Theos-Talk Archives (March 2011 Message tt00177)

Dear Konstantin, MKR, friends,

Thanks Konstantin.

I'm co-editor of the websites www.Esoteric-Philosophy,com
<http://www.esoteric-philosophy,com/>  and www.TheosophyOnline.com
<http://www.theosophyonline.com/>  .

I would like to inform you all that we have just published at
www.Esoteric-Philosophy.com <http://www.esoteric-philosophy.com/>  the
interview given by Konstantin, under the title:



The Theosophical Movement in Russia

A Dialogue with Konstantin Zaitzev



It should be noted that Carlos says in his introductory note that he
apologizes for the delay in publishing the interview.



Best regards,

Joaquim (from Portugal)





--- In theos-talk@yahoogroups.com, MKR <mkr777@...> wrote:
>
> Thanks for posting it here. Some of the points you have made are right
on
> target and I hope theosophists around the world read it and think for
> themselves. Also if any theosophist from the West happen to visit
Russia or
> Ukraine on other business, they should try to meet theosophists there.
It
> would definitely help, no matter whether one is inclined to Adyar or
ULT or
> none.
>
> MKR
>
> On Sun, Mar 27, 2011 at 3:23 AM, Konstantin Zaitzev
kay_ziatz@...wrote:
>
> >
> >
> > As I remembered about unpublished interview (given in last summer) I
> > publish it her, for I don't like to spend my work in vain.
> >
> > It was taken because, as they said,
> > "We feel the Russian theosophical movement is far too important not
to have
> > strong permanent links with the theosophical movement in Western
Europe,
> > India and the three Americas. We are also gathering data and
testimonies in
> > order to produce a sort of "world map of the theosophical movement
and its
> > vitality". For that, a good dialogue with theosophists in Russian is
of the
> > essence."
> >
> > ---
> > To: Carlos Cardoso Aveline cardosoaveline@...
> > cc: lutbr@...
> > Subj: Re: Theosophical Movement in Russia
> >
> > Hello Carlos,
> >
> > Thursday, July 29, 2010, 4:16:04 PM, you wrote:
> >
> > > You can give a fully public answer in your own name ("on the
record");
> >
> > OK, granted that the text will be left unchanged.
> >
> > > 1) Your full name - Konstantin Zaytsev. Correct? Year of birth?
> >
> > I would rather spell it as Konstantin Zaitzev. Yet the above version
is
> > also correct. 1968.
> >
> > > 2) You live in Moscow?
> > Yes.
> >
> > > 3) Editor and publisher of "Messenger of Theosophy"? Is the
journal
> > > electronic or in paper? What is its periodicity? Monthly? When was
> > > it founded? How many readers?
> >
> > It has both electronic and printed versions. It is published 3 times
a year
> > and contains 32 pages of A4 format, 9 point size text in two
columns. It
> > somewhat reminds "The Theosophist" of its first years by its volume
and
> > outer appearance. It contains mostly translated material, though
almost
> > every issue contains one original Russian article.
> > Initially the magazine was founded in 1908 and was an official
mounthpiece
> > of the Russian Section. In 1918 it was closed by the communist
regime. In
> > early 1990's an attempt was made to renew the magazine but only two
issues,
> > in 1992 and 1994, were published. In 2008, in its centennary, it was
renewed
> > again in rather humble scale. Up to this date (summer 2010) already
7 issues
> > were published. It's hard to report an exact number of readers due
to the
> > pecular manner of publication. 150 copies are being printed in
Moscow and
> > distributed mostly there, some for free (in the theosophical
meetings) and
> > some are being sold almost for the cost price (around $1 per copy).
Some
> > other cities which have theosophical groups print small quantities
around
> > 10-50, two big cities in Ukraine print more, around 100. So the
total
> > quantity of copies of the first issue was around 400. Each group
decides how
> > to distribute them, for money or for free. An electronic version in
PDF
> > format is also available on the website. The project of digitization
of all
> > previous issues is on, though only 20% of the work is done. The
digitized
> > magazines are already put online.
> >
> > > 4) What's your general view of the theosophical movement in
Russia?
> > > What's a bird's eye view of its historical origin and evolution?
> >
> > The most characteristic trait is perhaps spontaneity and lack of
> > organization. Only for 10 years, in 1908-1918, it had regular
character and
> > was a section of the Theosophical Society, though even then there
were
> > independent theosophical groups, or those connected directly to some
foreign
> > section. After the revolution many prominent theosophists, including
all
> > leadership, fled to emigration and later formed the Russian Section
Abroad.
> > Yet those who remained in Russia continued their work underground;
the
> > president of former Moscow Branch Sofia Gerye became the head of the
> > movement, though she naturally lost connection with some parts of
it. In
> > 1991 Russian theosophists with participation of those who previously
worked
> > underground, reinstalled the Russian Theosophical Society, which
wasn't
> > approved by TS Adyar.
> > Yet the attention of the public is much more attracted by the
Roerich
> > movement, which has theosophy in its basis but with some substantial
> > doctrinal changes, while the theosophical teaching as taught by HPB
and her
> > close associates has not so much adherents. The New Acropolis in
Russia has
> > one of its biggest sections and is more active and numerous than the
> > Theosophical Society. The both movements publish works by HPB.
> > Another phenomenon worth to be mentioned is the publishing activity
which
> > is really wide and surpasses the publication efforts of the biggest
> > theosophical sections of the western counties, though conducted by
the
> > commercial publishers, sometimes in cooperation with theosophists.
The
> > Secret Doctrine, Isis Unveiled and Key to Theosophy are always in
print, and
> > at least 3000 copies of each title are sold every year.
Unfortunately, the
> > economic crisis has undermined this activity and forced the
publishers to
> > migrate to more superficial literature. See an appendix which lists
Russian
> > theosophical publications for the last several years.
> >
> > > 5) What about its vitality? Is it increasing or decreasing
> > > right now? Why so?
> >
> > There was some growth in the last two years, but the vitality is
rather
> > sporadic, as the experience of the previous years shows, and I'm not
sure
> > about steady growth. The remarks about the organizational aspects
below
> > partly explain why. And people are not much active. A theosophical
book with
> > our address can be sold in several thousands copies but we receive
only few
> > letters. Also I met many theosophists who regard theosophy as a kind
of
> > revelation from omniscient Mahatmas given to us throgh their
messenger.
> > Among Russian intellectuals it gives an impression of theosophy as
yet
> > another sect and impedes its admission.
> >
> > > 6) How much of real interest in the inner and ethical aspects of
the
> > > original theosophy there is in the Russian theosophical movement?
> >
> > It's hard to say, it seems that everyone finds his own aspect of
interest.
> > For some it's philosophy, for others ethics, for some
theosophy-science
> > connection and even experimenting. For me it was the scientific
aspect,
> > theosophy has attracted me because it clearly explains phenomena
which are
> > regarded miraculous, unexplained or even non-existing by the general
public.
> >
> > > How far goes the interest for its 'fashionable" or superficial
aspects
> > only?
> >
> > An interest to superficial aspects isn't considerable, as those who
have it
> > are being attracted rather to different new-age schools than to
theosophy.
> >
> > > 7) What about the organizational aspects of the movement in
Russia? What
> > is
> > > the relationship between the Theosophical Society in Russia and
the Adyar
> > > Society? (Initially, it seems the Russian TS was not chartered by
Adyar.)
> >
> > Yes, the above mentioned renewed Russian Theosophical Society wasn't
> > approved by TS Adyar. In my opinion the good relations weren't
established
> > due to mistakes and arrogance of both sides. Several years later RTS
waned
> > and ceased an official existence due to the internal splits and lack
of
> > support from abroad. The biggest and most active remaining part of
it is
> > Moscow Theosophical Society which has no official status and no
officers but
> > helds regular meetings which are open for all.
> >
> > > How many lodges and theosophists does the Theosophical Society in
> > > Russia have, in how many cities?
> >
> > TS Adyar still has no official branches in Russia though membership
slowly
> > grows. Most attendants of the theosophical meetings aren't the
members, and
> > many members don't visit the meetings, though the groups somewhat
> > interpenetrate and people from the Moscow TS join TS Adyar.
> > There are theosophical groups in other cities too but they aren't
official,
> > though some of them have friendly connections with Moscow group.
Moscow T.S.
> > sometimes helps them by literature or other ways, though hasn't any
> > directing functions.
> >
> > > 8) Is there any work in Russia effectively linked to - or clearly
> > inspired
> > > by - the Pasadena Society (former "Point Loma" and "Covina")?
> >
> > No, as far I know.
> >
> > > 9) Is there any influence in Russia of the United Lodge of
Theosophists?
> >
> > Not much. I am the only ULT associate in Russia which I know of,
though of
> > course there can be others. I met several people who strictly hold
to the
> > teachings of H.P. Blavatsky and W.Q. Judge only. In 1998 I've
published ULT
> > declaration in Russian both in the Internet and in the printed form.
Several
> > years ago "Ocean of theosophy" and some articles by W.Q. Judge were
> > published, though the quality of translation of the former wasn't
> > satisfactory. As far I know, it was an initiative of American ULT
> > associates. There is an improved translation of "Ocean" on our
website.
> >
> > > 10) How do you see the international movement today? What about
its
> > > strength and its vitality? What mistakes should be corrected, if
> > > any, to increase its vitality worldwide? How do you see the three
> > > main currents of thought in the theosophical movement?
> >
> > It seems to me that all the currents lack vitality. The leaders of
the
> > theosophical movement are too aged and often are completely out of
time.
> > There are exceptions but they are too few. In my opinion, the
headquarters
> > do too little to propagate theosophy, and even less to do it modern
way. The
> > resourses they have aren't used effeciently. Entusiastic persons
often make
> > much more than entire organizations and get not much support from
them.
> >
> > > 11) How do you see the future of the theosophical movement in
Russia
> > > and in the world? What should be the international role to be
played
> > > by the Russian Theosophical Movement? How should it be fulfilled?
> >
> > The future is uncertain. It can grow or decay and die. Theosophical
> > movement will grow and play important role it its leaders change
their
> > methods of work. Theosophical movement becomes alike many other
schools or
> > even sects, what it wasn't intended for. It should be a society for
mutual
> > spiritual help for people of all views who support Three Objects.
Then it
> > can be an important power in the world. As for the Russian
theosophical
> > movement, it's future will depend on general trends in Russia, i.e.
will the
> > country move to democracy or to clericalization. Christians cannot
now join
> > Theosophical Society as they have done before, for they would be
anathemized
> > by the Church. 100 years ago one could visit both the church and the
> > theosophical meetings, what most Russian members did, now he has to
make
> > choice. So the theosophical movement is rather a part of underground
than a
> > part of mainstream which it almost succeeded to become in beginning
of 20th
> > century. Due to this it's hard to say anything about international
role of
> > the Russian theosophical movement, though 20 years ago many people
thought
> > that it will be the center from which revitalization of the world
> > theosophical movement will begin. Probably we have to position the
> > Theosophical Society as fully secular and even scientific society.
> >
> > > 12) What about the theosophical movement in Ukraine?
> >
> > Unlike that in Russia, it has much common with theosophical movement
of any
> > other western country. It has its official center in Kiev, 4 lodges,
and
> > good connection with Adyar headquarters. Ukrainian theosophists
(they are
> > mostly Russian-speaking) regularly visit international conventions
and
> > congresses, organize their own conferences and seminars which are
sometimes
> > attended by theosophists from Russia. The literature in Ukrainian
language
> > is lacking, the Russian translations are in use. (Russian and
Ukrainian
> > languages are much alike, like Spanish and Portuguese). Recently
"The Voice
> > of Silence" was translated to Ukrainian.
> >
> > > 13) How do you see the actual relationship between the
theosophical
> > > movement in Russia and the international theosophical movement?
> >
> > It isn't considerable. It is so probably due an inactivity from the
> > headquarter's side and lack of knowledge of foreign languages from
the
> > Russian side. And many theosophists have not enough money to travel.
> >
> > > 14) In what aspects this relationship is strong and well?
> >
> > In digitization, translation and publishing activity.
> >
> > > In what aspects it is not well?
> >
> > In most others. Personal visits are rare.
> >
> > > What possible barriers are there in this relationship to be
removed?
> >
> > Conservatism. Also it seems that there's a strong prejudice against
> > Russians in the West, and some theosophists unfortunalely share it
though
> > they should be above prejudices against nations.
> >
> > > 15) In what ways can and should we take steps to increase the
> > > cross-cultural dialogue and cooperation between the movement in
> > > Russia and the movement in Western countries?
> >
> > Probably we need more personal visits. Conventions and conferences
are not
> > enough, theosophists of one country should be guests in the houses
of
> > theosophists of other country and live with them for weeks. We
shouldn't
> > forget that one of our objects is brotherhood.
> >
> >
> >
>
>
> [Non-text portions of this message have been removed]
>



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