Adventure among the Rosicrucians, though it has been incorrectly attributed to [[Helena Petrovna Blavatsky]]. The original text, authored by Hartmann—a German physician and mystic affiliated with the Theosophical movement—narrates the experiences of a spiritual seeker who, during travels in southern Bavaria, enters a visionary state and encounters Rosicrucian adepts within the esoteric domain of Shambhala. Blavatsky herself reviewed Hartmann’s original book in her journal Lucifer, praising its esoteric insights and identifying Hartmann as a “Student of Occultism.” See [https://www.theosophical.org/publications/quest-magazine/book-review/the-land-of-the-gods-the-long-hidden-story-of-visiting-the-masters-of-wisdom-in-shambhala this book review].
* '''''Cosmology, or, Universal Science, Cabala, Alchemy: containing the mysteries of the universe regarding God, nature, man, the macrocosm and microcosm, eternity and time ; explained according to the religion of Christ, by means of the secret symbols of Rosicrucians of the sixteenth and seventeenth centuries'''''. Boston: Occult Publlishing Co., 1888. Available at [https://archive.org/details/franz-hartmann-secret-symbols-of-the-rosicrucians Internet Archive].
* '''''Secret Symbols of the Rosicrucians'''''. Boston: Occult Publishing Co., 1888. '''This is the same as the previous book.''' "Copied and Translated from an Old German Manuscript and Provided with a Dictionary of Occult Terms''.
* '''''The Principles of Astrological Geomancy'''''. London: Theosophical Publishing Co., 1889. Available at [https://ia801300.us.archive.org/31/items/b24884145/b24884145.pdf Internet Archive].
* '''''In the Pronaos of the Temple of Wisdom'''''. 1890. Available at [https://catalog.hathitrust.org/Record/100337393 Hathitrust] and [https://www.sacred-texts.com/sro/ptw/index.htm Sacred-Texts.com].
* '''''The Talking Image of Urur'''''. New York: John W. Lovell, 1890. "Set in the Utopian City of Kakodumbala in Africa, from which perspective a Satire of Earthly Religions is mounted... The story represents the adventures of a 'theosophical Don Quixote' who seeks for wisdom everywhere except in the right place." "A novel lampooning his colleagues at Adyar." Available at [https://archive.org/details/the-talking-image-of-urur_202303 Hathitrust].
* '''''The Life and Doctrines of Jacob Boehme'''''. 1891. Available at [https://catalog.hathitrust.org/Record/006019557 Hathitrust], [https://archive.org/details/bwb_S0-AVV-722 Internet Archive], and [https://www.sacred-texts.com/eso/ldjb/index.htm Sacred-texts.com].
* '''''Occult Science in Medicine'''''. London: Theosophical Publishing Society, 1893. Available at [https://babel.hathitrust.org/cgi/pt?id=hvd.32044005533740&view=1up&seq=3 Hathitrust] and [https://archive.org/details/occultsciencein00hartgoog Internet Archive].
* '''''The Hermetic and Alchemical Writings of Aureolus Philippus Theophrastus Bombast, of Hohenheim, Called Paracelsus the Great'''''. 1894. Available at [https://catalog.hathitrust.org/Record/007115412 Hathitrust].
* '''''Among the Gnomes'''''. London: T. Fisher Unwin, 1895. Available to [https://www.gutenberg.org/ebooks/73860 Gutenberg].
* '''''The Life of Jehoshua'''''. London: Kegan Paul, Trench, Trübner & Company, 1909. Available at [https://catalog.hathitrust.org/Record/012454870 Hathitrust] and [https://archive.org/details/HartmannFranz1888-TheLifeOfJehoshuaTheProphetOfNazareth.AnOccultStudyAndAKeyToTheBible1909 Internet Archive].
* '''''The Correlation of Spiritual Forces'''''. New York: Metaphysical Publishing Co, 1897. 38 pages. Available at [https://archive.org/details/correlation-of-spiritual-forces Internet Archive] and [https://hermetic.com/hartmann/the-correlation-of-spiritual-forces Hermetic.com].
* '''''Buried Alive'''''. Boston: Occult Publishing,1895. Available at [https://babel.hathitrust.org/cgi/pt?id=nyp.33433011029752&seq=5 Hathitrust] and [https://issuu.com/dirkjan2/docs/franz_hartmann_-_buried_alive_1895_w_har-bur_ ISSUU].

=== Works available in German ===

* '''''Mysterien, Symbole und magische wirkende Kräfte.''''' Leipzig: Lotus-Verlag, [1902]. Available at [https://catalog.hathitrust.org/Record/011823802?type%5B%5D=author&lookfor%5B%5D=%22Hartmann%2C%20Franz%2C%201838-1912.%22&ft= Hathitrust].
* '''''Geschichte der Stadt Münsterberg in Schlesien von ihrer Gründung bis zur Gegenwart'''''. Münsterberg in Schlesien, 1907. Available at [https://catalog.hathitrust.org/Record/100546210 Hathitrust].
* '''''Wahrheit und Dichtung'''''. Translated into English by Robert Hütwohl in ''Truth and Fiction: The "Theosophical Society" and the Miracle-Cabinet of Adyar''. Santa Fe: Spirit of the Sun Publications, 1997. A critical appraisal of the events of 1884.

== Additional resources ==

=== Articles ===
* [https://www.theosophy.world/encyclopedia/hartmann-franz "Hartmann, Franz"] in Theosophy World.
* [https://oto-usa.org/usgl/lion-eagle/franz-hartmann/ "Dr. Franz Hartmann, 33° 90° 95° IX°"] in United States Grand Lodge, Ordo Templi Orientis.
* [https://www.theosophical.org/publications/quest-magazine/franz-hartmann-a-pioneer-of-the-theosophical-movement Franz Hartmann: A Pioneer of the Theosophical Movement] by Susanne Hoepfl-Wellenhofer. ''Quest'' 110 no.1 (Winter, 2022): 24-28.
* [http://www.mysticmissal.org/franz_hartmann.htm# "Franz Hartmann"] at Mystical Missal.
* [http://www.philaletheians.co.uk/study-notes/theosophy-and-theosophists/de-zirkoff-on-franz-hartmann.pdf "Franz Hartmann"] by Boris de Zirkoff.
* [http://hermetic.com/sabazius/hartmann.htm# "Dr. Franz Hartmann"] by T. Apiryion.
* [http://www.theohistory.org/Lotusbluthen.html# "Franz Hartmann's Lotusblüten Journal"].
* [https://www.scribd.com/document/86533887/Autobiography-of-Dr-Franz-Hartmann-1908# "Autobiography of Dr. Franz Hartmann"] ''The Occult Review''.
* [http://magieausbildung.de/biographien/hartmann-franz# "Hartmann, Franz" (in German)].
* [https://www.patheos.com/blogs/marginalia/2024/12/franz-hartmann-vampire-hunter/ "Franz Hartmann: Vampire Hunter"] by Shawn F. Higgins.

=== Archival resources ===
* [http://www.blavatskyarchives.com/blavatskyhartmantabcon.htm# Letters of H.P.B. to Dr. Franz Hartmann]
* [http://www.blavatskyarchives.com/hartmannmr.htm# "Memorable Recollections from the Life of the Author of the Lotusblüten - Installment 1"] and [http://www.blavatskyarchives.com/hartmannmr2.htm# "Installment 2"]

=== Audios ===

* [https://www.youtube.com/watch?v=T2NffJIXwPg In the Pronaos of the Temple of Wisdom] by Audiobooks.
* [https://darkbooks.org/pp.php?v=316191933 An Adventure among the Gnomes]. Free downloads from Darkbooks.
* [https://www.youtube.com/watch?v=DpY0lE5hdyg Theosophy:- Alchemy by Dr Franz Hartmann]. Read by Dave Marsland of Cardiff Theosophical Society. Posted April 26, 2017 on Theosophycardiff YouTube channel.
=== Videos ===

* [https://www.youtube.com/watch?v=40WDdNEguAc Rosicrucianism and Theosophy: Part 3 - Franz Hartmann] by Susanne Hoepfl-Wellenhofer. Posted June 11, 2024 by the Theosophical Society in America.
* [https://www.youtube.com/watch?v=JPnikHM3DOs Franz Hartmann: an esoteric genius] by LightWerkNinja. Posted September 26, 2024.

=== Websites ===
* [https://franzhartmann.eu/ Franz Hartmann, M.D.: The Forgotten Theosophist and Mystic]

== Notes ==
<references/>

[[Category:Associates of HPB|Hartmann, Franz]]
[[Category:Received Mahatma Letters|Hartmann, Franz]]
[[Category:Physicians|Hartmann, Franz]]
[[Category:Writers|Hartmann, Franz]]
[[Category:Editors|Hartmann, Franz]]
[[Category:Masons|Hartmann, Franz]]
[[Category:Rosicrucians|Hartmann, Franz]]
[[Category:Nationality German|Hartmann, Franz]]
[[Category:Nationality Naturalized American|Hartmann, Franz]]
[[Category:People who encountered Mahatmas|Hartmann, Franz]]
[[Category:People who witnessed phenomena|Hartmann, Franz]]
[[Category:People|Hartmann, Franz]]

Isabel Holbrook

2026-03-26T21:06:38Z

Alex Audziayuk: /* Theosophical Society activities */

'''Isabel B. Holbrook''' (1863-1935) was a prominent American worker in the [[American Theosophical Society]] and in [[Co-Freemasonry]].

== Early life and career ==
Miss Holbrook was born in Rockland, Massachusetts, on [[October 13]], 1863 as the daughter of Turner Reed Holbrook and Lydia Jane Holbrook. "She attended the local schools and later the Bridgewater Normal. Following her graduation she taught for a number of years, specializing in biology and the natural sciences."<ref>"Isabel Holbrook" ''The American Theosophist'' 23 no.8 (July, 1935): 165.</ref>

== Theosophical Society activities ==

Membership records for Isabel Holbrook are incomplete, but she reported that her certificate was dated November 26, 1907.<ref>"From Isabel Holbrook" ''The Messenger'' 8 no. 11 (April, 1921): 654.</ref>

She became a resident of '''[[Krotona in Hollywood]]''' from 1912-1917, and taught classes at the Krotona Institute. She and [[Fritz Kunz]] presented "Science and Theosophy Correlated." She was active in the Krotona Hollywood Lodge after it was founded on February 21, 1913.

Miss Holbrook became editor of ''The American Theosophist'' in 1913 and was appointed Principal of the Educational Department of the Krotona Institute.<ref>"Official Appointments" ''The American Theosophist'' 1 no.7 (December, 1913): 129.</ref>

In 1915, she became the National Secretary of the American Theosophical Society, but she resigned from that position at the start of 1917.<ref>"Board of Trustees" ''The Messenger'' 3 no.4 (September, 1915): 121.</ref><ref>"American Section: Organization" ''The Messenger'' 3 no. 11 (Apr 1916): i.</ref>

=== Lecture tours ===

Miss Holbrook was a popular national lecturer, particularly known for her talks on symbolism, Ancient Egypt, and natural sciences.

For example, in 1916 she spent several weeks in Washington, DC and Baltimore, speaking almost every day. Topics included interpretations of the Bible; Annie Besant's ''A Study in Consciousness''; The Order of the Star in the East; and basic principles of [[Theosophy]]. She also offered a class in child psychology, on behalf of the Theosophical Fraternity in Education.<ref>"Miss Isabel B. Holbrook" ''The Messenger'' 6 no.11 (April, 1919): 342.</ref>

<blockquote>
From Washington come most gratifying reports of her work there. Her Sunday evening lectures drew an attendance that was too large for the lodge room, which seats 150, and the old Masonic Temple was taken. Here the audiences grew until the final lecture brought out about 400 people...

In brief, during the twenty-five days of Miss Holbrook's engagement with us she lectured thirty-six times and attended four teas given to those who wished to meet her. She seemed never at a loss for a word or an idea, and presented the subjects effectually and brilliantly.<ref>"Miss Holbrooks' Work" ''The Messenger'' 3 no.12 (May, 1916): 347-349.</ref>
</blockquote>

== Involvement in Co-Freemasonry ==
=== ''Universal Masonry'' ===
[[File:Krotona_Colony_founding_3.jpg|300px|right|thumb|Cornerstone ceremony at Krotona. 1912. Miss Holbrook at left.]]
No information is available about when Miss Holbrook became involved with [[Co-Freemasonry]], but it clearly became very important to her. For many years she served the Co-Masonic Order in the United States in the office of Deputy Grand Commander.<ref>"Isabel Holbrook" ''The American Theosophist'' 23 no.8 (July, 1935): 165.</ref>

in 1910, Holbrook moved to Chicago to work on a new Masonic magazine:

<blockquote>
Mrs. Minnie C. Holbrook [no relation to Isabel] and Miss Helen Jasper Swain, of New York City, and Miss Isabel B. Holbrook of Providence, Rhode Island, have taken up residence in Chicago for rhe purpose of editing and conduxting a new Masonic journal to be entitled "''Universal Masonry''" and to be published by the [[Rajput Press]].

"''Universal Masonry''" is to deal with the subject of Masonry from the point of view of its esoteric origin and meaning.<ref>''The Theosophic Messenger'' 11 no. 8 (May 1910): 481-482.</ref>
</blockquote>

=== Krotona Hall ceremony ===
Early in 1912, Holbrook moved to [[Krotona in Hollywood]], the new headquarters for the [[Esoteric Section]] of the Theosophists in the United States. It also became the headquarters of the [[American Theosophical Society]], the [[Co-Freemasonry|Co-Masonic Order]], the [[Order of the Temple of the Rosy Cross]], the [[Liberal Catholic Church]], and the [[Order of the Star in the East]]. Like most of the Krotona residents, Miss Holbrook was involved in several of these organizations, and on [[July 2]], 1912 led Co-Masonic rituals for the laying of the cornerstone for Krotona Hall.

<blockquote>
The ceremony was performed by Helios Lodge of the Co-Masonic Fraternity, under the direction of Miss Isabel B. Holbrook, acting as the deputy of Louis Goaziou, the M. P. Grand Commander of the American Federation of Human Rights...

When daylight broke a handful of devoted women might have been seen filing down to the building site and there reverently incensing the marked-out lines... by ten o-clock the Co-Masons began to arrive. After them came the Theosophists and others, and at eleven the Co-Masons had repaired to the improvised lodge room in the house of Dr. Kuznik, our good Chicago neighbor. In due course, and heralded a blast from the trumpet of our young trumpeter, these emerged in full regalia, andmarched slowly down the winding lanes, gathering up the Theosophists, the Lotus [children's] groups, the members of the O. S. E. [Order of the Star in the East] and others, as they proceeded, for these had been waiting on the lawn a little below. The following was the order of the procession, under direction of the Grand Marshal and Assistant Grand Director of Ceremonies:

The Grand Tyler with drawn sword, the Grand Deacons with white rods, Masters Masons by twos, the Grand Inner Guard, the Grand Almoner, the Grand Treasurer with the casket, the Grand Secretary with list of deposit, the Grand Architect with the plans, accompanied by three assistants bearing respectively a square, a level and a plumb; the Wardens with columns – the Grand Senior bearing a siiver cup of wine, and the Grand Junior a silver cup of oil; Deputy Grand Commander with escort, bearing Book of Constitution and golden cup of corn; the T. S. Trustees, the Assistant General Secretary and General Secretary with escort; the Grand Bearer with Bible, square and compasses, Past Deputy Grand Master with escort, bearing the crystal vessel of salt; the Grand Orator; the Grand Chaplain and the Grand Commander with escort. Then came the Lotus Circle, the T. S. Lodges, members in twos, the Order of the Star in the East, and finally, the public.<ref>"Corner-Stone" ''The Theosophic Messenger'' 13 no.11 (August, 1912): 628-630,689.</ref>
</blockquote>

This report from ''The Theosophic Messenger'' continues to describe the events of the day, and says "this account would be greatly lacking if no mention were made of the masterly ability with which the Grand Commander, Miss Holbrook, planned out and directed the details of the ceremony."<ref>"Corner-Stone" ''The Theosophic Messenger'' 13 no.11 (August, 1912): 628-630,689.</ref>

== Later years ==

By 1920 she had moved back to Chicago, where she lived with her older brother Elliot.<ref>1920 United States Federal Census.</ref> That year she conducted a program of providing food aid to Europe, under the direction of former ATS president [[Weller Van Hook|Dr. Weller Van Hook]].<ref>"Starving Europe" ''The Messenger'' 8 no.7 (December 1920): 579.</ref> As her health declined in 1921, "she returned to Rockland where she remained, continuing her lecturing as she was able, and contributing also by writing."<ref>"Isabel Holbrook" ''The American Theosophist'' 23 no.8 (July, 1935): 165.</ref> On June 30, 1923, she joined the Annie Besant Lodge in Boston, which was the ATS lodge nearest to her home.

She passed away on [[June 11]], 1935.

== Writings ==

In addition to her editorial work, Miss Holbrook contributed articles and pamphlets. The [[Union Index of Theosophical Periodicals]] lists 2 articles by [https://theosophicalsociety.org.au/union_index/entries?q=IB+Holbrook&s=all IB Holbrook] and 37 articles by [https://theosophicalsociety.org.au/union_index/entries?q=Isabel+B+Holbrook&s=all Isabel B Holbrook]. These included a series called "As Above, So Below," one on "Pythagoras," and another on "The Book of Enoch."

She also wrote pamphlets:

* '''''Egyptian Studies, Number One'''''. Wheaton, IL: Theosophical Press, 1927. Its sub-title was ''The Path of Light in the House of the Hidden Places''. "It is a study of the correspondences between the secret passages and chambers of the Great Pyramid and the Ritual known as The Book of the Dead in which the secret doctrine of Egypt is embodied. The author notes that this ancient Ritual had for its own title that of The Book of the Master of the Hiddon Places."
* '''''Pythagoras: Greek philosopher, founder of a brotherhood at Crotona, initiate teacher'''''. Krotona, Hollywood, Los Angeles, Calif. : American Theosophist, 1914. Available at [https://babel.hathitrust.org/cgi/pt?id=mdp.39015004287325&seq=7 Hathitrust].
* '''''The Path of Light in the House of the Hidden Places'''''. Written with Walter Marsham Adams. 1930s. Symbolism, Egypt, Freemasonry.

== Notes ==
<references/>

[[Category:TS Adyar|Holbrook, Isabel]]
[[Category:Nationality American|Holbrook, Isabel]]
[[Category:People|Holbrook, Isabel]]
[[Category:Masons|Holbrook, Isabel]]
[[Category:Krotona Hollywood|Holbrook, Isabel]]

The Secret Doctrine (book)

2026-03-26T14:05:22Z

Alex Audziayuk: /* Articles */

{{DISPLAYTITLE:''The Secret Doctrine'' (book)}}
[[File:1888 SD.jpg|right|170px|thumb|1897 edition and 1895 Index]]
[[File:Theosophy Co SD.jpg|right|200px|thumb|1925 one-volume facsimile edition by the Theosophy Company]]
'''''The Secret Doctrine'', the Synthesis of Science, Religion and Philosophy''', is a two-volume work written by [[Helena Petrovna Blavatsky]], which laid the foundation of modern [[Theosophy]]. It is regarded as "one of the monuments of modern esotericism. Originally published in 1888, it gave the spiritual history of the development of the cosmos (or kosmos, as the author would have it) and of human life on earth. In doing this Mme. Blavatsky drew on her impressive knowledge of myth and ancient scripture for verification of the lineage of her theories. The book has gone on to become one of the most influential expositions of esoteric ideas, and its two volumes, comprising more than fifteen hundred pages, remain in print." <ref> Gomes, Michael, Ed., ''The Secret Doctrine: The Classic Work by H. P. Blavatsky, abridged and annotated'', (New York: Jeremy P. Tarcher/Penguin, 2009), ix.</ref>

[[Charles Johnston]] wrote of the challenge of reading the books:
<blockquote>
I always think that to read the S.D. one must consider it an oriental work in which you have five lines of text, ten lines of commentary, and twenty lines of commentary on the commentary on each page - - very distressing to unaccustomed readers.<ref>Charles Johnston letter to J. D. Buck. November 17, 1891. Cincinnati Lodge Records. Theosophical Society in America Archives.</ref>
</blockquote>

== Writing and publication of First and Second Volumes ==
[[File:Italian HPB Postcard Portrait.jpg|left|200px|thumb|1885 Portrait of H. P. Blavatsky from an Italian postcard]]
Two excellent books describe how ''The Secret Doctrine'' was written:

* '''''Rebirth of the Occult Tradition: How the Secret Doctrine of H. P. Blavatsky was written''''' by [[Boris de Zirkoff]]<ref>Published by Theosophical Publishing House, Adyar, 1977, 2015.</ref>
* [http://blavatskyarchives.com/caldwell_the_writing_of_the_secret_doctrine_a_chronologypdf.pdf '''''The Writing of THE SECRET DOCTRINE: A Chronology'''''] by Daniel H. Caldwell.<ref>Published by the Blavatsky Study Center in Tucson, Arizona, 2015.</ref>

[[Charles Johnston]] described a writing process that differed from that used to create [[Isis Unveiled (book)|''Isis Unveiled'']]: "The Masters, instead of writing thru the H.P.B. body, as described by Olcott, when Isis was written; precipitated the Secret Doctrine texts onto the [[Astral Light]] from which H.P.B. laboriously copied it – word by word!"<ref> Eleanor Broenniman, "A Plea for Justice" ''The Theosophical Messenger'' 19.4 (April, 1931), 371.</ref>

[[Helena Petrovna Blavatsky|H. P. Blavatsky]] is best known as the author of ''The Secret Doctrine'', the crowning achievement of her literary endeavors. In May 1879, soon after moving to India to lead the establishment of the Theosophical Society, she began to draft ''The Secret Doctrine''. It was intended as an enlarged and improved rendering of ''Isis Unveiled'' which, according to the Master K. H., writing in 1882, "really ought to be re-written for the sake of the family honour," and in which everything is "hardly sketched — nothing completed or fully revealed."<ref>[http://www.theosociety.org/pasadena/forum/f23n03p97_some-notes-on-the-secret-doctrine.htm# Some Notes on The Secret Doctrine] by Charles J. Ryan</ref>

In January 1884 the Supplement to [[The Theosophist (periodical)|''The Theosophist'']] published an advertisement announcing that "a New Version of [[Isis Unveiled (book)|''Isis Unveiled'']]," which was to be published as monthly articles. Although Mme. Blavatsky had some written material to start the monthly installments, this plan never came to fruition in the way planned, due to ill-health, her [[Helena Petrovna Blavatsky#Visiting Europe|travel to Europe]], and the [[Hodgson_Report#Coulomb_affair|Coulomb affair]].

In January 1885 the monthly installments plan was dropped, and ''The Secret Doctrine'' was conceived as a book. In the fall of that year, a few months after HPB moved to Wurzburg, Germany, she started working steadily on writing. The [[Constance Wachtmeister|Countess Wachtmeister]] moved with HPB to help in this endeavor. As the writing of the book developed with the help of [[Morya|Masters M.]] and [[Koot Hoomi|K.H.]], HPB realized it was much more than a rewriting of ''Isis Unveiled''. In a letter to [[Alfred Percy Sinnett|A. P. Sinnett]] she said she felt that this could vindicate the [[Theosophical Society]] after the unfavorable [[Hodgson Report|Report]] that Richard Hodgson had made.<ref>A. Trevor Barker, ''The Letters of H. P. Blavatsky to A. P. Sinnett'' Letter No. CXVI, (Pasadena, CA: Theosophical University Press, 1973), 79.</ref>

In connection to the method of writing her book, HPB told Countess Wachtmeister (who had witnessed her struggle in writing a certain section on that day) the following:

<blockquote>Well, you see, what I do is this. I make what I can only describe as a sort of vacuum in the air before me, and fix my sight and my will upon it, and soon scene after scene passes before me like the successive pictures of a diorama, or, if I need a reference or information from some book, I fix my mind intently, and the astral counterpart of the book appears, and from it I take what I need. The more perfectly my mind is freed from distractions and mortifications, the more energy and intentness it possesses, the more easily I can do this; but today, after all the vexations I have undergone in consequence of the letter from X., I could not concentrate properly, and each time I tried I got the quotations all wrong. Master says it is right now, so let us go in and have some tea.<ref>Constance Wachtmeister, ''Reminiscences of H.P. Blavatsky and The Secret Doctrine'' (London: Theosophical Publishing Society, 1893), 33.</ref></blockquote>

In the spring of 1886 she sent a preliminary manuscript of the first volume to Adyar, where [[T. Subba Row]] was supposed to read it and contribute additional material related to [[Hinduism|Hindu philosophy]]. However, he refused to do so. HPB moved to Ostende, Belgium, where she continued working on the book.

By the end of March 1887 she fell gravely ill with a kidney infection, and was not expected to live. [[Morya|Master Morya]] came at night and asked her if she wanted to be freed from the body, or to live, with much suffering, to finish ''The Secret Doctrine''. She agreed to finish the book. On [[May 1]], 1887, she moved to London where a group of earnest students helped her to prepare the huge manuscript for publication.

The '''First Volume''' of ''The Secret Doctrine'' came off the press on [[October 20]], 1888 and all 500 copies were sold out before the date of publication. The '''Second Volume''' came out towards the end of the year. The third volume, in which HPB planned to write of the history of occultism and the lives of the adepts, was never completed under her supervision. She placed that work in the hands of [[Annie Besant]], who published it in June, 1897. See [[The Secret Doctrine (book)#Editions|Editions: Theosophical Publishing House]] below.

== Compilation and Publication of Third Volume ==

After the death of Madame Blavatsky, Annie Besant endeavored to compile the proposed '''Third Volume''' of the SD from the remaining manuscript pages. James Morgan Pryse wrote, "It [the manuscript] was in an unfinished state, and badly arranged. [[Helena Petrovna Blavatsky|H.P.B.]] had rewritten some of the pages several times, with erasures and changes, but with nothing to indicate which copy was the final revision; Mrs. Besant had to decide that as best she might. As it contained far less matter than either of the other volumes, Mrs. Besant told me that she would pad it out by adding the E.S.T. Instructions, since H.P.B. had told her she might do so." He went on to say that critics of the third volume were unjust to Mrs. Besant and Mr. Mead.<ref>James Morgan Pryse, "An Important Statement by Mr. J. M. Pryse" ''The Messenger'' 14.6 (November, 1926), 125.</ref>

:(See [http://www.blavatskyarchives.com/sdiiipt5.htm# The Myth of the "Missing" Third Volume of The Secret Doctrine] by Daniel H. Caldwell)

== Wurzburg manuscript ==

Some of the original manuscript was not included in the first two volumes published. Portions have been lost, but through the scholarship of David and Nancy Reigle, the Würzburg Manuscript of ''The Secret Doctrine'' was finally published in 2014. A PDF edition is available at '''[http://www.easterntradition.org/article/Secret%20Doctrine%20Wurzburg%20Manuscript.pdf Eastern Tradition website]'''.

According to the editors:
[[File:Wurzburg manuscript.jpg|right|140px|thumb|Würzburg Manuscript, David and Nancy Reigle, 2014]]
<blockquote>
It includes H. P. Blavatsky’s first translations of stanzas from the [[Stanzas of Dzyan|Book of Dzyan]] with her unrevised commentaries on them. Only the stanzas from the Würzburg manuscript had been published until now, not her unrevised commentaries on them. These comprise cosmogenesis, and a few on anthropogenesis. The Würzburg manuscript also includes a large introductory section, comprising about half the book. Most of the chapters in this introductory section were later published in the 1897 third volume of The Secret Doctrine. As with the commentaries on the stanzas, here we have her unrevised versions.
 
 
The so-called Würzburg manuscript is a partial copy of Blavatsky’s early manuscript of The Secret Doctrine, written while she was staying at Würzburg, Germany, and then at Ostende, Belgium, in 1885 and 1886. Her manuscript of the almost completed Secret Doctrine was copied by two or more scribes to send to India for revision by [[T. Subba Row]], which revision did not occur. Only part of this copy has been found. What we have is estimated to be about a fourth or a third of the whole that was sent to India. Fortunately, it includes the whole cosmogenesis section, all seven stanzas and their commentaries.<ref>Posting by David and Nancy Reigle to Theos-Talk discussion group. May 5, 2014.</ref>
</blockquote>

Nicholas Weeks commented: "When compared with the SD III or CW XIV many passages gain a new perspective. A few of the differences from the WMS were bracketed in CW XIV, but there could have been many more."<ref>Nicholas Weeks email to Janet Kerschner. May 24, 2019. Theosophical Society in America Archives digital files.</ref>

== Book Reviews ==
=== Review by Annie Besant ===

In 1889, [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave [[Annie Besant]] two large volumes of ''The Secret Doctrine'', asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." She wrote the review and published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. It was reprinted in August of that year in [[The Theosophist (periodical)|''The Theosophist'']], and is available at [http://www.blavatskyarchives.com/besant1888.htm The Blavatsky Archives Online].
[[File:Annie Besant at desk.jpg|right|320px|thumb|Annie Besant]]
She described her experience in reading the book as follows:
<blockquote>
As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref>
</blockquote>

Her review opens with these words:
<blockquote>
It would be difficult to find a book presenting more difficulties to the "reviewer with a conscience" than these handsome volumes bearing the name of Mdme. Blavatsky as author --- or, perhaps, it would be more accurate to say, as compiler and annotator. The subject-matter is so far away from the beaten paths of literature, science, and art; the point of view so removed from our Occidental fashion of envisaging the universe; the lore gathered and expounded so different from the science or the metaphysics of the West, that to ninety-nine out of every hundred readers --- perhaps to nine hundred and ninety-nine among every thousand --- the study of the book will begin in bewilderment and end in despair.<ref>[[http://www.blavatskyarchives.com/besant1888.htm The Blavatsky Archives Online]].</ref>
</blockquote>

=== Stainton Moses and ''Pall Mall Observer'' ===

[[William Stainton Moses]] writing in [[Light (periodical)|''Light'']], quoted the book reviewer from the ''Pall Mall Observer'':
<blockquote>
The would-be reader must have an intense desire to know, and to know not merely the relations between phenomena but the causes of phenomena; he must be eagerly searching for that bridge between matter and thought, between the vibrating nerve-cell and percipiency... ; he must be free from the preposterous conceit... that this world and its inhabitants are the only inhabited world and the only intelligent beings in the universe; he must recognize that there may be, and most probably are, myriads of existences invisible, inaudible, to us, because we have no senses capable of responding to the vibrations that they set up, and which are non-existent to us, although in full activity, just as there are rays at either end of the solar spectrum quite as real as the visible rays although invisible to us.<ref>M. A. (Oxon.) [William Stainton Moses], "Notes by the Way," ''Light'' No. 435 Vol XI (May 4, 1889). Quoting the ''Pall Mall Observer'''s review of ''The Secret Doctrine''.</ref>
</blockquote>

Stainton Moses admitted to his own "absolute incapacity to tackle that mountain of promiscuous erudition in any manner at all likely to be profitable to me readers that has kept me silent with regard to its contents."<ref>M. A. (Oxon.) [William Stainton Moses], "Notes by the Way," ''Light'' No. 435 Vol XI (May 4, 1889).</ref>

== Structure of ''The Secret Doctrine'' ==

''The Secret Doctrine'' was originally published in two volumes, with three parts to each volume. Boris de Zirkoff explained its contents as follows:

<blockquote>The skeleton of Book I is formed by [[Stanzas of Dzyan|Seven Stanzas]] translated from the secret [[Book of Dzyan]], the original of which is written in the sacred language of the [[Initiation|Initiates]]—the [[Senzar]]. The stanzas and their commentaries and explanations form Part I of this First Book. Part II is devoted to the elucidation of the fundamental symbols contained in the great religions of the world, and the occult meaning of the hidden ideographs and glyphs. Part III outlines the contrasting views of [[Science#Modern_Science|Science]] and the Secret Doctrine and meets probable scientific objections by anticipation. This Part serves as a connecting link between the two volumes. 
The general arrangement of Volume II is similar to that of Volume I. It deals primarily with the [[Evolution]] of Man on this [[Globe#Globe D|Planet]]. Part I is based on Twelve Stanzas from the Book of Dzyan describing the gradual evolution of humanity through many occult stages, the origin of the lower [[Kingdoms of Life|kingdoms of nature]], the submergence of ancient continents, and presents a panoramic view of bygone civilizations. Part II deals with the Archaic Symbolism of the [[Religion|World-Religions]], with special emphasis on the [[Septenary Principle|Sevenfold]] and Quaternary classifications of elements and forces. Part III contrasts again the teachings of the Wisdom-Religion with those of the then current Science, mainly in the domain of Anthropology and Geology.<ref>Boris de Zirkoff, “What is ''The Secret Doctrine''”, Theosophia XXV:1</ref></blockquote>

Below are the titles of the main sections:
{{Col-begin|width=100%}}
{{Col-break|width=50%}}
:'''VOLUME I: COSMOGENESIS'''

::''Proem'' - [[Three Fundamental Propositions]]

::''Part I. Cosmic Evolution''
:::[[Stanzas_of_Dzyan#Cosmogenesis|Seven Stanzas from the Book of Dzyan]]
:::Summing Up - [[Recapitulation]]

::''Part II. The Evolution of Symbolism in its Approximate Order''

::''Part III. Science and The Secret Doctrine Contrasted''
{{Col-break|width=50%}}
:'''VOLUME II: ANTHROPOGENESIS'''

::''Preliminary Notes''

::''Part I. Anthropogenesis''
:::[[Stanzas_of_Dzyan#Anthropogenesis|[Twelve] Stanzas from the Book of Dzyan]]
:::Conclusion

::''Part II. The Archaic Symbolism of the World-Religions''

::''Part III. Addenda. Science and The Secret Doctrine Contrasted''
{{Col-end}}

== Study of ''The Secret Doctrine'' ==

Sanskrit scholar [[Charles Johnston]] wrote a letter to [[Jirah Dewey Buck|Dr. J. D. Buck]], discussing the "Secret Doctrine outline" that each of them planned to write:
<blockquote>
"I always think that to read the S. D. one must consider it an oriental work in which you have five lines of text, ten lines of commentary, and twenty lines of commentary on the commentary on each page -- very distressing to unaccustomed readers.

I hope to make a single volume of my outline, to sell for two shillings or so, but it will take me some months to finish it... Please send me any notes on my "outline" that occur to you; except your letter, I have not received any comment from anyone, though I believe the outline is appearing in India and America (Path) as well as here [London].<ref>Charles Johnston letter to J. D. Buck. November 17, 1891. Letter number 16. Cincinnati Theosophical Society Records. Records Series 20.02.01. Theosophical Society in America Archives.</ref><ref>Johnston’s Outline was published as "An Outline of the 'Secret Doctrine'" in [[Lucifer (periodical)|Lucifer]], from October, 1891 to May, 1892. See: ''Hidden Wisdom: Collected Writings of Charles Johnson'', 2014, Vol. 3, p. 241.</ref>
</blockquote>

[[Robert Bowen|Commander Robert Bowen]] was a personal student of [[Helena Petrovna Blavatsky|Madame Blavatsky]] in London. On April 19, 1891, he wrote notes about her recommendations for how to study ''The Secret Doctrine'':
<blockquote>
H. P. B. was specially interesting upon the matter of ''The Secret Doctrine'' during the past week. I had better try to sort it all out and get it safely down on paper while it is fresh in my mind. As she said herself, it may be useful to someone thirty or forty years hence...

First of all then, ''The Secret Doctrine'' is only quite a small fragment of the Esoteric Doctrine known to the higher members of the Occult Brotherhoods. It contains, she says, just as much as can be received by the World during this coming century...

Reading the ''SD'' page by page as one reads any other book (she says) will only end in confusion. The first thing to do, even if it takes years, is to get some grasp of "Three Fundamental Principles" give in ''Proem''. Follow that up by study of the ''Recapitulation'' - the numbered items in the ''Summing up'' to Vol. I (Part 1). Then take the ''Preliminary Notes'' (Vol. II) and the ''Conclusion'' (Vol. II).
<ref>Robert Bowen, notes on "''The Secret Doctrine and Its Study''", April 19, 1891. Notes recorded less than three weeks before the death of Madame Blavatsky.</ref>
</blockquote>

'''See [[Robert Bowen Notes (article)|Robert Bowen Notes]] for the complete text.'''

== Editions ==

* '''First edition in 2 vol., 1888'''. The first volume was published on [[October 20]]. The second volume was published towards the end of the year. Both volumes have a greyish binding bearing in the usual place the imprint: Theosophical Publishing Co., Ltd., London. They bear the inscriptions: "Printed by Allen Scott and Co., 30, Bouverie Street, E.C." facing the title-page; and "Entered at Stationer’s Hall. All Rights Reserved" facing the dedication.

:It seems that the sheets of the First Volume, most likely folded, were sent to [[William Quan Judge|W. Q. Judge]] in New York. The American edition was published in a dark brown and a dark blue binding, and bears the inscription: “Entered according to Act of Congress in the year 1888, by H.P. Blavatsky, in the Office of the Librarian of Congress at Washington, D.C.” facing the dedication.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 157-158.</ref>

* '''Second edition in 2 vol., 1888'''. The 500 copies of the first printing of volume 1 were sold before date of publication to advance subscribers. This was followed by an immediate second impression, erroneously called “second edition”. It was only a second printing from the same plates, with a few minor inaccuracies rectified.<ref>Helena Petrovna Blavatsky, ''The Se:cret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), [59].</ref>

[[File:1893 SD Vol II.jpg|right|200px|thumb|1893 edition]]
* '''Third and revised edition in 2 vol., 1893'''. The text in this edition was considerably revised, mainly by scholar and former secretary of [[Helena Petrovna Blavatsky|Mme. Blavatsky]], [[G. R. S. Mead]],<ref>See [http://www.blavatskyarchives.com/mead1.htm# Facts about ''The Secret Doctrine''] by G.R.S. Mead</ref> with some involvement of [[Annie Besant]]. The corrections involved imperfect English and grammatical errors; transliteration of foreign terms; changes in punctuation, capitalization and italics; some footnotes of the original edition were incorporated to the main text; and any reference to HPB's projected Third or Fourth volumes that never saw the light were eliminated. As a result of this, the pagination in this edition is different from the two previous.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' Index, (Wheaton, IL: Theosophical Publishing House, 1993), 476-477.</ref> This drew criticism in some quarters by students who claimed some changes are not justifiable. According to printer [[James Morgan Pryse]]:

<blockquote>
"the printing was done from the type, but stereotype matrices were made in case another should be called for. When that time came, however, we found that the matrices had been accidently destroyed; and I, for one, was decidedly pleased at their loss, since it made opportune a much needed revision of the text, which arduous labor was undertaken by Mr. Mead and Mrs. Besant."<ref>James Morgan Pryse, "An Important Statement by Mr. J. M. Pryse" ''The Messenger'' 14.6 (November, 1926), 125.</ref>
</blockquote>

:When accusations were made that [[G. N. Chakravarti|Professor Chakravarti]] had influenced the revisions, [[Bertram Keightley]] vigorously responded:

<blockquote>
Our friend Mr. Chakravarti had nothing whatever to say or to do with reference to the second [revised] edition – the so-called Besant edition – of the ''Secret Doctrine''. It was far more Mr. Mead than Mrs. Besant who was responsible for it.<ref>C. Jinarajadasa, "The Writing of the Secret Doctrine" ''The Messenger'' 11.3 (Aug 1923), 43.</ref>
</blockquote>

:This widely circulated edition was published by [[Theosophical Publishing Society (London)|The Theosophical Publishing Society, London]]; ''The Path'' Office, New York; and ''The Theosophist'' Office, Adyar, and printed by the [[HPB Press|H.P.B. Press]], London.<ref>[http://www.theosociety.org/pasadena/forum/f23n03p97_some-notes-on-the-secret-doctrine.htm# Some Notes on The Secret Doctrine] by Charles J. Ryan</ref>

:This edition was reprinted by the [[Theosophical Society (Adyar)]] in 1902, 1905, 1908, 1911.

* '''Index to the "Third and revised edition", 1895'''. This large and comprehensive Index prepared by [[A. J. Faulding|Mr. A. J. Faulding]] was published as a separate volume, substantially expanding the "Index to v. 1 & 2" in the first and second editions. A Concordance of pagination with the previous editions was included. The publishers were The Theosophical Publishing Society, London; ''The Path'' Office, New York; The Theosophical Publishing Society, Benares; and ''The Theosophist'' Office, Adyar.
[[File:1993 Quest Books BdeZ edition.jpg|right|180px|thumb|1993 Quest Books edition, edited by [[Boris de Zirkoff]]]]

=== Theosophical Publishing House ===

* '''First edition of Volume 3, 1897'''.

* '''Three-volume edition, 1911'''. Reprinted in 1913, 1918, 1921, and 1928.

* '''Fourth (Adyar) edition, 6 vol., 1938'''. Volume five of this edition contains the text of the 1897 Volume 3, and volume six is an Index. Many of the footnotes introduced into the text in 1893 were restored as footnotes, and the few left in the text were enclosed in square brackets. This edition was reprinted in [[Theosophical Publishing House (London)|London]] in 1950.

* '''Fifth (Wheaton) edition, 6 vol., 1946'''. (By the [[Theosophical Press]] in Wheaton, Ill.)

* '''Sixth (Wheaton) edition, 6 vol., 1952'''. (By the Theosophical Press in Wheaton, Ill.)

* '''Fifth (Adyar) edition, 6 vol., 1962'''.

* '''Sixth (Adyar) edition, 6 vol., 1971'''. Published by [[Theosophical Publishing House (Adyar)|Theosophical Publishing House (Adyar)]] and [[Theosophical Publishing House (Wheaton)|Theosophical Publishing House (Wheaton)]] with orange & white book jackets.

* '''Centenary Edition, 1988'''. Edited by [[Boris de Zirkoff]] in two volumes and Index, it follows the text and pagination of the original edition. Reprinted in 1993.

=== Theosophical University Press ===

In 1909 a new edition of Volumes I and II of ''The Secret Doctrine'' was produced by the [[Aryan Theosophical Press]], Point Loma, California (since then moved to Covina, California, and known as the [[Theosophical University Press]]) under the direction of [[Katherine Tingley]]. This is virtually a reprint of the original 1888 edition with a scholarly transliteration of [[Sanskrit]] words according to an accepted standard, some corrections of faulty Greek and Latin and of obvious typographical errors, and the occasional substitution of square brackets in place of parentheses for clearness. No changes were made in H. P. Blavatsky's language and no passages were eliminated. This is the standard edition still being published by the Theosophical University Press, Covina.<ref>[http://www.theosociety.org/pasadena/forum/f23n03p97_some-notes-on-the-secret-doctrine.htm# Some Notes on The Secret Doctrine] by Charles J. Ryan</ref>

The 1909 edition was reprinted in 1917 as Second Point Loma edition, bound in four volumes, and a Third Point Loma edition took place in 1925 (bound in two and four volumes), all published by the Aryan Theosophical Press.

The Fourth edition was published by the Theosophical University Press, Covina, California, in 1947, as a reprint of the 1925 edition. The edition of 1952 is ''verbatim'' with the original 1888 edition. This was reprinted in The Netherlands in 1963 and 1970, and in the United States in 1974.

=== The Theosophy Company ===

[[The Theosophy Company]] of Los Angeles published in 1925 a photographic facsimile of the two volumes of ''The Secret Doctrine'', bound in one volume. This edition provides the opportunity to study the work in exactly the way the author wrote it, although this edition perpetuates many typographical errors.<ref>[http://www.theosociety.org/pasadena/forum/f23n03p97_some-notes-on-the-secret-doctrine.htm# Some Notes on The Secret Doctrine] by Charles J. Ryan</ref> Several printings of it were issued in subsequent years.

=== Other digital sources ===

[https://disk.yandex.ru/d/SYgQwJzb3SfiqS/Text/English/Theosophy/Blavatsky%20HP/Blavatsky%20HP%20-%20The%20Secret%20Doctrine Teopedia] offers many editions and also the [https://disk.yandex.ru/d/SYgQwJzb3SfiqS/Text/English/Theosophy/Blavatsky%20HP/Blavatsky%20Lodge%20notes%201890-91 SD Commentaries].

== Translations ==

''The Secret Doctrine'' has been translated into numerous languages, including the following editions:
[[File:Secret_Doctrine_1-2_(Serbian).jpg|right|150px|thumb|Croatian edition]]
* '''Croatian'''

* '''Danish'''
** ''''' Den hemmelige lære: en syntese af videnskab, religion og filosofi''''' was published in 1975 by Strube.

* '''Dutch'''
** A. Terwiel translated '''''De geheime leer: de samenvatting van wetenschap, godsdienst en wijsbegeerte''''', which was published in Amsterdam by Theosofische Uitgeversmaatschappij, 1907-1911 and 1923.

* '''French'''
** '''''La doctrine secrète: synthèse de la science, de la religion & de la philosophie''''' was published in several editions by La Famille Théosophique in Paris.

* '''German'''
** The [[Franz Hartmann]] translation, '''''Grundriß der Geheimlehre''''', was published by Theosophisches Verlagshaus, Leipzig, in 1919.
** Robert Froebe's translation, '''''Die Geheimlehre: die Vereinigung von Wissenschaft, Religion und Philosophie'''', was published in Leipzig by Friedrich in 1900 and reissued in 1919 by Theosophisches Verlagshaus.

* '''Japanese'''
** '''''Shikuretto dokutorin uchu hasseiron''''' was translated by Emiko Tanka and Jeff Clark and published by Shinchigaku Kyokai Nippon Rojji of Tokyo in 1989. It is available at [http://catalog.hathitrust.org/api/volumes/oclc/79626207.html Hathitrust].
** '''''Shikuretto dokutorin o yomu''''' was translated by Masato Tojo and published in Tokyo by Shuppanshinsha in 2001.

* '''Portuguese'''
** '''''A doutrina secreta: síntese de ciência, filosofia e religião'''' was published in São Paulo, Brasil by Pensamento in 1995.

[[File:SD Russian.jpg|right|250px|thumb|First Russian edition, translated by H. I. Roeriсh, 1937]]
* '''Russian'''
** Translation by Russian Theosophical Society, 1910-15.
** H. I. Roeriсh, or Helena Ivanovna Roerich, wife of painter [[Nicholas Roerich]], translated '''''Tainaia doktrina: sintez nauki, religii i filosofii''''' in the early 1930s and published in Riga in 1937. She was able to complete the translation in less than two years due to her great proficiency with languages. It is the most well-known and widespread edition nowadays, which is under constant reprinting since 1991 (see [[:teopedia-ru-lib:Блаватская_Е.П._-_Тайная_доктрина_(публикации)|full list in Russian]]). This translation made from third edition.
** Third volume '''''Ezotericheskoe uchenie : Tainaia doktrina, t. III : kliuch k tainam drevnei i sovremennoi nauki i teologii''''' was translated by A.P. Heidok and published in 1993 in Moscow by Rossiiskoe teosofskoe obshchestvo (Russian Theosophical Society).
** Translation by V. V. Baziukin made from first edition. First volume published in 2012 online and in 2017 in hard copy in Delphis Publishing House; second volume published in 2020 in Delphis.
** ''Würzburg manuscript'' was translated by O. A. Fyodorova, 2020.
: See [[:teopedia-ru-lib:Блаватская Е.П. - Тайная доктрина|Teopedia]] for more information and links on different Russian editions.

* '''Spanish'''
** [[José Xifré|Don José Xifré]] of Spain, a personal pupil of [[Helena Petrovna Blavatsky]], published a Spanish translation in 1895-98, but almost every copy was destroyed by the Roman Catholic Church, according to [[Boris de Zirkoff]].<ref>Boris de Zirkoff letter to Willamay Pym. January 1, 1979. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>
[[File:Preston-Humphries abridgement of SD.jpg|right|200px|thumb|Preston-Humphries abridgement]]

== Writings and teachings on ''The Secret Doctrine'' ==

Theosophists worldwide have written and lectured about ''The Secret Doctrine''. The [[Union Index of Theosophical Periodicals]] lists '''[https://theosophicalsociety.org.au/union_index/entries?q=The+Secret+Doctrine&s=title 1799 articles about Secret Doctrine]''', including reviews, excerpts, quotations, and analyses of the books' contents. That count is based only on the term "Secret Doctrine," and searching on additional terms reveals a vast periodical literature dealing with Blavatsky's masterwork.

=== Abridgements ===

Several authors have attempted to make ''The Secret Doctrine'' more accessible by creating abridgements and commentaries.

* Gomes, Michael, Ed. '''''The Secret Doctrine: The Classic Work by H. P. Blavatsky, abridged and annotated'''''. New York: Jeremy P. Tarcher/Penguin, 2009.
: "This single-volume edition, abridged and annotated by historian and Theosophical scholar Michael Gomes, places the ideas of ''The Secret Doctrine'' within reach of all who are curious. In particular, Gomes provides a critical sounding of the book's famous stanzas on the genesis of life and the cosmos - mysterious passages that Blavatsky said originated from a primeval source and which form the heart of ''The Secret Doctrine''. Gomes scrupulously scales down the book's key writings on symbolism to their essentials, and offers notes and a glossary to illuminate arcane references. His historical and literary introduction casts new light on some of the book's sources and on the career of its brilliant and elusive author, one of the most intriguing personages of recent history. At once compact and representative of the work as a whole, this new edition of ''The Secret Doctrine'' brings unprecedented accessibility to the key esoteric classic of the modern era." <ref> Gomes, Michael, Ed., ''The Secret Doctrine: The Classic Work by H. P. Blavatsky, abridged and annotated'', (New York: Jeremy P. Tarcher/Penguin, 2009), from the book jacket.</ref>

* Preston, Elizabeth, and Humphreys, Christmas. '''''An Abridgement of The Secret Doctrine'''''. London: Theosophical Publishing House, 1966.
: "This book is the product of a team of scholars from many parts of the theosophical world. It can be regarded as an introduction to the complete work, but it is not a substitute for it. The Abridgement contains the basic principles in the actual words of Mme. Blavatsky from the 1888 edition ot THE SECRET DOCTRINE; matters that the compilers consider to be in these days of secondary importance have been left out." <ref>Advertisement in supplement to ''The Theosophical Journal'', Jan-Feb 1966.</ref> This abridgement was translated into German in 1984.

* Hillard, Katharine. '''''An Abridgment of the Secret Doctrine'''''. New York: Qauterly Book Department, 1907.
: This abridgement seeks to offer a somewhat simplified version of the book. All Sanskrit terms are translated into English and some paragraphs rearranged to facilitate easier reading. Also, the sevenfold division of man is simplified into the triune constitution of body, soul, and spirit.

=== References within ''The Secret Doctrine'' ===

The [[Theosophical University Press]] Online offers a highly useful series of references to sources related to SD quotations.

* [https://www.theosociety.org/pasadena/sdrefs/sdr_intro.htm Secret Doctrine References — An Introduction] by Ina Belderis.
* [https://www.theosociety.org/pasadena/sdrefs/sdr_vol-1.htm References — SD Volume 1].
* [https://www.theosociety.org/pasadena/sdrefs/sdr_vol-2.htm References — SD Volume 2].
* [https://www.theosociety.org/pasadena/sdrefs/sdr_biblio.htm Bibliography to References].

Richard I. Robb, through his Wizards Bookshelf publishing house, offered a '''Secret Doctrine Reference Series''' of rare titles referenced in the SD. See his essay '''[https://www.theosociety.org/pasadena/ts/sdrefs-r.htm "Access to Great Ideas"]'''. Examples of books published in this outstanding series are:

* ''The Anugita'', translated by K. T. Telang.
* ''Iamblichus: On the Mysteries'', translated by Thomas Taylor.
* ''Sacred Mysteries among the Mayas and Quiches'', by Augustus Le Plongeon.
* ''The Book of Enoch the Prophet'', translated by Richard Laurence.

=== Commentaries ===

* Ashish, Madhava. '''''Man, Son of Man: In the Stanzas of Dzyan'''''. 1970. 352 pages.
: A continuation of ''Man, The Measure of All Things'' by Sri Krishna Prem, this book is a commentary to the stanzas of the second volume of ''The Secret Doctrine'' outlining the process of human evolution culminating in man as he is today.

* [[Geoffrey A. Barborka|Barborka, Geoffrey A.]] '''''[[The Divine Plan (book)|The Divine Plan]] – Written in the Form of a Commentary on H. P. Blavatsky's''''' '''Secret Doctrine''' – '''''Expressly for the Purpose of Those Who Wish to Read and Gain a Deeper Understanding of''''' '''“The Secret Doctrine”''' '''''– Presenting an Exposition of the Doctrines of the Esoteric Philosophy Analysing and Explaining All the Terms Used'''''. Adyar: [[Theosophical Publishing House (Adyar)|The Theosophical Publishing House]]. 1961.
: Barborka presents an exposition of the esoteric doctrines of Cosmogenesis from Volume I of ''The Secret Doctrine'', analyzing and explaining all the terms used. ''The Divine Plan'' is a particularly useful commentary, and stands as a classic of Theosophical literature in its own right.

* Barborka. Geoffrey A. '''''The Peopling of the Earth: A Commentary on Archaic Records in the Secret Doctrine'''''. 1975. 233 pages.
: Barborka recounts the story of how the first humans came to the Earth, as it is presented in the first three stanzas of the second volume of ''The Secret Doctrine''. The book offers the student a synthesis of the teachings and assistance in understanding the symbols and cryptic expressions used by Mme. Blavatsky. This book is continued by ''The Story of Human Evolution''.

* Barborka, Geoffrey A. '''''The Story of Human Evolution'''''. 1980. 147 pages.
: Based on Stanzas III to XII of the second volume of ''The Secret Doctrine'', the author presents the evolutionary stages which have been accomplished by human beings since coming to the Earth. This book is a continuation of ''The Peopling of the Earth''.

* Chodkiewicz, Kazimierz. '''''Occult Cosmogony: A Modern Commentary to the Stanzas of Dzyan'''''. 1957-1961. 5 vol.
: A commentary to the first volume of ''The Secret Doctrine'' comparing its teachings with the scientific knowledge of the time.

* Gomes, Michael, Ed. '''''The Secret Doctrine Commentaries: The Unpublished 1889 Instructions'''''. The Hague: I.S.I.S. Foundation, 2010.
: "Immediately after ''The Secret Doctrine'' was published, Blavatsky assembled a small group of students, at the Blavatsky Lodge in London, for more in depth inquiry and study of the ideas in the book. ''The Secret Doctrine Commentaries'' contains the never before published transcription of the shorthand notes of these Blavatsky Lodge meetings. Here is Blavatsky in dialogue with her students: Provocative, insightful, spontaneous, and inspiring of the deeper meaning. It offers a unique opportunity to read Blavatsky’s direct, prescient answers to questions on Cosmogenesis, Fohat, the infinitude of the Atom, the nature of Consciousness etc., giving the reader the impression of participating in these Blavatsky Lodge meetings themselves." <ref>Gomes, Michael, Ed., ''The Secret Doctrine Commentaries: The Unpublished 1889 Instructions'', (The Hague: I.S.I.S. Foundation, 2010), from the book jacket.</ref>

* Prem, Sri Krishna. '''''Man, the Measure of All Things: In the Stanzas of Dzyan'''''. 1969. 360 pages.
: Based on the Stanzas found in the first volume of ''The Secret Doctrine'', the author traces the story of the emergence of human consciousness from its divine source. It is a symbolic account of the evolution of the concrete universe.

* Preston, Elizabeth. '''''The Story of Creation: According to The Secret Doctrine'''''. 1968. 109 pages.
: The main teachings given in the Stanzas of Dzyan in the first volume of ''The Secret Doctrine'' are presented here in a simplified manner. Another essay by the same author, ''The Story of Man'', deals with the teachings found in the second volume of HPB’s book.

* Tordoff, Harvey. '''''O Lanoo!: The Secret Doctrine Unveiled'''''. 1999. 126 pages.
: A poetical re-writing of the Stanzas of Dzyan which forms the basis to ''The Secret Doctrine'', using HPB’s explanations it conveys the main concepts in simple, poetic, language.

=== Studies and courses ===
[[File:Approaching the SD.jpg|right|210px|thumb|Cover of Pablo Sender's book]]
* Algeo, John. '''''Getting Acquainted with The Secret Doctrine: A Study Course'''''. 2007. 60 pages.
: A course based on the [[Robert Bowen Notes (article)|notes taken by Robert Bowen]], a personal student of Mme. Blavatsky, which purportedly record her own advice as to how to approach the study of ''The Secret Doctrine''.

* Argus, '''''A Voyage of Discovery in The Secret Doctrine: A Centennial Homage''''', 1988. 134 pages.
: A collection of essays on fundamental teachings found in ''The Secret Doctrine'', often containing comparisons with Western philosophies and modern scientific theories.

* Belderis, Jim. '''"The Eyes to See With: Working on The Secret Doctrine Index"'''. 1998. Reprinted from ''Sunrise'' magazine, February/March 1998. This offers insights gained while working on an index to ''The Secret Doctrine''.

* Benjamin, Elsie. '''''Man at Home in the Universe: A Study of the Great Evolutionary Cycle'''''. 1981. 35 pages.
: A general study of the cyclic evolution of humanity through the different "Globes", "Rounds", "Root-Races", and "Sub-Races" as depicted in ''The Secret Doctrine''.

* Besant, Annie. '''''The Pedigree of Man'''''. 1943. 211 pages.
: A study of man’s three-fold origins based on the second volume of ''The Secret Doctrine'', where Dr. Besant supplies information that further facilitates the study of HPB’s great work.

* Blavatsky, H. P. '''''Evolution and Intelligent Design in The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy'''''. c2006. 241 pages.
: A selection of passages from ''The Secret Doctrine'' dealing with this subject, offering a middle ground for a perspective that is both religious and rational.

* Bosman, Leonard. '''''Studies in the Secret Doctrine'''''. London: Dharma Press, 19xx. 20 pages.

* Cooper-Oakley, Isabel. '''''Studies in The Secret Doctrine'''''. 1895., 30 pages.
: Two studies, one on the Monad and the other on the Tetraktys and Tetragrammaton, based on the teachings given in ''The Secret Doctrine''.

* Gardner, Edward. '''''The Fourth Creative Hierarchy'''''. 1913. 32 pages.
: A study about the information given in ''The Secret Doctrine'' concerning the origin and evolution of the Monads now incarnated in the human kingdom.

* Hanson, Virginia. '''''H. P. Blavatsky and The Secret Doctrine'''''. 1988. 240 pages.
: Appearing first as a companion volume to An Abridgement of ''The Secret Doctrine'', edited by E. Preston and C. Humphreys, this book offers a collection of articles by many well-known Theosophists that explore some of the contributions of HPB’s great opus to world thought.

* Judge, W. Q. '''''Hidden Hints in The Secret Doctrine'''''. 1892. 23 pages.
: Comments on selected passages from ''The Secret Doctrine'' by one of the founders of the Theosophical Society.

* Lancri, Salomon. '''''Selected Studies in The Secret Doctrine'''''. c1977. 86 pages.
: An outline of the main tenets in HPB’s work, supplying a useful guide for the student of ''The Secret Doctrine''.

* Mills, Joy. '''''[https://archive.org/details/an-approach-to-the-study-of-the-secret-doctrine An Approach to the Study of the Secret Doctrine]'''''. Wheaton, Illinois: Theosophical Publishing House, 1944. Pamphlet. 13 pages.
: An exploration into how to study ''The Secret Doctrine'', rather than what to study in it, based upon HPB’s own words and the advice of various renowned students.

* Mills, Joy. '''''Living in Wisdom: Lectures on The Secret Doctrine'''''. 1994. 57 pages. A collection of lectures by the very well-known Theosophist and student of ''The Secret Doctrine'', in which she elaborates on the mythological nature of the contents of HPB’s book, particularly in reference to the origins and development of man.

* Noia, Beverley B. '''''An Intuitive Approach to the Seven Stanzas of Dzyan'''''. 1986. 29 pages.
: This program offers a series of exercises aimed at stimulating an intuitive understanding of the Stanzas of Dzyan which form the basis of ''The Secret Doctrine''.

* Ohlendorf, W. C.. '''''An Outline of The Secret Doctrine'''''. c1941. 75 pages.
: A brief outline of the origin of the universe and man on Earth, based on the explanations given in ''The Secret Doctrine''.

* Preston, Elizabeth. '''''The Earth and its Cycles'''''. 1954. 160 pages.
: A comparison between results of geological and archaeological research and the statements of ''The Secret Doctrine'' regarding the history of Earth and the development of human beings.

* Ransom, Josephine. '''''Studies in The Secret Doctrine'''''. 1934. 172 pages.
: A series of studies by a very well-known student of ''The Secret Doctrine'' exploring the hierarchy of spiritual beings and their role in the evolution of human beings.

* Robertson, John K. '''''The Astrological Key to The Secret Doctrine'''''. 1977. 18 pages.
: An astrological interpretation of world mythologies helps the reader to understand the system underlying the Stanzas of ''The Secret Doctrine''.

* Sender, Pablo. '''''Approaching the Secret Doctrine'''''. Fohat Productions, 2023.
: An approach that turns the study of the SD into a form of yoga, Dr. Sender presents Cosmogenesis in clear language with diagrams, followed by a series of meditations and exercises.

* Taylor, A. E. '''''The Secret Doctrine: Commentaries and Analogies''''' 1970-1971. 2 vol.
: By relating the esoteric principles expounded upon in the teachings of ''The Secret Doctrine'' to different aspects of human life, the author clarifies complex ideas for the reader.

* Theosophical Society (Great Britain). '''''Centenary of "The Secret Doctrine"'''''. 1888-1988. 24 pages.
: A series of articles about ''The Secret Doctrine'' to commemorate the centenary of the book’s publication.

* Theosophical Society (Pasadena, Calif.). '''''Report of Proceedings: Secret Doctrine Centenary'''''. 1989. 121 pages.
: The report of the proceedings of the Secret Doctrine Centenary, held at Pasadena, California, on October 29-30, 1988, including lectures, panels and discussions among several well-known students of ''The Secret Doctrine''.

* Trew, Corona. '''''Studies in The Secret Doctrine'''''. 1969. 40 pages.
: A study course on the Stanzas of Dzyan, the basis of the first volume of ''The Secret Doctrine'' that clarifies the fundamental principles of the building and origin of the cosmos.

* Trew, Corona. '''''This Dynamic Universe'''''. c1983. 167 pages.
: Three essays by the Science Group of the English Theosophical Research Center about universal energy or Fohat, universal law, and the purpose of the universe, based upon teachings given in ''The Secret Doctrine''.

* Two students. '''''Theosophical Gleanings'''''. 1978. 76 pages.
: A collection of articles originally published in 1890 in a theosophical journal, where two students of ''The Secret Doctrine'' offer a survey of the fundamental principles of cosmic evolution depicted in Mme. Blavatsky’s book.

* Van Pelt, Gertrude W.. '''''Archaic History of the Human Race'''''. c1979. 52 pages.
: Using numerous quotes from ''The Secret Doctrine'', the author offers a survey of the evolution of humankind, arranging the information in a systematic and chronological order.

* Wadia, B. P.. '''''Studies in The Secret Doctrine'''''. 1961-1963. 2 vol.
: A collection of articles written in two theosophical journals during the years 1922-25 (vol. 1) and 1934-36 (vol. 2), approaching different aspects of ''The Secret Doctrine''.

* Warcup, Adam. '''''Cyclic Evolution: A Theosophical View'''''. 1986. 144 pages.
: An account of the process of evolution of life, from the spiritual realms to the physical plane, according to Mme. Blavatsky and her teachers.

* Wizards Bookshelf. '''''Symposium on H. P. Blavatsky's Secret Doctrine'''''. 1984. 110 pages.
:Seventeen papers by authors from four countries, presented in a symposium held at San Diego, California, July 21-22, 1984.

* Wood, Ernest. '''''A "Secret Doctrine" Digest'''''. 1956. 480 pages.
: The author offers a presentation of the laws and facts of nature and life as taught by H. P. Blavatsky, trying to explain the teachings without introducing anything of his own.

== See also ==
*[[Book of Dzyan]]
*[[Stanzas of Dzyan]]
*[[Three Fundamental Propositions]]
*[[Recapitulation]]
*[[Robert Bowen Notes (article)|Robert Bowen Notes]]
*[[:Category:Concepts in The Secret Doctrine|Concepts in ''The Secret Doctrine'']]

== Additional resources==
===Articles ===
* [https://blavatskyarchives.com/bertram_1887.htm Bertram Keightley letter to Le Lotus] written June 1, 1887. Keightley provided news about ''The Secret Doctrine'' from his perspective as a proofreader working with HPB.
*[https://www.theosophical.org/files/resources/articles/Secret_Doctrine_as_a_Contribution_to_World_Thought-Madhava_Ashish.pdf#:~:text=Through%20the%20Cosmogenesis%20of%20The,tifico%2Dmaterial%20views%20of%20life. ''The Secret Doctrine'' as a Contribution to World Thought] by Sri Madhava Ashish.
*[http://www.katinkahesselink.net/his/besant2.html# Second book Review of ''The Secret Doctrine''] by Annie Besant
*[http://www.blavatsky.net/index.php/mistaken-notions-on-the-secret-doctrine# Mistaken Notions on the Secret Doctrine] by H. P. Blavatsky
*[http://www.blavatskyarchives.com/sdiiipt5.htm# The Myth of the "Missing" Third Volume of The Secret Doctrine] by Daniel H. Caldwell
*[https://blavatskyarchives.com/reiglesd3.pdf# The Authenticity of the Third Volume of The Secret Doctrine] by David Reigle
*[http://www.blavatsky.net/index.php/authorship-of-the-secret-doctrine# Authorship of Secret Doctrine] by William Q. Judge
*[http://www.blavatsky.net/index.php/hidden-hints-in-the-secret-doctrine# Hidden Hints in the Secret Doctrine] by William Q. Judge
*[http://www.theosociety.org/pasadena/sunrise/38-88-9/th-sdek.htm# The Secret Doctrine in the Light of 20th-Century Thought] by Jerry Hejka-Ekins
*[http://www.blavatskyarchives.com/kuhnthesecretdoctrine.htm# The Secret Doctrine] by Alvin Boyd Kuhn
*[http://www.blavatskyarchives.com/reiglecon.htm# The Book of Dzyan Research Reports] by David Reigle
*[https://pablosender.wordpress.com/about/the-secret-doctrine# Seven articles on ''The Secret Doctrine''] by Pablo Sender
*[http://www.theosophy-nw.org/theosnw/theos/th-kvms.htm# The Writing of The Secret Doctrine] by Kirby Van Mater
*[http://prajnaquest.fr/blog/wp-content/uploads/2010-2012-Book-of-Dzyan-Studies.pdf# Book of Dzyan Studies] by various contributors on Theosophy.net
*[https://www.theosophical.org/files/resources/leaflets/secretdoctrine/SecretDoctrine.pdf The Secret Doctrine and its Study] at Theosophical Society in America website
*[https://blavatskytheosophy.com/a-beginners-guide-to-studying-the-secret-doctrine/# A Beginner’s Guide To Studying ''The Secret Doctrine''] at Blavatsky Theosophy Group UK website
*Twenty-four articles compiled for [https://www.theosophical.org/files/resources/selfstudy/Sample_SD_Symposium.pdf# The Secret Doctrine Symposium - Part 1] and [https://www.theosophical.org/files/resources/selfstudy/Sample-SD-Symposium-2.pdf Part 2] by David Bruce
* ''Compilation of articles related to the'' [http://www.philaletheians.co.uk/SN-secret-doctrines-proposition-1.htm# First Fundamental Proposition], [http://www.philaletheians.co.uk/SN-secret-doctrines-proposition-2.htm# Second Fundamental Proposition], ''and'' [http://www.philaletheians.co.uk/SN-secret-doctrines-proposition-3.htm# Third Fundamental Proposition] at Philaletheians.co.uk
* [https://www.theosophy.world/encyclopedia/secret-doctrine Secret Doctrine, The] in Theosophy World
* [https://www.theosophy.world/encyclopedia/anthropogenesis Anthropogenesis] in Theosophy World

===Books===
*''Transactions of the Blavatsky Lodge'' (HTML) at [https://universaltheosophy.com/hpb/transactions.html Universal Theosophy] and [http://www.phx-ult-lodge.org/Transactions.htm# ULT Phoenix's] websites
*''The Secret Doctrine Dialogues'' (HTML) at [https://universaltheosophy.com/hpb/secretdoctrinedialogues.html# Universal Theosophy] and [https://www.theosophy-ult.org.uk/wp-content/uploads/2014/06/secret-doctrine-dialogues.pdf ULT Phoenix's] websites
*[https://www.hightail.com/download/bWJvY05rdGpubVhvS3NUQw# The Secret Doctrine Commentaries (PDF)] at Point Loma Blavatsky House Website
*[http://blavatskyarchives.com/caldwell_the_writing_of_the_secret_doctrine_a_chronologypdf.pdf# The Writing of ''The Secret Doctrine''. A Chronology] by Daniel Caldwell
*[http://www.anandgholap.net/Pedigree_Of_Man-AB.htm# The Pedigree of Man] by Annie Besant
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/TheosophicalGleanings_TwoStudents.pdf# Theosophical Gleanings] by Two Students (Annie Besant & Isabel Cooper-Oakley)
*[https://www.theosophical.org/files/resources/selfstudy/IntuitiveApproach.pdf# An Intuitive Approach to the Seven Stanzas of Dzyan] by Beverley Noia
*[http://www.theosophy-nw.org/theosnw/books/archaic/archaic1.htm# Archaic History of the Human Race] by Gertrude W. van Pelt
*[http://www.katinkahesselink.net/his/hpb_wach.htm# Reminiscences of H.P. Blavatsky and ''The Secret Doctrine''] by Countess Constance Wachtmeister
*[http://www.theosophy-ult.org.uk/wp-content/uploads/2014/11/Studies-In-The-Secret-Doctrine.pdf# Studies in ''The Secret Doctine''] by B. P. Wadia

===Audio===
* '''Studies in the Secret Doctrine''' by [[Joy Mills]]. These recordings were taken from live class settings at the Theosophical Society in America headquarters. Some include class discussions.
** [https://archive.org/details/1339_20191228 Series 7]. 1983. 12 hours. An interpretation of stanza 6: slokas 1-4, from volume one of The Secret Doctrine exploring laya centers, fohat, planetary chains, and the triple scheme.
** [https://archive.org/search?query=creator%3A%22Joy+Mills%22 Series 8]. 1984. 6 hours.
** [https://archive.org/details/studies-in-the-secret-doctrine-series-9 Series 9]. 1987. 12 hours, 7 minutes.
** [https://archive.org/details/studies-in-the-secret-doctrine-series-10 Series 10]. 1985. 7 hours, 46 minutes.
** [https://archive.org/details/studiesinthesecretdoctrineser11 Series 11]. 1985. 4 hours, 30 minutes.
** [https://archive.org/details/10281norm Series 12]. 1985. 6 hours.
** [https://archive.org/details/10331norm Series 13]. 1986. 7 hours, 30 minutes.
** [https://archive.org/details/1019data Series 14]. 1987. 6 hours.
** [https://archive.org/details/studies-in-the-secret-doctrine-series-15 Series 15]. 1987. 4 hours, 40 minutes.
** [https://archive.org/details/studies-in-the-secret-doctrine-s-xvi Series 16]. 1987. 6 hours, 14 minutes.
** [https://archive.org/details/studies-in-the-secret-doctrine-series-17 Series 17]. 1988. 5 hours, 50 minutes.
* '''Cosmogenesis''' by Geoffrey Hodson. [https://theosophy.world/sites/default/files/audio/Hodson,%20G/081A%20Hodson,%20G%20-%20Cosmogenesis%20Creation%20of%20the%20Universe%20&%20Man%20-%20Part%201.mp3# Part 1], [https://theosophy.world/sites/default/files/audio/Hodson,%20G/081B%20Hodson,%20G%20-%20Cosmogenesis%20Creation%20of%20the%20Universe%20&%20Man%20-%20Part%202.mp3# Part 2], [https://theosophy.world/sites/default/files/audio/Hodson,%20G/081C%20Hodson,%20G%20-%20Cosmogenesis%20Creation%20of%20the%20Universe%20&%20Man%20-%20Part%203.mp3# Part 3], [https://theosophy.world/sites/default/files/audio/Hodson,%20G/081D%20Hodson,%20G%20-%20Cosmogenesis%20Creation%20of%20the%20Universe%20&%20Man%20-%20Part%204.mp3# Part 4], [https://theosophy.world/sites/default/files/audio/Hodson,%20G/081E%20Hodson,%20G%20-%20Cosmogenesis%20-%20Creation%20of%20the%20Universe%20&%20Man%20-%20Part%205.mp3# Part 5], [https://theosophy.world/sites/default/files/audio/Hodson,%20G/081F%20Hodson,%20G%20-%20Cosmogenesis%20-%20Creation%20of%20the%20Universe%20&%20Man%20-%20Part%206.mp3# Part 6], [https://theosophy.world/sites/default/files/audio/Hodson,%20G/081G%20Hodson,%20G%20-%20Cosmogenesis%20-%20Creation%20of%20the%20Universe%20&%20Man%20-%20Part%207.mp3# Part 7].
* [https://www.theosophical.org/files/resources/Downloads/mp3/mcdavid/Secrets%20of%20The%20Secret%20Doctrine.mp3# '''Secrets of The Secret Doctrine'''] W. Doss McDavid.
* [https://theosophy.world/sites/default/files/audio/Mills,%20J/1017%20Mills,%20J%20-%20Interpretation%20of%20the%20Secret%20Doctrine%20from%201888%20to%201988.mp3# Interpretation of The Secret Doctrine from 1888 to 1988] by Joy Mills
*[https://archive.org/download/1316_20191227/1314_01.mp3# Important Principles in The Secret Doctrine - Part 1], [https://archive.org/download/1316_20191227/1314_02.mp3# Part 2], [https://archive.org/download/1316_20191227/1315_01.mp3# Part 3], [https://archive.org/download/1316_20191227/1315_02.mp3# Part 4], [https://archive.org/download/1316_20191227/1316.mp3# Part 5] by Joy Mills
*[https://www.theosophy.world/resource/audio/joy-mills-secret-doctrine-talks# Secret Doctrine Talks in Naarden] by Joy Mills
*[https://archive.org/download/5983norm/5983norm.mp3# The Secret Doctrine: Cosmogenesis (Series #3) - Part 1], [https://archive.org/download/5983norm/5984norm.mp3# Part 2], [https://archive.org/download/5983norm/5985norm.mp3# Part 3], [https://archive.org/download/5983norm/5986norm.mp3# Part 4], [https://archive.org/download/5983norm/5987norm.mp3# Part 5], [https://archive.org/download/5983norm/5988norm.mp3# Part 6], by Pablo Sender
*[https://archive.org/download/secretdoctrineandamericahorowitz/SecretDoctrineAndAmerica_Horowitz.mp3# The Secret Doctrine and America] by Mitch Horowitz,

===Video===
*[https://www.youtube.com/watch?v=_e28A_I1cvU&list=PLPAXKoJZrGCny-HyPZiTwUbGrx_R1SCiT# Foundations of the Ageless Wisdom (5 Parts)] by Ed Abdill
*[https://www.youtube.com/watch?v=14H8Rwj-enY&list=PLPAXKoJZrGClHPpQLikSaVCx6-8sPHqim Introduction to the Study of The Secret Doctrine (5 Parts)] by Ed Abdill
*[https://www.youtube.com/watch?v=Y_R586lQCMc&list=PLPAXKoJZrGClo4d6Alb7ntprtnYkV_eGd The Secret Doctrine - A 100 Years Later (9 parts)] by Joy Mills
*[https://www.youtube.com/watch?v=mDVAHHIV0ug&list=PLPAXKoJZrGCmYIPVe6FPjUcodtytdxR1s# The Cosmogonic Processes (13 Parts)] by Joy Mills
*[https://www.youtube.com/watch?v=RU1MMabZf3A&list=PLgd5q-JA8xpLJbdIjnh-zB9dUa7Eb4oUt&t=389s# Fundamental Teachings in The Secret Doctrine (5 Parts)] Pablo Sender & Michele Sender
* [https://www.youtube.com/playlist?list=PLRtuDWE10sVd6WEzYsItdZd3JSGjbEFwt The Secret Doctrine: Esoteric Insights (8 parts)] by Pablo Sender. 2013.
*[http://www.theosophical.org/online-programs/2880 Three Fundamental Propositions - Theory and Practice (8 Parts)] by Pablo Sender
*[https://www.youtube.com/watch?v=dC3Z59g-Lq4&list=PLgd5q-JA8xpIAatUDVMMR_PlFnyZ0ZI6e# Cosmogenesis 1st Series (6 Parts)] by Pablo Sender
*[https://www.youtube.com/watch?v=AJGAUrCrUnM&list=PLgd5q-JA8xpIwDcuC2T-vRQMbSM8vmkak# Cosmogenesis 2nd Series (6 Parts)] by Pablo Sender
*[https://www.youtube.com/watch?v=FOZUjqtWc5c&list=PLgd5q-JA8xpIgB34Kgf6Wh34RdydE1Dlo# Cosmogenesis 3rd Series (6 Parts)] by Pablo Sender

===Bibliographies===
*[http://www.theosophical.org/files/resources/library/Bibliography/TheSecretDoctrine.pdf# Bibliography on ''The Secret Doctrine''] from the [[Henry S. Olcott Memorial Library]].

===Websites===
*[http://www.theosociety.org/pasadena/sd/sd-hp.htm ''The Secret Doctrine''] Theosophical University Press online edition.
*[https://universaltheosophy.com/hpb/secretdoctrine.html ''The Secret Doctrine''] Universal Theosophy searchable online edition of the two volumes, with corrected spelling of foreign terms.
*[http://www.theosociety.org/pasadena/sd-index/dx-00hp.htm Index to ''The Secret Doctrine''] Theosophical University Press online edition prepared by John P. Van Mater.
*[http://www.blavatsky.net/index.php/secret-doctrine# About ''The Secret Doctrine''] Compilation of material at Blavatsky Net.
*[http://www.theosociety.org/pasadena/invit-sd/invsd-hp.htm#contents An Invitation to ''The Secret Doctrine''] Includes ''The Secret Doctrine and Its Study'' by Robert Bowen, ''The Writing of The Secret Doctrine'' by Kirby Van Mater, and a ''Glossary of Terms'' by the Theosophical University Press.
*[http://wisdomworld.org/additional/StudiesInTheSecretDoctrine# Studies in ''The Secret Doctrine''] WisdomWorld.org.

== Notes ==
<references/>

[[Category:Books|Secret Doctrine, The]]
[[es:La Doctrina Secreta (libro)]]
[[ru:Тайная_доктрина_(книга)]]
[[it:La Dottrina Segreta]]

Bertram Keightley

2026-03-26T14:04:55Z

Alex Audziayuk: /* Additional resources */

'''ARTICLE UNDER CONSTRUCTION''' 
'''ARTICLE UNDER CONSTRUCTION''' 
[[File:Bertram Keightley.jpg|right|200px|thumb|Bertram Keightley]]
[[File:Bertram Keightley crest.jpg|right|250px|thumb|Crest on letterhead in 1938]]
'''Bertram Keightley''' ([[April 4]], 1860 in Birkenhead, England – [[October 31]], 1944 in India) was an English Theosophist best known for assisting [[Helena Petrovna Blavatsky|H. P. Blavatsky]] in preparing [[The Secret Doctrine (book)|''The Secret Doctrine'']] for publication. His coworker in that work was his nephew [[Archibald Keightley|Dr. Archibald Keightley]].
<Blockquote>
Mr. Bertram Keightley, one of the General Secretaries of the Indian Section, is an Englishman by birth, son of a Liverpool solicitor, and was born [[April 4]], 1860. He was liberally educated and took the degree of Master of Arts at Trinity College, Cambridge. He came into [[Theosophy]] through the study of [[mesmerism]] and the reading of [[Esoteric Buddhism (book)|''Esoteric Buddhism'']]. Early in 1884 he joined the Society, in company with [[Archibald Keightley|Dr. A. Keightley]] and [[A. J. Cooper-Oakley|Mr.]] and [[Isabelle Cooper-Oakley|Mrs. Cooper-Oakley]], and during that year he was much with H. P. B. , in England, France, and Germany. In 1887, he joined with Dr. Keightley and the [[Constance Wachtmeister|Countess Wachtmeister]] in organizing the Lansdowne Road household where H. P. B. lived for a long time, and he also assisted in the work of preparing the ''Secret Doctrine'' for the press. He visited America in 1890, and later went to India, where he was chosen General Secretary, which office he has since held.<ref>"Some of Our Friends",''The Theosophic Messenger'' 2.2 (November 1900), 27.</ref>
</blockquote>

In a February 5, 1938 letter to [[Boris de Zirkoff]], Mr. Keightley said:
<blockquote>
Your letter of December 30th 1937, has just reached, having been forwarded from Adyar to the address at Benares where I lived for many years, and thence to me here, at Allahabad, whither I removed permanently in March last (1937), as above [Villa Italiana, 15 City Road 15, U. P. Allahabad, India]. This will now be my permanent address in India.<ref>Bertram Keightley letter to Boris de Zirkoff. February 5, 1938. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>
</blockquote>

His death was reported by ''The American Theosophist'':
<blockquote>
Through an English Theosophical paper we learn of the death of Mr. Bertram Keightley, a member of The Theosophical Society from its very early days and a close associate of Madame Blavatsky in the publication of ''The Secret Doctrine.'' He once visited America as H.P.B.'s special messenger, and he helped to found the Indian Section, of which he was the first General Secretary. Himself finely educated and a Barrister at Law, he helped Dr. Besant found the Central Hindu College 46 years ago. he died peacefully in Cawnpore at the age of 84.<ref>"Bertram Keightley," ''The American Theosophist'' 33.2 (February, 1945), 48.</ref>
</blockquote>

The crest on the letter has the motto "Possunt quia posse videntur," which means "They can because they think they can."

== Additional resources ==
* [https://www.theosophy.world/encyclopedia/keightley-bertram Keightley, Bertram] in Theosophy World
* [https://blavatskyarchives.com/bertram_1887.htm Bertram Keightley letter to Le Lotus] written June 1, 1887. Keightley provided news about ''The Secret Doctrine'' from his perspective as a proofreader working with HPB.

== Notes ==
<references/>
[[Category:General Secretaries in TS Adyar|Keightley, Bertram]]
[[Category:Editors|Keightley, Bertram]]
[[Category:Associates of HPB|Keightley, Bertram]]
[[Category:Nationality English|Keightley, Bertram]]
[[Category:People|Keightley, Bertram]]

Annie Besant

2026-03-03T16:25:45Z

Alex Audziayuk: /* Invocation */

[[File:Annie Besant color.jpg|270px|right|thumb|Annie Besant painting by Dan Doolin]]

'''Annie Besant''' ([[October 1|1 October]] 1847 – [[September 20|20 September]] 1933) was an Anglo-Irish orator, writer, and social rights activist. She is well known from her role in the Indian National Congress during the struggle for Indian home rule, and for her support of national education in India. She was president of the [[Theosophical Society (Adyar)|Theosophical Society]] based in Adyar, Chennai, India, from 1907-1933.

See also '''[[Besant writings]]''' and '''[[Besant lectures]]'''.

== Early life and family ==

Annie Wood was born in London on [[October 1]], 1847, to middle-class parents William Page Wood and Emily Morris, of Irish origin. Annie's childhood was difficult. Her father, a doctor, died when she was only five years old, after accidentally contracting tuberculosis from a deceased man. His death left the family severely strained financially. Not long after this, one of Annie's brothers died too. Her mother tried running a boarding house for boys at Harrow School but was unable to support her daughter. In 1855, she put Annie under the care of her philanthropic friend Ellen Marryat, who would be able to provide the girl a good education. This changed Annie's life drastically. She was educated privately in England, Germany, and France, and was awarded honors in botany following the Preliminary Science Exam at London University, and the South Kensington Science and Art Exam.<ref>"Besant, Annie." ''The Indian Biographical Dictionary, 1915'' (Madras: Pillar, 1915), 38.</ref> She was an expert archer and croquet player, and rode horses often before 1889 and after 1900.<ref>Ibid.</ref>

At eighteen Annie got engaged to shy and austere evangelical Anglican, Frank Besant, the vicar of Sibsey, Lincolnshire. Two years later, in 1867, she married the 26-year-old clergyman. Within a few years the couple had two children, [[Arthur Digby Besant]] and [[Mabel Besant-Scott|Mabel Emily Besant]]. The marriage, however, was not a happy one. Conflicts arouse over Annie's independence as well as her religious and political concerns, but she was also physically ill-treated by her husband. So terrible was her marriage that once, with poison in her hand, she thought of committing suicide. As she was about to drink it she heard a clear voice of stern reproval, which said to her: "O Coward, coward, who used to dream of martyrdom and cannot stand a few years of woe". She instantly threw the bottle out of the window and never forgot the voice.<ref>Curuppumullage Jinarājadāsa, ''A Short Biography of Dr. Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1932), 5-6.</ref></blockquote>

Divorce was impossible under the existing laws. Eventually, in 1873, she left her husband and returned to London, keeping the custody of her daughter.
<blockquote>
Digby... was to stay with his father, and his mother only had visitation rights for one month out of the year. Still legally married to Frank, up to his death in 1917, Annie Besant was obliged to keep her married name, but she modified the pronunciation, moving the stress from the second to the first syllable.<ref>Muriel Pécastaing-Boissière, ''Annie Besant (1847-1933): Struggles and Quest'' (London: Theosophical Publishing House, 2017), 37.</ref>
</blockquote>

== Early social activism ==

Around the time of her marriage Annie visited some friends in Manchester, where she got into contact with both English radicals and the Irish Fenian Martyrs of Manchester. Through elderly lawyer William Roberts, much loved by the workers of Manchester for his unpaid work on their behalf, she became acquainted with the conditions of the urban poor. All this awakened her political and social consciousness.

After her marriage Annie began to support farm workers who were fighting to unionise and to win better conditions; her husband sided with the landlords and farmers.

During her marriage and soon after her separation, Annie began to lose her faith in Christianity and gradually fell into atheism and the [[Freethought|Freethought movemen]]t, which sought to alleviate human suffering through education and social reform. In the summer of 1874 she became a member of the National Secular Society. In 1875, she would be elected as its vice-president. During this stage of her life she would become a remarkable supporter of freedom of thought, women's rights, secularism, birth control, Fabian socialism and workers' rights.

At the head of the movement was Charles Bradlaugh, who soon developed a close relationship with Besant. He was the editor of the radical newspaper the ''National Reformer'' and gave her a job working for it as a columnist and reviewer. During the next few years she wrote many articles on issues such as marriage and women's right to vote, trade unions, national education, birth control, and the abolition of capital punishment. At this time Besant also developed a reputation as an outstanding public speaker. Her first talk was on '''"The Political Status of Women"''' and it was a success, printed later as a pamphlet.

Besant began to lecture around the country, sometimes along with Bradlaugh, sometimes by herself, and soon became one of the most prominent champions of atheism and freethought in Britain.

=== ''The Fruits of Philosophy'' ===

Besant and Bradlaugh became household names in 1877 when they republished a pamphlet promoting birth-control by the American Charles Knowlton entitled '''''The Fruits of Philosophy'''''. The work claimed that in order to be happy, working-class families had to be able to decide how many children they wanted. The pamphlet was highly controversial and caused a real scandal, especially among the religious establishment. It was vigorously opposed by the Church and eventually banned as an "obscene work."

They were arrested and put on trial; charged with publishing material that was "likely to deprave or corrupt those whose minds are open to immoral influences." In court they argued that "we think it more moral to prevent conception of children than, after they are born, to murder them by want of food, air and clothing."

During the trial Besant was instrumental in founding the '''Malthusian League''', which would advocate for the abolition of penalties for the promotion of contraception. She wrote and published her own birth-control pamphlet with a "less coarse" style entitled ''The Laws of Population''. The idea of a woman advocating birth-control received wide-publicity. Newspapers like ''The Times'' accused Besant of writing "an indecent, lewd, filthy, bawdy and obscene book." They were both found guilty of publishing an "obscene libel" and sentenced to six months in prison. However, the conviction was quashed on appeal due to a technicality.

In spite of the legal victory, Annie had to pay a terrible price for the scandal. Rev. Besant used the publicity of the affair to file a case for the custody of their daughter Mabel. He was able to persuade the court that she was unfit to look after her on the grounds of Annie being an atheist, associated to infidel Charles Bradlaugh, and promoter of an indecent obscene pamphlet.

The loss of her two children caused her great grief. When they grew up, however, they both became devoted admirers of their mother.

=== The Match Girls ===

In the 1880's Besant began to shift her political views, deserting Bradlaugh's radicalism for the more moderate socialism of the noted organisation, the '''Fabian Society'''. Annie hesitated for a time before changing her allegiance, which would bring her "into collision with the dearest of my friends." Finally, she publicly embraced Socialism in the Summer of 1885, during a lecture by a young and little-known '''George Bernard Shaw'''. As they became acquainted, he greatly admired her skills as a lecturer: "Now at this time Mrs. Besant was the greatest orator in England, and possibly in Europe... I have never heard her excelled."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12.</ref> He saw her involvement in Fabianism as a means of developing her organizational skills and teamwork.
<blockquote>
In selecting the Fabian Society for her passage through Socialism Mrs. Besant made a very sound choice; for it was the only one of the three Socialist Societies then competing with one another in which there was anything to be learnt that she did not already know. It was managed by a small group of men who were not only very clever individually, but broken in to team work with one another so effectually that they had raised the value of the Society's output far above that of the individual output of any one of them... This was exactly what Mrs. Besant needed at that moment to complete her equipment."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12-13.</ref>
</blockquote>
[[File:Match Girls Strike.png|200px|right|thumb|Plaque for Match Girls Strike, 1888]]
This was a time of growing working class agitation, increased by poor working conditions and high unemployment. By the end of 1887, a mass rally against unemployment was held in Trafalgar Square; Besant was a key speaker at the event. The rally was disrupted by the police, leading to one death and many injuries. The events created a great sensation, and became known as "Bloody Sunday." Besant took the charge of organizing legal aid for the jailed workers and support for their families.

Some months later, young socialist [[Herbert Burrows]] brought to her attention the health-threatening situation of young women workers at the Bryant & May match factory. They worked long hours for low pay and were liable to suffer from industrial illnesses. At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, and matches were an essential commodity. On [[June 23]], 1888, Annie published an article [http://www.mernick.org.uk/thhol/thelink.html '''"White Slavery in London"'''], where she drew attention to the dangers of phosphorus fumes, and complained about the low wages paid to the women. The three who provided information for Annie's article were fired. Annie helped the women to form a Matchgirls Union and, after a three-week strike, the company was forced to make significant concessions, including the re-employment the three victimized women. The public sympathy and success of the strike was an important development in the unskilled trades union movement.

Read more: [https://www.theguardian.com/women-in-leadership/2013/nov/04/women-who-sparked-labour-movement Out of the shadows: the women who sparked the Labour movement] by The Guardian newspaper.

== Introduction to Madame Blavatsky ==

In spite of the success in her social activism Besant was still unhappy and felt a deep void. In recalling this period of her life she wrote:

<blockquote>Ever more and more had been growing on me the feeling that something more than I had was needed for the cure of social ills. The Socialist position sufficed on the economic side, but where to gain the inspiration, the motive, which should lead to the realisation of the Brotherhood of Man?<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 308.</ref></blockquote>

For a few years now she had been growing dissatisfied with the field of social reform. She saw the limitation of its reach to solve humanity's problems. She had also failed to find and "organise bands of unselfish workers" and was wondering "where was the material for the nobler Social Order". As a result of this she had also become interested in psychology, hypnotism, dreams, etc. It was at this time that she came across [[Alfred Percy Sinnett|A. P. Sinnett]]'s first book, [[The Occult World (book)|''The Occult World'']], which explained the seemingly supernatural phenomena as being part of unknown aspects of the natural law. She then started researching into [[Spiritualism]] and phenomena such as [[clairvoyance]], clairaudience, and [[Telepathy|thought-reading]].<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 309.</ref>

One day, in 1889, an event happened that would mark the beginning of a new life. She wrote:

<blockquote>I was making desperate efforts to pierce the darkness, and was seeking with passionate earnestness to obtain some direct evidence of the existence of [[Soul]] and of the superphysical worlds; one evening as I sat alone, concentrating my mind on this longing, I heard the Master's voice--but knew not whose it was--and after some questions asked by Him and answered by me, came the promise that I should soon find the light--a promise quickly verified.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60a, compiled and edited by Daniel H. Caldwell</ref></blockquote>

This voice, unknown to her at the time, was that of the [[Morya|Mahatma Morya]], who was to become her [[Master of Wisdom|Master]]. He had asked her: "Are you willing to sacrifice everything to find Truth?", and she replied, "Yes, Lord". Then the voice continued: "You will find it soon." She did not know who had spoken, but it was the same voice as on the earlier occasion.

Two weeks later her friend [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave her two large volumes asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." The books were the two volumes of [[The Secret Doctrine (book)|''The Secret Doctrine'']], written by [[Helena Petrovna Blavatsky|H. P. Blavatsky]]. She described her experience in reading the book as follows:

<blockquote>As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref></blockquote>

She wrote the review and it was published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. Then, she sent a note to the author asking to be allowed to call upon her. Mme. Blavatsky answered with a cordial note of invitation, saying:

<blockquote>I too have long been wishing to make your acquaintance, as there is nothing in the world that I admire more than pluck and the rare courage to come out and state one’s opinions boldly in the face of all the world.<ref>[https://pablosender.com/annie-besant-as-an-early-theosophist/ Annie Besant as an Early Theosophist] by Pablo Sender</ref></blockquote>

On the evening of [[May 10]], Besant and her friend [[Herbert Burrows]] went to meet with Mme. Blavatsky. After some informal conversation Blavatsky expressed her wish to have Besant joining the Theosophical Society. Although she wanted to join, she was aware that this step would produce a rift with all her previous Freethinker and Socialist associates and friends, especially Charles Bradlaugh. She became a member of the Society on [[May 21]], 1889.<ref>Theosophical Society General Membership Register, 1875-1942 at [http://tsmembers.org/ http://tsmembers.org/]. See book 1, entry 4985 (website file: 1B/54).</ref><ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 314.</ref>

=== Seeing the Master ===

In July 1889, she joined Mme. Blavatsky in Fontainebleau and witnessed the writing of [[The Voice of the Silence (book)|''The Voice of the Silence'']]. It was here that she saw the radiant astral figure of her [[Morya|Master Morya]] for the first time, visible to her physical eyes. She wrote:

<blockquote>I will tell you about the first occasion on which I saw my Master. Soon after I had joined the Society, it happened that I was in England at a time when H. P. B. was in Fontainebleau, France, where [[The Voice of the Silence (book)|''The Voice of the Silence'']] was written. She wrote me to go over and join her, which I did with joy. She was living in a delightful old house out in the country, and I was put in a bed-room near hers, a door connecting the two. One night I awoke suddenly owing to an extraordinary feeling that there was in the room. The air was all throbbing, and it seemed as if an electric machine was playing there; the whole room was electric. I was so astonished (for it was my first experience of the kind) that I sat up in bed, wondering what on earth could be happening. It was quite dark, and in those days I was not a bit clairvoyant. At the foot of the bed a luminous figure appeared, and stood there from half a minute to a minute. It was the figure of a very tall man, and I thought, from pictures I had seen, it was H. P. B.’s Master. Near him was another figure, more faintly luminous, which I could not clearly distinguish. The brilliant figure stood quite still, looking at me, and I was so utterly astounded that I sat perfectly still, simply looking at Him; I did not even think of saluting Him. So I remained motionless and then gradually the figure vanished. Next day I told H. P. B. what had happened, and she replied: ‘Yes, Master came to see me in the night, and went into your room to have a look at you.’ This was my first experience of seeing a Master; it must have been clearly a case of materialisation, for as I have said, I was not in the least clairvoyant at the time.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60b, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Early Theosophical work ==
[[File:Annie Besant in black standing.jpg|200px|right]]

Her decision to join the Theosophical Society met a storm of criticism from her former associates in London. To explain her change of view, on [[August 4]] and [[August 11|11]], 1889, she delivered a lecture in the Hall of Science on the subject '''"Why I Became a Theosophist'''."

On [[September 4]] of that year, in [[H. P. Blavatsky|HPB]]’s house, she met [[Henry Steel Olcott|H. S. Olcott]], co-founder of the Theosophical Society and international President. He immediately recognized her value. He wrote in [[Old Diary Leaves (book)|Old Diary Leaves]]: "At the time of my [first] visit I had the chance to see of what infinite tenderness and unselfish compassion Mrs Besant was capable,"<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 192.</ref> and, "She is the most important gain to us since Sinnett."<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 184.</ref>

In this month Mrs. Besant began editing the monthly theosophical journal [[Lucifer (periodical)|''Lucifer'']] with HPB.

On [[January 17]], 1890, she was elected as president of the [[Blavatsky Lodge]]. By the middle of the year her rented home in 19 Avenue Road became the new headquarters for the European Section of the TS, where HPB lived until the end of her life.

In August, 1890, Besant became one of twelve members of the [[Inner Group]] of the Esoteric Section, formed by HPB. On [[April 1]], 1891, a month before her death, Blavatsky appointed her to the highest official position in the Inner Group, after that of herself:

<blockquote>I hereby appoint in the name of the ''Master'', Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.<ref>Henk J. Spierenburg (compiler), ''The Inner Group Teachings of H. P. Blavatsky'' (San Diego, CA: Point Loma Publications, Inc, 1995), xv.</ref></blockquote>

That year she began her career as international lecturer for [[Theosophy]]. In April 1891 she visited the United States for a lecture tour and attended the TS American Section Convention in Boston. Madame Blavatsky introduced her to American Theosophical leader [[William Quan Judge]] in a March 1891 letter:
<blockquote>

Inegoism and altruism is Annie Besant's name, but with me and to me she is Heliodore, a name given to her by a Master, and which I use with her, it possesses a profound meaning. She's been studying occultism with me for just a few months now in the innermost group of S.E. Esoteric Section, and yet she's gone far ahead of everyone else. She is neither psychic nor spiritual in any way - all intellect, and yet she hears the Master's voice when she is alone, sees His Light, and recognizes his voice from that of [[Djwal Khool|"Disinherited"]]. Judge, she is a very wonderful woman, my right arm, my successor, when I am forced to leave you, my only hope in England, just as you are my only hope in America.<ref>H. P. Blavatsky letter to William Quan Judge. March 27, 1891.</ref>
</blockquote>

Mme. Blavatsky died in London while Besant was on her trip back to London from the United States, and Besant succeeded her as head of the [[Esoteric Section]] in Europe.

After the death of Blavatsky, she continued her activities as international speaker, delivering hundreds of lectures in the US, Europe, India, and Australasia. A number of these lectures were published in book or pamphlet form. From 1892 to 1904 she wrote a series of books on Theosophy, including: ''The Seven Principles of Man'', ''Reincarnation'', ''Death–and After?'', ''Karma'', ''Man and His Bodies'', ''The Ancient Wisdom'', ''Some Problems of Life'', ''Esoteric Christianity; or The Lesser Mysteries'', ''Thought Power: Its Control and Culture'', ''A Study in Consciousness: A Contribution to the Study of Psychology''. In 1895 she was awarded the '''[[Subba Row Medal]]''' award for her 1894 Convention Lectures, published as ''The Self and Its Sheaths''.

== Her work in India ==

On [[October 20]], 1893, Annie Besant departed for India for the first time, arriving there on [[November 16]]. There, she would travel extensively for four months giving lectures in many cities. In December she delivered her first International Convention lectures at Adyar, which included a talk on "India and Its Mission."

Talking about the effect of her early work on the Indian mind, especially of the [[Hinduism|Hindus]], Col. Olcott writes:

<blockquote>The development of Mrs. Besant’s relations with our work in India have been, moreover, what, to me, is the best possible evidence that she is, indeed, the agent selected to fructify the seeds which had been planted by H. P. B. and myself during the previous fifteen years. She has swept away all vestiges of the mistrust as to our mission in India, such as was entertained by the great body of orthodox Brahmins, who looked on my colleague and myself as in fact secret agents for a [[Buddhism|Buddhist]] propaganda and the would-be destroyers of Hinduism.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 92.</ref></blockquote>

Her influence in the educational, cultural, and political life of India would be remarkable.

[[File:Annie Besant and M K Gandhi.jpg|200px|right|thumb|Annie Besant walking with M. K. Gandhi]]
=== Indian nationalist movement ===

The ''Dictionary of National Biography'' describes her political activity following Olcott's death:

<blockquote>She poured her superabundant energy into campaigning for self-government by means of newspapers she controlled—The Commonweal and New India—and in lectures such as India Bond or Free? (1926). In 1913 she joined the Indian National Congress. In 1915 she proposed to its executive committee that a network of home rule leagues be set up across the country. While at the outbreak of the 1914–18 war most Indian politicians, including Gandhi, the rising star, called a truce in their opposition to the raj, Besant did not, proclaiming 'England's need is India's opportunity' (New India, August 1914). In 1916 the tragedy of the Dublin Easter rising incited Mrs Besant to new heights of ferocity and contempt. In May 1917 the viceroy, Lord Chelmsford, bowed to Anglo-Indian demands and interned her at Ootacamund. The historic announcement made at Westminster on 20 August 1917... secured her release, when all India celebrated... On 26 December 1917 she became the first woman president of the 32nd Indian National Congress meeting at Calcutta. It was the summit of her influence, which thereafter declined. <ref>"Besant, Annie", ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website].</ref>
</blockquote>

Besant's political work for India may be said to have started on [[December 22]], 1894, when she addressed the '''Indian National Congress''' for the first time. However, she definitely entered the Indian political arena in 1913, with the goal of achieving dominion status for the country. She joined the Indian National Congress and published a series of lectures entitled ''Wake Up, India! A Plea for Social Reform.''

In 1914, Annie Besant purchased an Indian newspaper, ''The Madras Standard'', and changed its name to '''[[New India (periodical)|''New India'']]'''. She used this newspaper to support the movement for Indian Nationalism, attack the colonial government of India and promote India's self-rule. In 1916 Besant launched the '''All India Home Rule League''' and became the first Organizing Secretary of the Central Committee. Organized to demand self-government within the British Empire, this was the first political party in India to have regime change as its main goal.
[[File:Birla House .jpeg|right|350px|thumb|House where Dr. Besant was kept under arrest. A plaque commemorates the historic event.]]
On [[June 15]], 1917, she and her two supporters, [[G. S. Arundale]] and [[B. P. Wadia]], were arrested by the Madras government. They were interned under '''house arrest''' the next day in Gulistan at Pudumund in Ooty, which was a property built by [[H. S. Olcott]] in 1890 as his summer home. Besant's arrest created a focus for protest and the movement spread out. When, on [[September 15]] of that year, she was freed, crowds all over India welcomed her. In December she took over as president of the Indian National Congress for a year, being the first woman to do so. The demand for self-rule in 1917 is regarded as an important milestone and a turning point in the struggle for Indian independence.<ref>[http://www.deccanchronicle.com/nation/in-other-news/150617/100-years-on-historians-remember-annie-besants-house-arrest-in-ooty-1.html 100 years on, historians remember Annie Besant’s house arrest in Ooty] at www.deccanchronicle.com</ref>

In 1919 Indian political sentiment began to favor native [[Mohandas Gandhi]], who had returned from leading Asians in a struggle against racism in South Africa. He encouraged a mass-based civil disobedience, albeit in a non-violent way. Seventy-three-year old Annie Besant opposed this policy, warning that promoting disobedience would end up in violence. Her proposal was to work for change through the British legal system. Indians followed Gandhi's leadership, eventually leading to the independence of India in 1947, in the midst of violent clashes between Hindus, Sikhs and Muslims.

=== Work in education ===

Mrs. Besant was a tireless advocate for improving education in India. She helped to establish the [[Society for the Promotion of National Education]] to support school initiatives designed for Indian students in a country that was headed for home rule. She was particularly involved with these schools:

* Besant Theosophical College, Madanapalle, India.
* National School, Bangalore, India.
* National University of India, Chennai, India.
* Annie Besant School, Indore, India.
* Central Hindu College, Benares, India - founded in 1898 and now known as Benares Hindu University.
* Central Hindu Girls' School, Benares, 1904.
* Annie Besant School, Allahabad, India - established October 2, 1926.<ref>"Annie Besant School Allahabad" in [http://en.wikipedia.org/wiki/Annie_Besant_School_Allahabad Wikipedia]</ref>
* Besant Memorial School, Chennai, India - opened June 2, 1934 under headmaster [[Sankara Menon]], M. A., "a young and brilliant graduate of Madras University.''<ref>"Adyar News," ''The American Theosophist'' 22.9 (September, 1934), 208.</ref>

In recognition for her efforts in the field of Indian education, the Banaras Hindu University conferred upon her the Degree of Doctor of Letters.<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 28.</ref>

She recruited many Theosophists to teach in and supervise the schools, including [[George S. Arundale]], [[Nilakanta Sri Ram]], [[James H. Cousins]], [[Margaret Cousins]], [[Fritz Kunz]], [[Mary K. Neff]], and [[Ernest Wood]].

'''See also'''

* [https://www.espaciotiempoyeducacion.com/ojs/index.php/ete/article/view/207/195# Educational Ideas of Annie Besant] by Chandra Lekha Singh

==== Central Hindu College ====

Soon after her arrival Besant gathered around her a group of Indians interested in the regeneration of their country. After much planning she founded the [[Central Hindu College]] in Benares, which now is the nucleus of the Banaras Hindu University. [[Theosophist]]s from around the world came to India to help in this, including [[Francesca Arundale]] and [[George S. Arundale]].<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 25-26.</ref>

The object of the College was to impart sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism. The College prepared students for the M.A. and M.Sc. and lower examinations of the Allahabad University till the year 1917. Three years earlier, the management and control of the College had passed from the hands of its original trustees to the Hindu University Society, which was carrying on the work of inaugurating the present University.<ref>[http://www.theosophycanada.com/brief-history-of-the-central-hindu-college.php Brief History of the Central Hindu College] at TheosophyCanada.com</ref>

=== Indian Boy Scouts Association ===

During the course of 1916 Besant organized some troops of Boy Scouts in Madras and Benares. They followed the Scout Law, although the boys wore Indian turbans and sang Indian songs. When a request was sent to the founder of the international movement of Boys Scouts, Robert Baden-Powell, to recognize the Indian troops as part of the international organization, he refused. She then began to campaign for it, publishing an article in her newspaper [[New India (periodical)|New India]] on [[October 13]], 1916, an article entitled "Why not Indian Scouts?"<ref>Urmila Sharma, S.K. Sharma, ''Indian Political Thought'' (New Delhi: Atlantic Publishers and Distributors, 1996), 197.</ref> She organized the Indian Boy Scouts Association, based in Madras, headed by herself and George Arundale.

A few other organizations began to be formed in the country. In 1921, when Besant had gathered more than 20,000 members, Baden-Powell came to India, and recognized all the different Scout organizations in the country as part of the international movement. He conferred upon her the Badge of the Silver Wolf, a great honor. It was sent to her by the Viceroy of India, who included a personal letter.<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref><ref>"Chronicle of Events" ''The Theosophical Year Book, 1938'' (Adyar, Madras, India: Theosophical Publishing House, 1938), 49.</ref>

See also '''[[Boy Scout Movement and Theosophical Movement]]'''.

== Receiving Mahatma Letter ==

In 1900, Mrs. Besant received a letter from [[Koot Hoomi|Mahatma K. H.]], which was published as '''[[Mahatma Letter to Besant - LMW 1 No. 59|Letter 59]]''' in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, First Series'']]. (In editions 1945-1974, before the First Series was resequenced in 1988, this was called '''Letter 46''') This is often referred to as the "1900 letter" because it was received many years after the last known letter from the Mahatmas. Due to this timing, doubt has sometimes been cast on the origin of the letter.

[[File:Choudri bust of Besant.jpg|220px|right|thumb|Bust by D. R. Choudhri, 1934]]
== President of the Theosophical Society ==
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On [[July 6]], 1907, Annie Besant was elected as International President of the [[Theosophical Society]].

* 1908:
**Initiated the expansion of [[Adyar (campus)|Adyar]] property expanding it to 266 acres.
**February: founded the [[Theosophical Order of Service]].
**May: Inaugurated the [[Vasanta Press]] in Adyar.
**October: Established the [[International Order of the Round Table]].
**October: Established the Sons of India and the Daughters of India.

As President, Mrs. Besant supervised all the departments of the [[Adyar (campus)|Adyar headquarters estate]]; edited [[The Theosophist (periodical)|''The Theosophist'']]; and advised in the management of the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]] and the [[Vasanta Press]], as well as lecturing throughout the world.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>

Mr. Jinarājadāsa wrote of her schedule:
<blockquote>
Dr. Besant worked from 6:30 a.m. to 8:15 p.m., with half an hour's interval for her midday meal, and half or three quarters of an hour for tea and chat. She took her supper at 8:30.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
</blockquote>

== Invocation ==

Members of the [[Theosophical Society (Adyar)]] around the world regularly recite an [[Universal Invocation|invocation]] penned by Mrs. Besant. [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]] wrote of its use in the ceremony of reciting the Prayers of the Religions, introduced at the [[Golden Jubilee Convention]] of 1925: "The ceremony always concludes with Dr. Besant's beautiful and famous invocation repeated by all:"<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref>
[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May each who feels himself as one with Thee, 
Know he is also one with every other.
</blockquote>

The words were set to music at least three times, by [[Charles Elliott Fouser]], by J. Eleanor Stakesby-Lewis of South Africa<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and by Joe Hasiewicz of Glen Ellyn, IL. <ref>http://www.joehasiewicz.com/Joe/JoeHasiewicz.htm & http://www.ohiddenlife.org/audios---videos.html</ref> Another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

In contemporary usage, this invocation is often rendered in a slightly revised form to reflect more inclusive language.
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in oneness; 
May ''all'' who feel ''themselves'' as one with thee, 
Know ''they are'' therefore one with every other.<ref>Dorothy Abbenhouse, "Vewpoint," ''The American Theosophist'', 77.4 (Jul 1989), 90. (Spelling and style as in the original.)</ref>
</blockquote>

== Oratory and speaking tours ==

Throughout all the years of her social activism and Theosophical work, Dr. Besant was much in demand as a public speaker. More information will be found at '''[[Besant lectures]]'''.

[[File:Annie Besant tree plaque.jpg|right|350px||thumb|Plaque under tree planted where AB last spoke on Olcott campus.]]

== Other work ==

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In the United States, Mrs. Besant purchased land in 1927 to establish the Happy Valley Foundation in Ojai, California. A school was not formed immediately, but with the efforts of [[J. Krishnamurti]] and others, the [[Besant Hill School of Happy Valley]] now operates on that site.

== Editorial work ==

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'''NOTE''' - For a complete list of periodicals edited by Annie Besant, see [http://www.kurtleland.com/annie-besant-shrine/periodicals/63-xvi-periodicals-edited-by-annie-besant-1878-1933 KurtLeland.com].

* '''''The Link''''' was a halfpenny weekly newspaper that Mrs. Besant established with [[William T. Stead]] to campaign against "sweated labour, extortionate landlords, unhealthy workshops, child labour and prostitution."<ref>Annie Besant, ''The Link'' (23rd June, 1888).</ref> Her famous article "White Slavery in London," printed on June 23, 1888, detailed the horrific conditions of girls manufacturing matchsticks.

* '''[[Lucifer (periodical)|''Lucifer'']]''' was established by [[Helena Petrovna Blavatsky]], but Mrs. Besant took over editorship in 1891 following HPB's death.

* As President of the [[Theosophical Society (Adyar)|Theosophical Society in Adyar]], Mrs. Besant served as editor of '''[[The Theosophist (periodical)|''The Theosophist'']]'''.

* '''[[The Commonweal (periodical)|''The Commonweal'']]''', subtitled "a weekly journal of national reform," was published from [[January 2]], 1914 until March, 1920.<ref>Kurt Leland, "Chronology," Kurt Leland's Spiritual Orienteering website [http://www.kurtleland.com/annie-besant-shrine/orientation/41-chronology KurtLeland.com].</ref><ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]
</ref>

* Also in 1914, Mrs. Besant purchased an Indian newspaper, the ''Madras Standard'', and on August 1 of that year changed its name to '''''New India''''', which was a daily paper promoting Home Rule for 15 years. Its circulation rose to 10,000.

== Writings ==

Mrs. Besant left a large body of books and pamphlets, which are listed in '''[[Besant writings]]'''.

She also wrote hundreds of magazine articles and editorials. The [[Union Index of Theosophical Periodicals]] lists:
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Annie+Besant&s=author over 2600 articles by Annie Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Dr+Besant&s=author 8 articles by Dr. Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=AB&s=author many articles by AB]'''. Not all are Annie Besant.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Annie+Besant&s=title 1017 articles about Annie Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Dr+Besant&s=title 331 articles about Dr. Besant]'''.

== Later years ==

In 1929, Dr. Besant made her final tour of the United States, and On [[September 2]], 1929, she spoke to members on the [[Olcott (campus)|Olcott campus]] in a farewell address.

On [[September 20]], 1933, Annie Besant passed away just before her 85th birthday. She was cremated in [[Adyar (campus)|Adyar]] with great ceremony. Half of the ashes were deposited in the Ganges by [[Bhagavan Das]], near the site where [[Helena Petrovna Blavatsky|Mme Blavatsky]]’s ashes had been cast. The other half was placed in the [[Adyar (campus)#Garden of Remembrance|Garden of Remembrance at Adyar]]. Ten years after the final American tour, on [[July 19]], 1939, a fir tree was planted at the place where she last spoke on the [[Olcott (campus)|Olcott campus]], incorporating soil from Adyar's Garden of Remembrance brought by [[Henry Hotchener|Henry]] and [[Marie Russak Hotchener|Marie Hotchener]].<ref>"The Besant Commemoration," ''The American Theosophist'' 27.9 (September, 1939): 214.</ref>

== Honors, tributes and memorials ==
[[File:Besant stamp.jpg|180px|right|thumb|Indian stamp issued in 1963]]

In 1922, an '''honorary doctorate''' was bestowed on Mrs. Besant by Benares Hindu University. [[A. P. Warrington]] was present:
<blockquote>
The occasion was that of the conferring of degrees by the University of Benares upon the Price of Wales, our President [Mrs. Besant], and various graduates...

At the conclusion of the ceremonies, the Prince stopped and exchanged a word with the newly-made Dr. Besant. He congratulated her and when Pandit Malaviya generously remarked that but for her there would have been no University, as it was her Central Hindu College that formed the basis of it, the Prince replied that he knew about it and made some reference to the former visit of his parents to the C.H.C.<ref>A. P. Warrington, "Sojourning in India" ''The Messenger'' 9.12 (May 1922), 265.</ref>
</blockquote>

The Indian government issued a '''postage stamp''' honoring Mrs. Besant on October 1, 1963. It was released on her 116th birthday in a ceremony at the [[Adyar (campus)|Adyar headquarters]] where she had served as President from 1907-1933. The Governor of Madras State, Mr. Bishnuram Medhi gave a speech praising her role in Indian nationalism.<ref>K. N. Ramanathan, "Annie Besant Commemorative Stamp" ''The American Theosophist'' 51.12 Dec 1963, 291.</ref>

In addition to the '''schools''' she personally founded, other schools that have been named in her honor include Annie Besant School, Meerut, India.<ref>[http://www.anniebesant.in/history.html Annie Besant School].</ref>

Other groups and places named in her honor include:
* '''Annie Besant Memorial Hall''', Cardiff, Wales - opened in October, 1934.
* '''TOS Annie Besant Model School''', Rayagada, Odisha, India - opened in 1992 by the [[Theosophical Order of Service]] in Rayagada.
* '''Lodges''' named after Annie Besant were formed in the American cities of Cleveland, Los Angeles, Tulsa, Boston, Seattle, Houston, Nashville, San Diego, Chicago, and Indianapolis.
* '''Besant Hill School of Happy Valley''', Ojai, California - founded in 1946 and renamed in July 2007 in Besant's honor, since she had the original vision of a school established on land she purchased in 1927.
* '''Annie Besant Memorial Hall''' at [[Musaeus College]] in Colombo, Sri Lanka. Opened October 1, 1937.<ref>"Opening of the Annie Besant Memorial Hall" ''The American Theosophist'' 25.12 (December 1937) 285.</ref>

[[File:AB Google Doodle.jpg|right|300px|thumb|Google Doodle posted October 1, 2015]]

== Annie Besant in popular culture ==

On October 1, 2015, a '''Google Doodle''' was posted to honor Dr. Besant's 168th birthday.

The DVD release of '''''The Adventures of Young Indiana Jones''''' included a companion historical documentary called "Annie Besant - An Unlikely Rebel." <ref>It appears in Chapter 5: Journey of Radiance, on Disc 7 of Volume 1, with a run-time of 26 minutes, 55 seconds.</ref>

== Biographies ==

Dr. Besant and her activities are the subject of many biographies, and are also covered extensively in works about H. P. Blavatsky, H. S. Olcott, C. W. Leadbeater, J. Krishnamurti, George Bernard Shaw, M. K. Gandhi, Charles Bradlaugh, birth control, Freethinking, women Freemasons, English trade unions, Hindu Renaissance, Indian National Congress, Indian nationalism, and Indian education. These are some of the biographies:

* Agarwal, C. V. and Pedro Oliveira. '''''Annie Besant in India'''''. Australia, 2021. 590 pages.

* Aiyangar, M V Srinivasa. '''''An Open Letter to Mrs. Annie Besant; Being a Reply to Her Attacks on Hinduism'''''. Madras, M. C. Narasimhacharya [1915]. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015024217815;view=1up;seq=1 Hathitrust].

* Aiyar, Ramaswami. '''''Annie Besant'''''. Delhi Publications Division, Ministry of Information and Broadcasting, <nowiki>[</nowiki>1963<nowiki>]</nowiki>. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015026275894;q1=Annie%20Besant Hathitrust].

* Ayar, Ramasamy, C.P., '''''Annie Besant'''''. New Delhi: Publication Division, Ministry of Information and Broadcasting, Government of India, 1963.

* Besant, Arthur Digby. '''''The Besant Pedigree'''''. London: Besant & Co., 1930. Available at [https://archive.org/details/besantpedigreeby00besa/page/n7/mode/2up Internet Archive].

* Besterman, Theodore. '''''Mrs. Annie Besant, a Modern Prophet''''', London: K. Paul, Trench, Trubner & Co., Ltd., 1934.

* Besterman, Theodore. '''''The Annie Besant Calendar'''''. London: The Theosophical Pub. House, 1927. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2834148 Hathitrust].

* Besterman, Theodore. '''''A Bibliography of Annie Besant'''''. London, The Theosophical society in England, 1924. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.32106002836655 Hathitrust].

* Besterman, Theodore. '''''Mrs. Annie Besant: A Modern Prophet. London, 1934.

* Bright, Esther. '''''Old Memories and Letters of Annie Besant'''''. London: Theosophical Publishing House, 1936. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015010435405 Hathitrust].

* Dictionary of National Biography. '''"Besant, Annie"''', ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website]. This is a particularly well-written account of her life.

* Dinnage, Rosemary. '''''Annie Besant'''''. Harmondsworth, Middlesex, England: Penguin Books, 1986.

* Dwarkadas, Jamnadas. '''''Political Memoirs'''''. Bombay, 1969.

* Fussell, Joseph H. Mrs. '''''Annie Besant and the Leadbeater Advice'''''. San Diego: 1913. Pamphlet. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2765584 Hathitrust].

* Hess, Karolina Maria. '''"Annie Besant & Poland"'''. ''FOTA Newsletter'' no. 8 (Autumn-Winter, 2017-2018), 24-31.

* Indian Section, Theosophical Society. '''''In honour of Dr. Annie Besant: Lectures by Eminent Persons, 1952-88'''''. Varanasi, U.P., India: Indian Section, Theosophical Society, 1990.

* Jinarajadasa, C. '''''A Short Biography of Annie Besant'''''. Adyar, Madras, India: Theosophical Publishing Company, 1932.

* Kumar, Raj. '''''Annie Besant's Rise to Power in Indian Politics, 1914-1917'''''. Concept Pub. Co., 1981.

* Kumar, Yudhistera. '''''Annie Besant as an Indian Educator'''''. With a foreword by B. Pattabhi Sitaramayya. Lashkar, Gwalior, Swarup Publications [introd. 1951] Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015039338606;q1=Annie%20Besant Hathitrust].

* Mukerji, N. N. '''''Unemployment and Limitation of Family. With 46 illus. and ports. of Mr. Charles Bradlaugh and Mrs. Annie Besant of 1877'''''. Calcutta, N.N. Mukerji, 1918. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015050564403;view=1up;seq=1 Hathitrust].

* Muthanna, I. M. '''''Mother Besant and Mahatma Gandhi'''''. Vellore, Tamil Nadu: Thenpulam, 1986. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049819025 Hathitrust].

* Nethercot, Arthur Hobart. '''''The First Five Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1960. Available at [https://archive.org/details/firstfivelivesof0000neth/mode/2up Internet Archive], with limited access at [https://catalog.hathitrust.org/api/volumes/oclc/41517995.html Hathitrust].

* Nethercot, Arthur Hobart. '''''The Last Four Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1963. Limited access at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015011353763 Hathitrust].

* Pal, B. C. '''''Mrs. Annie Besant: A Psychological Study'''''. Madras, India: Ganesh, 1917.

* Pécastaing-Boissière, Muriel. '''''Annie Besant (1847-1933): La lutte et la quête'''''. Paris: Éditions Adyar, 2015. '''English edition:''' '''''Annie Besant: Struggles and Quest'''''. London: Theosophical Publishing House, 2017. '''German edition:''' '''''Annie Besant : Weisheit und Wissenschaft - Die Biographie'''''. Aquamarin- Verlag GmbH, 2017.

* Prakasa, Sri. '''''Annie Besant'''''. Bombay: Bharatiya Vidya Bhavan, 1954.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. 3rd edition - Bombay: Bharatiya Vidya Bhavan, 1962. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049219051 Hathitrust].

* Pruthi, Raj. '''''Annie Besant's rise to power in Indian politics, 1914-1917'''''. New Delhi : Concept Pub. Co., 1981. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015047661924 Hathitrust].

* Prakasa, Sri. '''''Annie Besant'''''. Bombay, Bharatiya Vidya Bhavan, 1954. 2nd ed.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. Bombay, Bharatiya Vidya Bhavan, 1962. 3rd ed.

* Ramaswami Aiyar, C. P. '''''Annie Besant'''''. New Delhi: Publications Division, 1971.

* Stead, W. T. '''''Annie Besant: A Character Sketch 1891'''''. Adyar, Madras, India: Theosophical Publishing Company, 1891.

* Taylor, Anne. '''''Annie Besant: A Biography'''''. Oxford: Oxford University Press, 1992. This is an academic study of Mrs. Besant that gives excellent coverage to her early life and political activities, but less depth to her Theosophical Society activities.

* Theosophical Society. '''''Woman World Honoured: Annie Besant, Warrior'''''. Madras, Theosophical Pub. House, 1943.

* Veritas <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Mrs. Besant and the Alcyone Case'''''. Mylapore, Madras [India] : Goodwin & Co., 1913. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2835070;view=1up;seq=5 Hathitrust].

* Wessinger, Catherine. '''''Annie Besant and Progressive Messianism (1847-1933)'''''. Lewiston, N.Y. : E. Mellen Press, 1988. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015025098925 Hathitrust].

* West, Geoffrey <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Annie Besant'''''. New York, Viking Press, 1928. London, 1929. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.$b284557;view=1up;seq=11 Hathitrust].

* Williams, Gertrude Marvin. '''''The Passionate Pilgrim: a Life of Annie Besant''''' . New York: Coward-McCann, 1931. Available at [https://www.indianculture.gov.in/ebooks/passionate-pilgrim-life-annie-besant Indian Culture website].

== Additional resources ==
===Articles===
* [https://theosophy.world/encyclopedia/Besant-annie Annie Besant] at Theosophy World
*[http://www.katinkahesselink.net/his/Besant-Educator.htm# Annie Besant as Instructor and Educator] by John Algeo
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No183.pdf# Dr. Besant: Warrior] by George S. Arundale
*[http://www.flonnet.com/fl1420/14201120.htm# A Special Kind of Person] by Radha Burnier
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No190_191.pdf# Annie Besant and the Changing World] by Bhagavan Das
*[http://www.theosophycanada.com/files/the-central-hindu-college.pdf# The Central Hindu College and Mrs. Besant] by Bhagavan Das
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No182.pdf# Dr. Besant and India's Religious Revival] by Hirendra Nath Datta
*[https://www.theosophical.org/publications/quest-magazine/something-about-annie-besant Something About Annie Besant] by Fritz Kunz
*[http://www.katinkahesselink.net/other/leadb2.html# Dr. Besant's First Use of Clairvoyance] by C.W. Leadbeater
*[https://www.theosophical.org/publications/quest-magazine/confounding-or-amazing-the-multiple-deconversions-of-annie-besant Confounding or Amazing? The Multiple Deconversions of Annie Besant] by Carol Hanbery MacKay
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No186.pdf# Dr. Besant as a Comrade and a Leader] by C.P. Ramaswami Alyar
*[http://www.katinkahesselink.net/other/sender-besant.html# Annie Besant as an Early Theosophist] by Pablo Sender
*[http://www.katinkahesselink.net/his/shearman1.html# A Serious Dedication] by Hugh Shearman
*[https://www.theosophical.org/publications/quest-magazine/an-irish-high-priestess-in-india An Irish High Priestess in India] by Lowell Thomas
*[http://international.theoservice.org/members/innergrowth/AnnieBesant-on-Service-Duty-Sacrifice.pdf Dr. Besant on Service, Duty, and Sacrifice] by Dorothy Bell
* [http://www.katinkahesselink.net/other/c/c-besant.html About Annie Besant] at KatinkaHesselink.net
* [https://frontline.thehindu.com/other/article30160185.ece "Annie Besant's Many Lives"] by Kumari Jayawardena. ''Frontline''. Print edition: October 04, 1997. This publication is an Indian national magazine published by ''The Hindu''

=== Books ===
*[http://www.gutenberg.org/files/12085/12085-h/12085-h.htm# Annie Besant: An Autobiography]
* Mühlematter, Yves. '''''Accelerating Human Evolution by Theosophical Initiation: Annie Besant’s Pedagogy and the Creation of Benares Hindu University'''''. Berlin: De Gruyter Oldenbourg, 2022. Volume 6 in the Okkulte Moderne series. See [https://www.degruyter.com/document/isbn/9783110794694/html?lang=en&fbclid=IwAR0z5LXxehCR-4GLPyLhZt4zL7T9NrFfCqjDaxx2pRU3YnsjRuUpOb941CI De Gruyter website]. Focus is on stages of occult initiation as an influence to the pedagogy of Indian education.

=== Audio ===

*[https://www.youtube.com/watch?v=J3PQh219Ec0# Annie Besant] by In Our Time: History podcast at the BBC Radio.

Mrs. Besant appears in several silent films, but no recordings of her voice are known to exist.<ref>Sidney A. Cook letter to Mrs. E. Grace Ring. July 6, 1933. Sidney A. Cook Papers. Records Series 08.05. Theosophical Society in America Archives. Mr. Cook stated, "There are no records by Dr. Besant and probably never will be now, for she is very frail."</ref>

'''Jaishree Kannan''' has recorded songs in several Indian languages, written to honor Annie Besant. They are available on YouTube:

* [https://www.youtube.com/watch?v=KxXvB-FUFa4&t=5s Sri Maurya sanskrit 1].
* [https://www.youtube.com/watch?v=4js2MVV-eg0 Namana Ma 1].
* [https://www.youtube.com/watch?v=8GsghP0YQeo Padijnaru Malayalam 1].
* [https://www.youtube.com/watch?v=4-DBQT_NtmA Jaya Vasanta New 5 1].
* [https://www.youtube.com/watch?v=xLikDgV9eRQ Suni Vasanta Hindi].
* [https://www.youtube.com/watch?v=LaZnr8NAu6o Devia Vasante].

=== Videos===

* [https://www.youtube.com/watch?v=IgyBPDQ8NAI A Woman's Story: Annie Besant] in BBC's Timewatch. Excellent documentary about Besant's life. Posted by Richard Eyre on March 22, 2020. Actors, films of Annie Besant, photographs, and interviews with Mary Lutyens and others.
* [https://www.youtube.com/watch?v=jxlkDoAPeBA&list=PLXrBSYNnedtzcvjcbMRetL0Iz2cFXcxPO# 12 Things You Didn't Know About Annie Besant] by Appuseries
* [https://www.youtube.com/watch?v=d7_73uXRxYI# Annie Besant documentary: Sea of Faith] by Don Cupitt
* [https://www.youtube.com/watch?v=5ge4NqgXqEE# Annie Besant, Theosophy and Academic Bias] by Kurt Leland
* [https://www.youtube.com/watch?v=dx2mUhMFahY Annie Besant in the 21st Century] by Nancy Secrest
* [https://www.youtube.com/watch?v=WPF2kLWDYC0# Annie Besant, her thought and forms] lecture at the South East London Folklore Society
* [https://theosophy.world/resource/c-w-leadbeater-annie-besant-krishnamurti-theosophy-uk "C W Leadbeater, Annie Besant, Krishnamurti - Theosophy UK"]. Footage of Annie Besant, C. W. Leadbeater, and J. Krishnamurti in mid-1920s, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Available from Theosophy World Resource Centre.
* [https://www.youtube.com/watch?v=zpgH82Ot3W8 Highlights of the 40th Annual Convention of the American Theosophical Society] was digitized from a silent film of the 1926 convention in Chicago. Annie Besant appears in sequences about the Co-Masonic ceremony for laying the cornerstone of the [[L. W. Rogers|new headquarters]] building, and at the hotel with [[Jiddu Krishnamurti]] and Max Wardall.
* [https://www.youtube.com/watch?v=5Elo6Im4oD8 Theosophy UK C W Leadbeater, Annie Besant, Krishnamurti]. "Recently discovered rare footage of C W Leadbeater, Annie Besant and Krishnamurti, part of a film believed to be from the mid 1920`s before the disbandonment of The Order of the Star, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Many thanks to the ITC for sharing this unique footage." Posted Dec 7, 2012 on YouTube by the Theosophical Society in England.
* [https://www.youtube.com/watch?v=BkJJeBqL1Ns Theosophy UK Annie Besant Story]. A biography of Annie Besant from her early life and marriage through the years of social activism and participation in the Theosophical Society. Posted Apr 6, 2012 on YouTube by the Theosophical Society in England.
* [https://www.youtube.com/watch?v=UnpLk8xIYmc&t=6s “Ought Theosophists to be Propagandists?”: a Discussion of the Paradoxes] by Muriel Pécastaing-Boissière. A paper presented at the International Theosophical History Conference on the "Theosophical Movement and Globalism," 10 October 2021.

=== Bibliographies and collections ===
* [https://www.gutenberg.org/ebooks/author/1425# Works by Annie Besant] at Project Gutenberg
* [https://archive.org/search.php?query=%28%28subject%3A%22Besant%2C+Annie%22+OR+subject%3A%22Annie+Besant%22+OR+creator%3A%22Besant%2C+Annie%22+OR+creator%3A%22Annie+Besant%22+OR+creator%3A%22Besant%2C+A.%22+OR+title%3A%22Annie+Besant%22+OR+description%3A%22Besant%2C+Annie%22+OR+description%3A%22Annie+Besant%22%29+OR+%28%221847-1933%22+AND+Besant%29%29+AND+%28-mediatype%3Asoftware%29&page=2# Works by or about Annie Besant] at Internet Archive
* [https://openlibrary.org/authors/OL16933A/Annie_Wood_Besant# Works by Annie Besant] at Open Library
* [https://librivox.org/search?title=&author=Annie+Besant&reader=&keywords=&genre_id=0&status=all&project_type=either&recorded_language=&sort_order=alpha&search_page=1&search_form=advanced# Works by Annie Besant] at LibriVox

=== Chronology ===
* [http://www.kurtleland.com/annie-besant-shrine/orientation-annie/41-chronology# Annie Besant - Chronology] by Kurt Leland.

=== Horoscopes ===
* [http://www.astro.com/cgi/chart.cgi?wgid=wgeJwljs0KwkAMhJ9GUIiQVKXqkoOC9KDoSTyn7vYH3VTaldK3d1svYfhmkklfv2pOTOlZyKjlo-tEAxxUawcFEBACbdcpULpPduCxj6CUNyBcGrWNwumazRKc388LmMwN6QrhG7eQxoGARmyu4h1PZ2P63zJiK8ExRXR7hiZ3bVRjncnD8Il_-VCxhN5U3cBLMm3H9Mh-fm41Xg# Annie Besant's Natal Chart] at Astrodienst
* [http://www.khaldea.com/charts/anniebesant.shtml Annie Besant Natal Horoscope] at Khaldea.

== Notes ==
<references/>

[[Category:Presidents of TS Adyar|Besant, Annie]]
[[Category:Associates of HPB|Besant, Annie]]
[[Category:Lecturers|Besant, Annie]]
[[Category:Writers|Besant, Annie]]
[[Category:Editors|Besant, Annie]]
[[Category:Journalists|Besant, Annie]]
[[Category:Leaders|Besant, Annie]]
[[Category:Clairvoyants|Besant, Annie]]
[[Category:Nationality English|Besant, Annie]]
[[Category:Imprisoned|Besant, Annie]]
[[Category:Social activists|Besant, Annie]]
[[Category:Feminists|Besant, Annie]]
[[Category:Suffragists|Besant, Annie]]
[[Category:Co-Masons|Besant, Annie]]
[[Category:Anti-vivisectionists|Besant, Annie]]
[[Category:TS Adyar|Besant, Annie]]
[[Category:Famous people|Besant, Annie]]
[[Category:Chelas|Besant, Annie]]
[[Category:People who encountered Mahatmas|Besant, Annie]]
[[Category:People who witnessed phenomena|Besant, Annie]]
[[Category:Received Mahatma Letters|Besant, Annie]]
[[Category:Inner Group of HPB|Besant, Annie]]
[[Category:Clairvoyant research|Besant, Annie]]
[[Category:People|Besant, Annie]]

[[ru:Безант Анни]]
[[es:Annie Besant]]

Universal Invocation

2026-03-03T16:22:51Z

Alex Audziayuk: /* Variations */ modern usage after 1989 added.

The '''Universal Invocation''', also known as '''Universal Prayer''', was written in 1923 by [[Annie Besant|Dr. Annie Besant]], then president of the [[Theosophical Society (Adyar)]]. It reads:

<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May all who feel themselves as one with Thee, 
Know they are therefore one with every other.
</blockquote>

[[File:Invocation stone.jpg|right|320px|thumb|Garden of Remembrance, Olcott campus. Photo by Glenn Kujansuu.]]
== History and use ==
The verse is recited at every international convention of the [[Theosophical Society (Adyar)|Theosophical Society in Adyar]] in the ceremony of reciting the Prayers of the the Religions, beginning in 1925,<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref> and daily at many theosophical centers around the world.

"O Hidden Life" is quoted on a plaque in the '''[[Garden of Remembrance at Olcott|Garden of Remembrance]]''' on the [[Olcott (campus)|Olcott campus]] of the [[Theosophical Society in America]].

== Variations ==
In the 1930 Lodge Procedure Book of the [[American Theosophical Society]], the final two lines varied, and were followed by an additional line:

:: May each, who feels himself as one with Thee,
:: Know he is therefore one with every other.
:: Let us go forth to sound the note of harmony in the discords of the world.<ref>Sidney A. Cook, "From Lodge Procedure Book" ''The Theosophical Messenger'' 18.12 (December 1930), 280.</ref>

[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]

The Scout Movement in Madras [Chennai] adopted the invocation with another variation:

:: May each, who feels himself as one with Thee,
:: Know he is therefore one with every other.

Mrs. Besant felt that "this word 'therefore' implied certain Theosophical spiritual beliefs and she did not desire to impose such a heavy obligation on the Scouts and so changed the word 'therefore' to 'also'.<ref>C. Jinarajadasa, "Dr. Besant and the Scout Movement" ''The Theosophist'' 69 (November, 1947), 158.</ref>

Today, the invocation is mostly used in a slightly edited form, as presented in a 1989 “Viewpoint” by [[Dorothy Abbenhouse]], with certain words italicized to indicate changes made from the original in order to make the text more inclusive:
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in oneness; 
May ''all'' who feel ''themselves'' as one with thee, 
Know ''they are'' therefore one with every other.<ref>Dorothy Abbenhouse, "Vewpoint," ''The American Theosophist'', 77.4 (Jul 1989), 90. (Spelling and style as in the original.)</ref>
</blockquote>

== Musical settings ==

The words were set to music at least three times, by [[Charles Elliott Fouser]], by J. Eleanor Stakesby-Lewis of South Africa<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and by Joe Hasiewicz of Glen Ellyn, IL. <ref>http://www.joehasiewicz.com/Joe/JoeHasiewicz.htm & http://www.ohiddenlife.org/audios---videos.html</ref> Another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

== Additional resources ==
=== Articles ===
* [http://www.ohiddenlife.org/ OHiddenLife.org]. This website formerly offered links to musical performances of "O Hidden Life" by several groups, plus poetry and commentaries. Here is a Wayback Machine link to a 2018 version: https://web.archive.org/web/20180118184934/http:/www.ohiddenlife.org/.
* [https://www.theosophy.world/encyclopedia/invocation Invocation] in Theosophy World
* [https://www.theosophical.org/publications/quest-magazine/qo-hidden-life "O Hidden Life"] by Joy Mills

== Notes ==
<references/>
[[Category:Theosophical concepts]]
[[Category:Musical compositions]]
[[Category:TS Adyar]]

Annie Besant

2026-03-02T18:23:43Z

Alex Audziayuk: /* Invocation */

[[File:Annie Besant color.jpg|270px|right|thumb|Annie Besant painting by Dan Doolin]]

'''Annie Besant''' ([[October 1|1 October]] 1847 – [[September 20|20 September]] 1933) was an Anglo-Irish orator, writer, and social rights activist. She is well known from her role in the Indian National Congress during the struggle for Indian home rule, and for her support of national education in India. She was president of the [[Theosophical Society (Adyar)|Theosophical Society]] based in Adyar, Chennai, India, from 1907-1933.

See also '''[[Besant writings]]''' and '''[[Besant lectures]]'''.

== Early life and family ==

Annie Wood was born in London on [[October 1]], 1847, to middle-class parents William Page Wood and Emily Morris, of Irish origin. Annie's childhood was difficult. Her father, a doctor, died when she was only five years old, after accidentally contracting tuberculosis from a deceased man. His death left the family severely strained financially. Not long after this, one of Annie's brothers died too. Her mother tried running a boarding house for boys at Harrow School but was unable to support her daughter. In 1855, she put Annie under the care of her philanthropic friend Ellen Marryat, who would be able to provide the girl a good education. This changed Annie's life drastically. She was educated privately in England, Germany, and France, and was awarded honors in botany following the Preliminary Science Exam at London University, and the South Kensington Science and Art Exam.<ref>"Besant, Annie." ''The Indian Biographical Dictionary, 1915'' (Madras: Pillar, 1915), 38.</ref> She was an expert archer and croquet player, and rode horses often before 1889 and after 1900.<ref>Ibid.</ref>

At eighteen Annie got engaged to shy and austere evangelical Anglican, Frank Besant, the vicar of Sibsey, Lincolnshire. Two years later, in 1867, she married the 26-year-old clergyman. Within a few years the couple had two children, [[Arthur Digby Besant]] and [[Mabel Besant-Scott|Mabel Emily Besant]]. The marriage, however, was not a happy one. Conflicts arouse over Annie's independence as well as her religious and political concerns, but she was also physically ill-treated by her husband. So terrible was her marriage that once, with poison in her hand, she thought of committing suicide. As she was about to drink it she heard a clear voice of stern reproval, which said to her: "O Coward, coward, who used to dream of martyrdom and cannot stand a few years of woe". She instantly threw the bottle out of the window and never forgot the voice.<ref>Curuppumullage Jinarājadāsa, ''A Short Biography of Dr. Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1932), 5-6.</ref></blockquote>

Divorce was impossible under the existing laws. Eventually, in 1873, she left her husband and returned to London, keeping the custody of her daughter.
<blockquote>
Digby... was to stay with his father, and his mother only had visitation rights for one month out of the year. Still legally married to Frank, up to his death in 1917, Annie Besant was obliged to keep her married name, but she modified the pronunciation, moving the stress from the second to the first syllable.<ref>Muriel Pécastaing-Boissière, ''Annie Besant (1847-1933): Struggles and Quest'' (London: Theosophical Publishing House, 2017), 37.</ref>
</blockquote>

== Early social activism ==

Around the time of her marriage Annie visited some friends in Manchester, where she got into contact with both English radicals and the Irish Fenian Martyrs of Manchester. Through elderly lawyer William Roberts, much loved by the workers of Manchester for his unpaid work on their behalf, she became acquainted with the conditions of the urban poor. All this awakened her political and social consciousness.

After her marriage Annie began to support farm workers who were fighting to unionise and to win better conditions; her husband sided with the landlords and farmers.

During her marriage and soon after her separation, Annie began to lose her faith in Christianity and gradually fell into atheism and the [[Freethought|Freethought movemen]]t, which sought to alleviate human suffering through education and social reform. In the summer of 1874 she became a member of the National Secular Society. In 1875, she would be elected as its vice-president. During this stage of her life she would become a remarkable supporter of freedom of thought, women's rights, secularism, birth control, Fabian socialism and workers' rights.

At the head of the movement was Charles Bradlaugh, who soon developed a close relationship with Besant. He was the editor of the radical newspaper the ''National Reformer'' and gave her a job working for it as a columnist and reviewer. During the next few years she wrote many articles on issues such as marriage and women's right to vote, trade unions, national education, birth control, and the abolition of capital punishment. At this time Besant also developed a reputation as an outstanding public speaker. Her first talk was on '''"The Political Status of Women"''' and it was a success, printed later as a pamphlet.

Besant began to lecture around the country, sometimes along with Bradlaugh, sometimes by herself, and soon became one of the most prominent champions of atheism and freethought in Britain.

=== ''The Fruits of Philosophy'' ===

Besant and Bradlaugh became household names in 1877 when they republished a pamphlet promoting birth-control by the American Charles Knowlton entitled '''''The Fruits of Philosophy'''''. The work claimed that in order to be happy, working-class families had to be able to decide how many children they wanted. The pamphlet was highly controversial and caused a real scandal, especially among the religious establishment. It was vigorously opposed by the Church and eventually banned as an "obscene work."

They were arrested and put on trial; charged with publishing material that was "likely to deprave or corrupt those whose minds are open to immoral influences." In court they argued that "we think it more moral to prevent conception of children than, after they are born, to murder them by want of food, air and clothing."

During the trial Besant was instrumental in founding the '''Malthusian League''', which would advocate for the abolition of penalties for the promotion of contraception. She wrote and published her own birth-control pamphlet with a "less coarse" style entitled ''The Laws of Population''. The idea of a woman advocating birth-control received wide-publicity. Newspapers like ''The Times'' accused Besant of writing "an indecent, lewd, filthy, bawdy and obscene book." They were both found guilty of publishing an "obscene libel" and sentenced to six months in prison. However, the conviction was quashed on appeal due to a technicality.

In spite of the legal victory, Annie had to pay a terrible price for the scandal. Rev. Besant used the publicity of the affair to file a case for the custody of their daughter Mabel. He was able to persuade the court that she was unfit to look after her on the grounds of Annie being an atheist, associated to infidel Charles Bradlaugh, and promoter of an indecent obscene pamphlet.

The loss of her two children caused her great grief. When they grew up, however, they both became devoted admirers of their mother.

=== The Match Girls ===

In the 1880's Besant began to shift her political views, deserting Bradlaugh's radicalism for the more moderate socialism of the noted organisation, the '''Fabian Society'''. Annie hesitated for a time before changing her allegiance, which would bring her "into collision with the dearest of my friends." Finally, she publicly embraced Socialism in the Summer of 1885, during a lecture by a young and little-known '''George Bernard Shaw'''. As they became acquainted, he greatly admired her skills as a lecturer: "Now at this time Mrs. Besant was the greatest orator in England, and possibly in Europe... I have never heard her excelled."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12.</ref> He saw her involvement in Fabianism as a means of developing her organizational skills and teamwork.
<blockquote>
In selecting the Fabian Society for her passage through Socialism Mrs. Besant made a very sound choice; for it was the only one of the three Socialist Societies then competing with one another in which there was anything to be learnt that she did not already know. It was managed by a small group of men who were not only very clever individually, but broken in to team work with one another so effectually that they had raised the value of the Society's output far above that of the individual output of any one of them... This was exactly what Mrs. Besant needed at that moment to complete her equipment."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12-13.</ref>
</blockquote>
[[File:Match Girls Strike.png|200px|right|thumb|Plaque for Match Girls Strike, 1888]]
This was a time of growing working class agitation, increased by poor working conditions and high unemployment. By the end of 1887, a mass rally against unemployment was held in Trafalgar Square; Besant was a key speaker at the event. The rally was disrupted by the police, leading to one death and many injuries. The events created a great sensation, and became known as "Bloody Sunday." Besant took the charge of organizing legal aid for the jailed workers and support for their families.

Some months later, young socialist [[Herbert Burrows]] brought to her attention the health-threatening situation of young women workers at the Bryant & May match factory. They worked long hours for low pay and were liable to suffer from industrial illnesses. At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, and matches were an essential commodity. On [[June 23]], 1888, Annie published an article [http://www.mernick.org.uk/thhol/thelink.html '''"White Slavery in London"'''], where she drew attention to the dangers of phosphorus fumes, and complained about the low wages paid to the women. The three who provided information for Annie's article were fired. Annie helped the women to form a Matchgirls Union and, after a three-week strike, the company was forced to make significant concessions, including the re-employment the three victimized women. The public sympathy and success of the strike was an important development in the unskilled trades union movement.

Read more: [https://www.theguardian.com/women-in-leadership/2013/nov/04/women-who-sparked-labour-movement Out of the shadows: the women who sparked the Labour movement] by The Guardian newspaper.

== Introduction to Madame Blavatsky ==

In spite of the success in her social activism Besant was still unhappy and felt a deep void. In recalling this period of her life she wrote:

<blockquote>Ever more and more had been growing on me the feeling that something more than I had was needed for the cure of social ills. The Socialist position sufficed on the economic side, but where to gain the inspiration, the motive, which should lead to the realisation of the Brotherhood of Man?<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 308.</ref></blockquote>

For a few years now she had been growing dissatisfied with the field of social reform. She saw the limitation of its reach to solve humanity's problems. She had also failed to find and "organise bands of unselfish workers" and was wondering "where was the material for the nobler Social Order". As a result of this she had also become interested in psychology, hypnotism, dreams, etc. It was at this time that she came across [[Alfred Percy Sinnett|A. P. Sinnett]]'s first book, [[The Occult World (book)|''The Occult World'']], which explained the seemingly supernatural phenomena as being part of unknown aspects of the natural law. She then started researching into [[Spiritualism]] and phenomena such as [[clairvoyance]], clairaudience, and [[Telepathy|thought-reading]].<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 309.</ref>

One day, in 1889, an event happened that would mark the beginning of a new life. She wrote:

<blockquote>I was making desperate efforts to pierce the darkness, and was seeking with passionate earnestness to obtain some direct evidence of the existence of [[Soul]] and of the superphysical worlds; one evening as I sat alone, concentrating my mind on this longing, I heard the Master's voice--but knew not whose it was--and after some questions asked by Him and answered by me, came the promise that I should soon find the light--a promise quickly verified.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60a, compiled and edited by Daniel H. Caldwell</ref></blockquote>

This voice, unknown to her at the time, was that of the [[Morya|Mahatma Morya]], who was to become her [[Master of Wisdom|Master]]. He had asked her: "Are you willing to sacrifice everything to find Truth?", and she replied, "Yes, Lord". Then the voice continued: "You will find it soon." She did not know who had spoken, but it was the same voice as on the earlier occasion.

Two weeks later her friend [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave her two large volumes asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." The books were the two volumes of [[The Secret Doctrine (book)|''The Secret Doctrine'']], written by [[Helena Petrovna Blavatsky|H. P. Blavatsky]]. She described her experience in reading the book as follows:

<blockquote>As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref></blockquote>

She wrote the review and it was published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. Then, she sent a note to the author asking to be allowed to call upon her. Mme. Blavatsky answered with a cordial note of invitation, saying:

<blockquote>I too have long been wishing to make your acquaintance, as there is nothing in the world that I admire more than pluck and the rare courage to come out and state one’s opinions boldly in the face of all the world.<ref>[https://pablosender.com/annie-besant-as-an-early-theosophist/ Annie Besant as an Early Theosophist] by Pablo Sender</ref></blockquote>

On the evening of [[May 10]], Besant and her friend [[Herbert Burrows]] went to meet with Mme. Blavatsky. After some informal conversation Blavatsky expressed her wish to have Besant joining the Theosophical Society. Although she wanted to join, she was aware that this step would produce a rift with all her previous Freethinker and Socialist associates and friends, especially Charles Bradlaugh. She became a member of the Society on [[May 21]], 1889.<ref>Theosophical Society General Membership Register, 1875-1942 at [http://tsmembers.org/ http://tsmembers.org/]. See book 1, entry 4985 (website file: 1B/54).</ref><ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 314.</ref>

=== Seeing the Master ===

In July 1889, she joined Mme. Blavatsky in Fontainebleau and witnessed the writing of [[The Voice of the Silence (book)|''The Voice of the Silence'']]. It was here that she saw the radiant astral figure of her [[Morya|Master Morya]] for the first time, visible to her physical eyes. She wrote:

<blockquote>I will tell you about the first occasion on which I saw my Master. Soon after I had joined the Society, it happened that I was in England at a time when H. P. B. was in Fontainebleau, France, where [[The Voice of the Silence (book)|''The Voice of the Silence'']] was written. She wrote me to go over and join her, which I did with joy. She was living in a delightful old house out in the country, and I was put in a bed-room near hers, a door connecting the two. One night I awoke suddenly owing to an extraordinary feeling that there was in the room. The air was all throbbing, and it seemed as if an electric machine was playing there; the whole room was electric. I was so astonished (for it was my first experience of the kind) that I sat up in bed, wondering what on earth could be happening. It was quite dark, and in those days I was not a bit clairvoyant. At the foot of the bed a luminous figure appeared, and stood there from half a minute to a minute. It was the figure of a very tall man, and I thought, from pictures I had seen, it was H. P. B.’s Master. Near him was another figure, more faintly luminous, which I could not clearly distinguish. The brilliant figure stood quite still, looking at me, and I was so utterly astounded that I sat perfectly still, simply looking at Him; I did not even think of saluting Him. So I remained motionless and then gradually the figure vanished. Next day I told H. P. B. what had happened, and she replied: ‘Yes, Master came to see me in the night, and went into your room to have a look at you.’ This was my first experience of seeing a Master; it must have been clearly a case of materialisation, for as I have said, I was not in the least clairvoyant at the time.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60b, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Early Theosophical work ==
[[File:Annie Besant in black standing.jpg|200px|right]]

Her decision to join the Theosophical Society met a storm of criticism from her former associates in London. To explain her change of view, on [[August 4]] and [[August 11|11]], 1889, she delivered a lecture in the Hall of Science on the subject '''"Why I Became a Theosophist'''."

On [[September 4]] of that year, in [[H. P. Blavatsky|HPB]]’s house, she met [[Henry Steel Olcott|H. S. Olcott]], co-founder of the Theosophical Society and international President. He immediately recognized her value. He wrote in [[Old Diary Leaves (book)|Old Diary Leaves]]: "At the time of my [first] visit I had the chance to see of what infinite tenderness and unselfish compassion Mrs Besant was capable,"<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 192.</ref> and, "She is the most important gain to us since Sinnett."<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 184.</ref>

In this month Mrs. Besant began editing the monthly theosophical journal [[Lucifer (periodical)|''Lucifer'']] with HPB.

On [[January 17]], 1890, she was elected as president of the [[Blavatsky Lodge]]. By the middle of the year her rented home in 19 Avenue Road became the new headquarters for the European Section of the TS, where HPB lived until the end of her life.

In August, 1890, Besant became one of twelve members of the [[Inner Group]] of the Esoteric Section, formed by HPB. On [[April 1]], 1891, a month before her death, Blavatsky appointed her to the highest official position in the Inner Group, after that of herself:

<blockquote>I hereby appoint in the name of the ''Master'', Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.<ref>Henk J. Spierenburg (compiler), ''The Inner Group Teachings of H. P. Blavatsky'' (San Diego, CA: Point Loma Publications, Inc, 1995), xv.</ref></blockquote>

That year she began her career as international lecturer for [[Theosophy]]. In April 1891 she visited the United States for a lecture tour and attended the TS American Section Convention in Boston. Madame Blavatsky introduced her to American Theosophical leader [[William Quan Judge]] in a March 1891 letter:
<blockquote>

Inegoism and altruism is Annie Besant's name, but with me and to me she is Heliodore, a name given to her by a Master, and which I use with her, it possesses a profound meaning. She's been studying occultism with me for just a few months now in the innermost group of S.E. Esoteric Section, and yet she's gone far ahead of everyone else. She is neither psychic nor spiritual in any way - all intellect, and yet she hears the Master's voice when she is alone, sees His Light, and recognizes his voice from that of [[Djwal Khool|"Disinherited"]]. Judge, she is a very wonderful woman, my right arm, my successor, when I am forced to leave you, my only hope in England, just as you are my only hope in America.<ref>H. P. Blavatsky letter to William Quan Judge. March 27, 1891.</ref>
</blockquote>

Mme. Blavatsky died in London while Besant was on her trip back to London from the United States, and Besant succeeded her as head of the [[Esoteric Section]] in Europe.

After the death of Blavatsky, she continued her activities as international speaker, delivering hundreds of lectures in the US, Europe, India, and Australasia. A number of these lectures were published in book or pamphlet form. From 1892 to 1904 she wrote a series of books on Theosophy, including: ''The Seven Principles of Man'', ''Reincarnation'', ''Death–and After?'', ''Karma'', ''Man and His Bodies'', ''The Ancient Wisdom'', ''Some Problems of Life'', ''Esoteric Christianity; or The Lesser Mysteries'', ''Thought Power: Its Control and Culture'', ''A Study in Consciousness: A Contribution to the Study of Psychology''. In 1895 she was awarded the '''[[Subba Row Medal]]''' award for her 1894 Convention Lectures, published as ''The Self and Its Sheaths''.

== Her work in India ==

On [[October 20]], 1893, Annie Besant departed for India for the first time, arriving there on [[November 16]]. There, she would travel extensively for four months giving lectures in many cities. In December she delivered her first International Convention lectures at Adyar, which included a talk on "India and Its Mission."

Talking about the effect of her early work on the Indian mind, especially of the [[Hinduism|Hindus]], Col. Olcott writes:

<blockquote>The development of Mrs. Besant’s relations with our work in India have been, moreover, what, to me, is the best possible evidence that she is, indeed, the agent selected to fructify the seeds which had been planted by H. P. B. and myself during the previous fifteen years. She has swept away all vestiges of the mistrust as to our mission in India, such as was entertained by the great body of orthodox Brahmins, who looked on my colleague and myself as in fact secret agents for a [[Buddhism|Buddhist]] propaganda and the would-be destroyers of Hinduism.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 92.</ref></blockquote>

Her influence in the educational, cultural, and political life of India would be remarkable.

[[File:Annie Besant and M K Gandhi.jpg|200px|right|thumb|Annie Besant walking with M. K. Gandhi]]
=== Indian nationalist movement ===

The ''Dictionary of National Biography'' describes her political activity following Olcott's death:

<blockquote>She poured her superabundant energy into campaigning for self-government by means of newspapers she controlled—The Commonweal and New India—and in lectures such as India Bond or Free? (1926). In 1913 she joined the Indian National Congress. In 1915 she proposed to its executive committee that a network of home rule leagues be set up across the country. While at the outbreak of the 1914–18 war most Indian politicians, including Gandhi, the rising star, called a truce in their opposition to the raj, Besant did not, proclaiming 'England's need is India's opportunity' (New India, August 1914). In 1916 the tragedy of the Dublin Easter rising incited Mrs Besant to new heights of ferocity and contempt. In May 1917 the viceroy, Lord Chelmsford, bowed to Anglo-Indian demands and interned her at Ootacamund. The historic announcement made at Westminster on 20 August 1917... secured her release, when all India celebrated... On 26 December 1917 she became the first woman president of the 32nd Indian National Congress meeting at Calcutta. It was the summit of her influence, which thereafter declined. <ref>"Besant, Annie", ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website].</ref>
</blockquote>

Besant's political work for India may be said to have started on [[December 22]], 1894, when she addressed the '''Indian National Congress''' for the first time. However, she definitely entered the Indian political arena in 1913, with the goal of achieving dominion status for the country. She joined the Indian National Congress and published a series of lectures entitled ''Wake Up, India! A Plea for Social Reform.''

In 1914, Annie Besant purchased an Indian newspaper, ''The Madras Standard'', and changed its name to '''[[New India (periodical)|''New India'']]'''. She used this newspaper to support the movement for Indian Nationalism, attack the colonial government of India and promote India's self-rule. In 1916 Besant launched the '''All India Home Rule League''' and became the first Organizing Secretary of the Central Committee. Organized to demand self-government within the British Empire, this was the first political party in India to have regime change as its main goal.
[[File:Birla House .jpeg|right|350px|thumb|House where Dr. Besant was kept under arrest. A plaque commemorates the historic event.]]
On [[June 15]], 1917, she and her two supporters, [[G. S. Arundale]] and [[B. P. Wadia]], were arrested by the Madras government. They were interned under '''house arrest''' the next day in Gulistan at Pudumund in Ooty, which was a property built by [[H. S. Olcott]] in 1890 as his summer home. Besant's arrest created a focus for protest and the movement spread out. When, on [[September 15]] of that year, she was freed, crowds all over India welcomed her. In December she took over as president of the Indian National Congress for a year, being the first woman to do so. The demand for self-rule in 1917 is regarded as an important milestone and a turning point in the struggle for Indian independence.<ref>[http://www.deccanchronicle.com/nation/in-other-news/150617/100-years-on-historians-remember-annie-besants-house-arrest-in-ooty-1.html 100 years on, historians remember Annie Besant’s house arrest in Ooty] at www.deccanchronicle.com</ref>

In 1919 Indian political sentiment began to favor native [[Mohandas Gandhi]], who had returned from leading Asians in a struggle against racism in South Africa. He encouraged a mass-based civil disobedience, albeit in a non-violent way. Seventy-three-year old Annie Besant opposed this policy, warning that promoting disobedience would end up in violence. Her proposal was to work for change through the British legal system. Indians followed Gandhi's leadership, eventually leading to the independence of India in 1947, in the midst of violent clashes between Hindus, Sikhs and Muslims.

=== Work in education ===

Mrs. Besant was a tireless advocate for improving education in India. She helped to establish the [[Society for the Promotion of National Education]] to support school initiatives designed for Indian students in a country that was headed for home rule. She was particularly involved with these schools:

* Besant Theosophical College, Madanapalle, India.
* National School, Bangalore, India.
* National University of India, Chennai, India.
* Annie Besant School, Indore, India.
* Central Hindu College, Benares, India - founded in 1898 and now known as Benares Hindu University.
* Central Hindu Girls' School, Benares, 1904.
* Annie Besant School, Allahabad, India - established October 2, 1926.<ref>"Annie Besant School Allahabad" in [http://en.wikipedia.org/wiki/Annie_Besant_School_Allahabad Wikipedia]</ref>
* Besant Memorial School, Chennai, India - opened June 2, 1934 under headmaster [[Sankara Menon]], M. A., "a young and brilliant graduate of Madras University.''<ref>"Adyar News," ''The American Theosophist'' 22.9 (September, 1934), 208.</ref>

In recognition for her efforts in the field of Indian education, the Banaras Hindu University conferred upon her the Degree of Doctor of Letters.<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 28.</ref>

She recruited many Theosophists to teach in and supervise the schools, including [[George S. Arundale]], [[Nilakanta Sri Ram]], [[James H. Cousins]], [[Margaret Cousins]], [[Fritz Kunz]], [[Mary K. Neff]], and [[Ernest Wood]].

'''See also'''

* [https://www.espaciotiempoyeducacion.com/ojs/index.php/ete/article/view/207/195# Educational Ideas of Annie Besant] by Chandra Lekha Singh

==== Central Hindu College ====

Soon after her arrival Besant gathered around her a group of Indians interested in the regeneration of their country. After much planning she founded the [[Central Hindu College]] in Benares, which now is the nucleus of the Banaras Hindu University. [[Theosophist]]s from around the world came to India to help in this, including [[Francesca Arundale]] and [[George S. Arundale]].<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 25-26.</ref>

The object of the College was to impart sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism. The College prepared students for the M.A. and M.Sc. and lower examinations of the Allahabad University till the year 1917. Three years earlier, the management and control of the College had passed from the hands of its original trustees to the Hindu University Society, which was carrying on the work of inaugurating the present University.<ref>[http://www.theosophycanada.com/brief-history-of-the-central-hindu-college.php Brief History of the Central Hindu College] at TheosophyCanada.com</ref>

=== Indian Boy Scouts Association ===

During the course of 1916 Besant organized some troops of Boy Scouts in Madras and Benares. They followed the Scout Law, although the boys wore Indian turbans and sang Indian songs. When a request was sent to the founder of the international movement of Boys Scouts, Robert Baden-Powell, to recognize the Indian troops as part of the international organization, he refused. She then began to campaign for it, publishing an article in her newspaper [[New India (periodical)|New India]] on [[October 13]], 1916, an article entitled "Why not Indian Scouts?"<ref>Urmila Sharma, S.K. Sharma, ''Indian Political Thought'' (New Delhi: Atlantic Publishers and Distributors, 1996), 197.</ref> She organized the Indian Boy Scouts Association, based in Madras, headed by herself and George Arundale.

A few other organizations began to be formed in the country. In 1921, when Besant had gathered more than 20,000 members, Baden-Powell came to India, and recognized all the different Scout organizations in the country as part of the international movement. He conferred upon her the Badge of the Silver Wolf, a great honor. It was sent to her by the Viceroy of India, who included a personal letter.<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref><ref>"Chronicle of Events" ''The Theosophical Year Book, 1938'' (Adyar, Madras, India: Theosophical Publishing House, 1938), 49.</ref>

See also '''[[Boy Scout Movement and Theosophical Movement]]'''.

== Receiving Mahatma Letter ==

In 1900, Mrs. Besant received a letter from [[Koot Hoomi|Mahatma K. H.]], which was published as '''[[Mahatma Letter to Besant - LMW 1 No. 59|Letter 59]]''' in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, First Series'']]. (In editions 1945-1974, before the First Series was resequenced in 1988, this was called '''Letter 46''') This is often referred to as the "1900 letter" because it was received many years after the last known letter from the Mahatmas. Due to this timing, doubt has sometimes been cast on the origin of the letter.

[[File:Choudri bust of Besant.jpg|220px|right|thumb|Bust by D. R. Choudhri, 1934]]
== President of the Theosophical Society ==
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On [[July 6]], 1907, Annie Besant was elected as International President of the [[Theosophical Society]].

* 1908:
**Initiated the expansion of [[Adyar (campus)|Adyar]] property expanding it to 266 acres.
**February: founded the [[Theosophical Order of Service]].
**May: Inaugurated the [[Vasanta Press]] in Adyar.
**October: Established the [[International Order of the Round Table]].
**October: Established the Sons of India and the Daughters of India.

As President, Mrs. Besant supervised all the departments of the [[Adyar (campus)|Adyar headquarters estate]]; edited [[The Theosophist (periodical)|''The Theosophist'']]; and advised in the management of the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]] and the [[Vasanta Press]], as well as lecturing throughout the world.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>

Mr. Jinarājadāsa wrote of her schedule:
<blockquote>
Dr. Besant worked from 6:30 a.m. to 8:15 p.m., with half an hour's interval for her midday meal, and half or three quarters of an hour for tea and chat. She took her supper at 8:30.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
</blockquote>

== Invocation ==

Members of the [[Theosophical Society (Adyar)]] around the world regularly recite an [[Universal Invocation|invocation]] penned by Mrs. Besant. [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]] wrote of its use in the ceremony of reciting the Prayers of the Religions, introduced at the [[Golden Jubilee Convention]] of 1925: "The ceremony always concludes with Dr. Besant's beautiful and famous invocation repeated by all:"<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref>
[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May each who feels himself as one with Thee, 
Know he is also one with every other.
</blockquote>
The words were set to music at least twice, by [[Charles Elliott Fouser]] and by J. Eleanor Stakesby-Lewis,<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

Today, this invocation is sometimes used in a slightly edited form, as presented in a 1989 “Viewpoint” by [[Dorothy Abbenhouse]], with certain words italicized to indicate changes made from the original in order to make the text more inclusive:
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in oneness; 
May ''all'' who feel ''themselves'' as one with thee, 
Know ''they are'' therefore one with every other.<ref>Dorothy Abbenhouse, "Vewpoint," ''The American Theosophist'', 77.4 (Jul 1989), 90. (Spelling and style as in the original.)</ref>
</blockquote>

== Oratory and speaking tours ==

Throughout all the years of her social activism and Theosophical work, Dr. Besant was much in demand as a public speaker. More information will be found at '''[[Besant lectures]]'''.

[[File:Annie Besant tree plaque.jpg|right|350px||thumb|Plaque under tree planted where AB last spoke on Olcott campus.]]

== Other work ==

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In the United States, Mrs. Besant purchased land in 1927 to establish the Happy Valley Foundation in Ojai, California. A school was not formed immediately, but with the efforts of [[J. Krishnamurti]] and others, the [[Besant Hill School of Happy Valley]] now operates on that site.

== Editorial work ==

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'''NOTE''' - For a complete list of periodicals edited by Annie Besant, see [http://www.kurtleland.com/annie-besant-shrine/periodicals/63-xvi-periodicals-edited-by-annie-besant-1878-1933 KurtLeland.com].

* '''''The Link''''' was a halfpenny weekly newspaper that Mrs. Besant established with [[William T. Stead]] to campaign against "sweated labour, extortionate landlords, unhealthy workshops, child labour and prostitution."<ref>Annie Besant, ''The Link'' (23rd June, 1888).</ref> Her famous article "White Slavery in London," printed on June 23, 1888, detailed the horrific conditions of girls manufacturing matchsticks.

* '''[[Lucifer (periodical)|''Lucifer'']]''' was established by [[Helena Petrovna Blavatsky]], but Mrs. Besant took over editorship in 1891 following HPB's death.

* As President of the [[Theosophical Society (Adyar)|Theosophical Society in Adyar]], Mrs. Besant served as editor of '''[[The Theosophist (periodical)|''The Theosophist'']]'''.

* '''[[The Commonweal (periodical)|''The Commonweal'']]''', subtitled "a weekly journal of national reform," was published from [[January 2]], 1914 until March, 1920.<ref>Kurt Leland, "Chronology," Kurt Leland's Spiritual Orienteering website [http://www.kurtleland.com/annie-besant-shrine/orientation/41-chronology KurtLeland.com].</ref><ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]
</ref>

* Also in 1914, Mrs. Besant purchased an Indian newspaper, the ''Madras Standard'', and on August 1 of that year changed its name to '''''New India''''', which was a daily paper promoting Home Rule for 15 years. Its circulation rose to 10,000.

== Writings ==

Mrs. Besant left a large body of books and pamphlets, which are listed in '''[[Besant writings]]'''.

She also wrote hundreds of magazine articles and editorials. The [[Union Index of Theosophical Periodicals]] lists:
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Annie+Besant&s=author over 2600 articles by Annie Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Dr+Besant&s=author 8 articles by Dr. Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=AB&s=author many articles by AB]'''. Not all are Annie Besant.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Annie+Besant&s=title 1017 articles about Annie Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Dr+Besant&s=title 331 articles about Dr. Besant]'''.

== Later years ==

In 1929, Dr. Besant made her final tour of the United States, and On [[September 2]], 1929, she spoke to members on the [[Olcott (campus)|Olcott campus]] in a farewell address.

On [[September 20]], 1933, Annie Besant passed away just before her 85th birthday. She was cremated in [[Adyar (campus)|Adyar]] with great ceremony. Half of the ashes were deposited in the Ganges by [[Bhagavan Das]], near the site where [[Helena Petrovna Blavatsky|Mme Blavatsky]]’s ashes had been cast. The other half was placed in the [[Adyar (campus)#Garden of Remembrance|Garden of Remembrance at Adyar]]. Ten years after the final American tour, on [[July 19]], 1939, a fir tree was planted at the place where she last spoke on the [[Olcott (campus)|Olcott campus]], incorporating soil from Adyar's Garden of Remembrance brought by [[Henry Hotchener|Henry]] and [[Marie Russak Hotchener|Marie Hotchener]].<ref>"The Besant Commemoration," ''The American Theosophist'' 27.9 (September, 1939): 214.</ref>

== Honors, tributes and memorials ==
[[File:Besant stamp.jpg|180px|right|thumb|Indian stamp issued in 1963]]

In 1922, an '''honorary doctorate''' was bestowed on Mrs. Besant by Benares Hindu University. [[A. P. Warrington]] was present:
<blockquote>
The occasion was that of the conferring of degrees by the University of Benares upon the Price of Wales, our President [Mrs. Besant], and various graduates...

At the conclusion of the ceremonies, the Prince stopped and exchanged a word with the newly-made Dr. Besant. He congratulated her and when Pandit Malaviya generously remarked that but for her there would have been no University, as it was her Central Hindu College that formed the basis of it, the Prince replied that he knew about it and made some reference to the former visit of his parents to the C.H.C.<ref>A. P. Warrington, "Sojourning in India" ''The Messenger'' 9.12 (May 1922), 265.</ref>
</blockquote>

The Indian government issued a '''postage stamp''' honoring Mrs. Besant on October 1, 1963. It was released on her 116th birthday in a ceremony at the [[Adyar (campus)|Adyar headquarters]] where she had served as President from 1907-1933. The Governor of Madras State, Mr. Bishnuram Medhi gave a speech praising her role in Indian nationalism.<ref>K. N. Ramanathan, "Annie Besant Commemorative Stamp" ''The American Theosophist'' 51.12 Dec 1963, 291.</ref>

In addition to the '''schools''' she personally founded, other schools that have been named in her honor include Annie Besant School, Meerut, India.<ref>[http://www.anniebesant.in/history.html Annie Besant School].</ref>

Other groups and places named in her honor include:
* '''Annie Besant Memorial Hall''', Cardiff, Wales - opened in October, 1934.
* '''TOS Annie Besant Model School''', Rayagada, Odisha, India - opened in 1992 by the [[Theosophical Order of Service]] in Rayagada.
* '''Lodges''' named after Annie Besant were formed in the American cities of Cleveland, Los Angeles, Tulsa, Boston, Seattle, Houston, Nashville, San Diego, Chicago, and Indianapolis.
* '''Besant Hill School of Happy Valley''', Ojai, California - founded in 1946 and renamed in July 2007 in Besant's honor, since she had the original vision of a school established on land she purchased in 1927.
* '''Annie Besant Memorial Hall''' at [[Musaeus College]] in Colombo, Sri Lanka. Opened October 1, 1937.<ref>"Opening of the Annie Besant Memorial Hall" ''The American Theosophist'' 25.12 (December 1937) 285.</ref>

[[File:AB Google Doodle.jpg|right|300px|thumb|Google Doodle posted October 1, 2015]]

== Annie Besant in popular culture ==

On October 1, 2015, a '''Google Doodle''' was posted to honor Dr. Besant's 168th birthday.

The DVD release of '''''The Adventures of Young Indiana Jones''''' included a companion historical documentary called "Annie Besant - An Unlikely Rebel." <ref>It appears in Chapter 5: Journey of Radiance, on Disc 7 of Volume 1, with a run-time of 26 minutes, 55 seconds.</ref>

== Biographies ==

Dr. Besant and her activities are the subject of many biographies, and are also covered extensively in works about H. P. Blavatsky, H. S. Olcott, C. W. Leadbeater, J. Krishnamurti, George Bernard Shaw, M. K. Gandhi, Charles Bradlaugh, birth control, Freethinking, women Freemasons, English trade unions, Hindu Renaissance, Indian National Congress, Indian nationalism, and Indian education. These are some of the biographies:

* Agarwal, C. V. and Pedro Oliveira. '''''Annie Besant in India'''''. Australia, 2021. 590 pages.

* Aiyangar, M V Srinivasa. '''''An Open Letter to Mrs. Annie Besant; Being a Reply to Her Attacks on Hinduism'''''. Madras, M. C. Narasimhacharya [1915]. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015024217815;view=1up;seq=1 Hathitrust].

* Aiyar, Ramaswami. '''''Annie Besant'''''. Delhi Publications Division, Ministry of Information and Broadcasting, <nowiki>[</nowiki>1963<nowiki>]</nowiki>. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015026275894;q1=Annie%20Besant Hathitrust].

* Ayar, Ramasamy, C.P., '''''Annie Besant'''''. New Delhi: Publication Division, Ministry of Information and Broadcasting, Government of India, 1963.

* Besant, Arthur Digby. '''''The Besant Pedigree'''''. London: Besant & Co., 1930. Available at [https://archive.org/details/besantpedigreeby00besa/page/n7/mode/2up Internet Archive].

* Besterman, Theodore. '''''Mrs. Annie Besant, a Modern Prophet''''', London: K. Paul, Trench, Trubner & Co., Ltd., 1934.

* Besterman, Theodore. '''''The Annie Besant Calendar'''''. London: The Theosophical Pub. House, 1927. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2834148 Hathitrust].

* Besterman, Theodore. '''''A Bibliography of Annie Besant'''''. London, The Theosophical society in England, 1924. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.32106002836655 Hathitrust].

* Besterman, Theodore. '''''Mrs. Annie Besant: A Modern Prophet. London, 1934.

* Bright, Esther. '''''Old Memories and Letters of Annie Besant'''''. London: Theosophical Publishing House, 1936. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015010435405 Hathitrust].

* Dictionary of National Biography. '''"Besant, Annie"''', ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website]. This is a particularly well-written account of her life.

* Dinnage, Rosemary. '''''Annie Besant'''''. Harmondsworth, Middlesex, England: Penguin Books, 1986.

* Dwarkadas, Jamnadas. '''''Political Memoirs'''''. Bombay, 1969.

* Fussell, Joseph H. Mrs. '''''Annie Besant and the Leadbeater Advice'''''. San Diego: 1913. Pamphlet. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2765584 Hathitrust].

* Hess, Karolina Maria. '''"Annie Besant & Poland"'''. ''FOTA Newsletter'' no. 8 (Autumn-Winter, 2017-2018), 24-31.

* Indian Section, Theosophical Society. '''''In honour of Dr. Annie Besant: Lectures by Eminent Persons, 1952-88'''''. Varanasi, U.P., India: Indian Section, Theosophical Society, 1990.

* Jinarajadasa, C. '''''A Short Biography of Annie Besant'''''. Adyar, Madras, India: Theosophical Publishing Company, 1932.

* Kumar, Raj. '''''Annie Besant's Rise to Power in Indian Politics, 1914-1917'''''. Concept Pub. Co., 1981.

* Kumar, Yudhistera. '''''Annie Besant as an Indian Educator'''''. With a foreword by B. Pattabhi Sitaramayya. Lashkar, Gwalior, Swarup Publications [introd. 1951] Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015039338606;q1=Annie%20Besant Hathitrust].

* Mukerji, N. N. '''''Unemployment and Limitation of Family. With 46 illus. and ports. of Mr. Charles Bradlaugh and Mrs. Annie Besant of 1877'''''. Calcutta, N.N. Mukerji, 1918. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015050564403;view=1up;seq=1 Hathitrust].

* Muthanna, I. M. '''''Mother Besant and Mahatma Gandhi'''''. Vellore, Tamil Nadu: Thenpulam, 1986. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049819025 Hathitrust].

* Nethercot, Arthur Hobart. '''''The First Five Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1960. Available at [https://archive.org/details/firstfivelivesof0000neth/mode/2up Internet Archive], with limited access at [https://catalog.hathitrust.org/api/volumes/oclc/41517995.html Hathitrust].

* Nethercot, Arthur Hobart. '''''The Last Four Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1963. Limited access at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015011353763 Hathitrust].

* Pal, B. C. '''''Mrs. Annie Besant: A Psychological Study'''''. Madras, India: Ganesh, 1917.

* Pécastaing-Boissière, Muriel. '''''Annie Besant (1847-1933): La lutte et la quête'''''. Paris: Éditions Adyar, 2015. '''English edition:''' '''''Annie Besant: Struggles and Quest'''''. London: Theosophical Publishing House, 2017. '''German edition:''' '''''Annie Besant : Weisheit und Wissenschaft - Die Biographie'''''. Aquamarin- Verlag GmbH, 2017.

* Prakasa, Sri. '''''Annie Besant'''''. Bombay: Bharatiya Vidya Bhavan, 1954.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. 3rd edition - Bombay: Bharatiya Vidya Bhavan, 1962. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049219051 Hathitrust].

* Pruthi, Raj. '''''Annie Besant's rise to power in Indian politics, 1914-1917'''''. New Delhi : Concept Pub. Co., 1981. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015047661924 Hathitrust].

* Prakasa, Sri. '''''Annie Besant'''''. Bombay, Bharatiya Vidya Bhavan, 1954. 2nd ed.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. Bombay, Bharatiya Vidya Bhavan, 1962. 3rd ed.

* Ramaswami Aiyar, C. P. '''''Annie Besant'''''. New Delhi: Publications Division, 1971.

* Stead, W. T. '''''Annie Besant: A Character Sketch 1891'''''. Adyar, Madras, India: Theosophical Publishing Company, 1891.

* Taylor, Anne. '''''Annie Besant: A Biography'''''. Oxford: Oxford University Press, 1992. This is an academic study of Mrs. Besant that gives excellent coverage to her early life and political activities, but less depth to her Theosophical Society activities.

* Theosophical Society. '''''Woman World Honoured: Annie Besant, Warrior'''''. Madras, Theosophical Pub. House, 1943.

* Veritas <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Mrs. Besant and the Alcyone Case'''''. Mylapore, Madras [India] : Goodwin & Co., 1913. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2835070;view=1up;seq=5 Hathitrust].

* Wessinger, Catherine. '''''Annie Besant and Progressive Messianism (1847-1933)'''''. Lewiston, N.Y. : E. Mellen Press, 1988. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015025098925 Hathitrust].

* West, Geoffrey <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Annie Besant'''''. New York, Viking Press, 1928. London, 1929. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.$b284557;view=1up;seq=11 Hathitrust].

* Williams, Gertrude Marvin. '''''The Passionate Pilgrim: a Life of Annie Besant''''' . New York: Coward-McCann, 1931. Available at [https://www.indianculture.gov.in/ebooks/passionate-pilgrim-life-annie-besant Indian Culture website].

== Additional resources ==
===Articles===
* [https://theosophy.world/encyclopedia/Besant-annie Annie Besant] at Theosophy World
*[http://www.katinkahesselink.net/his/Besant-Educator.htm# Annie Besant as Instructor and Educator] by John Algeo
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No183.pdf# Dr. Besant: Warrior] by George S. Arundale
*[http://www.flonnet.com/fl1420/14201120.htm# A Special Kind of Person] by Radha Burnier
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No190_191.pdf# Annie Besant and the Changing World] by Bhagavan Das
*[http://www.theosophycanada.com/files/the-central-hindu-college.pdf# The Central Hindu College and Mrs. Besant] by Bhagavan Das
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No182.pdf# Dr. Besant and India's Religious Revival] by Hirendra Nath Datta
*[https://www.theosophical.org/publications/quest-magazine/something-about-annie-besant Something About Annie Besant] by Fritz Kunz
*[http://www.katinkahesselink.net/other/leadb2.html# Dr. Besant's First Use of Clairvoyance] by C.W. Leadbeater
*[https://www.theosophical.org/publications/quest-magazine/confounding-or-amazing-the-multiple-deconversions-of-annie-besant Confounding or Amazing? The Multiple Deconversions of Annie Besant] by Carol Hanbery MacKay
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No186.pdf# Dr. Besant as a Comrade and a Leader] by C.P. Ramaswami Alyar
*[http://www.katinkahesselink.net/other/sender-besant.html# Annie Besant as an Early Theosophist] by Pablo Sender
*[http://www.katinkahesselink.net/his/shearman1.html# A Serious Dedication] by Hugh Shearman
*[https://www.theosophical.org/publications/quest-magazine/an-irish-high-priestess-in-india An Irish High Priestess in India] by Lowell Thomas
*[http://international.theoservice.org/members/innergrowth/AnnieBesant-on-Service-Duty-Sacrifice.pdf Dr. Besant on Service, Duty, and Sacrifice] by Dorothy Bell
* [http://www.katinkahesselink.net/other/c/c-besant.html About Annie Besant] at KatinkaHesselink.net
* [https://frontline.thehindu.com/other/article30160185.ece "Annie Besant's Many Lives"] by Kumari Jayawardena. ''Frontline''. Print edition: October 04, 1997. This publication is an Indian national magazine published by ''The Hindu''

=== Books ===
*[http://www.gutenberg.org/files/12085/12085-h/12085-h.htm# Annie Besant: An Autobiography]
* Mühlematter, Yves. '''''Accelerating Human Evolution by Theosophical Initiation: Annie Besant’s Pedagogy and the Creation of Benares Hindu University'''''. Berlin: De Gruyter Oldenbourg, 2022. Volume 6 in the Okkulte Moderne series. See [https://www.degruyter.com/document/isbn/9783110794694/html?lang=en&fbclid=IwAR0z5LXxehCR-4GLPyLhZt4zL7T9NrFfCqjDaxx2pRU3YnsjRuUpOb941CI De Gruyter website]. Focus is on stages of occult initiation as an influence to the pedagogy of Indian education.

=== Audio ===

*[https://www.youtube.com/watch?v=J3PQh219Ec0# Annie Besant] by In Our Time: History podcast at the BBC Radio.

Mrs. Besant appears in several silent films, but no recordings of her voice are known to exist.<ref>Sidney A. Cook letter to Mrs. E. Grace Ring. July 6, 1933. Sidney A. Cook Papers. Records Series 08.05. Theosophical Society in America Archives. Mr. Cook stated, "There are no records by Dr. Besant and probably never will be now, for she is very frail."</ref>

'''Jaishree Kannan''' has recorded songs in several Indian languages, written to honor Annie Besant. They are available on YouTube:

* [https://www.youtube.com/watch?v=KxXvB-FUFa4&t=5s Sri Maurya sanskrit 1].
* [https://www.youtube.com/watch?v=4js2MVV-eg0 Namana Ma 1].
* [https://www.youtube.com/watch?v=8GsghP0YQeo Padijnaru Malayalam 1].
* [https://www.youtube.com/watch?v=4-DBQT_NtmA Jaya Vasanta New 5 1].
* [https://www.youtube.com/watch?v=xLikDgV9eRQ Suni Vasanta Hindi].
* [https://www.youtube.com/watch?v=LaZnr8NAu6o Devia Vasante].

=== Videos===

* [https://www.youtube.com/watch?v=IgyBPDQ8NAI A Woman's Story: Annie Besant] in BBC's Timewatch. Excellent documentary about Besant's life. Posted by Richard Eyre on March 22, 2020. Actors, films of Annie Besant, photographs, and interviews with Mary Lutyens and others.
* [https://www.youtube.com/watch?v=jxlkDoAPeBA&list=PLXrBSYNnedtzcvjcbMRetL0Iz2cFXcxPO# 12 Things You Didn't Know About Annie Besant] by Appuseries
* [https://www.youtube.com/watch?v=d7_73uXRxYI# Annie Besant documentary: Sea of Faith] by Don Cupitt
* [https://www.youtube.com/watch?v=5ge4NqgXqEE# Annie Besant, Theosophy and Academic Bias] by Kurt Leland
* [https://www.youtube.com/watch?v=dx2mUhMFahY Annie Besant in the 21st Century] by Nancy Secrest
* [https://www.youtube.com/watch?v=WPF2kLWDYC0# Annie Besant, her thought and forms] lecture at the South East London Folklore Society
* [https://theosophy.world/resource/c-w-leadbeater-annie-besant-krishnamurti-theosophy-uk "C W Leadbeater, Annie Besant, Krishnamurti - Theosophy UK"]. Footage of Annie Besant, C. W. Leadbeater, and J. Krishnamurti in mid-1920s, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Available from Theosophy World Resource Centre.
* [https://www.youtube.com/watch?v=zpgH82Ot3W8 Highlights of the 40th Annual Convention of the American Theosophical Society] was digitized from a silent film of the 1926 convention in Chicago. Annie Besant appears in sequences about the Co-Masonic ceremony for laying the cornerstone of the [[L. W. Rogers|new headquarters]] building, and at the hotel with [[Jiddu Krishnamurti]] and Max Wardall.
* [https://www.youtube.com/watch?v=5Elo6Im4oD8 Theosophy UK C W Leadbeater, Annie Besant, Krishnamurti]. "Recently discovered rare footage of C W Leadbeater, Annie Besant and Krishnamurti, part of a film believed to be from the mid 1920`s before the disbandonment of The Order of the Star, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Many thanks to the ITC for sharing this unique footage." Posted Dec 7, 2012 on YouTube by the Theosophical Society in England.
* [https://www.youtube.com/watch?v=BkJJeBqL1Ns Theosophy UK Annie Besant Story]. A biography of Annie Besant from her early life and marriage through the years of social activism and participation in the Theosophical Society. Posted Apr 6, 2012 on YouTube by the Theosophical Society in England.
* [https://www.youtube.com/watch?v=UnpLk8xIYmc&t=6s “Ought Theosophists to be Propagandists?”: a Discussion of the Paradoxes] by Muriel Pécastaing-Boissière. A paper presented at the International Theosophical History Conference on the "Theosophical Movement and Globalism," 10 October 2021.

=== Bibliographies and collections ===
* [https://www.gutenberg.org/ebooks/author/1425# Works by Annie Besant] at Project Gutenberg
* [https://archive.org/search.php?query=%28%28subject%3A%22Besant%2C+Annie%22+OR+subject%3A%22Annie+Besant%22+OR+creator%3A%22Besant%2C+Annie%22+OR+creator%3A%22Annie+Besant%22+OR+creator%3A%22Besant%2C+A.%22+OR+title%3A%22Annie+Besant%22+OR+description%3A%22Besant%2C+Annie%22+OR+description%3A%22Annie+Besant%22%29+OR+%28%221847-1933%22+AND+Besant%29%29+AND+%28-mediatype%3Asoftware%29&page=2# Works by or about Annie Besant] at Internet Archive
* [https://openlibrary.org/authors/OL16933A/Annie_Wood_Besant# Works by Annie Besant] at Open Library
* [https://librivox.org/search?title=&author=Annie+Besant&reader=&keywords=&genre_id=0&status=all&project_type=either&recorded_language=&sort_order=alpha&search_page=1&search_form=advanced# Works by Annie Besant] at LibriVox

=== Chronology ===
* [http://www.kurtleland.com/annie-besant-shrine/orientation-annie/41-chronology# Annie Besant - Chronology] by Kurt Leland.

=== Horoscopes ===
* [http://www.astro.com/cgi/chart.cgi?wgid=wgeJwljs0KwkAMhJ9GUIiQVKXqkoOC9KDoSTyn7vYH3VTaldK3d1svYfhmkklfv2pOTOlZyKjlo-tEAxxUawcFEBACbdcpULpPduCxj6CUNyBcGrWNwumazRKc388LmMwN6QrhG7eQxoGARmyu4h1PZ2P63zJiK8ExRXR7hiZ3bVRjncnD8Il_-VCxhN5U3cBLMm3H9Mh-fm41Xg# Annie Besant's Natal Chart] at Astrodienst
* [http://www.khaldea.com/charts/anniebesant.shtml Annie Besant Natal Horoscope] at Khaldea.

== Notes ==
<references/>

[[Category:Presidents of TS Adyar|Besant, Annie]]
[[Category:Associates of HPB|Besant, Annie]]
[[Category:Lecturers|Besant, Annie]]
[[Category:Writers|Besant, Annie]]
[[Category:Editors|Besant, Annie]]
[[Category:Journalists|Besant, Annie]]
[[Category:Leaders|Besant, Annie]]
[[Category:Clairvoyants|Besant, Annie]]
[[Category:Nationality English|Besant, Annie]]
[[Category:Imprisoned|Besant, Annie]]
[[Category:Social activists|Besant, Annie]]
[[Category:Feminists|Besant, Annie]]
[[Category:Suffragists|Besant, Annie]]
[[Category:Co-Masons|Besant, Annie]]
[[Category:Anti-vivisectionists|Besant, Annie]]
[[Category:TS Adyar|Besant, Annie]]
[[Category:Famous people|Besant, Annie]]
[[Category:Chelas|Besant, Annie]]
[[Category:People who encountered Mahatmas|Besant, Annie]]
[[Category:People who witnessed phenomena|Besant, Annie]]
[[Category:Received Mahatma Letters|Besant, Annie]]
[[Category:Inner Group of HPB|Besant, Annie]]
[[Category:Clairvoyant research|Besant, Annie]]
[[Category:People|Besant, Annie]]

[[ru:Безант Анни]]
[[es:Annie Besant]]

Annie Besant

2026-03-02T18:23:25Z

Alex Audziayuk: /* Invocation */ Modern version added.

[[File:Annie Besant color.jpg|270px|right|thumb|Annie Besant painting by Dan Doolin]]

'''Annie Besant''' ([[October 1|1 October]] 1847 – [[September 20|20 September]] 1933) was an Anglo-Irish orator, writer, and social rights activist. She is well known from her role in the Indian National Congress during the struggle for Indian home rule, and for her support of national education in India. She was president of the [[Theosophical Society (Adyar)|Theosophical Society]] based in Adyar, Chennai, India, from 1907-1933.

See also '''[[Besant writings]]''' and '''[[Besant lectures]]'''.

== Early life and family ==

Annie Wood was born in London on [[October 1]], 1847, to middle-class parents William Page Wood and Emily Morris, of Irish origin. Annie's childhood was difficult. Her father, a doctor, died when she was only five years old, after accidentally contracting tuberculosis from a deceased man. His death left the family severely strained financially. Not long after this, one of Annie's brothers died too. Her mother tried running a boarding house for boys at Harrow School but was unable to support her daughter. In 1855, she put Annie under the care of her philanthropic friend Ellen Marryat, who would be able to provide the girl a good education. This changed Annie's life drastically. She was educated privately in England, Germany, and France, and was awarded honors in botany following the Preliminary Science Exam at London University, and the South Kensington Science and Art Exam.<ref>"Besant, Annie." ''The Indian Biographical Dictionary, 1915'' (Madras: Pillar, 1915), 38.</ref> She was an expert archer and croquet player, and rode horses often before 1889 and after 1900.<ref>Ibid.</ref>

At eighteen Annie got engaged to shy and austere evangelical Anglican, Frank Besant, the vicar of Sibsey, Lincolnshire. Two years later, in 1867, she married the 26-year-old clergyman. Within a few years the couple had two children, [[Arthur Digby Besant]] and [[Mabel Besant-Scott|Mabel Emily Besant]]. The marriage, however, was not a happy one. Conflicts arouse over Annie's independence as well as her religious and political concerns, but she was also physically ill-treated by her husband. So terrible was her marriage that once, with poison in her hand, she thought of committing suicide. As she was about to drink it she heard a clear voice of stern reproval, which said to her: "O Coward, coward, who used to dream of martyrdom and cannot stand a few years of woe". She instantly threw the bottle out of the window and never forgot the voice.<ref>Curuppumullage Jinarājadāsa, ''A Short Biography of Dr. Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1932), 5-6.</ref></blockquote>

Divorce was impossible under the existing laws. Eventually, in 1873, she left her husband and returned to London, keeping the custody of her daughter.
<blockquote>
Digby... was to stay with his father, and his mother only had visitation rights for one month out of the year. Still legally married to Frank, up to his death in 1917, Annie Besant was obliged to keep her married name, but she modified the pronunciation, moving the stress from the second to the first syllable.<ref>Muriel Pécastaing-Boissière, ''Annie Besant (1847-1933): Struggles and Quest'' (London: Theosophical Publishing House, 2017), 37.</ref>
</blockquote>

== Early social activism ==

Around the time of her marriage Annie visited some friends in Manchester, where she got into contact with both English radicals and the Irish Fenian Martyrs of Manchester. Through elderly lawyer William Roberts, much loved by the workers of Manchester for his unpaid work on their behalf, she became acquainted with the conditions of the urban poor. All this awakened her political and social consciousness.

After her marriage Annie began to support farm workers who were fighting to unionise and to win better conditions; her husband sided with the landlords and farmers.

During her marriage and soon after her separation, Annie began to lose her faith in Christianity and gradually fell into atheism and the [[Freethought|Freethought movemen]]t, which sought to alleviate human suffering through education and social reform. In the summer of 1874 she became a member of the National Secular Society. In 1875, she would be elected as its vice-president. During this stage of her life she would become a remarkable supporter of freedom of thought, women's rights, secularism, birth control, Fabian socialism and workers' rights.

At the head of the movement was Charles Bradlaugh, who soon developed a close relationship with Besant. He was the editor of the radical newspaper the ''National Reformer'' and gave her a job working for it as a columnist and reviewer. During the next few years she wrote many articles on issues such as marriage and women's right to vote, trade unions, national education, birth control, and the abolition of capital punishment. At this time Besant also developed a reputation as an outstanding public speaker. Her first talk was on '''"The Political Status of Women"''' and it was a success, printed later as a pamphlet.

Besant began to lecture around the country, sometimes along with Bradlaugh, sometimes by herself, and soon became one of the most prominent champions of atheism and freethought in Britain.

=== ''The Fruits of Philosophy'' ===

Besant and Bradlaugh became household names in 1877 when they republished a pamphlet promoting birth-control by the American Charles Knowlton entitled '''''The Fruits of Philosophy'''''. The work claimed that in order to be happy, working-class families had to be able to decide how many children they wanted. The pamphlet was highly controversial and caused a real scandal, especially among the religious establishment. It was vigorously opposed by the Church and eventually banned as an "obscene work."

They were arrested and put on trial; charged with publishing material that was "likely to deprave or corrupt those whose minds are open to immoral influences." In court they argued that "we think it more moral to prevent conception of children than, after they are born, to murder them by want of food, air and clothing."

During the trial Besant was instrumental in founding the '''Malthusian League''', which would advocate for the abolition of penalties for the promotion of contraception. She wrote and published her own birth-control pamphlet with a "less coarse" style entitled ''The Laws of Population''. The idea of a woman advocating birth-control received wide-publicity. Newspapers like ''The Times'' accused Besant of writing "an indecent, lewd, filthy, bawdy and obscene book." They were both found guilty of publishing an "obscene libel" and sentenced to six months in prison. However, the conviction was quashed on appeal due to a technicality.

In spite of the legal victory, Annie had to pay a terrible price for the scandal. Rev. Besant used the publicity of the affair to file a case for the custody of their daughter Mabel. He was able to persuade the court that she was unfit to look after her on the grounds of Annie being an atheist, associated to infidel Charles Bradlaugh, and promoter of an indecent obscene pamphlet.

The loss of her two children caused her great grief. When they grew up, however, they both became devoted admirers of their mother.

=== The Match Girls ===

In the 1880's Besant began to shift her political views, deserting Bradlaugh's radicalism for the more moderate socialism of the noted organisation, the '''Fabian Society'''. Annie hesitated for a time before changing her allegiance, which would bring her "into collision with the dearest of my friends." Finally, she publicly embraced Socialism in the Summer of 1885, during a lecture by a young and little-known '''George Bernard Shaw'''. As they became acquainted, he greatly admired her skills as a lecturer: "Now at this time Mrs. Besant was the greatest orator in England, and possibly in Europe... I have never heard her excelled."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12.</ref> He saw her involvement in Fabianism as a means of developing her organizational skills and teamwork.
<blockquote>
In selecting the Fabian Society for her passage through Socialism Mrs. Besant made a very sound choice; for it was the only one of the three Socialist Societies then competing with one another in which there was anything to be learnt that she did not already know. It was managed by a small group of men who were not only very clever individually, but broken in to team work with one another so effectually that they had raised the value of the Society's output far above that of the individual output of any one of them... This was exactly what Mrs. Besant needed at that moment to complete her equipment."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12-13.</ref>
</blockquote>
[[File:Match Girls Strike.png|200px|right|thumb|Plaque for Match Girls Strike, 1888]]
This was a time of growing working class agitation, increased by poor working conditions and high unemployment. By the end of 1887, a mass rally against unemployment was held in Trafalgar Square; Besant was a key speaker at the event. The rally was disrupted by the police, leading to one death and many injuries. The events created a great sensation, and became known as "Bloody Sunday." Besant took the charge of organizing legal aid for the jailed workers and support for their families.

Some months later, young socialist [[Herbert Burrows]] brought to her attention the health-threatening situation of young women workers at the Bryant & May match factory. They worked long hours for low pay and were liable to suffer from industrial illnesses. At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, and matches were an essential commodity. On [[June 23]], 1888, Annie published an article [http://www.mernick.org.uk/thhol/thelink.html '''"White Slavery in London"'''], where she drew attention to the dangers of phosphorus fumes, and complained about the low wages paid to the women. The three who provided information for Annie's article were fired. Annie helped the women to form a Matchgirls Union and, after a three-week strike, the company was forced to make significant concessions, including the re-employment the three victimized women. The public sympathy and success of the strike was an important development in the unskilled trades union movement.

Read more: [https://www.theguardian.com/women-in-leadership/2013/nov/04/women-who-sparked-labour-movement Out of the shadows: the women who sparked the Labour movement] by The Guardian newspaper.

== Introduction to Madame Blavatsky ==

In spite of the success in her social activism Besant was still unhappy and felt a deep void. In recalling this period of her life she wrote:

<blockquote>Ever more and more had been growing on me the feeling that something more than I had was needed for the cure of social ills. The Socialist position sufficed on the economic side, but where to gain the inspiration, the motive, which should lead to the realisation of the Brotherhood of Man?<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 308.</ref></blockquote>

For a few years now she had been growing dissatisfied with the field of social reform. She saw the limitation of its reach to solve humanity's problems. She had also failed to find and "organise bands of unselfish workers" and was wondering "where was the material for the nobler Social Order". As a result of this she had also become interested in psychology, hypnotism, dreams, etc. It was at this time that she came across [[Alfred Percy Sinnett|A. P. Sinnett]]'s first book, [[The Occult World (book)|''The Occult World'']], which explained the seemingly supernatural phenomena as being part of unknown aspects of the natural law. She then started researching into [[Spiritualism]] and phenomena such as [[clairvoyance]], clairaudience, and [[Telepathy|thought-reading]].<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 309.</ref>

One day, in 1889, an event happened that would mark the beginning of a new life. She wrote:

<blockquote>I was making desperate efforts to pierce the darkness, and was seeking with passionate earnestness to obtain some direct evidence of the existence of [[Soul]] and of the superphysical worlds; one evening as I sat alone, concentrating my mind on this longing, I heard the Master's voice--but knew not whose it was--and after some questions asked by Him and answered by me, came the promise that I should soon find the light--a promise quickly verified.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60a, compiled and edited by Daniel H. Caldwell</ref></blockquote>

This voice, unknown to her at the time, was that of the [[Morya|Mahatma Morya]], who was to become her [[Master of Wisdom|Master]]. He had asked her: "Are you willing to sacrifice everything to find Truth?", and she replied, "Yes, Lord". Then the voice continued: "You will find it soon." She did not know who had spoken, but it was the same voice as on the earlier occasion.

Two weeks later her friend [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave her two large volumes asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." The books were the two volumes of [[The Secret Doctrine (book)|''The Secret Doctrine'']], written by [[Helena Petrovna Blavatsky|H. P. Blavatsky]]. She described her experience in reading the book as follows:

<blockquote>As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref></blockquote>

She wrote the review and it was published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. Then, she sent a note to the author asking to be allowed to call upon her. Mme. Blavatsky answered with a cordial note of invitation, saying:

<blockquote>I too have long been wishing to make your acquaintance, as there is nothing in the world that I admire more than pluck and the rare courage to come out and state one’s opinions boldly in the face of all the world.<ref>[https://pablosender.com/annie-besant-as-an-early-theosophist/ Annie Besant as an Early Theosophist] by Pablo Sender</ref></blockquote>

On the evening of [[May 10]], Besant and her friend [[Herbert Burrows]] went to meet with Mme. Blavatsky. After some informal conversation Blavatsky expressed her wish to have Besant joining the Theosophical Society. Although she wanted to join, she was aware that this step would produce a rift with all her previous Freethinker and Socialist associates and friends, especially Charles Bradlaugh. She became a member of the Society on [[May 21]], 1889.<ref>Theosophical Society General Membership Register, 1875-1942 at [http://tsmembers.org/ http://tsmembers.org/]. See book 1, entry 4985 (website file: 1B/54).</ref><ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 314.</ref>

=== Seeing the Master ===

In July 1889, she joined Mme. Blavatsky in Fontainebleau and witnessed the writing of [[The Voice of the Silence (book)|''The Voice of the Silence'']]. It was here that she saw the radiant astral figure of her [[Morya|Master Morya]] for the first time, visible to her physical eyes. She wrote:

<blockquote>I will tell you about the first occasion on which I saw my Master. Soon after I had joined the Society, it happened that I was in England at a time when H. P. B. was in Fontainebleau, France, where [[The Voice of the Silence (book)|''The Voice of the Silence'']] was written. She wrote me to go over and join her, which I did with joy. She was living in a delightful old house out in the country, and I was put in a bed-room near hers, a door connecting the two. One night I awoke suddenly owing to an extraordinary feeling that there was in the room. The air was all throbbing, and it seemed as if an electric machine was playing there; the whole room was electric. I was so astonished (for it was my first experience of the kind) that I sat up in bed, wondering what on earth could be happening. It was quite dark, and in those days I was not a bit clairvoyant. At the foot of the bed a luminous figure appeared, and stood there from half a minute to a minute. It was the figure of a very tall man, and I thought, from pictures I had seen, it was H. P. B.’s Master. Near him was another figure, more faintly luminous, which I could not clearly distinguish. The brilliant figure stood quite still, looking at me, and I was so utterly astounded that I sat perfectly still, simply looking at Him; I did not even think of saluting Him. So I remained motionless and then gradually the figure vanished. Next day I told H. P. B. what had happened, and she replied: ‘Yes, Master came to see me in the night, and went into your room to have a look at you.’ This was my first experience of seeing a Master; it must have been clearly a case of materialisation, for as I have said, I was not in the least clairvoyant at the time.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60b, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Early Theosophical work ==
[[File:Annie Besant in black standing.jpg|200px|right]]

Her decision to join the Theosophical Society met a storm of criticism from her former associates in London. To explain her change of view, on [[August 4]] and [[August 11|11]], 1889, she delivered a lecture in the Hall of Science on the subject '''"Why I Became a Theosophist'''."

On [[September 4]] of that year, in [[H. P. Blavatsky|HPB]]’s house, she met [[Henry Steel Olcott|H. S. Olcott]], co-founder of the Theosophical Society and international President. He immediately recognized her value. He wrote in [[Old Diary Leaves (book)|Old Diary Leaves]]: "At the time of my [first] visit I had the chance to see of what infinite tenderness and unselfish compassion Mrs Besant was capable,"<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 192.</ref> and, "She is the most important gain to us since Sinnett."<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 184.</ref>

In this month Mrs. Besant began editing the monthly theosophical journal [[Lucifer (periodical)|''Lucifer'']] with HPB.

On [[January 17]], 1890, she was elected as president of the [[Blavatsky Lodge]]. By the middle of the year her rented home in 19 Avenue Road became the new headquarters for the European Section of the TS, where HPB lived until the end of her life.

In August, 1890, Besant became one of twelve members of the [[Inner Group]] of the Esoteric Section, formed by HPB. On [[April 1]], 1891, a month before her death, Blavatsky appointed her to the highest official position in the Inner Group, after that of herself:

<blockquote>I hereby appoint in the name of the ''Master'', Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.<ref>Henk J. Spierenburg (compiler), ''The Inner Group Teachings of H. P. Blavatsky'' (San Diego, CA: Point Loma Publications, Inc, 1995), xv.</ref></blockquote>

That year she began her career as international lecturer for [[Theosophy]]. In April 1891 she visited the United States for a lecture tour and attended the TS American Section Convention in Boston. Madame Blavatsky introduced her to American Theosophical leader [[William Quan Judge]] in a March 1891 letter:
<blockquote>

Inegoism and altruism is Annie Besant's name, but with me and to me she is Heliodore, a name given to her by a Master, and which I use with her, it possesses a profound meaning. She's been studying occultism with me for just a few months now in the innermost group of S.E. Esoteric Section, and yet she's gone far ahead of everyone else. She is neither psychic nor spiritual in any way - all intellect, and yet she hears the Master's voice when she is alone, sees His Light, and recognizes his voice from that of [[Djwal Khool|"Disinherited"]]. Judge, she is a very wonderful woman, my right arm, my successor, when I am forced to leave you, my only hope in England, just as you are my only hope in America.<ref>H. P. Blavatsky letter to William Quan Judge. March 27, 1891.</ref>
</blockquote>

Mme. Blavatsky died in London while Besant was on her trip back to London from the United States, and Besant succeeded her as head of the [[Esoteric Section]] in Europe.

After the death of Blavatsky, she continued her activities as international speaker, delivering hundreds of lectures in the US, Europe, India, and Australasia. A number of these lectures were published in book or pamphlet form. From 1892 to 1904 she wrote a series of books on Theosophy, including: ''The Seven Principles of Man'', ''Reincarnation'', ''Death–and After?'', ''Karma'', ''Man and His Bodies'', ''The Ancient Wisdom'', ''Some Problems of Life'', ''Esoteric Christianity; or The Lesser Mysteries'', ''Thought Power: Its Control and Culture'', ''A Study in Consciousness: A Contribution to the Study of Psychology''. In 1895 she was awarded the '''[[Subba Row Medal]]''' award for her 1894 Convention Lectures, published as ''The Self and Its Sheaths''.

== Her work in India ==

On [[October 20]], 1893, Annie Besant departed for India for the first time, arriving there on [[November 16]]. There, she would travel extensively for four months giving lectures in many cities. In December she delivered her first International Convention lectures at Adyar, which included a talk on "India and Its Mission."

Talking about the effect of her early work on the Indian mind, especially of the [[Hinduism|Hindus]], Col. Olcott writes:

<blockquote>The development of Mrs. Besant’s relations with our work in India have been, moreover, what, to me, is the best possible evidence that she is, indeed, the agent selected to fructify the seeds which had been planted by H. P. B. and myself during the previous fifteen years. She has swept away all vestiges of the mistrust as to our mission in India, such as was entertained by the great body of orthodox Brahmins, who looked on my colleague and myself as in fact secret agents for a [[Buddhism|Buddhist]] propaganda and the would-be destroyers of Hinduism.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 92.</ref></blockquote>

Her influence in the educational, cultural, and political life of India would be remarkable.

[[File:Annie Besant and M K Gandhi.jpg|200px|right|thumb|Annie Besant walking with M. K. Gandhi]]
=== Indian nationalist movement ===

The ''Dictionary of National Biography'' describes her political activity following Olcott's death:

<blockquote>She poured her superabundant energy into campaigning for self-government by means of newspapers she controlled—The Commonweal and New India—and in lectures such as India Bond or Free? (1926). In 1913 she joined the Indian National Congress. In 1915 she proposed to its executive committee that a network of home rule leagues be set up across the country. While at the outbreak of the 1914–18 war most Indian politicians, including Gandhi, the rising star, called a truce in their opposition to the raj, Besant did not, proclaiming 'England's need is India's opportunity' (New India, August 1914). In 1916 the tragedy of the Dublin Easter rising incited Mrs Besant to new heights of ferocity and contempt. In May 1917 the viceroy, Lord Chelmsford, bowed to Anglo-Indian demands and interned her at Ootacamund. The historic announcement made at Westminster on 20 August 1917... secured her release, when all India celebrated... On 26 December 1917 she became the first woman president of the 32nd Indian National Congress meeting at Calcutta. It was the summit of her influence, which thereafter declined. <ref>"Besant, Annie", ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website].</ref>
</blockquote>

Besant's political work for India may be said to have started on [[December 22]], 1894, when she addressed the '''Indian National Congress''' for the first time. However, she definitely entered the Indian political arena in 1913, with the goal of achieving dominion status for the country. She joined the Indian National Congress and published a series of lectures entitled ''Wake Up, India! A Plea for Social Reform.''

In 1914, Annie Besant purchased an Indian newspaper, ''The Madras Standard'', and changed its name to '''[[New India (periodical)|''New India'']]'''. She used this newspaper to support the movement for Indian Nationalism, attack the colonial government of India and promote India's self-rule. In 1916 Besant launched the '''All India Home Rule League''' and became the first Organizing Secretary of the Central Committee. Organized to demand self-government within the British Empire, this was the first political party in India to have regime change as its main goal.
[[File:Birla House .jpeg|right|350px|thumb|House where Dr. Besant was kept under arrest. A plaque commemorates the historic event.]]
On [[June 15]], 1917, she and her two supporters, [[G. S. Arundale]] and [[B. P. Wadia]], were arrested by the Madras government. They were interned under '''house arrest''' the next day in Gulistan at Pudumund in Ooty, which was a property built by [[H. S. Olcott]] in 1890 as his summer home. Besant's arrest created a focus for protest and the movement spread out. When, on [[September 15]] of that year, she was freed, crowds all over India welcomed her. In December she took over as president of the Indian National Congress for a year, being the first woman to do so. The demand for self-rule in 1917 is regarded as an important milestone and a turning point in the struggle for Indian independence.<ref>[http://www.deccanchronicle.com/nation/in-other-news/150617/100-years-on-historians-remember-annie-besants-house-arrest-in-ooty-1.html 100 years on, historians remember Annie Besant’s house arrest in Ooty] at www.deccanchronicle.com</ref>

In 1919 Indian political sentiment began to favor native [[Mohandas Gandhi]], who had returned from leading Asians in a struggle against racism in South Africa. He encouraged a mass-based civil disobedience, albeit in a non-violent way. Seventy-three-year old Annie Besant opposed this policy, warning that promoting disobedience would end up in violence. Her proposal was to work for change through the British legal system. Indians followed Gandhi's leadership, eventually leading to the independence of India in 1947, in the midst of violent clashes between Hindus, Sikhs and Muslims.

=== Work in education ===

Mrs. Besant was a tireless advocate for improving education in India. She helped to establish the [[Society for the Promotion of National Education]] to support school initiatives designed for Indian students in a country that was headed for home rule. She was particularly involved with these schools:

* Besant Theosophical College, Madanapalle, India.
* National School, Bangalore, India.
* National University of India, Chennai, India.
* Annie Besant School, Indore, India.
* Central Hindu College, Benares, India - founded in 1898 and now known as Benares Hindu University.
* Central Hindu Girls' School, Benares, 1904.
* Annie Besant School, Allahabad, India - established October 2, 1926.<ref>"Annie Besant School Allahabad" in [http://en.wikipedia.org/wiki/Annie_Besant_School_Allahabad Wikipedia]</ref>
* Besant Memorial School, Chennai, India - opened June 2, 1934 under headmaster [[Sankara Menon]], M. A., "a young and brilliant graduate of Madras University.''<ref>"Adyar News," ''The American Theosophist'' 22.9 (September, 1934), 208.</ref>

In recognition for her efforts in the field of Indian education, the Banaras Hindu University conferred upon her the Degree of Doctor of Letters.<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 28.</ref>

She recruited many Theosophists to teach in and supervise the schools, including [[George S. Arundale]], [[Nilakanta Sri Ram]], [[James H. Cousins]], [[Margaret Cousins]], [[Fritz Kunz]], [[Mary K. Neff]], and [[Ernest Wood]].

'''See also'''

* [https://www.espaciotiempoyeducacion.com/ojs/index.php/ete/article/view/207/195# Educational Ideas of Annie Besant] by Chandra Lekha Singh

==== Central Hindu College ====

Soon after her arrival Besant gathered around her a group of Indians interested in the regeneration of their country. After much planning she founded the [[Central Hindu College]] in Benares, which now is the nucleus of the Banaras Hindu University. [[Theosophist]]s from around the world came to India to help in this, including [[Francesca Arundale]] and [[George S. Arundale]].<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 25-26.</ref>

The object of the College was to impart sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism. The College prepared students for the M.A. and M.Sc. and lower examinations of the Allahabad University till the year 1917. Three years earlier, the management and control of the College had passed from the hands of its original trustees to the Hindu University Society, which was carrying on the work of inaugurating the present University.<ref>[http://www.theosophycanada.com/brief-history-of-the-central-hindu-college.php Brief History of the Central Hindu College] at TheosophyCanada.com</ref>

=== Indian Boy Scouts Association ===

During the course of 1916 Besant organized some troops of Boy Scouts in Madras and Benares. They followed the Scout Law, although the boys wore Indian turbans and sang Indian songs. When a request was sent to the founder of the international movement of Boys Scouts, Robert Baden-Powell, to recognize the Indian troops as part of the international organization, he refused. She then began to campaign for it, publishing an article in her newspaper [[New India (periodical)|New India]] on [[October 13]], 1916, an article entitled "Why not Indian Scouts?"<ref>Urmila Sharma, S.K. Sharma, ''Indian Political Thought'' (New Delhi: Atlantic Publishers and Distributors, 1996), 197.</ref> She organized the Indian Boy Scouts Association, based in Madras, headed by herself and George Arundale.

A few other organizations began to be formed in the country. In 1921, when Besant had gathered more than 20,000 members, Baden-Powell came to India, and recognized all the different Scout organizations in the country as part of the international movement. He conferred upon her the Badge of the Silver Wolf, a great honor. It was sent to her by the Viceroy of India, who included a personal letter.<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref><ref>"Chronicle of Events" ''The Theosophical Year Book, 1938'' (Adyar, Madras, India: Theosophical Publishing House, 1938), 49.</ref>

See also '''[[Boy Scout Movement and Theosophical Movement]]'''.

== Receiving Mahatma Letter ==

In 1900, Mrs. Besant received a letter from [[Koot Hoomi|Mahatma K. H.]], which was published as '''[[Mahatma Letter to Besant - LMW 1 No. 59|Letter 59]]''' in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, First Series'']]. (In editions 1945-1974, before the First Series was resequenced in 1988, this was called '''Letter 46''') This is often referred to as the "1900 letter" because it was received many years after the last known letter from the Mahatmas. Due to this timing, doubt has sometimes been cast on the origin of the letter.

[[File:Choudri bust of Besant.jpg|220px|right|thumb|Bust by D. R. Choudhri, 1934]]
== President of the Theosophical Society ==
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On [[July 6]], 1907, Annie Besant was elected as International President of the [[Theosophical Society]].

* 1908:
**Initiated the expansion of [[Adyar (campus)|Adyar]] property expanding it to 266 acres.
**February: founded the [[Theosophical Order of Service]].
**May: Inaugurated the [[Vasanta Press]] in Adyar.
**October: Established the [[International Order of the Round Table]].
**October: Established the Sons of India and the Daughters of India.

As President, Mrs. Besant supervised all the departments of the [[Adyar (campus)|Adyar headquarters estate]]; edited [[The Theosophist (periodical)|''The Theosophist'']]; and advised in the management of the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]] and the [[Vasanta Press]], as well as lecturing throughout the world.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>

Mr. Jinarājadāsa wrote of her schedule:
<blockquote>
Dr. Besant worked from 6:30 a.m. to 8:15 p.m., with half an hour's interval for her midday meal, and half or three quarters of an hour for tea and chat. She took her supper at 8:30.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
</blockquote>

== Invocation ==

Members of the [[Theosophical Society (Adyar)]] around the world regularly recite an [[Universal Invocation|invocation]] penned by Mrs. Besant. [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]] wrote of its use in the ceremony of reciting the Prayers of the Religions, introduced at the [[Golden Jubilee Convention]] of 1925: "The ceremony always concludes with Dr. Besant's beautiful and famous invocation repeated by all:"<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref>
[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May each who feels himself as one with Thee, 
Know he is also one with every other.
</blockquote>
The words were set to music at least twice, by [[Charles Elliott Fouser]] and by J. Eleanor Stakesby-Lewis,<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

Today, this invocation is sometimes used in a slightly edited form, as presented in a 1989 “Viewpoint” by [[Dorothy Abbenhouse]] , with certain words italicized to indicate changes made from the original in order to make the text more inclusive:
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in oneness; 
May ''all'' who feel ''themselves'' as one with thee, 
Know ''they are'' therefore one with every other.<ref>Dorothy Abbenhouse, "Vewpoint," ''The American Theosophist'', 77.4 (Jul 1989), 90. (Spelling and style as in the original.)</ref>
</blockquote>

== Oratory and speaking tours ==

Throughout all the years of her social activism and Theosophical work, Dr. Besant was much in demand as a public speaker. More information will be found at '''[[Besant lectures]]'''.

[[File:Annie Besant tree plaque.jpg|right|350px||thumb|Plaque under tree planted where AB last spoke on Olcott campus.]]

== Other work ==

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In the United States, Mrs. Besant purchased land in 1927 to establish the Happy Valley Foundation in Ojai, California. A school was not formed immediately, but with the efforts of [[J. Krishnamurti]] and others, the [[Besant Hill School of Happy Valley]] now operates on that site.

== Editorial work ==

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'''NOTE''' - For a complete list of periodicals edited by Annie Besant, see [http://www.kurtleland.com/annie-besant-shrine/periodicals/63-xvi-periodicals-edited-by-annie-besant-1878-1933 KurtLeland.com].

* '''''The Link''''' was a halfpenny weekly newspaper that Mrs. Besant established with [[William T. Stead]] to campaign against "sweated labour, extortionate landlords, unhealthy workshops, child labour and prostitution."<ref>Annie Besant, ''The Link'' (23rd June, 1888).</ref> Her famous article "White Slavery in London," printed on June 23, 1888, detailed the horrific conditions of girls manufacturing matchsticks.

* '''[[Lucifer (periodical)|''Lucifer'']]''' was established by [[Helena Petrovna Blavatsky]], but Mrs. Besant took over editorship in 1891 following HPB's death.

* As President of the [[Theosophical Society (Adyar)|Theosophical Society in Adyar]], Mrs. Besant served as editor of '''[[The Theosophist (periodical)|''The Theosophist'']]'''.

* '''[[The Commonweal (periodical)|''The Commonweal'']]''', subtitled "a weekly journal of national reform," was published from [[January 2]], 1914 until March, 1920.<ref>Kurt Leland, "Chronology," Kurt Leland's Spiritual Orienteering website [http://www.kurtleland.com/annie-besant-shrine/orientation/41-chronology KurtLeland.com].</ref><ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]
</ref>

* Also in 1914, Mrs. Besant purchased an Indian newspaper, the ''Madras Standard'', and on August 1 of that year changed its name to '''''New India''''', which was a daily paper promoting Home Rule for 15 years. Its circulation rose to 10,000.

== Writings ==

Mrs. Besant left a large body of books and pamphlets, which are listed in '''[[Besant writings]]'''.

She also wrote hundreds of magazine articles and editorials. The [[Union Index of Theosophical Periodicals]] lists:
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Annie+Besant&s=author over 2600 articles by Annie Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Dr+Besant&s=author 8 articles by Dr. Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=AB&s=author many articles by AB]'''. Not all are Annie Besant.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Annie+Besant&s=title 1017 articles about Annie Besant]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Dr+Besant&s=title 331 articles about Dr. Besant]'''.

== Later years ==

In 1929, Dr. Besant made her final tour of the United States, and On [[September 2]], 1929, she spoke to members on the [[Olcott (campus)|Olcott campus]] in a farewell address.

On [[September 20]], 1933, Annie Besant passed away just before her 85th birthday. She was cremated in [[Adyar (campus)|Adyar]] with great ceremony. Half of the ashes were deposited in the Ganges by [[Bhagavan Das]], near the site where [[Helena Petrovna Blavatsky|Mme Blavatsky]]’s ashes had been cast. The other half was placed in the [[Adyar (campus)#Garden of Remembrance|Garden of Remembrance at Adyar]]. Ten years after the final American tour, on [[July 19]], 1939, a fir tree was planted at the place where she last spoke on the [[Olcott (campus)|Olcott campus]], incorporating soil from Adyar's Garden of Remembrance brought by [[Henry Hotchener|Henry]] and [[Marie Russak Hotchener|Marie Hotchener]].<ref>"The Besant Commemoration," ''The American Theosophist'' 27.9 (September, 1939): 214.</ref>

== Honors, tributes and memorials ==
[[File:Besant stamp.jpg|180px|right|thumb|Indian stamp issued in 1963]]

In 1922, an '''honorary doctorate''' was bestowed on Mrs. Besant by Benares Hindu University. [[A. P. Warrington]] was present:
<blockquote>
The occasion was that of the conferring of degrees by the University of Benares upon the Price of Wales, our President [Mrs. Besant], and various graduates...

At the conclusion of the ceremonies, the Prince stopped and exchanged a word with the newly-made Dr. Besant. He congratulated her and when Pandit Malaviya generously remarked that but for her there would have been no University, as it was her Central Hindu College that formed the basis of it, the Prince replied that he knew about it and made some reference to the former visit of his parents to the C.H.C.<ref>A. P. Warrington, "Sojourning in India" ''The Messenger'' 9.12 (May 1922), 265.</ref>
</blockquote>

The Indian government issued a '''postage stamp''' honoring Mrs. Besant on October 1, 1963. It was released on her 116th birthday in a ceremony at the [[Adyar (campus)|Adyar headquarters]] where she had served as President from 1907-1933. The Governor of Madras State, Mr. Bishnuram Medhi gave a speech praising her role in Indian nationalism.<ref>K. N. Ramanathan, "Annie Besant Commemorative Stamp" ''The American Theosophist'' 51.12 Dec 1963, 291.</ref>

In addition to the '''schools''' she personally founded, other schools that have been named in her honor include Annie Besant School, Meerut, India.<ref>[http://www.anniebesant.in/history.html Annie Besant School].</ref>

Other groups and places named in her honor include:
* '''Annie Besant Memorial Hall''', Cardiff, Wales - opened in October, 1934.
* '''TOS Annie Besant Model School''', Rayagada, Odisha, India - opened in 1992 by the [[Theosophical Order of Service]] in Rayagada.
* '''Lodges''' named after Annie Besant were formed in the American cities of Cleveland, Los Angeles, Tulsa, Boston, Seattle, Houston, Nashville, San Diego, Chicago, and Indianapolis.
* '''Besant Hill School of Happy Valley''', Ojai, California - founded in 1946 and renamed in July 2007 in Besant's honor, since she had the original vision of a school established on land she purchased in 1927.
* '''Annie Besant Memorial Hall''' at [[Musaeus College]] in Colombo, Sri Lanka. Opened October 1, 1937.<ref>"Opening of the Annie Besant Memorial Hall" ''The American Theosophist'' 25.12 (December 1937) 285.</ref>

[[File:AB Google Doodle.jpg|right|300px|thumb|Google Doodle posted October 1, 2015]]

== Annie Besant in popular culture ==

On October 1, 2015, a '''Google Doodle''' was posted to honor Dr. Besant's 168th birthday.

The DVD release of '''''The Adventures of Young Indiana Jones''''' included a companion historical documentary called "Annie Besant - An Unlikely Rebel." <ref>It appears in Chapter 5: Journey of Radiance, on Disc 7 of Volume 1, with a run-time of 26 minutes, 55 seconds.</ref>

== Biographies ==

Dr. Besant and her activities are the subject of many biographies, and are also covered extensively in works about H. P. Blavatsky, H. S. Olcott, C. W. Leadbeater, J. Krishnamurti, George Bernard Shaw, M. K. Gandhi, Charles Bradlaugh, birth control, Freethinking, women Freemasons, English trade unions, Hindu Renaissance, Indian National Congress, Indian nationalism, and Indian education. These are some of the biographies:

* Agarwal, C. V. and Pedro Oliveira. '''''Annie Besant in India'''''. Australia, 2021. 590 pages.

* Aiyangar, M V Srinivasa. '''''An Open Letter to Mrs. Annie Besant; Being a Reply to Her Attacks on Hinduism'''''. Madras, M. C. Narasimhacharya [1915]. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015024217815;view=1up;seq=1 Hathitrust].

* Aiyar, Ramaswami. '''''Annie Besant'''''. Delhi Publications Division, Ministry of Information and Broadcasting, <nowiki>[</nowiki>1963<nowiki>]</nowiki>. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015026275894;q1=Annie%20Besant Hathitrust].

* Ayar, Ramasamy, C.P., '''''Annie Besant'''''. New Delhi: Publication Division, Ministry of Information and Broadcasting, Government of India, 1963.

* Besant, Arthur Digby. '''''The Besant Pedigree'''''. London: Besant & Co., 1930. Available at [https://archive.org/details/besantpedigreeby00besa/page/n7/mode/2up Internet Archive].

* Besterman, Theodore. '''''Mrs. Annie Besant, a Modern Prophet''''', London: K. Paul, Trench, Trubner & Co., Ltd., 1934.

* Besterman, Theodore. '''''The Annie Besant Calendar'''''. London: The Theosophical Pub. House, 1927. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2834148 Hathitrust].

* Besterman, Theodore. '''''A Bibliography of Annie Besant'''''. London, The Theosophical society in England, 1924. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.32106002836655 Hathitrust].

* Besterman, Theodore. '''''Mrs. Annie Besant: A Modern Prophet. London, 1934.

* Bright, Esther. '''''Old Memories and Letters of Annie Besant'''''. London: Theosophical Publishing House, 1936. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015010435405 Hathitrust].

* Dictionary of National Biography. '''"Besant, Annie"''', ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website]. This is a particularly well-written account of her life.

* Dinnage, Rosemary. '''''Annie Besant'''''. Harmondsworth, Middlesex, England: Penguin Books, 1986.

* Dwarkadas, Jamnadas. '''''Political Memoirs'''''. Bombay, 1969.

* Fussell, Joseph H. Mrs. '''''Annie Besant and the Leadbeater Advice'''''. San Diego: 1913. Pamphlet. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2765584 Hathitrust].

* Hess, Karolina Maria. '''"Annie Besant & Poland"'''. ''FOTA Newsletter'' no. 8 (Autumn-Winter, 2017-2018), 24-31.

* Indian Section, Theosophical Society. '''''In honour of Dr. Annie Besant: Lectures by Eminent Persons, 1952-88'''''. Varanasi, U.P., India: Indian Section, Theosophical Society, 1990.

* Jinarajadasa, C. '''''A Short Biography of Annie Besant'''''. Adyar, Madras, India: Theosophical Publishing Company, 1932.

* Kumar, Raj. '''''Annie Besant's Rise to Power in Indian Politics, 1914-1917'''''. Concept Pub. Co., 1981.

* Kumar, Yudhistera. '''''Annie Besant as an Indian Educator'''''. With a foreword by B. Pattabhi Sitaramayya. Lashkar, Gwalior, Swarup Publications [introd. 1951] Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015039338606;q1=Annie%20Besant Hathitrust].

* Mukerji, N. N. '''''Unemployment and Limitation of Family. With 46 illus. and ports. of Mr. Charles Bradlaugh and Mrs. Annie Besant of 1877'''''. Calcutta, N.N. Mukerji, 1918. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015050564403;view=1up;seq=1 Hathitrust].

* Muthanna, I. M. '''''Mother Besant and Mahatma Gandhi'''''. Vellore, Tamil Nadu: Thenpulam, 1986. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049819025 Hathitrust].

* Nethercot, Arthur Hobart. '''''The First Five Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1960. Available at [https://archive.org/details/firstfivelivesof0000neth/mode/2up Internet Archive], with limited access at [https://catalog.hathitrust.org/api/volumes/oclc/41517995.html Hathitrust].

* Nethercot, Arthur Hobart. '''''The Last Four Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1963. Limited access at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015011353763 Hathitrust].

* Pal, B. C. '''''Mrs. Annie Besant: A Psychological Study'''''. Madras, India: Ganesh, 1917.

* Pécastaing-Boissière, Muriel. '''''Annie Besant (1847-1933): La lutte et la quête'''''. Paris: Éditions Adyar, 2015. '''English edition:''' '''''Annie Besant: Struggles and Quest'''''. London: Theosophical Publishing House, 2017. '''German edition:''' '''''Annie Besant : Weisheit und Wissenschaft - Die Biographie'''''. Aquamarin- Verlag GmbH, 2017.

* Prakasa, Sri. '''''Annie Besant'''''. Bombay: Bharatiya Vidya Bhavan, 1954.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. 3rd edition - Bombay: Bharatiya Vidya Bhavan, 1962. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049219051 Hathitrust].

* Pruthi, Raj. '''''Annie Besant's rise to power in Indian politics, 1914-1917'''''. New Delhi : Concept Pub. Co., 1981. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015047661924 Hathitrust].

* Prakasa, Sri. '''''Annie Besant'''''. Bombay, Bharatiya Vidya Bhavan, 1954. 2nd ed.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. Bombay, Bharatiya Vidya Bhavan, 1962. 3rd ed.

* Ramaswami Aiyar, C. P. '''''Annie Besant'''''. New Delhi: Publications Division, 1971.

* Stead, W. T. '''''Annie Besant: A Character Sketch 1891'''''. Adyar, Madras, India: Theosophical Publishing Company, 1891.

* Taylor, Anne. '''''Annie Besant: A Biography'''''. Oxford: Oxford University Press, 1992. This is an academic study of Mrs. Besant that gives excellent coverage to her early life and political activities, but less depth to her Theosophical Society activities.

* Theosophical Society. '''''Woman World Honoured: Annie Besant, Warrior'''''. Madras, Theosophical Pub. House, 1943.

* Veritas <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Mrs. Besant and the Alcyone Case'''''. Mylapore, Madras [India] : Goodwin & Co., 1913. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2835070;view=1up;seq=5 Hathitrust].

* Wessinger, Catherine. '''''Annie Besant and Progressive Messianism (1847-1933)'''''. Lewiston, N.Y. : E. Mellen Press, 1988. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015025098925 Hathitrust].

* West, Geoffrey <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Annie Besant'''''. New York, Viking Press, 1928. London, 1929. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.$b284557;view=1up;seq=11 Hathitrust].

* Williams, Gertrude Marvin. '''''The Passionate Pilgrim: a Life of Annie Besant''''' . New York: Coward-McCann, 1931. Available at [https://www.indianculture.gov.in/ebooks/passionate-pilgrim-life-annie-besant Indian Culture website].

== Additional resources ==
===Articles===
* [https://theosophy.world/encyclopedia/Besant-annie Annie Besant] at Theosophy World
*[http://www.katinkahesselink.net/his/Besant-Educator.htm# Annie Besant as Instructor and Educator] by John Algeo
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No183.pdf# Dr. Besant: Warrior] by George S. Arundale
*[http://www.flonnet.com/fl1420/14201120.htm# A Special Kind of Person] by Radha Burnier
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No190_191.pdf# Annie Besant and the Changing World] by Bhagavan Das
*[http://www.theosophycanada.com/files/the-central-hindu-college.pdf# The Central Hindu College and Mrs. Besant] by Bhagavan Das
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No182.pdf# Dr. Besant and India's Religious Revival] by Hirendra Nath Datta
*[https://www.theosophical.org/publications/quest-magazine/something-about-annie-besant Something About Annie Besant] by Fritz Kunz
*[http://www.katinkahesselink.net/other/leadb2.html# Dr. Besant's First Use of Clairvoyance] by C.W. Leadbeater
*[https://www.theosophical.org/publications/quest-magazine/confounding-or-amazing-the-multiple-deconversions-of-annie-besant Confounding or Amazing? The Multiple Deconversions of Annie Besant] by Carol Hanbery MacKay
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No186.pdf# Dr. Besant as a Comrade and a Leader] by C.P. Ramaswami Alyar
*[http://www.katinkahesselink.net/other/sender-besant.html# Annie Besant as an Early Theosophist] by Pablo Sender
*[http://www.katinkahesselink.net/his/shearman1.html# A Serious Dedication] by Hugh Shearman
*[https://www.theosophical.org/publications/quest-magazine/an-irish-high-priestess-in-india An Irish High Priestess in India] by Lowell Thomas
*[http://international.theoservice.org/members/innergrowth/AnnieBesant-on-Service-Duty-Sacrifice.pdf Dr. Besant on Service, Duty, and Sacrifice] by Dorothy Bell
* [http://www.katinkahesselink.net/other/c/c-besant.html About Annie Besant] at KatinkaHesselink.net
* [https://frontline.thehindu.com/other/article30160185.ece "Annie Besant's Many Lives"] by Kumari Jayawardena. ''Frontline''. Print edition: October 04, 1997. This publication is an Indian national magazine published by ''The Hindu''

=== Books ===
*[http://www.gutenberg.org/files/12085/12085-h/12085-h.htm# Annie Besant: An Autobiography]
* Mühlematter, Yves. '''''Accelerating Human Evolution by Theosophical Initiation: Annie Besant’s Pedagogy and the Creation of Benares Hindu University'''''. Berlin: De Gruyter Oldenbourg, 2022. Volume 6 in the Okkulte Moderne series. See [https://www.degruyter.com/document/isbn/9783110794694/html?lang=en&fbclid=IwAR0z5LXxehCR-4GLPyLhZt4zL7T9NrFfCqjDaxx2pRU3YnsjRuUpOb941CI De Gruyter website]. Focus is on stages of occult initiation as an influence to the pedagogy of Indian education.

=== Audio ===

*[https://www.youtube.com/watch?v=J3PQh219Ec0# Annie Besant] by In Our Time: History podcast at the BBC Radio.

Mrs. Besant appears in several silent films, but no recordings of her voice are known to exist.<ref>Sidney A. Cook letter to Mrs. E. Grace Ring. July 6, 1933. Sidney A. Cook Papers. Records Series 08.05. Theosophical Society in America Archives. Mr. Cook stated, "There are no records by Dr. Besant and probably never will be now, for she is very frail."</ref>

'''Jaishree Kannan''' has recorded songs in several Indian languages, written to honor Annie Besant. They are available on YouTube:

* [https://www.youtube.com/watch?v=KxXvB-FUFa4&t=5s Sri Maurya sanskrit 1].
* [https://www.youtube.com/watch?v=4js2MVV-eg0 Namana Ma 1].
* [https://www.youtube.com/watch?v=8GsghP0YQeo Padijnaru Malayalam 1].
* [https://www.youtube.com/watch?v=4-DBQT_NtmA Jaya Vasanta New 5 1].
* [https://www.youtube.com/watch?v=xLikDgV9eRQ Suni Vasanta Hindi].
* [https://www.youtube.com/watch?v=LaZnr8NAu6o Devia Vasante].

=== Videos===

* [https://www.youtube.com/watch?v=IgyBPDQ8NAI A Woman's Story: Annie Besant] in BBC's Timewatch. Excellent documentary about Besant's life. Posted by Richard Eyre on March 22, 2020. Actors, films of Annie Besant, photographs, and interviews with Mary Lutyens and others.
* [https://www.youtube.com/watch?v=jxlkDoAPeBA&list=PLXrBSYNnedtzcvjcbMRetL0Iz2cFXcxPO# 12 Things You Didn't Know About Annie Besant] by Appuseries
* [https://www.youtube.com/watch?v=d7_73uXRxYI# Annie Besant documentary: Sea of Faith] by Don Cupitt
* [https://www.youtube.com/watch?v=5ge4NqgXqEE# Annie Besant, Theosophy and Academic Bias] by Kurt Leland
* [https://www.youtube.com/watch?v=dx2mUhMFahY Annie Besant in the 21st Century] by Nancy Secrest
* [https://www.youtube.com/watch?v=WPF2kLWDYC0# Annie Besant, her thought and forms] lecture at the South East London Folklore Society
* [https://theosophy.world/resource/c-w-leadbeater-annie-besant-krishnamurti-theosophy-uk "C W Leadbeater, Annie Besant, Krishnamurti - Theosophy UK"]. Footage of Annie Besant, C. W. Leadbeater, and J. Krishnamurti in mid-1920s, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Available from Theosophy World Resource Centre.
* [https://www.youtube.com/watch?v=zpgH82Ot3W8 Highlights of the 40th Annual Convention of the American Theosophical Society] was digitized from a silent film of the 1926 convention in Chicago. Annie Besant appears in sequences about the Co-Masonic ceremony for laying the cornerstone of the [[L. W. Rogers|new headquarters]] building, and at the hotel with [[Jiddu Krishnamurti]] and Max Wardall.
* [https://www.youtube.com/watch?v=5Elo6Im4oD8 Theosophy UK C W Leadbeater, Annie Besant, Krishnamurti]. "Recently discovered rare footage of C W Leadbeater, Annie Besant and Krishnamurti, part of a film believed to be from the mid 1920`s before the disbandonment of The Order of the Star, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Many thanks to the ITC for sharing this unique footage." Posted Dec 7, 2012 on YouTube by the Theosophical Society in England.
* [https://www.youtube.com/watch?v=BkJJeBqL1Ns Theosophy UK Annie Besant Story]. A biography of Annie Besant from her early life and marriage through the years of social activism and participation in the Theosophical Society. Posted Apr 6, 2012 on YouTube by the Theosophical Society in England.
* [https://www.youtube.com/watch?v=UnpLk8xIYmc&t=6s “Ought Theosophists to be Propagandists?”: a Discussion of the Paradoxes] by Muriel Pécastaing-Boissière. A paper presented at the International Theosophical History Conference on the "Theosophical Movement and Globalism," 10 October 2021.

=== Bibliographies and collections ===
* [https://www.gutenberg.org/ebooks/author/1425# Works by Annie Besant] at Project Gutenberg
* [https://archive.org/search.php?query=%28%28subject%3A%22Besant%2C+Annie%22+OR+subject%3A%22Annie+Besant%22+OR+creator%3A%22Besant%2C+Annie%22+OR+creator%3A%22Annie+Besant%22+OR+creator%3A%22Besant%2C+A.%22+OR+title%3A%22Annie+Besant%22+OR+description%3A%22Besant%2C+Annie%22+OR+description%3A%22Annie+Besant%22%29+OR+%28%221847-1933%22+AND+Besant%29%29+AND+%28-mediatype%3Asoftware%29&page=2# Works by or about Annie Besant] at Internet Archive
* [https://openlibrary.org/authors/OL16933A/Annie_Wood_Besant# Works by Annie Besant] at Open Library
* [https://librivox.org/search?title=&author=Annie+Besant&reader=&keywords=&genre_id=0&status=all&project_type=either&recorded_language=&sort_order=alpha&search_page=1&search_form=advanced# Works by Annie Besant] at LibriVox

=== Chronology ===
* [http://www.kurtleland.com/annie-besant-shrine/orientation-annie/41-chronology# Annie Besant - Chronology] by Kurt Leland.

=== Horoscopes ===
* [http://www.astro.com/cgi/chart.cgi?wgid=wgeJwljs0KwkAMhJ9GUIiQVKXqkoOC9KDoSTyn7vYH3VTaldK3d1svYfhmkklfv2pOTOlZyKjlo-tEAxxUawcFEBACbdcpULpPduCxj6CUNyBcGrWNwumazRKc388LmMwN6QrhG7eQxoGARmyu4h1PZ2P63zJiK8ExRXR7hiZ3bVRjncnD8Il_-VCxhN5U3cBLMm3H9Mh-fm41Xg# Annie Besant's Natal Chart] at Astrodienst
* [http://www.khaldea.com/charts/anniebesant.shtml Annie Besant Natal Horoscope] at Khaldea.

== Notes ==
<references/>

[[Category:Presidents of TS Adyar|Besant, Annie]]
[[Category:Associates of HPB|Besant, Annie]]
[[Category:Lecturers|Besant, Annie]]
[[Category:Writers|Besant, Annie]]
[[Category:Editors|Besant, Annie]]
[[Category:Journalists|Besant, Annie]]
[[Category:Leaders|Besant, Annie]]
[[Category:Clairvoyants|Besant, Annie]]
[[Category:Nationality English|Besant, Annie]]
[[Category:Imprisoned|Besant, Annie]]
[[Category:Social activists|Besant, Annie]]
[[Category:Feminists|Besant, Annie]]
[[Category:Suffragists|Besant, Annie]]
[[Category:Co-Masons|Besant, Annie]]
[[Category:Anti-vivisectionists|Besant, Annie]]
[[Category:TS Adyar|Besant, Annie]]
[[Category:Famous people|Besant, Annie]]
[[Category:Chelas|Besant, Annie]]
[[Category:People who encountered Mahatmas|Besant, Annie]]
[[Category:People who witnessed phenomena|Besant, Annie]]
[[Category:Received Mahatma Letters|Besant, Annie]]
[[Category:Inner Group of HPB|Besant, Annie]]
[[Category:Clairvoyant research|Besant, Annie]]
[[Category:People|Besant, Annie]]

[[ru:Безант Анни]]
[[es:Annie Besant]]

Christmas

2026-02-11T20:35:40Z

Alex Audziayuk: /* Periodicals */

'''Christmas''' (Old English: Crīstesmæsse, meaning "Christ's Mass") is an annual commemoration of the birth of Jesus Christ central to the [[Christianity|Christian]] liturgical year, celebrated on [[December 25]].

== Theosophical significance ==

Regarding this date, [[Helena Petrovna Blavatsky|H. P. Blavatsky]] wrote:

<blockquote>
The earth passes through its definite phases and man with it; and as a day can be coloured so can a year. The astral life of the earth is young and strong between Christmas and Easter. Those who form their wishes now will have added strength to fulfil them consistently.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 5.</ref>
</blockquote>

<blockquote>
Christmas comes just at the time of the winter solstice; the days then are shortest, and Darkness is more upon the face of the earth than ever. All the sun-gods were believed to be annually born at that epoch; for from this time its Light dispels more and more darkness with each succeeding day, and the power of the Sun begins to increase.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. II (Wheaton, IL: Theosophical Publishing House, [1967]), 164.</ref>
</blockquote>

<blockquote>
We are in the [[Winter Solstice]], the period at which the Sun entering the sign of Capricornus has already, since December 21st, ceased to advance in the Southern Hemisphere, and, cancer or crablike, begins to move back. It is at this particular time that, every year, he is born, and December 25th was the day of the birth of the Sun for those who inhabited the Northern Hemisphere. It is also on December the 25th, Christmas, the day with the Christians on which the “Saviour of the World” was born, that were born, ages before him, the Persian Mithra, the Egyptian [[Osiris]], the Greek Bacchus, the Phoenician Adonis, the Phrygian Attis. And, while at Memphis the people were shown the image of the god Day, taken out of his cradle, the Romans marked December 25th in their calendar as the day natalis solis invicti.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 278-279.</ref>
</blockquote>

== Additional resources ==
===Articles===
* [https://theosophy.world/encyclopedia/christmas-esoteric-significance Christmas, Esoteric Significance of] in Theosophy World.
* [https://www.theosophyforward.com/index.php?option=com_content&view=article&id=3074:the-hidden-meaning-of-christmas-2&catid=39&Itemid=293 The Hidden Meaning of Christmas] by Catalina Isaza Cantor Agnihotri. Published in Theosophy Forward on 13 December 2021.
*[http://www.theosociety.org/pasadena/forum/f20n12p548_truth-and-symbol-in-the-christmas-story.htm#n1# Truth and Symbol in the Christmas Story] by John Gayner Banks.
*[https://blavatsky.net/christmas-then-and-christmas-now/ Christmas Then and Christmas Now] by H. P. Blavatsky.
*[http://www.theosociety.org/pasadena/sunrise/49-99-0/4s-aed.htm# Christmas and the Winter Solstice] by Alan E. Donant.
*[https://www.theosophical.org/publications/quest-magazine/the-magi The Magi] by Jay Williams.
*[http://www.theosophy-nw.org/theosnw/world/christ/xt-kvm.htm# Behind Our Christmas Celebrations] by Kirby Van Mater.
*[http://www.theosophy-nw.org/theosnw/world/christ/xt-sams.htm# How Christ Got into Christmas] by Peter H. Samson.
*[http://www.theosophy-nw.org/theosnw/world/christ/xt-rthac.htm# The Christmas Tree] by Regina Z. Thackara.
*[https://blavatskytheosophy.com/some-reflections-on-christmas/ Some Reflections on Christmas] by H. P. Blavatsky. Excerpts from her article, "Christmas Then and Christmas Now." Made available by Blavatsky Theosophy Group UK.
* [https://www.theosophyforward.com/let-the-christ-child-live-?highlight=WyJjaHJpc3RtYXMiXQ%3D%3D&fbclid=IwY2xjawHD2iJleHRuA2FlbQIxMAABHZQyPQw0u2UmUK6m4YCIpD9PY4B8O5D9YCVmx4Rf0G4izff-JbJF9bcFMw_aem_vBYfP_quCjesbtAHmAWOxA Let the Christ Child Live] by Gottfried de Purucker. Posted December 2, 2011 in Theosophy Forward.

=== Books and pamphlets ===
* Barborka, Geoffrey A. ''The Christmas Story''. Wheaton, IL: Theosophical Publishing House, 1966.
* Bendit, Phoebe. '''''[https://archive.org/details/reality-of-christmas The Reality of Christmas]'''''. Wheaton, IL: The Theosophical Press, 1962.
* Gullo, Jean. ''Christmas and Solstice: Traditional and Mystical Celebrations''. Wheaton, IL: Theosophical Order of Service, 1987.
* Hall, Manly P. ''The Story of Christmas''. Los Angeles: Philosophical Research Society, 1956. Pamphlet.
* Kunz, Dora. ''Christmas of the Angels''. Wheaton, IL: Theosophical Publishing House, 1980. Pamphlet. Available at [[Henry S. Olcott Memorial Library]] and [[Krotona Library]].
* Matthews, John. ''The Winter Solstice: the Sacred Traditions of Christmas''. Wheaton, IL: Theosophical Publishing House, 1998. With contributions from Caitlin Matthews.
* Steiner, Rudolf. ''The festivals and Their Meaning: Christmas, Easter, Ascension and Pentecost, Michaelmas''. London, Rudolf Steiner Press, 1996.
* Weatherhead, L. G. [https://archive.org/details/christmas-and-the-christ ''Christmas and the Christ''] Chicago: Theosophical Press, 1925. 32 pages.

=== Periodicals ===
Christmas-related materials and illustrations were printed in the Winter issues of various Theosophical periodicals, such as (but not limited to):
* ''Children's Annual'', published annually between 1978 and 1987 in the month of December by the [[[[Theosophical Order of Service#Parents Theosophical Research Group|Parents Theosophical Research Group]]]], a department of the [[Theosophical Order of Service|TOS]], U.S.A.

=== Audio ===
* [https://archive.org/details/theesotericsignificanceofchristmas ''The Esoteric Significance of Christmas''] by Bing Escudero. 1979. Theosophical Society in America. 56 minutes.
* [https://archive.org/details/1148_20191022 ''Christmas of the Angels''] by Dora Kunz. Narrated by Monica Nease. Theosophical Society in America, 1967.
* [https://archive.org/details/1147_20190824 ''Christmas and the Angelic Forces''] by Dora Kunz. 1983. Theosophical Society in America. 47 minutes.

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Christian concepts]]

Children and the Theosophical Movement

2026-02-11T20:35:24Z

Alex Audziayuk: /* Periodicals */

'''ARTICLE UNDER CONSTRUCTION''' 
'''ARTICLE UNDER CONSTRUCTION''' 
Children have been a major focus of many branches of the [[Theosophical Movement]], with great emphasis placed on their spiritual development and education. See also:
::: '''[[Education and the Theosophical Movement]]'''
::: '''[[Boy Scout Movement and Theosophical Movement]]'''

== Theosophical teachings about children ==

== Theosophical Society, Adyar ==

== Point Loma and successor organizations ==

== United Lodge of Theosophsts ==

== Literature for children ==

* Weir, Mary Evalyn. '''''[https://archive.org/details/little-brown-elf The Little Brown Elf]'''''. Ojai, California: Parents' Theosophical Research Group, 1975. Illustrated by Mireille Zupa. 48 pages.
* Workman, Rona Morris. '''''[https://archive.org/details/mary-ellen-through-the-ages Mary Ellen Through the Ages]'''''. Wheaton, Illinois: Theosophical Press, 1939. Illustrated by Iris Weddell White. 44 pages.

=== Periodicals ===
* ''Children's Annual'', published annually between 1978 and 1987 in the month of December by the [[Theosophical Order of Service#Parents Theosophical Research Group|Parents Theosophical Research Group]], a department of the [[Theosophical Order of Service|TOS]], U.S.A.

== Additional resources ==

=== Articles ===
* [http://theosophy.ph/encyclo/index.php?title=Music,_Theosophy_and# Theosophy and Music] at Theosopedia.

=== Books and pamphlets ===

* Christie, Catherine W. '''''[https://archive.org/details/theosophyforbegi0000chri/mode/2up Theosophy for Beginners and for the use of Lotus Circles]'''''. London: Theosophical Publishing Society, 1909. Dedicated to the New Zealand Section of the Theosophical Society.
* Mayer, Elizabeth C. '''''The Lotus Songbook'''''. New York: Elizabeth C. Mayer 1897.
* Whyte, Ethel M. '''''[https://archive.org/details/talks-with-golden-chain-links Talks with Golden Chain Links]'''''. Adyar, Madras, India: Theoosphical Publishing House, 1916. 66 pages.

== Notes ==
<references/>

[[Category:Theosophical worldview|Children]]
[[Category:Umbrella articles]]

Theosophical Order of Service

2026-02-11T20:31:30Z

Alex Audziayuk:

{{Template:Article needs expansion}}
 
 
 
[[File:TOS logo.jpg|right|150px]]
[[File:TOS Logo 2008.jpg|right|150px]]
[[File:Tos-logo-dove.jpg|right|150px]]
[[File:Annie Besant color.jpg|180px|right|thumb|Annie Besant, TOS founder. Painting by Dan Doolin.]]
The '''Theosophical Order of Service''' (TOS) is an international organization founded in February 1908 by [[Annie Besant]], then President of the [[Theosophical Society|Theosophical Society (Adyar)]], with motto: 
:: '''"A union of those who love in the service of all that suffers"'''

The TOS offers a framework in which individuals may demonstrate practical and humanitarian actions in a theosophical spirit, whether or not they are members of the Theosophical Society.

== History ==
[[File:Order of the Brothers of Service 1917.png|right|350px|thumb|Order of the Brothers of Service, 1917]]
=== The Order of the Brothers of Service ===

The TOS arose from the '''Order of the Brothers of Service''', organized by [[Annie Besant]] in 1917. On May 7, 1917, Vaisakh Full Moon Day, a cornerstone was laid for '''Suryashrama''' ("the House of the Sun") in a Masonic ceremony. It which was to be the home of the order. Construction was to proceed the following year, but ultimately the site was used for the cremation of Annie Besant in 1933 and the [[Garden of Remembrance at Adyar|Garden of Remembrance]], built in 1935.<ref>George S. Arundale, "On the Watch-Tower" ''The Theosophist'' 38 no.9 (June, 1917): 237-239.</ref><ref>N. Sri Ram, "The Passing of Annie Besant" ''World Theosophy'' 3 no.12 (December, 1933): 370.</ref><ref>T. L. Crombie and J. R. Aria, "The Birthday of Suryashrama" ''The Theosophist'' (June, 1917): 335-340. This is a detailed account of the ceremony and the horoscope of the event.</ref>

Annie Besant was the head of the order, with [[C. Jinarajadasa]] as secretary and [[B. P. Wadia]] as treasurer. The membership were classified as Brothers, Novices, Probationers, Lay Brothers and Associates.
<blockquote>
A Brother of the Order was one who had taken the vows of renunciation, obedience and service, and had agreed to transfer all his properties to the Order. Lay Brothers donated one-tenth of what they earned, while Associates gave voluntary donations. The declared objectives of the Order were as follows:

1. To work in the cause of educational, social, political and religious reform;

2. To help in the preparation for the near coming of the great World-Teacher, and to spread the teachings through precept and example during His presence in our midst and after His departure;

3. To spread the teachings given to the world through the Theosophical Society, and to advocate, both by precept and example, the practice of such teachings in daily life;

4. To prepare certain of its members, suited therefor by temperament, capacity and opportunity, for a specially ordered life of Renunciation, Obedience and Service;

5. To do all such things as are incidental or conducive to the attainment of the above objects or any of them.

In its first year it had 17 brothers, 2 novices, 36 probationers, 44 lay brothers, and 2 associates. Thirteen of the Brothers offered their services to the educational work in India, 2 to theosophical work, one to Star work, and 2 to social organizations.<ref>[https://www.theosophy.world/encyclopedia/order-brothers-service "Order of the Brothers of Service, The"] in Theosophy World.</ref>
</blockquote>

Members shown in the 1917 photograph, from left to right, are:
::Front Row : G. V. Subba Row, Yadunandan Prasad, J. R. Aria, T. P. Sinha.
::Middle Row : C. S. Trilokekar, Dr. Mary Rocke, [[Annie Besant]], [[George S. Arundale]], N. Rama Rao.
::Back Row : V. R. Samant, Mrs. Jinarajadasa, [[C. Jinarajadasa]], [[B. P. Wadia]], Mrs. Broenniman, [[Fritz Kunz]].

=== TOS in United States ===
 
The Theosophical Society in the United States (TOS U.S.A.) encompassed, at various stages of its development, a range of specialized departments, including the Social Service Department, the Department of Peace, the Departments of Arts and Music, the Parents Theosophical Research Group, the Department of Ecological Research, the Animal Welfare Department, the Tibetan Friendship Group, and the Healing Department.
 
==== Parents Theosophical Research Group ====
The Parents Theosophical Research Group (PTRG), originally known as the Mothers' Research Group, was a department of the Theosophical Order of Service (TOS). It was founded by Muriel Lewis.

The Objects of the PTRG were described in its publication ''Parents Bulletin'' as follows:
<blockquote>
- To promote a realization of the spiritual aspects of parenthood and family life. 
- To gather together for mutual study those who are interested in work for children and youth. 
- To bring to parents the light shed by the Ancient Wisdom on all problems in the home.<ref>Parents Theosophical Research Group, ''Parents' Bulletin,'' 38-4, (December 1973), covers. </ref>
</blockquote>
PTRG published the ''Parents Bulletin'' (originally titled ''Mothers' Bulletin''), the ''Children's Annual'', and a number of pamphlets for children and parents.

=== TOS in England ===

=== TOS in The Philippines ===

=== International conferences ===

The Fifth international TOS conference took place in Vancouver, Canada following the [[World_Congress_of_the_Theosophical_Society_(Adyar)#Twelfth_World_Congress,_Vancouver,_2025|World Congress]] in July 2025. Presentations followed the pattern of past conferences, with reports and talks on the past, present, and future of the organization. Videos are available in this '''[https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ YouTube playlist]'''.

== Activities ==

== Publications ==

Here are some of the pamphlets and books published by the TOS:

* Latto, D. '''''[https://archive.org/details/man-is-by-nature-a-vegetarian Man Is by Nature a Vegetarian]'''''. London: Theosophical Order of Service, 1958. 2 pages.
* Wardall, Max. '''''[https://archive.org/search?query=creator%3A%22Max+Wardall%22 Sleep and Dreams]'''''. London and Altadena, CA: Theosophical Order of Service, 1929. 24 pages. Theosophical Order of Service Series 1, Booklet 2.
* '''''[https://archive.org/details/meditations-for-peace Meditations for Peace]'''''. Theosophical Order of Service, ca1998. 8 pages.
* '''''The Power of Healing'''''. 14 pages.
* Meyer, Constance. '''''The Golden Key''''' : Letters to a Child. Theosophical Order of Service, U.S.A., 1988. 27 pages. Reprinted from a booklet published by Parents Theosophical Research Group, 1971, from the eight letters printed in [[The American Theosophist]] in 1950-51.
* '''Happiness Through Helping''' : Stories for Children (compiled by Martha Pellan of Chicago), 1949.
** Second ed. (ed. by Muriel Lauder Lewis), in 2 volumes. Ojai, Cal. Mothers' Research Group, 1954, 47 and 65 pages. ''Vol. 1 includes part 2 ("God’s Plan — evolution") and Vol. 2 includes parts 1 ("The Brotherhood of All Life") and 3 ("Man in Life and Death") of the 1949 ed.''
* Gray, Betty, '''The Twisted Rainbow''' : A Book for Children. Ojai, Cal., Parents Theosophical Research Group, 1964. 82 pages.
* Bendit, Phoebe D. The Psychic or Over-Sensitive Child. Ojai, Cal., Parents Theosophical Research Group, 1970. 7 pages. Reprinted: 1979, 1986. Reprint of a booklet by the Parents' Group of England in 1955.
* Meyer, Constance. '''''The Golden Key''''' : Letters to a Child. Ojai, Cal., Parents Theosophical Research Group, 1971. From the eight letters printed in [[The American Theosophist]] in 1950-51.
* Codd, Clara M. Theosophy for Very Little Children. PTPG Printing, 1982 (after 1916 edition by the T.P.H. Adyar.). Illustrated by Drucilla Lamkey.

== Periodicals and Bulletins ==

* ''TOS ECO-Letter'' (ed. Nadine Hunter). A newsletter published irregularly between 1970? and 1981 by the Department of Ecological Research, TOS. 26 issues. Replaced by ''For the Love of Life'' in 1982.
* ''World of Wonder'', a Magazine for Young People. No. 1 (Summer 1988), No. 2 (Fall 1988-Winter 1989).
* ''Peace Letter'', a bulletin of the Department of Peace, TOS. Replaced by ''For the Love of Life'' in 1982.
* ''Evolving Universe'', a bulletin of the Social Service Department, TOS. Replaced by ''For the Love of Life'' in 1982.
* ''All Creation'', a bulletin of the Animal Welfare Department, TOS.
* ''Parents Bulletin'' (originally - ''Mothers' Bulletin''), published quarterly from 1935 to 1989, by the Parents Theosophical Research Group.
* ''Children's Annual'' by the Parents Theosophical Research Group, published annually between 1978 and 1987 in the month of December, sometimes standing in place of the corresponding issue of the ''Parents Bulletin''.
* ''Triple Gem'', a bulletin of the Tibetan Friendship Group.
* ''For the Love of Life'' - a combined publication of various departments. Started in 1982.

== Additional resources ==

=== Official Websites ===
* [http://international.theoservice.org# Theosophical Order of Service International]
* [http://www.ts-adyar.org/content/theosophical-order-service# Theosophical Order of Service] at TS Adyar Website
* [http://australia.theoservice.or# Theosophical Order of Service in Australia]
* [http://tos.theosophy.org.nz# Theosophical Order of Service in New Zealand]
* [http://www.theosophy.ph/tos.htm# Theosophical Order of Service in Philippines]
* [http://www.tos-uk.org.uk# Theosophical Order of Service in UK]
*[http://www.theoservice.org# Theosophical Order of Service in USA]

=== Articles ===
*[http://www.theosophyforward.com/index.php?option=com_content&view=article&id=69:how-to-move-forward-the-theosophical-order-of-service-lends-a-helping-hand&catid=43:the-society&Itemid=50# How to move forward? The Theosophical Order of Service lends a helping hand] by Diana Dunningham Chapotin and Dorothy Bell
*[https://www.theosophical.org/publications/quest-magazine/in-the-name-of-love In the Name of Love] by Ananya S. Rajan
*[http://www.katinkahesselink.net/links-tos.html# Theosophical Order of Service] at KatinkaHesselink.net
* [https://www.theosophy.world/encyclopedia/theosophical-order-service Theosophical Order of Service] in Theosophy World

=== Video ===
* [https://www.youtube.com/watch?v=Cg3T6FDQlXc ''On Root Causes and Symptoms''] by Vic Hao Chin, Jr.
* [https://www.youtube.com/watch?v=y685jIpPbpc&list=PLUiu6C_LsrOYyLIQXbg5W1vT6PKtr6wTy&index=16 TOS Yesterday – Today – Tomorrow] by Nancy Secrest. Presented in 2018 at 11the World Congress, Singapore.
* [https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ Fifth TOS Conference]. YouTube playlist of presentations from July 27-29, 2025 in Vancouver, Canada.

== Notes ==
<references/>

[[Category:Organizations]]
[[Category:TS Adyar]]

Alex Audziayuk/Sandbox

2026-02-11T20:31:23Z

Alex Audziayuk:

'''This is a sandbox used for development of new articles and templates.'''

[[File:H.jpg|right|300px|thumb| Hilda Wood]]

{{DISPLAYTITLE:''Parents ''}}

== Publications ==

=== Periodicals ===

=== Pamphlets ===
Selected titles:

== Notes ==

<references/>
[[Category:Nationality English|Wood, Hilda]]
[[Category:People|Wood, Hilda]]

Theosophical Order of Service

2026-02-11T18:28:29Z

Alex Audziayuk: /* Periodicals */

{{Template:Article needs expansion}}
 
 
 
[[File:TOS logo.jpg|right|150px]]
[[File:TOS Logo 2008.jpg|right|150px]]
[[File:Tos-logo-dove.jpg|right|150px]]
[[File:Annie Besant color.jpg|180px|right|thumb|Annie Besant, TOS founder. Painting by Dan Doolin.]]
The '''Theosophical Order of Service''' (TOS) is an international organization founded in February 1908 by [[Annie Besant]], then President of the [[Theosophical Society|Theosophical Society (Adyar)]], with motto: 
:: '''"A union of those who love in the service of all that suffers"'''

The TOS offers a framework in which individuals may demonstrate practical and humanitarian actions in a theosophical spirit, whether or not they are members of the Theosophical Society.

== History ==
[[File:Order of the Brothers of Service 1917.png|right|350px|thumb|Order of the Brothers of Service, 1917]]
=== The Order of the Brothers of Service ===

The TOS arose from the '''Order of the Brothers of Service''', organized by [[Annie Besant]] in 1917. On May 7, 1917, Vaisakh Full Moon Day, a cornerstone was laid for '''Suryashrama''' ("the House of the Sun") in a Masonic ceremony. It which was to be the home of the order. Construction was to proceed the following year, but ultimately the site was used for the cremation of Annie Besant in 1933 and the [[Garden of Remembrance at Adyar|Garden of Remembrance]], built in 1935.<ref>George S. Arundale, "On the Watch-Tower" ''The Theosophist'' 38 no.9 (June, 1917): 237-239.</ref><ref>N. Sri Ram, "The Passing of Annie Besant" ''World Theosophy'' 3 no.12 (December, 1933): 370.</ref><ref>T. L. Crombie and J. R. Aria, "The Birthday of Suryashrama" ''The Theosophist'' (June, 1917): 335-340. This is a detailed account of the ceremony and the horoscope of the event.</ref>

Annie Besant was the head of the order, with [[C. Jinarajadasa]] as secretary and [[B. P. Wadia]] as treasurer. The membership were classified as Brothers, Novices, Probationers, Lay Brothers and Associates.
<blockquote>
A Brother of the Order was one who had taken the vows of renunciation, obedience and service, and had agreed to transfer all his properties to the Order. Lay Brothers donated one-tenth of what they earned, while Associates gave voluntary donations. The declared objectives of the Order were as follows:

1. To work in the cause of educational, social, political and religious reform;

2. To help in the preparation for the near coming of the great World-Teacher, and to spread the teachings through precept and example during His presence in our midst and after His departure;

3. To spread the teachings given to the world through the Theosophical Society, and to advocate, both by precept and example, the practice of such teachings in daily life;

4. To prepare certain of its members, suited therefor by temperament, capacity and opportunity, for a specially ordered life of Renunciation, Obedience and Service;

5. To do all such things as are incidental or conducive to the attainment of the above objects or any of them.

In its first year it had 17 brothers, 2 novices, 36 probationers, 44 lay brothers, and 2 associates. Thirteen of the Brothers offered their services to the educational work in India, 2 to theosophical work, one to Star work, and 2 to social organizations.<ref>[https://www.theosophy.world/encyclopedia/order-brothers-service "Order of the Brothers of Service, The"] in Theosophy World.</ref>
</blockquote>

Members shown in the 1917 photograph, from left to right, are:
::Front Row : G. V. Subba Row, Yadunandan Prasad, J. R. Aria, T. P. Sinha.
::Middle Row : C. S. Trilokekar, Dr. Mary Rocke, [[Annie Besant]], [[George S. Arundale]], N. Rama Rao.
::Back Row : V. R. Samant, Mrs. Jinarajadasa, [[C. Jinarajadasa]], [[B. P. Wadia]], Mrs. Broenniman, [[Fritz Kunz]].

=== TOS in United States ===
 
The Theosophical Society in the United States (TOS U.S.A.) encompassed, at various stages of its development, a range of specialized departments, including the Social Service Department, the Department of Peace, the Departments of Arts and Music, the [[Parents Theosophical Research Group]], the Department of Ecological Research, the Animal Welfare Department, the Tibetan Friendship Group, and the Healing Department.
 

=== TOS in England ===

=== TOS in The Philippines ===

=== International conferences ===

The Fifth international TOS conference took place in Vancouver, Canada following the [[World_Congress_of_the_Theosophical_Society_(Adyar)#Twelfth_World_Congress,_Vancouver,_2025|World Congress]] in July 2025. Presentations followed the pattern of past conferences, with reports and talks on the past, present, and future of the organization. Videos are available in this '''[https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ YouTube playlist]'''.

== Activities ==

== Publications ==

Here are some of the pamphlets and books published by the TOS:

* Latto, D. '''''[https://archive.org/details/man-is-by-nature-a-vegetarian Man Is by Nature a Vegetarian]'''''. London: Theosophical Order of Service, 1958. 2 pages.
* Wardall, Max. '''''[https://archive.org/search?query=creator%3A%22Max+Wardall%22 Sleep and Dreams]'''''. London and Altadena, CA: Theosophical Order of Service, 1929. 24 pages. Theosophical Order of Service Series 1, Booklet 2.
* '''''[https://archive.org/details/meditations-for-peace Meditations for Peace]'''''. Theosophical Order of Service, ca1998. 8 pages.
* '''''The Power of Healing'''''. 14 pages.
* Meyer, Constance. '''''The Golden Key''''' : Letters to a Child. Theosophical Order of Service, U.S.A., 1988. 27 pages. Reprinted from a booklet published by [[Parents Theosoophical Research Group]], 1971, from the eight letters printed in [[The American Theosophist]] in 1950-51.

== Periodicals and Bulletins ==

* ''TOS ECO-Letter'' (ed. Nadine Hunter). A newsletter published irregularly between 1970? and 1981 by the Department of Ecological Research, TOS. 26 issues. Replaced by ''For the Love of Life'' in 1982.
* ''World of Wonder'', a Magazine for Young People. No. 1 (Summer 1988), No. 2 (Fall 1988-Winter 1989).
* ''Peace Letter'', a bulletin of the Department of Peace, TOS. Replaced by ''For the Love of Life'' in 1982.
* ''Evolving Universe'', a bulletin of the Social Service Department, TOS. Replaced by ''For the Love of Life'' in 1982.
* ''All Creation'', a bulletin of the Animal Welfare Department, TOS.
* ''Parents Bulletin'' and ''Children's Annual'', by the Parents Theosophical Research Group.
* ''Triple Gem'', a bulletin of the Tibetan Friendship Group.
* ''For the Love of Life'' - a combined publication of various departments. Started in 1982.

== Additional resources ==

=== Official Websites ===
* [http://international.theoservice.org# Theosophical Order of Service International]
* [http://www.ts-adyar.org/content/theosophical-order-service# Theosophical Order of Service] at TS Adyar Website
* [http://australia.theoservice.or# Theosophical Order of Service in Australia]
* [http://tos.theosophy.org.nz# Theosophical Order of Service in New Zealand]
* [http://www.theosophy.ph/tos.htm# Theosophical Order of Service in Philippines]
* [http://www.tos-uk.org.uk# Theosophical Order of Service in UK]
*[http://www.theoservice.org# Theosophical Order of Service in USA]

=== Articles ===
*[http://www.theosophyforward.com/index.php?option=com_content&view=article&id=69:how-to-move-forward-the-theosophical-order-of-service-lends-a-helping-hand&catid=43:the-society&Itemid=50# How to move forward? The Theosophical Order of Service lends a helping hand] by Diana Dunningham Chapotin and Dorothy Bell
*[https://www.theosophical.org/publications/quest-magazine/in-the-name-of-love In the Name of Love] by Ananya S. Rajan
*[http://www.katinkahesselink.net/links-tos.html# Theosophical Order of Service] at KatinkaHesselink.net
* [https://www.theosophy.world/encyclopedia/theosophical-order-service Theosophical Order of Service] in Theosophy World

=== Video ===
* [https://www.youtube.com/watch?v=Cg3T6FDQlXc ''On Root Causes and Symptoms''] by Vic Hao Chin, Jr.
* [https://www.youtube.com/watch?v=y685jIpPbpc&list=PLUiu6C_LsrOYyLIQXbg5W1vT6PKtr6wTy&index=16 TOS Yesterday – Today – Tomorrow] by Nancy Secrest. Presented in 2018 at 11the World Congress, Singapore.
* [https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ Fifth TOS Conference]. YouTube playlist of presentations from July 27-29, 2025 in Vancouver, Canada.

== Notes ==
<references/>

[[Category:Organizations]]
[[Category:TS Adyar]]

Ecology

2026-02-11T18:21:35Z

Alex Audziayuk:

{{Template:Article needs expansion}}
 
 

== Publications ==
* ''TOS ECO-Letter''. A newsletter published irregularly between 1970? and 1981 by the Department of Ecological Research of the [[Theosophical Order of Servise]]. 26 issues.

== Online resources ==
===Articles===
*[https://www.theosophical.org/publications/quest-magazine/green-hermeticism Green Hermeticism] by Christopher Bamford
*[https://www.theosophical.org/publications/quest-magazine/sustaining-nature Sustaining Nature] by Andre Clewell
*[https://www.theosophical.org/publications/quest-magazine/humanity-environment-and-spirit Humanity, Environment, and Spirit] by Stephan A. Hoeller
*[https://www.theosophical.org/publications/quest-magazine/the-marriage-of-buddhism-and-deep-ecology The Marriage of Buddhism and Deep Ecology] by C. Jotin Khisty

[[Category:Theosophical worldview]]

Theosophical Order of Service

2026-02-11T18:20:01Z

Alex Audziayuk: /* TOS in United States */

{{Template:Article needs expansion}}
 
 
 
[[File:TOS logo.jpg|right|150px]]
[[File:TOS Logo 2008.jpg|right|150px]]
[[File:Tos-logo-dove.jpg|right|150px]]
[[File:Annie Besant color.jpg|180px|right|thumb|Annie Besant, TOS founder. Painting by Dan Doolin.]]
The '''Theosophical Order of Service''' (TOS) is an international organization founded in February 1908 by [[Annie Besant]], then President of the [[Theosophical Society|Theosophical Society (Adyar)]], with motto: 
:: '''"A union of those who love in the service of all that suffers"'''

The TOS offers a framework in which individuals may demonstrate practical and humanitarian actions in a theosophical spirit, whether or not they are members of the Theosophical Society.

== History ==
[[File:Order of the Brothers of Service 1917.png|right|350px|thumb|Order of the Brothers of Service, 1917]]
=== The Order of the Brothers of Service ===

The TOS arose from the '''Order of the Brothers of Service''', organized by [[Annie Besant]] in 1917. On May 7, 1917, Vaisakh Full Moon Day, a cornerstone was laid for '''Suryashrama''' ("the House of the Sun") in a Masonic ceremony. It which was to be the home of the order. Construction was to proceed the following year, but ultimately the site was used for the cremation of Annie Besant in 1933 and the [[Garden of Remembrance at Adyar|Garden of Remembrance]], built in 1935.<ref>George S. Arundale, "On the Watch-Tower" ''The Theosophist'' 38 no.9 (June, 1917): 237-239.</ref><ref>N. Sri Ram, "The Passing of Annie Besant" ''World Theosophy'' 3 no.12 (December, 1933): 370.</ref><ref>T. L. Crombie and J. R. Aria, "The Birthday of Suryashrama" ''The Theosophist'' (June, 1917): 335-340. This is a detailed account of the ceremony and the horoscope of the event.</ref>

Annie Besant was the head of the order, with [[C. Jinarajadasa]] as secretary and [[B. P. Wadia]] as treasurer. The membership were classified as Brothers, Novices, Probationers, Lay Brothers and Associates.
<blockquote>
A Brother of the Order was one who had taken the vows of renunciation, obedience and service, and had agreed to transfer all his properties to the Order. Lay Brothers donated one-tenth of what they earned, while Associates gave voluntary donations. The declared objectives of the Order were as follows:

1. To work in the cause of educational, social, political and religious reform;

2. To help in the preparation for the near coming of the great World-Teacher, and to spread the teachings through precept and example during His presence in our midst and after His departure;

3. To spread the teachings given to the world through the Theosophical Society, and to advocate, both by precept and example, the practice of such teachings in daily life;

4. To prepare certain of its members, suited therefor by temperament, capacity and opportunity, for a specially ordered life of Renunciation, Obedience and Service;

5. To do all such things as are incidental or conducive to the attainment of the above objects or any of them.

In its first year it had 17 brothers, 2 novices, 36 probationers, 44 lay brothers, and 2 associates. Thirteen of the Brothers offered their services to the educational work in India, 2 to theosophical work, one to Star work, and 2 to social organizations.<ref>[https://www.theosophy.world/encyclopedia/order-brothers-service "Order of the Brothers of Service, The"] in Theosophy World.</ref>
</blockquote>

Members shown in the 1917 photograph, from left to right, are:
::Front Row : G. V. Subba Row, Yadunandan Prasad, J. R. Aria, T. P. Sinha.
::Middle Row : C. S. Trilokekar, Dr. Mary Rocke, [[Annie Besant]], [[George S. Arundale]], N. Rama Rao.
::Back Row : V. R. Samant, Mrs. Jinarajadasa, [[C. Jinarajadasa]], [[B. P. Wadia]], Mrs. Broenniman, [[Fritz Kunz]].

=== TOS in United States ===
 
The Theosophical Society in the United States (TOS U.S.A.) encompassed, at various stages of its development, a range of specialized departments, including the Social Service Department, the Department of Peace, the Departments of Arts and Music, the [[Parents Theosophical Research Group]], the Department of Ecological Research, the Animal Welfare Department, the Tibetan Friendship Group, and the Healing Department.
 

=== TOS in England ===

=== TOS in The Philippines ===

=== International conferences ===

The Fifth international TOS conference took place in Vancouver, Canada following the [[World_Congress_of_the_Theosophical_Society_(Adyar)#Twelfth_World_Congress,_Vancouver,_2025|World Congress]] in July 2025. Presentations followed the pattern of past conferences, with reports and talks on the past, present, and future of the organization. Videos are available in this '''[https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ YouTube playlist]'''.

== Activities ==

== Publications ==

Here are some of the pamphlets and books published by the TOS:

* Latto, D. '''''[https://archive.org/details/man-is-by-nature-a-vegetarian Man Is by Nature a Vegetarian]'''''. London: Theosophical Order of Service, 1958. 2 pages.
* Wardall, Max. '''''[https://archive.org/search?query=creator%3A%22Max+Wardall%22 Sleep and Dreams]'''''. London and Altadena, CA: Theosophical Order of Service, 1929. 24 pages. Theosophical Order of Service Series 1, Booklet 2.
* '''''[https://archive.org/details/meditations-for-peace Meditations for Peace]'''''. Theosophical Order of Service, ca1998. 8 pages.
* '''''The Power of Healing'''''. 14 pages.
* Meyer, Constance. '''''The Golden Key''''' : Letters to a Child. Theosophical Order of Service, U.S.A., 1988. 27 pages. Reprinted from a booklet published by [[Parents Theosoophical Research Group]], 1971, from the eight letters printed in [[The American Theosophist]] in 1950-51.

== Periodicals ==

* ''TOS ECO-Letter''. A newsletter published irregularly by the Department of Ecological Research, TOS.
* ''World of Wonder'', a Magazine for Young People. No. 1 (Summer 1988), No. 2 (Fall 1988-Winter 1989).

== Additional resources ==

=== Official Websites ===
* [http://international.theoservice.org# Theosophical Order of Service International]
* [http://www.ts-adyar.org/content/theosophical-order-service# Theosophical Order of Service] at TS Adyar Website
* [http://australia.theoservice.or# Theosophical Order of Service in Australia]
* [http://tos.theosophy.org.nz# Theosophical Order of Service in New Zealand]
* [http://www.theosophy.ph/tos.htm# Theosophical Order of Service in Philippines]
* [http://www.tos-uk.org.uk# Theosophical Order of Service in UK]
*[http://www.theoservice.org# Theosophical Order of Service in USA]

=== Articles ===
*[http://www.theosophyforward.com/index.php?option=com_content&view=article&id=69:how-to-move-forward-the-theosophical-order-of-service-lends-a-helping-hand&catid=43:the-society&Itemid=50# How to move forward? The Theosophical Order of Service lends a helping hand] by Diana Dunningham Chapotin and Dorothy Bell
*[https://www.theosophical.org/publications/quest-magazine/in-the-name-of-love In the Name of Love] by Ananya S. Rajan
*[http://www.katinkahesselink.net/links-tos.html# Theosophical Order of Service] at KatinkaHesselink.net
* [https://www.theosophy.world/encyclopedia/theosophical-order-service Theosophical Order of Service] in Theosophy World

=== Video ===
* [https://www.youtube.com/watch?v=Cg3T6FDQlXc ''On Root Causes and Symptoms''] by Vic Hao Chin, Jr.
* [https://www.youtube.com/watch?v=y685jIpPbpc&list=PLUiu6C_LsrOYyLIQXbg5W1vT6PKtr6wTy&index=16 TOS Yesterday – Today – Tomorrow] by Nancy Secrest. Presented in 2018 at 11the World Congress, Singapore.
* [https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ Fifth TOS Conference]. YouTube playlist of presentations from July 27-29, 2025 in Vancouver, Canada.

== Notes ==
<references/>

[[Category:Organizations]]
[[Category:TS Adyar]]

Theosophical Order of Service

2026-02-11T17:48:14Z

Alex Audziayuk: /* TOS in United States */

{{Template:Article needs expansion}}
 
 
 
[[File:TOS logo.jpg|right|150px]]
[[File:TOS Logo 2008.jpg|right|150px]]
[[File:Tos-logo-dove.jpg|right|150px]]
[[File:Annie Besant color.jpg|180px|right|thumb|Annie Besant, TOS founder. Painting by Dan Doolin.]]
The '''Theosophical Order of Service''' (TOS) is an international organization founded in February 1908 by [[Annie Besant]], then President of the [[Theosophical Society|Theosophical Society (Adyar)]], with motto: 
:: '''"A union of those who love in the service of all that suffers"'''

The TOS offers a framework in which individuals may demonstrate practical and humanitarian actions in a theosophical spirit, whether or not they are members of the Theosophical Society.

== History ==
[[File:Order of the Brothers of Service 1917.png|right|350px|thumb|Order of the Brothers of Service, 1917]]
=== The Order of the Brothers of Service ===

The TOS arose from the '''Order of the Brothers of Service''', organized by [[Annie Besant]] in 1917. On May 7, 1917, Vaisakh Full Moon Day, a cornerstone was laid for '''Suryashrama''' ("the House of the Sun") in a Masonic ceremony. It which was to be the home of the order. Construction was to proceed the following year, but ultimately the site was used for the cremation of Annie Besant in 1933 and the [[Garden of Remembrance at Adyar|Garden of Remembrance]], built in 1935.<ref>George S. Arundale, "On the Watch-Tower" ''The Theosophist'' 38 no.9 (June, 1917): 237-239.</ref><ref>N. Sri Ram, "The Passing of Annie Besant" ''World Theosophy'' 3 no.12 (December, 1933): 370.</ref><ref>T. L. Crombie and J. R. Aria, "The Birthday of Suryashrama" ''The Theosophist'' (June, 1917): 335-340. This is a detailed account of the ceremony and the horoscope of the event.</ref>

Annie Besant was the head of the order, with [[C. Jinarajadasa]] as secretary and [[B. P. Wadia]] as treasurer. The membership were classified as Brothers, Novices, Probationers, Lay Brothers and Associates.
<blockquote>
A Brother of the Order was one who had taken the vows of renunciation, obedience and service, and had agreed to transfer all his properties to the Order. Lay Brothers donated one-tenth of what they earned, while Associates gave voluntary donations. The declared objectives of the Order were as follows:

1. To work in the cause of educational, social, political and religious reform;

2. To help in the preparation for the near coming of the great World-Teacher, and to spread the teachings through precept and example during His presence in our midst and after His departure;

3. To spread the teachings given to the world through the Theosophical Society, and to advocate, both by precept and example, the practice of such teachings in daily life;

4. To prepare certain of its members, suited therefor by temperament, capacity and opportunity, for a specially ordered life of Renunciation, Obedience and Service;

5. To do all such things as are incidental or conducive to the attainment of the above objects or any of them.

In its first year it had 17 brothers, 2 novices, 36 probationers, 44 lay brothers, and 2 associates. Thirteen of the Brothers offered their services to the educational work in India, 2 to theosophical work, one to Star work, and 2 to social organizations.<ref>[https://www.theosophy.world/encyclopedia/order-brothers-service "Order of the Brothers of Service, The"] in Theosophy World.</ref>
</blockquote>

Members shown in the 1917 photograph, from left to right, are:
::Front Row : G. V. Subba Row, Yadunandan Prasad, J. R. Aria, T. P. Sinha.
::Middle Row : C. S. Trilokekar, Dr. Mary Rocke, [[Annie Besant]], [[George S. Arundale]], N. Rama Rao.
::Back Row : V. R. Samant, Mrs. Jinarajadasa, [[C. Jinarajadasa]], [[B. P. Wadia]], Mrs. Broenniman, [[Fritz Kunz]].

=== TOS in United States ===
 
The Theosophical Society in the United States (TOS U.S.A.) encompassed, at various stages of its development, a range of specialized departments, including the Social Service Department, the Department of Peace, the Departments of Arts and Music, the [[Parents Theosophical Research Group]], the Department of Ecological Research, the Animal Welfare Department, and the Healing Department.
 

=== TOS in England ===

=== TOS in The Philippines ===

=== International conferences ===

The Fifth international TOS conference took place in Vancouver, Canada following the [[World_Congress_of_the_Theosophical_Society_(Adyar)#Twelfth_World_Congress,_Vancouver,_2025|World Congress]] in July 2025. Presentations followed the pattern of past conferences, with reports and talks on the past, present, and future of the organization. Videos are available in this '''[https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ YouTube playlist]'''.

== Activities ==

== Publications ==

Here are some of the pamphlets and books published by the TOS:

* Latto, D. '''''[https://archive.org/details/man-is-by-nature-a-vegetarian Man Is by Nature a Vegetarian]'''''. London: Theosophical Order of Service, 1958. 2 pages.
* Wardall, Max. '''''[https://archive.org/search?query=creator%3A%22Max+Wardall%22 Sleep and Dreams]'''''. London and Altadena, CA: Theosophical Order of Service, 1929. 24 pages. Theosophical Order of Service Series 1, Booklet 2.
* '''''[https://archive.org/details/meditations-for-peace Meditations for Peace]'''''. Theosophical Order of Service, ca1998. 8 pages.
* '''''The Power of Healing'''''. 14 pages.
* Meyer, Constance. '''''The Golden Key''''' : Letters to a Child. Theosophical Order of Service, U.S.A., 1988. 27 pages. Reprinted from a booklet published by [[Parents Theosoophical Research Group]], 1971, from the eight letters printed in [[The American Theosophist]] in 1950-51.

== Periodicals ==

* ''TOS ECO-Letter''. A newsletter published irregularly by the Department of Ecological Research, TOS.
* ''World of Wonder'', a Magazine for Young People. No. 1 (Summer 1988), No. 2 (Fall 1988-Winter 1989).

== Additional resources ==

=== Official Websites ===
* [http://international.theoservice.org# Theosophical Order of Service International]
* [http://www.ts-adyar.org/content/theosophical-order-service# Theosophical Order of Service] at TS Adyar Website
* [http://australia.theoservice.or# Theosophical Order of Service in Australia]
* [http://tos.theosophy.org.nz# Theosophical Order of Service in New Zealand]
* [http://www.theosophy.ph/tos.htm# Theosophical Order of Service in Philippines]
* [http://www.tos-uk.org.uk# Theosophical Order of Service in UK]
*[http://www.theoservice.org# Theosophical Order of Service in USA]

=== Articles ===
*[http://www.theosophyforward.com/index.php?option=com_content&view=article&id=69:how-to-move-forward-the-theosophical-order-of-service-lends-a-helping-hand&catid=43:the-society&Itemid=50# How to move forward? The Theosophical Order of Service lends a helping hand] by Diana Dunningham Chapotin and Dorothy Bell
*[https://www.theosophical.org/publications/quest-magazine/in-the-name-of-love In the Name of Love] by Ananya S. Rajan
*[http://www.katinkahesselink.net/links-tos.html# Theosophical Order of Service] at KatinkaHesselink.net
* [https://www.theosophy.world/encyclopedia/theosophical-order-service Theosophical Order of Service] in Theosophy World

=== Video ===
* [https://www.youtube.com/watch?v=Cg3T6FDQlXc ''On Root Causes and Symptoms''] by Vic Hao Chin, Jr.
* [https://www.youtube.com/watch?v=y685jIpPbpc&list=PLUiu6C_LsrOYyLIQXbg5W1vT6PKtr6wTy&index=16 TOS Yesterday – Today – Tomorrow] by Nancy Secrest. Presented in 2018 at 11the World Congress, Singapore.
* [https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ Fifth TOS Conference]. YouTube playlist of presentations from July 27-29, 2025 in Vancouver, Canada.

== Notes ==
<references/>

[[Category:Organizations]]
[[Category:TS Adyar]]

Theosophical Order of Service

2026-02-11T17:30:11Z

Alex Audziayuk: /* Periodicals */

{{Template:Article needs expansion}}
 
 
 
[[File:TOS logo.jpg|right|150px]]
[[File:TOS Logo 2008.jpg|right|150px]]
[[File:Tos-logo-dove.jpg|right|150px]]
[[File:Annie Besant color.jpg|180px|right|thumb|Annie Besant, TOS founder. Painting by Dan Doolin.]]
The '''Theosophical Order of Service''' (TOS) is an international organization founded in February 1908 by [[Annie Besant]], then President of the [[Theosophical Society|Theosophical Society (Adyar)]], with motto: 
:: '''"A union of those who love in the service of all that suffers"'''

The TOS offers a framework in which individuals may demonstrate practical and humanitarian actions in a theosophical spirit, whether or not they are members of the Theosophical Society.

== History ==
[[File:Order of the Brothers of Service 1917.png|right|350px|thumb|Order of the Brothers of Service, 1917]]
=== The Order of the Brothers of Service ===

The TOS arose from the '''Order of the Brothers of Service''', organized by [[Annie Besant]] in 1917. On May 7, 1917, Vaisakh Full Moon Day, a cornerstone was laid for '''Suryashrama''' ("the House of the Sun") in a Masonic ceremony. It which was to be the home of the order. Construction was to proceed the following year, but ultimately the site was used for the cremation of Annie Besant in 1933 and the [[Garden of Remembrance at Adyar|Garden of Remembrance]], built in 1935.<ref>George S. Arundale, "On the Watch-Tower" ''The Theosophist'' 38 no.9 (June, 1917): 237-239.</ref><ref>N. Sri Ram, "The Passing of Annie Besant" ''World Theosophy'' 3 no.12 (December, 1933): 370.</ref><ref>T. L. Crombie and J. R. Aria, "The Birthday of Suryashrama" ''The Theosophist'' (June, 1917): 335-340. This is a detailed account of the ceremony and the horoscope of the event.</ref>

Annie Besant was the head of the order, with [[C. Jinarajadasa]] as secretary and [[B. P. Wadia]] as treasurer. The membership were classified as Brothers, Novices, Probationers, Lay Brothers and Associates.
<blockquote>
A Brother of the Order was one who had taken the vows of renunciation, obedience and service, and had agreed to transfer all his properties to the Order. Lay Brothers donated one-tenth of what they earned, while Associates gave voluntary donations. The declared objectives of the Order were as follows:

1. To work in the cause of educational, social, political and religious reform;

2. To help in the preparation for the near coming of the great World-Teacher, and to spread the teachings through precept and example during His presence in our midst and after His departure;

3. To spread the teachings given to the world through the Theosophical Society, and to advocate, both by precept and example, the practice of such teachings in daily life;

4. To prepare certain of its members, suited therefor by temperament, capacity and opportunity, for a specially ordered life of Renunciation, Obedience and Service;

5. To do all such things as are incidental or conducive to the attainment of the above objects or any of them.

In its first year it had 17 brothers, 2 novices, 36 probationers, 44 lay brothers, and 2 associates. Thirteen of the Brothers offered their services to the educational work in India, 2 to theosophical work, one to Star work, and 2 to social organizations.<ref>[https://www.theosophy.world/encyclopedia/order-brothers-service "Order of the Brothers of Service, The"] in Theosophy World.</ref>
</blockquote>

Members shown in the 1917 photograph, from left to right, are:
::Front Row : G. V. Subba Row, Yadunandan Prasad, J. R. Aria, T. P. Sinha.
::Middle Row : C. S. Trilokekar, Dr. Mary Rocke, [[Annie Besant]], [[George S. Arundale]], N. Rama Rao.
::Back Row : V. R. Samant, Mrs. Jinarajadasa, [[C. Jinarajadasa]], [[B. P. Wadia]], Mrs. Broenniman, [[Fritz Kunz]].

=== TOS in United States ===
 
The Theosophical Society in the United States (TOS U.S.A.) encompassed, at various stages of its development, a range of specialized departments, including the Social Service Department, the Parents’ Theosophical Research Group, the Department of Ecological Research, the Animal Welfare Department, and the Healing Department.
 

=== TOS in England ===

=== TOS in The Philippines ===

=== International conferences ===

The Fifth international TOS conference took place in Vancouver, Canada following the [[World_Congress_of_the_Theosophical_Society_(Adyar)#Twelfth_World_Congress,_Vancouver,_2025|World Congress]] in July 2025. Presentations followed the pattern of past conferences, with reports and talks on the past, present, and future of the organization. Videos are available in this '''[https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ YouTube playlist]'''.

== Activities ==

== Publications ==

Here are some of the pamphlets and books published by the TOS:

* Latto, D. '''''[https://archive.org/details/man-is-by-nature-a-vegetarian Man Is by Nature a Vegetarian]'''''. London: Theosophical Order of Service, 1958. 2 pages.
* Wardall, Max. '''''[https://archive.org/search?query=creator%3A%22Max+Wardall%22 Sleep and Dreams]'''''. London and Altadena, CA: Theosophical Order of Service, 1929. 24 pages. Theosophical Order of Service Series 1, Booklet 2.
* '''''[https://archive.org/details/meditations-for-peace Meditations for Peace]'''''. Theosophical Order of Service, ca1998. 8 pages.
* '''''The Power of Healing'''''. 14 pages.
* Meyer, Constance. '''''The Golden Key''''' : Letters to a Child. Theosophical Order of Service, U.S.A., 1988. 27 pages. Reprinted from a booklet published by [[Parents Theosoophical Research Group]], 1971, from the eight letters printed in [[The American Theosophist]] in 1950-51.

== Periodicals ==

* ''TOS ECO-Letter''. A newsletter published irregularly by the Department of Ecological Research, TOS.
* ''World of Wonder'', a Magazine for Young People. No. 1 (Summer 1988), No. 2 (Fall 1988-Winter 1989).

== Additional resources ==

=== Official Websites ===
* [http://international.theoservice.org# Theosophical Order of Service International]
* [http://www.ts-adyar.org/content/theosophical-order-service# Theosophical Order of Service] at TS Adyar Website
* [http://australia.theoservice.or# Theosophical Order of Service in Australia]
* [http://tos.theosophy.org.nz# Theosophical Order of Service in New Zealand]
* [http://www.theosophy.ph/tos.htm# Theosophical Order of Service in Philippines]
* [http://www.tos-uk.org.uk# Theosophical Order of Service in UK]
*[http://www.theoservice.org# Theosophical Order of Service in USA]

=== Articles ===
*[http://www.theosophyforward.com/index.php?option=com_content&view=article&id=69:how-to-move-forward-the-theosophical-order-of-service-lends-a-helping-hand&catid=43:the-society&Itemid=50# How to move forward? The Theosophical Order of Service lends a helping hand] by Diana Dunningham Chapotin and Dorothy Bell
*[https://www.theosophical.org/publications/quest-magazine/in-the-name-of-love In the Name of Love] by Ananya S. Rajan
*[http://www.katinkahesselink.net/links-tos.html# Theosophical Order of Service] at KatinkaHesselink.net
* [https://www.theosophy.world/encyclopedia/theosophical-order-service Theosophical Order of Service] in Theosophy World

=== Video ===
* [https://www.youtube.com/watch?v=Cg3T6FDQlXc ''On Root Causes and Symptoms''] by Vic Hao Chin, Jr.
* [https://www.youtube.com/watch?v=y685jIpPbpc&list=PLUiu6C_LsrOYyLIQXbg5W1vT6PKtr6wTy&index=16 TOS Yesterday – Today – Tomorrow] by Nancy Secrest. Presented in 2018 at 11the World Congress, Singapore.
* [https://www.youtube.com/playlist?list=PLUiu6C_LsrOaK6UbT0hcNQAVoqeY_cFHJ Fifth TOS Conference]. YouTube playlist of presentations from July 27-29, 2025 in Vancouver, Canada.

== Notes ==
<references/>

[[Category:Organizations]]
[[Category:TS Adyar]]