The Untold Story of Gandhi and Theosophy

According to Gandhi:

The soul of religions is one, but it is encased in a multitude of forms. The latter will endure to the end of time. Wise men will ignore the outward crust and see the same soul living under a variety of crusts... Truth is the exclusive property of no single scripture.
 
These ideas mirror the those of a "universal brotherhood," expressed by H. P. Blavatsky, an avowed Luciferian and the leading figure of the nineteenth century Occult Revival, and the "godmother" of the New Age movement, which aspires to create a one-world religion based on the teachings of Freemasonry.
 

(the following is an excerpt from Black Terror White Soldiers)

In India, Blavatksy’s Theosophical Society evolved into a mixture of Western occultism and Hindu mysticism, and also spread western ideas in the east, aiding a modernization of eastern traditions, and contributing to a growing nationalism in the Asian colonies. The Theosophical Society had a major influence on Buddhist modernism and Hindu reform movements, and the spread of those modernized versions in the west. During the nineteenth century, Hinduism developed a large number of new religious movements, partly inspired by the European Romanticism, nationalism, scientific racism and Theosophy. With the rise of Hindu nationalism, several contemporary Indian movements, collectively termed Hindu reform movements, strove to introduce regeneration and reform to Hinduism.

The Theosophical Society and the Arya Samaj were united from 1878 to 1882, as the Theosophical Society of the Arya Samaj. And, along with H. S. Olcott and Anagarika Dharmapala, Blavatsky was also instrumental in the Western transmission and revival of Theravada Buddhism. Dharmapala (1864 – 1933) was a pioneer in the revival of Buddhism in India after it had been virtually extinct there for several centuries. Along with Olcott and Blavatsky, Dharmapala was also a major reformer and revivalist of Ceylonese Buddhism and very crucial figure in its Western transmission. Dharmapala also believed that Sinhalese of Ceylon (now Sri Lanka) are a pure Aryan race, and advised that Sinhalese women should avoide miscegenation by refraining from mixing with minority races of the country.[1]

An important influence on western spirituality was Neo-Vedanta, also called neo-Hinduism, a modern religious movement inspired by the ecstatic visionary experiences of Sri Ramakrishna (1836 – 1886) and his beloved disciple Swami Vivekananda (1863 – 1902). It was Vivekananda who coined the term “Hinduism” to describe a faith of diverse and myriad beliefs of Indian tradition. Also a Freemason, Vivekananda was a key figure in the introduction of Indian philosophies of Vedanta and Yoga to the western world. Vivekananda taught the doctrine of the unity of all religions, and is perhaps best known for a speech at the Parliament of the World’s Religions in Chicago in 1893, the first attempt to create a global dialogue of faiths. Vivekananda quoted two passages from the Shiva mahimna stotram: “As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!” and “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me.”[2]

In addition to Vivekananda, the Parliament of the World’s Religions was dominated by the Theosophists and their counterparts among the representatives of neo-Vedanta and Buddhist Modernism. According to K. Paul Johnson, the Parliament gave Theosophists “a breakthrough into public acceptance and awareness which had hardly seemed possible a few years before.”[3] Colonel Olcott shared his sentiments in Old Diary Leaves, “How great a success it was for us and how powerfully it stimulated public interest in our views will be recollected by all our older members.” Several of the World Parliament’s speakers on behalf of internationsl religions had been Theosopphists, such as Dharmapala and Kinza Hirai, who represented Buddhism, Mohammed Webb for Islam, and Chakravarti for the Hindus. In his 1921 history of the Theosophical movement, René Guénon wrote that after the 1893 Parliament, “the Theosophists seemed very satisfied with the excellent occasion for propaganda afforded them in Chicago, and they even went so far as to proclaim that “the true Parliament of Religions had been, in fact, the Theosophical Congress.”[4]

At the Parliament, Vivekananda’s speech also made a profound impression on Annie Besant (1847 – 1933), who had assumed the leadership of the worldwide theosophical movement when Blavatsky had passed away in 1891. Born in London into a middle-class family of Irish origin, Besant was proud of her heritage, and became involved with Union organizers including the Bloody Sunday demonstration, which she was widely credited for inciting. During 1884, Besant had developed a very close friendship with Edward Aveling, who first translated the works of Marx into English. He eventually went to live with Marx’s daughter Eleanor Marx, whose network was being spied on by Theodor Reuss. Besant was a leading speaker for the Fabian Society. The Fabians were a group of socialists whose strategy differed from that of Karl Marx in that they sought world domination through what they called the “doctrine of inevitability of gradualism.” This meant their goals would be achieved “without breach of continuity or abrupt change of the entire social issue,” and by infiltrating educational institutions, government agencies, and political parties.

After a dispute, the American section of the Theosophical Society split into an independent organization. The original Society, then led by Henry Steel Olcott and Besant, based in Chennai, India, came to be known as the Theosophical Society Adyar. Besant’s partner in running the Theosophical Society was Charles Leadbeater, a known pedophile. In 1909, Leadbeater claimed to have “discovered” the new Messiah in the person of the handsome young Indian boy named Jiddu Krishnamurti. Krishnamurti gained international acceptance among followers of Theosophy as the new Savior, but the boy’s father nearly ruined the scheme when he accused Leadbeater of corrupting his son. Krishnamurti also eventually repudiated his designated role, and spent the rest of his life travelling the world and becoming in the process widely known as an unaffiliated speaker.

As President of the Theosophical Society, Besant became involved in politics in India, joining the Indian National Congress, and during World War I helped launch the Home Rule League, modeling demands for India on Irish nationalist practices. This led to her election as president of the India National Congress in late 1917. As editor of the New India newspaper, she attacked the colonial government of India and called for clear and decisive moves towards self-rule. In June 1917 Besant was arrested, but the National Congress and the Muslim League together threatened to launch protests if she was not set free. The government was forced to make significant concessions, and it was announced that the ultimate aim of British rule was Indian self-government.

After the war, a new leadership emerged around Mohandas K. Gandhi, who was inspired by the ideals of Vivekananda, and who was among those who had written to demand Besant’s release, and who had returned from leading Asians in a non-violent struggle against racism in South Africa. In 1888, he had travelled to London, England, to study law at University College London, when he met members of the Theosophical Society. They encouraged him to join them in reading the Bhagavad Gita. As a result, despite not having shown any interest in religion before, Gandhi began his serious study of the text, which was to become his acknowledged guide throughout his life. According to Kathryn Tidrick, Gandhi’s approach to the Gita was theosophical.[5] Gandhi later credited Theosophy with instilling in him the principle of the equality among religions. As he explained to his biographer, Louis Fischer, “Theosophy… is Hinduism at its best. Theosophy is the brotherhood of man.” The organization’s motto inspired Gandhi to develop one of his central principles, that “all religions are true.”[6]

Gandhi had met Blavatsky and Besant in 1889.[7] And when Gandhi set up his office in Johannesburg, among the pictures he hung on his walls were those of Tolstoy, Jesus Christ and Annie Besant, and in a letter he wrote to her in 1905 he expressed his "reverence" of her.[8] Besant bestowed on him the title by which he became famous, "Mahatma,” a Hindu term for "Great Soul,” and the same name by which Theosophy called its own masters. Besant's distinctive influence on Gandhi was through her contribution to theory was the “Law of Sacrifice,” which was set out most fully in Esoteric Christianity. The Law of Sacrifice was derived from a Fabian reading of the Bhagavad Gita, where Krishna's selfless activity brought the world into existence and continues to sustain it. Action performed in this “sacrificial” spirit, says Krishna, is free from Karma. From this Besant developed the notion of the Law of Sacrifice, a form of “spiritual alchemy,” through disinterested action, “cast upon the altar of duty.” The man who acts in harmony with the divine selflessness animating the universe becomes:

 

..a force for evolution… an energy for progress, and the whole race then benefits by the action which otherwise would only have rough to the sacrificer a personal fruit, which in turn would have bound his Soul, and limited his potentialities.[9]

 

Despite his popular image as holy man, Joseph Lelyveld’s Great Soul: Mahatma Gandhi And His Struggle With India, according to his reviewer, reveals Gandhi was a “sexual weirdo, a political incompetent and a fanatical faddist—one who was often downright cruel to those around him. Gandhi was therefore the archetypal 20th-century progressive intellectual, professing his love for mankind as a concept while actually despising people as individuals.”[10] According to Lelyveld, Gandhi also encouraged his ­seventeen-year-old great-niece to be naked during her "nightly cuddles,” and began sleeping with her and other young women. He also engaged in a long-term homosexual affair with German-Jewish architect and bodybuilder Hermann Kallenbach, for whom Gandhi at one point left his wife in 1908.[11]

Though Gandhi was concerned for the plight of the Indians of South Africa, he shared the racist beliefs of the Theosophists. Of white Afrikaaners and Indians, he wrote: “We believe as much in the purity of races as we think they do.” Gandhi lent his support to the Zulu War of 1906, volunteering for military service himself and raising a battalion of stretcher-bearers. Gandhi complained of Indians being marched off to prison where they were placed alongside Blacks, “We could understand not being classed with whites, but to be placed on the same level as the Natives seemed too much to put up with. Kaffirs [Blacks] are as a rule uncivilized—the convicts even more so. They are troublesome, very dirty and live like animals.”[12]

Gandhi and Mussolini became friendly when they met in December 1931, with Gandhi praising the Duce's "service to the poor, his opposition to super-urbanization, his efforts to bring about a coordination between Capital and Labour, his passionate love for his people." He also advised the Czechs and Jews to adopt nonviolence toward the Nazis, saying that "a single Jew standing up and refusing to bow to Hitler's decrees" might be enough "to melt Hitler's heart."[13]

 



[1] Wijesiriwardhana Sunil, Purawasi Manpeth (Published by: FLICT/ First Print 2010) p. 222-223.

[2] John R. McRae, "Oriental Verities on the American Frontier: The 1893 World's Parliament of Religions and the Thought of Masao Abe,” Buddhist-Christian Studies (University of Hawai'i Press, 1991), pp. 7–26.

[3] K. Paul Johnson, Initiates of Theosophical Masters (State University of New York Press, 1995) p. 97

[4] Guénon, Theosophy.

[5] Kathryn Tidrick, Gandhi: A Political and Spiritual Life, (London: I.B. Tauris, 2006) p. 63

[6] Mitch Horowitz, Occult America: White House Seances, Ouija Circles, Masons, and the Secret Mystic History of Our Nation, (New York: Bantam Books, 2009), p. 189.

[7] Charles Freer Andrews (Hrsg.): Mahatma Gandhi, Mein Leben. Suhrkamp, Frankfurt a.M. 1983.

[8] Kathryn Tidrick, Gandhi: A Political and Spiritual Life, (London: I.B. Tauris, 2006) p. 60-61.

[9] Ibid., p. 63.

[10] Andrew Roberts, "Among the Hagiographers,” Wall Street Journal, (March 26, 2011)

[11] Ibid.

[12] Ibid.

[13] Ibid.

 

Comments

universal

The peace of God and paradise be for you all,

You know whenever I hear this notion of "universal" the thought of the rights of the aliens dominating over earth and denying humans any actual technological progress or rights to possess weaponry so that we could ultimately come to learn to protect ourselves from such weaponry, and meteorites like that was experience in Russia, and as well as space colonization and other thoughts are what comes to mind.

Parliament of World Religions

Displaying the degree of penetration of Theosophy's goal of creating a one-world religion into the mission of the UN, the Parliament of World Religions of 1893, as mentioned in the article, was reestablished by the UN in 1983. Here's is an excerpt from my book on the subject:

According to [Robert] Muller [who served as Assistant Secretary-General of the UN for forty years], "We must move as quickly as possible to one-world government, a one-world religion, under a one-world leader."[1] Muller’s ideas about world government, world peace and spirituality led to the increased representation of religions in the UN, especially of New Age Movement. He was known by some as “the philosopher of the United Nations.”[2] Muller, who won the UNESCO Prize for Peace Education in 1989 for his World Core Curriculum, said, "The underlying philosophy upon which The Robert Muller School is based will be found in the teaching set forth in the books of Alice A. Bailey by the Tibetan teacher, Djwhal Khul."[3]

In the 1980’s, numerous projects were sponsored by the United Nations to promote notions of a universal religion and global citizenship, such as World Healing Day, World Instant of Cooperation, World Peace Day, Annual Global Mind Link, Human Unity Conference, World Conference on Religion and Peace, Provisional World Parliament. In 1995, the UN asked the Temple of Understanding, founded by Bailey’s Lucis Trust, to host the 50th Anniversary of its founding, and to organize two inter-faith services. The Temple of Understanding is located in Manhattan’s historic Cathedral of St. John the Divine, dedicated to St. John, traditionally revered by Freemasons according to the Johannite creed. The completion of the cathedral was such a prized accomplishment for the Freemasons that it was featured on the front page of Masonic World of March 1925. The Cathedral is replete with occult symbolism and often features unusual performances.

The presiding bishop of the cathedral was the bisexual Bishop Paul Moore, whose family were heirs to the Nabisco company fortune, and as a priest in Indianapolis he gave Jim Jones’s People’s Temple cult its start. Having been dormant for several years, the Temple of Understanding was revived at the cathedral in 1984 at a ceremony presided over by Moore and the Dalai Lama. While the chairman of the Temple was Judith Dickerson Hollister, those involved with its founding included: Dame Margaret Mead, Robert Muller, who had been involved as well with the Lucis Trust, and Winifred McCulloch, leader of the New York-based Teilhard de Chardin Society.

The Cathedral also houses the Lindisfarne Center, founded in 1972 with funding from Laurance Rockefeller, brother to David Rockefeller, by cultural historian William Irwin Thompson, a former professor of humanities from MIT and Syracuse University. Lindisfarne functioned as a sponsor of New Age events and lectures, as well as a think tank and retreat, similar to the Esalen Institute, with which it shared several members, like Gregory Bateson and Michael Murphy. Their aim is participate in the emerging planetary consciousness, or Noosphere. In addition to Teilhard de Chardin, Thompson is influenced by Alfred North Whitehead, Rudolf Steiner, Sri Aurobindo and Marshall McLuhan, the Canadian philosopher of communication theory, who is also celebrated in Ferguson’s The Aquarian Conspiracy. Lindisfarne has also been supported by the Lilly Endowment, the Rockefeller Brothers Fund, and Rockefeller Foundation, and lists among its faculty members Amory Lovins, Gaia theory biologist James Lovelock, and Luciferian adept and New Age author David Spangler. Lindisfarne was founded in 1972 by New Age philosopher William Irwin Thompson, a former professor of humanities from MIT and Syracuse University. Thompson said: “We have now a new spirituality, what has been called the New Age movement. The planetization of the esoteric has been going on for some time… This is now beginning to influence concepts of politics and community in ecology… This is the Gaia [Mother Earth] politique… planetary culture.” Thompson further stated that, the age of “the independent sovereign state, with the sovereign individual in his private property, [is] over, just as the Christian fundamentalist days are about to be over.”[4]

Held at the Cathedral of St. John the Divine, the Temple called together leaders of the world’s religions to offer prayers, and invited the world’s leading artists to perform music, poetry and dance. In 1997 and 1998, with the Interfaith Center of New York, the Temple of Understanding held an Interfaith Prayer Service at St. Bartholomew Church to pray for the work of the General Assembly and the Secretary General of the UN. It was also at the Cathedral of St. John the Divine that the controversial “Islamic feminist” preacher named Amina Wadud led a Muslim Friday prayer in 2005, breaking with the tradition of having only male Imams, and conducted without the traditional separation between male and female sections.

The Temple of Understanding promotes the “Interfaith Movement” with its centennial celebration of the World’s Parliament of Religions. The first Parliament of World Religions Conference, as a successor to the first Parliament of World Religions Conference, in effect the Theosophical Congress, gathered in Chicago in 1883. It had been founded by Reverend Dr. John Henry Barrows, according to whom, “The best religion must come to the front, and the best religion will ultimately survive, because it will contain all that is true in all the faiths.”[5] The Parliament was dominated by Theosophists, such as Annie Besant, Dharmapala and the Hindu universalist Vivekananda who, in his famous speech, called for an end to religious conversions, and instead for each to "assimilate the spirit of the other," and said, "The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each religion must assimilate the spirit of the others and yet preserve its own individuality and grow according to its own law of growth."[6] Commenting on the Parliament, Max Müller told an audience at Oxford University:

 

Such a gathering of representatives of the principal religions of the world has never before taken place; it is unique, it is unprecedented; nay, we may truly add, it could hardly have been conceived before our own time… It established a fact of the greatest significance, namely, that there exists an ancient and universal religion, and the highest dignitaries and representatives of all the religions in the world can meet as members of one common brotherhood, can listen respectfully to what each religion had to say for itself, nay, can join in a common prayer and accept a common blessing, one day from the hands of a Christian archbishop another day from a Jewish Rabbi, and again another day from a Buddhist priest.[7]

 

The recent one-world-religion agenda has been pushed with the re-establishment of the Parliament of World Religions Conference, the United Religions Initiative (URI) and United Religions Charter. The URI was founded in 1995 by Episcopalian bishop William Swing and dedicated to promoting inter-faith cooperation. The URI, which aspires to have the stature of the United Nations, was established to, “promote enduring, daily inter-faith cooperation, to end religiously motivated violence and to create cultures of peace, justice and healing for the Earth and all living beings.”

The Parliament of the World’s Religions was reconvened again in the city of Chicago in 1993. The Institute of Muslim Minority Affairs based in Jeddah, Saudi Arabia, was one of the co-sponsors of the Parliament, along with the Muslim World League, which was originally founded by Said Ramadan and Mufti al Husseini with the assistance of the CIA. Prince Muhammad al-Faisal bin Turki, former director of Saudi intelligence, who had worked closely with bin Laden and the CIA during the fight against the Soviet invasion of Afghanistan, was one of its speakers. The first address was delivered by Robert Müller, titled “Inter-faith Understanding,” who said:

 

There is one sign after the other, wherever you look, that we are on the eve of a New Age which will be a spiritual age… We are entering an age of universalism. Wherever you turn, one speaks about global education, global information, global communications—every profession on Earth now is acquiring a global dimension. The whole humanity is becoming interdependent, is becoming one… this Parliament and what is happening now in the world… is a renaissance, a turning point in human history. So even the astrologers begin to tell us that there will be a fundamental change.[8]

 

 



[1] Dwight L. Kinman, The World’s Last Dictator (Woodburn, Oregon: Solid Rock Books, 1995), p. 81.

[2] “Schweitzer - Robert Muller.” Star-News (March 17, 1993).

[3] Terry Melanson, “Lucis Trust, Alice Bailey, World Goodwill and the False Light of the World"  (Last Update: May 8th, 2005) Conspiracy Archive [http://www.conspiracyarchive.com/NewAge/Lucis_Trust.htm]

[4] William F. Jasper, “A New World Religion,” The New American Magazine (October 19, 1992).

[5] “World Parliament of Religions (1893)” Boston Collaborative Encyclopedia of Western Theology.

[6] quoted in Celia and David Storey, eds., Visions of an Interfaith Future (International Interfaith Centre, 1994) p. 39.

[7] quoted in Gomes, The Dawning of the Theosophical Movement, p. 17; cited in Lee Penn, False Dawn: The United Religions Initiative, Globalism, And The Quest For A One-World Religion (Hillsdale, NY: Sophia Perennis, 2004) p. 41.

[8] Carl Teichrib, “Global Citizenship 2000: Educating for the New Age,” Hope For The World Update, 1997, p. 10.

 

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