Theos-Talk Archives (May 2006 Message tt00210)

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NAZISM, FASCISM AND THE THEOSOPHICAL 
MOVEMENT  DURING  THE   WORLD  WAR  II
 
 
Carlos Cardoso Aveline
 
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Dear Friends, 
 
A new book  --  “Unholy Alliance: A History of Nazi Involvement With the Occult”, by Peter Levenda  --   accuses the theosophical movement of having had simpathies for the Nazism, or of having “inspired” Adolf Hitler.   A note reffering  to that  was published  by  “Insight”, the Adyar TS magazine in England, in its issue dated Spring 2006, p. 30. 
 
In the same edition, there is an adequate answer from Nicholas Goodrick-Clarke, Chair of Western Esotericism at the University of Exeter.  Mr. Godrick-Clarke shows that the theosophical ideals and its philosophy are profoundly  brotherly and respectful of life and liberty. He admits, though, that  Theosophy  can be abused and distorted by Nazis and Fascists.    
 
As there has been other sources of confusion around this issue, tt seems proper to bring  some extra evidence on the actual relationship between the Theosophical  Movement and Nazism, especially during  the Second World War.(1)   Facts often  speak by themselves.  
 
* In May 1940, the  Netherlands Section of the Theosophical Sociedty (Adyar) was closed after the German invasion. Theosophical activities went on privately and clandestinely though forbidden by the Nazi invaders. (2)   
 
* In Belgium, on the  10th of May there ocurred the bombardment of Brussels and after that the Nazi pillage of all Lodge and private libraries.  The General Secretary, Mlle. Serge Brisy, with the concierge, made a huge fire,  while the air raids went on, and burnt all papers that might compromise the members. She was then a refugee in Bordeaux for some months. During her absence the Gestapo searched her house and took away her books and lectures,  as too the books in  the Section headquarters and in  the houses of several prominente members in Brussels and of Lodge Presidents in the Provinces.  In December she returned to find the Sec tion closed. The Gestapo in vain threatened  punishment if  the list of members was not produced.  (3) 
 
* In France, a few days after  the German  army entered Paris, some officers came and closed the headquarters. Later they carried away records, library books, and ot her objects belonging to the T.S.  Some months later the Vichy [ Nazi-controlled] government dissolved the Society and twice all Civil Servants had to declare they were not members of it.  The Gestapo took the headquarters building in Paris and made it their centre for their Secret Service.   Some theosophical meetings went on clandestinely. (4) The movement went back  to life as soon as the Allies liberated France. 
 
* The Greek Section of the T.S. (Adyar) made a pronouncement to all theosophists worldwide denouncing  invasion of Greece by Benito Mussolini’s, Fascist  Italy. (5)
 
* The Italian Section of the Theosophical Society was dissolved in 1939 by the Fascist Government. Some informal activity was kept and aactivities came back  to public life in 1946. (6)  
 
* After Polland’s invasion,  members of the T.S. in Hungary helped masses of Polish refugees arriving in that country,  some of whom  were Theosophists. (7)  
 
* In Germany, the theosophical movement was dissolved and forbidden from 1939 through 1945. Only a few private meeting took place. (8) 
 
* In Norway, all theosophical activities were forbidden  since the invasion of the country by the Nazis in April 1940,  and up to its final Liberation in 1945. (9) 
 
* In England the theosophical work was much hampered, though lectures and classes continued despite heavy air-raids and some bombs falling so near to headquarters that windows were shattered  and ceilings fell. (10) 
 
* In the New Year of 1942, George Arundale,  the international president of the TS (Adyar), an Englishman, once more urged India to participate whole-heartedly in the war with England. (11) 
 
* As to C. Jinarajadasa, who then  played a leading worldwide role with regard to inner, spiritual activities of the Society,  L. H. Leslie-Smith wrote:  “Brother Raja spent the greater part of the period of the second war in London, which had become the headquarters for many European governments whose lands had been overrun and also for the Theosophical Society in Europe. He lived at 33 Ovington Square to make it a spiritual centre and focus of  theosophical inspiration during the dark years.   From there, by means of a vast correspondence, he  gave comfort anda encouragement to members in all countries where there was still a postal service. He often worked through the night till four o’clock,  and a pile of letters would be left on the floor  for his secretary later to stamp and dispatch to various parts of the world.”   And L. H. Leslie-Smith adds: “He played a a courageous citizen’s part as a volunteer in the Air-Raid Precautions service [Special Fire Guard]. His attitude to danger was exemplified one afternoon when the present writer was sitting  with him in his first-floor room at 33 [Ovington Square]. The sirens sounded to give warning of enemy bombers approaching.  He registered the warning, and we went on talking. A few minutes later there was the crescendo whine of a bomb coming down – still no  reaction; then  the crash of the explosion not far distant. The conversation continued without the flicker  of an eyelid to its natural conclusion.” (12)
 
* There should be no suspicions of any non-democratic inclinations against the Pasadena Theosophical Society and the United Lodge of Theosophists (U.L.T.) , which were both founded in the United States and most active in this country. During the conflict, “Theosophy” magazine, published by  ULT associates, critized  here and there, mostly in small notes,  aspects and events of the war – and showed how unfortunate are wars in general.  This  was made from the philosophical perspective of  the sacred wisdom and ancient tradition. (13)  
 
* Originated in the Theosophical Movement and founded by Alice Bailey,  the Arcane School and its  ‘New Group of World Servers’  totally engaged in supporting the Allies during the Second World War.  Bailey even criticized the pacifism of Mahatma Gandhi – who as an activist was very much inclined against the British and found it perhaps politically profitable not  to support them against  the Germans, but was criticized for it. In August 1942,  Alice  Bailey wrote about “the pacifist attitudes –  idealistic and impractical and finding their focus today in the attitude of Gandhi. He brings into clear perspective the uncompromising, fanatical attitude which is non-realistic and which will willingly sacrifice lives, nations and the future of humanity in order to attain its object.”  Throughout her writings in the years of War, Bailey described the Allied and democratic nations as inspired by the Masters, and Hitler’s Axis as inspired by hatred and evil motives. (14)   
 
* Jiddu Krishnamurti, who lefet the Adyar Theosophical Society in 1929, had a radical pacifist position.  On describing the 1942 events, his biographer Mary Lutyens admits:  “For  those in England who had been proud to stand alone against Nazi aggression, who had felt exalted by the Battle of Britain, who had thrilled to Churchill’s words and somehow managed to contain their terror  during the blitz, believing passionately that they were fighting the embodiment of evil, Krishnamurti’s pacific outpourings from such paradises as Ojai [in California], Martha’s Vineyard and the Sequoia National Park were hard to take. Lady Emily evidently told him as much with some asperity and accused him of escaping from horror...” –  to which he answered by condemning violence as a means to do good.  Whatever one’s opinion about Mr. Krishnamurti’s pacifist attitude, he clearly cannot be accused of having sympathies for Nazism or Fascism.  (15) 
 
* After Adolf Hitler’s defeat, the United Nations Organization emerged in 1945 as a global network of countries, exactly 70 years after the Theosophical Movement was founded in 1875.   The period of seven decades is numerologically significant. Probably it is also not a coincidence that the U.N. is established in the very same city where the theosophical movement  – its occult archetype – was founded: New York.   
 
 
* The first object of the theosophical movement, which refers to the ideal of Universal Brotherhood, was clearly adopted by the United Nations. The first Article of the U.N. Charter, which states the four Purposes and Principles of the U.N.,  is profoundly theosophical.  The goals are: “1) To maintain peace and security (...);  2) To develop friendly relations among nations (...); 3) To achieve international cooperation in solving international problems of an economic, social, cultural, or humanitarian caracter, and in promoting and encouraging respect for human rights and for fundamental freedoms for all without distinction as to race, sex, language, or religion; and 4) To be a center for harmonizing the actions of nations in the attainment of these common ends.” (16) 
 
* Since 1945, the victory of  the Allies has been officially celebrated every 8th of May. It is  the same day when theosophists celebrate H. P. Blavatsky’s life.  Another interesting numerological “co-incidence”   is that Mr. Harry Truman  –  the President of the U.S.A. during the end of  the War  –  was born precisely in a  8th of May.  
 
Considering the facts mentioned above, it is not difficult to arrive to at least one conclusion. Whatever criticisms one may have with regard to this or that theosophical organization, it is a simple matter of common sense to admit that all of  the movement is naturally and intrinsically in favour of liberty and democracy, and against any disrespect for human life.  The movement has an inherent tendency towards universal brotherhood. 
 
Best regards,  Carlos. 
 
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NOTES:
 
(1) “The Seventy-Fifth Anniversary Book of the Theosophical Society, A Short History of the Society (1926-1950)”,  by Josephine Ransom,  TPH, Adyar, 1950, 252 pp.
 
(2) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, see pp. 106-107. 
 
(3)  “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 107. 
 
(4) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, pp. 107-108. 
 
(5) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 109. 
 
(6) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 109. 
 
(7) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 110. 
 
(8)  “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 111. 
 
(9) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 111. 
 
(10) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 121. 
 
(11) “The Seventy-Fifth Anniversary Book of the Theosophical Society”, p. 122-123. 
 
(12) “The Theosophist”, a monthly magazine, Adyar, India, vol.  97, No. 03, December 1975,  p. 123.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            
 
(13) See for instance “Theosophy” editions for  December 1940, p. 96 ; June 1942, pp. 382-383 ;  August 1942, pp. 471-473 ;  September 1943, pp. 481-484;  January 1946, pp. 111-115 (on atomic bombs) ; February 1946, pp. 150-153 (also on atomic bombs). 
 
(14) “The Externalization of the Hierarchy”, by Alice A. Bailey, Lucis Publishing Co., New York, Lucis Press Ltd., London, copyright 1957, fourth printing 1972, 744 pp., see p. 368. 
 
(15) “Krishnamurti, The Years of Fulfilment”, by Mary Lutyens, New York, Farrar Straus Giroux, copyright 1983, 248 pp., see p. 56.  For more information on Krishnamurti and  the Second War, look at pp. 49, 50, 51, 53, 54, 56, 57, 61. 
 
(16) “Encyclopaedia Britannica”,  William Benton, Editor, 1967, volume 22,  p. 570. 
 
 
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