Theos-Talk Archives (May 2002 Message tt00048)

Tuesday, May 07, 2002

Dear Friends:


Thinking of tomorrow May 8th when all students of Theosophy
remember H P B and her sacrificial work for our benefit, I thought
this article would be an appropriate one to re-read.

Best wishes,

Dallas



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W Q J -- THE ESOTERIC SHE



THE ESOTERIC SHE
The Late Mme. Blavatsky - A Sketch of Her Career
By William Quan Judge
A WOMAN who, for one reason or another, has kept the world - first her
little child world and afterward two hemispheres - talking of her,
disputing about her, defending or assailing her character and motives,
joining her enterprise or opposing it might and main, and in her death
being as much telegraphed about between two continents as an emperor,
must have been a remarkable person. such was Mme. Helena Petrovna
Blavatsky, born under the power of the holy Tzar, in the family of the
Hahns, descended on one side from the famous crusader, Count
Rottenstern, who added Hahn, a cock, to his name because that bird
saved his life from a wily Saracen who had come into his tent to
murder him.[PARA]Hardly any circumstance or epoch in Mme. Blavatsky's
career was prosaic. She chose to be born into this life at
Ekaterinoslaw, Russia, in the year 1831, when coffins and desolation
were everywhere from the plague of cholera. The child was so delicate
that the family decided upon immediate baptism under the rites of the
Greek Catholic Church. This was in itself not common, but the ceremony
was - under the luck that ever was with Helena - more remarkable and
startling still. At this ceremony all the relatives are present and
stand holding lighted candles. As one was absent a young child, aunt
of the infant Helena, was made proxy for the absentee, and given a
candle like the rest. Tired out by the effort, this young proxy sank
down to the floor unnoticed by the others, and, just as the sponsors
were renouncing the evil one on the babe's behalf, by three times
spitting on the floor, the sitting witness with her candle
accidentally set fire to the robes of the officiating priest, and
instantly there was a small conflagration, in which many of those
present were seriously burned. Thus amid the scourge of death in the
land was Mme. Blavatsky ushered into our world, and in the flames
baptized by the priests of a Church whose fallacious dogmas she did
much in her life to expose.[PARA]She was connected with the rulers of
Russia. Speaking in 1881, her uncle, Gen. Fadeef, joint Councillor of
State of Russia, said that, as daughter of Col. Peter Hahn, she was
grand-daughter of Gen. Alexis Hahn von Rottenstern Hahn of old
Mecklenburg stock, settled in Russia, and on her mother's side
daughter of Héléne Fadeef and grand-daughter of Princess Helena
Dolgorouky. Her maternal ancestors were of the oldest families in
Russia and direct descendants of the Prince or Grand Duke Rurik, the
first ruler of Russia. Several ladies of the family belonged to the
imperial house, becoming Czarinas by marriage. One of them, a
Dolgorouky, married the grandfather of Peter the Great, and another
was betrothed to Czar Peter II. Through these connections it naturally
resulted that Mme. Blavatsky was acquainted personally with many noble
Russians. In Paris I met three princes of Russia and one well-known
General, who told of her youth and the wonderful things related about
her then; and in Germany I met the Prince Emile de Wittgenstein of one
of the many Russo-German families, and himself cousin to the Empress
of Russia and aide-de-camp to the Czar, who told me that he was an old
family friend of hers, who heard much about her in early years, but,
to his regret, had never had the fortune to see her again after a
brief visit made with her father to his house. But he joined her
famous Theosophical Society by correspondence, and wrote, after the
war with Turkey, that he had been told in a letter from her that no
hurt would come to him during the campaign, and such turned out to be
the fact.[PARA]As a child she was the wonder of the neighborhood and t
he terror of the simpler serfs. Russia teems with superstitions and
omens, and as Helena was born on the seventh month and between the
30th and 31st day, she was supposed by the nurses and servants to have
powers and virtues possessed by no one else. And these supposed powers
made her the cynosure of all in her early youth. She was allowed
liberties given none others, and as soon as she could understand she
was given by her nurses the chief part in a mystic Russian ceremony
performed about the house and grounds on the 30th of July with the
object of propitiating the house demon. The education she got was
fragmentary, and in itself so inadequate as to be one more cause among
many for the belief of her friends in later life that she was endowed
with abnormal psychic powers, or else in verity assisted by those
unseen beings who she asserted were her helpers and who were men
living on the earth, but possessed of developed senses that laughed at
time and space. In girlhood she was bound by no restraint of
conventionality, but rode any Cossack horse in a man's saddle, and
later on spent a long time with her father with his regiment in the
field, where, with her sister, she became the pet of the soldiers. In
1844, when 14, her father took her to London and Paris, where some
progress was made in music, and before 1848 she returned
home.[PARA]Her marriage in 1848 to Gen. Nicephore Blavatsky, the
Governor of Erivan in the Caucasus, gave her the name of Blavatsky,
borne till her death. This marriage, like all other events in her
life, was full of pyrotechnics. Her abrupt style had led her female
friends to say that she could not make the old Blavatsky marry her,
and out of sheer bravado she declared she could, and sure enough, he
did propose and was accepted. Then the awful fact obtruded itself on
Helena's mind that this could not - in Russia - be undone. They were
married, but the affair was signalized by Mme. Blavatsky's breaking a
candlestick over his head and precipitately leaving the house, never
to see him again. After her determination was evident, her father
assisted her in a life of travel which began from that date, and not
until 1858 did she return to Russia. Meanwhile her steps led her to
America in 1851, to Canada, to New Orleans, to Mexico, off to India,
and back again in 1853 to the United States. Then her relatives lost
sight of her once more until 1858, when her coming back was like other
events in her history. It was a wintry night, and a wedding party was
on at the home in Russia. Guests had arrived, and suddenly,
interrupting the meal, the bell rang violently, and there,
unannounced, was Mme. Blavatsky at the door.[PARA]From this point the
family and many friends testify, both by letter and by articles in the
Rebus, a well-known journal in Russia, and in other papers, a constant
series of marvels wholly unexplainable on the theory of jugglery was
constantly occurring. They were of such a character that hundreds of
friends from great distances were constantly visiting the house to see
the wonderful Mme. Blavatsky. Many were incredulous, many believed it
was magic, and others started charges of fraud. The superstitious
Gooriel and Mingrelian nobility came in crowds and talked incessantly
after, calling her a magician. They came to see the marvels others
reported, to see her sitting quietly reading while tables and chairs
moved of themselves and low raps in every direction seemed to reply to
questions. Among many testified to was one done for her brother, who
doubted her powers. A small chess table stood on the floor. Very
light - a child could lift it and a man break it. One asked if Mme.
Blavatsky could fasten it by will to the floor. She then said to
examine it, and they found it loose. After that, and being some
distance off, she said, "Try it again." They then found that no power
of theirs could stir it, and her brother supposing from his great
strength that this "trick" could easily be exposed, embraced the
little table and shook and pulled it without effect, except to make it
groan and creak. So with wall and furniture rapping, objects moving,
messages about distant happenings arriving by aerial port, the whole
family and neighborhood were in a constant state of excitement. Mme.
Blavatsky said herself that this was a period when she was letting her
psychic forces play, and learning fully to understand and control
them.[PARA]But the spirit of unrest came freshly again, and she
started out once more to find, as she wrote to me, "the men and women
whom I want to prepare for the work of a great philosophical and
ethical movement that I expect to start in a later time." Going to
Spezzia in a Greek vessel, the usual display of natural circumstances
took place, and the boat was blown up by an explosion of gunpowder in
the cargo. Only a few of those on board were saved, she among them.
This led her to Cairo, in Egypt, where, in 1871, she started a society
with the object of investigating spiritualism so as to expose its
fallacies, if any, and to put its facts on a firm, scientific, and
reasonable basis, if possible. But it only lasted fourteen days, and
she wrote about it then: "It is a heap of ruins - majestic, but as
suggestive as those of the Pharoahs' tombs."[PARA]It was, however, in
the United States that she really began the work that has made her
name well known in Europe, Asia, and America; made her notorious in
the eyes of those who dislike all reformers, but great and famous for
those who say her works have benefited them. Prior to 1875 she was
again investigating the claims of spiritualism in this country, and
wrote home then analyzing it, declaring false its assertion that the
dead were heard from, and showing that, on the other hand, the
phenomena exhibited a great psycho-physiological change going on here,
which, if allowed to go on in our present merely material
civilization, would bring about great disaster, morally and
physically.[PARA]Then in 1875, in New York, she started the
Theosophical Society, aided by Col. H. S. Olcott and others, declaring
its objects to be the making of a nucleus for a universal brotherhood,
the study of ancient and other religions and sciences, and the
investigation of the psychical and recondite laws affecting man and
nature. There certainly was no selfish object in this, nor any desire
to raise money. She was in receipt of funds from sources in Russia and
other places until they were cut off by reason of her becoming an
American citizen, and also because her unremunerated labors for the
society prevented her doing literary work on Russian magazines, where
all her writings would be taken eagerly. As soon as the Theosophical
Society was started she said to the writer that a book had to be
written for its use. Isis Unveiled was then begun, and unremittingly
she worked at it night and day until the moment when a publisher was
secured for it.[PARA]Meanwhile crowds of visitors were constantly
calling at her rooms in Irving Place, later in Thirty-fourth street,
and last in Forty-seventh street and Eighth avenue. The newspapers
were full of her supposed powers or of laughter at the possibilities
in man that she and her society asserted. A prominent New York daily
wrote of her thus: "A woman of as remarkable characteristics as
Cagliostro himself, and one who is every day as differently judged by
different people as the renowned Count was in his day. By those who
know her slightly she is called a charlatan; better acquaintance made
you think she was learned; and those who were intimate with her were
either carried away with belief in her power or completely puzzled."
Isis Unveiled attracted wide attention, and all the New York papers
reviewed it, each saying that it exhibited immense research. The
strange part of this is, as I and many others can testify as
eyewitnesses to the production of the book, that the writer had no
library in which to make researches and possessed no notes of
investigation or reading previously done. All was written straight out
of hand. And yet it is full of references to books in the British
Museum and other great libraries, and every reference is correct.
Either, then, we have, as to that book, a woman who was capable of
storing in her memory a mass of facts, dates, numbers, titles, and
subjects such as no other human being ever was capable of, or her
claim to help from unseen beings is just.[PARA]In 1878, Isis Unveiled
having been published, Mme. Blavatsky informed her friends that she
must go to India and start there the same movement of the Theosophical
Society. So in December of that year she and Col. Olcott and two more
went out to India, stopping at London for a while. Arriving in Bombay,
they found three or four Hindoos to meet them who had heard from afar
of the matter. A place was hired in the native part of the town, and
soon she and Col. Olcott started the Theosophist, a magazine that
became at once well known there and was widely bought in the
West.[PARA]There in Bombay and later in Adyar, Madras, Mme. Blavatsky
worked day after day in all seasons, editing her magazine and carrying
on an immense correspondence with people in every part of the world
interested in theosophy, and also daily disputing and discussing with
learned Hindoos who constantly called. Phenomena occurred there also
very often, and later the society for discovering nothing about the
psychic world investigated these, and came to the conclusion that this
woman of no fortune, who was never before publicly heard of in India,
had managed, in some way they could not explain, to get up a vast
conspiracy that ramified all over India, including men of all ranks,
by means of which she was enabled to produce pretended phenomena. I
give this conclusion as one adopted by many. For any one who knew her
and who knows India, with its hundreds of different languages, none of
which she knew, the conclusion is absurd. The Hindoos believed in her,
said always that she could explain to them their own scriptures and
philosophies where the Brahmins had lost or concealed the key, and
that by her efforts and the work of the society founded through her,
India's young men were being saved from the blank materialism which is
the only religion the West can ever give a Hindoo.[PARA]In 1887 Mme.
Blavatsky returned to England, and there started another theosophical
magazine, called Lucifer, and immediately stirred up the movement in
Europe. Day and night there, as in New York and India, she wrote and
spoke, incessantly corresponding with people everywhere, editing
Lucifer, and making more books for her beloved society, and never
possessed of means, never getting from the world at large anything
save abuse wholly undeserved. The Key to Theosophy was written in
London, and also The Secret Doctrine, which is the great text book for
Theosophists. The Voice of the Silence was written there too, and is
meant for devotional Theosophists. Writing, writing, writing from morn
till night was her fate here. Yet, although scandalized and abused
here as elsewhere, she made many devoted friends, for there never was
anything half way in her history. Those who met her or heard of her
were always either staunch friends or bitter enemies.[PARA]The Secret
Doctrine led to the coming into the society of Mrs. Annie Besant, and
then Mme. Blavatsky began to say that her labors were coming to an
end, for here was a woman who had the courage of the ancient reformers
and who would help carry on the movement in England unflinchingly. The
Secret Doctrine was sent to Mr. Stead of the Pall Mall Gazette to
review, but none of his usual reviewers felt equal to it and he asked
Mrs. Besant if she could review it. She accepted the task, reviewed,
and then wanted an introduction to the writer. Soon after that she
joined the society, first fully investigating Mme. Blavatsky's
character, and threw in her entire forces with the Theosophists. Then
a permanent London headquarters was started and still exists. And
there Mme. Blavatsky passed away, with the knowledge that the society
she had striven so hard for at any cost was at last an entity able to
struggle for itself.[PARA]In her dying moment she showed that her life
had been spent for an idea, with full consciousness that in the eyes
of the world it was Utopian, but in her own necessary for the race.
She implored her friends not to allow her then ending incarnation to
become a failure by the failure of the movement started and carried on
with so much of suffering. She never in all her life made money or
asked for it. Venal writers and spiteful men and women have said she
strove to get money from so-called dupes, but all her intimate friends
know that over and over again she has refused money; that always she
has had friends who would give her all they had if she would take it,
but she never took any nor asked it. On the other hand, her philosophy
and her high ideals have caused others to try to help all those in
need. Impelled by such incentive, one rich Theosophist gave her $5,000
to found a working girls' club at Bow, in London, and one day, after
Mrs. Besant had made the arrangements for the house and the rest, Mme.
Blavatsky, although sick and old, went down there herself and opened
the club in the name of the society.[PARA]The aim and object of her
life were to strike off the shackles forged by priestcraft for the
mind of man. She wished all men to know that they are God in fact, and
that as men they must bear the burden of their own sins, for no one
else can do it. Hence she brought forward to the West the old Eastern
doctrines of karma and reincarnation. Under the first, the law of
justice, she said each must answer for himself, and under the second
make answer on the earth where all his acts were done. She also
desired that science should be brought back to the true ground where
life and intelligence are admitted to be within and acting on and
through every atom in the universe. Hence her object was to make
religion scientific and science religious, so that the dogmatism of
each might disappear.[PARA]Her life since 1875 was spent in the
unremitting endeavor to draw within the Theosophical Society those who
could work unselfishly to propagate an ethics and philosophy tending
to realize the brotherhood of man by showing the real unity and
essential non-separateness of every being. And her books were written
with the declared object of furnishing the material for intellectual
and scientific progress on those lines. The theory of man's origin,
powers, and destiny brought forward by her, drawn from ancient Indian
sources, places us upon a higher pedestal that that given by either
religion or science, for it gives to each the possibility of
developing the godlike powers within and of at last becoming a
co-worker with nature.[PARA]As every one must die at last, we will not
say that her demise was a loss; but if she had not lived and done what
she did humanity would not have had the impulse and the ideas toward
the good which it was her mission to give and to proclaim. And there
are today scores, nay, hundreds, of devout, earnest men and women
intent on purifying their own lives and sweetening the lives of
others, who trace their hopes and aspirations to the wisdom-religion
revived in the West through her efforts, and who gratefully avow that
their dearest possessions are the result of her toilsome and
self-sacrificing life. If they, in turn, live aright and do good, they
will be but illustrating the doctrine which she daily taught and
hourly practised.[PARA]WILLIAM Q. JUDGE[PARA]New York Sun, Sept. 26,
1892[PARA] [PARA] [PARA][PARA]