Theos-Talk Archives (May 2006 Message tt00231)

Hallo Carlos and all,

My views are:

I am a sort of careful creature.

Carlos wrote:
"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."

To me this is a questionable conclusion when we talk about the Alice A. 
Bailey's of today, or shall we say yesterday.
Try for instance to read the following link from their website. It was 
written when the bombs started flying around in Bhagdad:
http://www.lucistrust.org/goodwill/nl/2003/2/index.shtml   (May 2003)

I do not find the Arcane group that peaceful in the direction mentioned in 
the above conclusion Carlos emailed. No certainly not!
The content of that newletter smells just way too much of Jesuitism.
Others, especially those not interested in the problems of Jesuitsm, will of 
course disagree.


from
M. Sufilight with peace and love...

----- Original Message ----- 
From: "carlosaveline" <carlosaveline@terra.com.br>
To: "theos-talk" <theos-talk@yahoogroups.com>
Sent: Monday, May 08, 2006 2:49 PM
Subject: Theos-World A. HITLER AND THE MOVEMENT


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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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