Theos-Talk Archives (May 2006 Message tt00273)

Friends,

Take a look at this, from World Goodwill, on the U. N., Irak and world peace: 


http://www.lucistrust.org/goodwill/nl/2003/2/2003nl2_p3.shtml

We do not need to agree with everything in the article to see that the theme is interesting. 

Carlos. 


De:theos-talk@yahoogroups.com

Para:theos-talk@yahoogroups.com

Cópia:

Data:Mon, 8 May 2006 18:58:26 +0200

Assunto:Re: Theos-World A. HITLER AND THE MOVEMENT

> 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" 
> To: "theos-talk" 
> Sent: Monday, May 08, 2006 2:49 PM
> Subject: Theos-World A. HITLER AND THE MOVEMENT
> 
> 
> ooooooooooooooooooooooooooooooooooooooooooooooooo
> 
> 
> NAZISM, FASCISM AND THE THEOSOPHICAL
> MOVEMENT DURING THE WORLD WAR II
> 
> 
> Carlos Cardoso Aveline
> 
> ooooooooooooooooooooooooooooooooooooooooooooooooo
> 
> 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.
> 
> oooooooooooooooooooooooooooo
> 
> 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.
> 
> 
> oooooooooooooooooooooooooooooooooooooooooooooooo
> 
> 
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> 
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