Annie Besant

Part I – Spirilla Theory and Cosmology
Stephen Hawking once proclaimed that String Theory may be able to unify the various forces although later he became disillusioned thinking that there may be no Theory of Everything. This very condensed book pulls together the various forces into the Spirilla Theory which supersedes String Theory and introduces the Relativity of Consciousness.

The foundation of the Spirilla Theory is based on the writings of H. P. Blavatsky, A. B. Bailey, and A. Besant. By overlaying the works of Einstein, Bohm, de Broglie, Dirac, Bell and other great scientific minds, on top of the foundation, the unification of the various forces and theories starts to appear; each field of study supplying a part of the puzzle but only a holistic view of ALL endeavors will solve the mystery. The book starts by laying the groundwork through the Introduction, a review of Bell’s Theorem and p-adic mathematics; following this, each major section begins with a quote from the foundational works followed by the quotes from scientific papers demonstrating the current known thinking on the various topics; no attempts are made to edit the works (except with a few exceptions for clarity and/or length) of the various authors and references to the scientists’ works are maintained. Each section is pulled together so that a picture can be seen.
This section;
1. Redefines the atom with the addition of a subquark;
2. Defines the Spirilla Theory which unifies Quantum Mechanics and General Relativity, and explains Quantum Entanglement;
3. Defines new particles;
4. Redefines time and space;
5. Defines and solves the mystery of Black Holes and links the cosmic and quantum black hole through the spirillae;
6. Delves into the mystery of the Macroverse;
7. Outlines the steps in the origins of the universe;
8. Adds an equation to Einstein’s original 1905 paper on relativity which sees the speed of light approaching infinity;
9. Gives the foundation for developing space travel; and, as an appendix,
10. Gives detailed information for the development of a new energy source – Quantum Energy.

Part II - Ontology, Epistemology & Manifestations
Part II is divided into three sections:
1. Ontology and the fundamental concepts of reality which discusses:
a. consciousness and delves into the mystery of human consciousness having cosmic origins;
b. reincarnation and gives the various laws affecting rebirth, with a discussion on the principle of mutation and the perfecting of form;
c. the work of form-building, transmutation of form and the building of a human form.
2. Epistemology which covers a great deal of topics however; for the purposes of NOE the subject is restricted to;
a. evolution including a definition of the Law of Evolution, the cyclic ebb and flow and the rhythmic work of creation, the process of substitution, the evolution of man and the genesis of the pithecoid stocks; and
b. death including the processes of death, two main reasons for cremation and the sequence of events at death.
3. Manifestations of the various religions including:
a. why Christians don’t believe in reincarnation;
b. the coming science of invocation and evocation;
c. Quantum Entanglement Over Time (QEoT) or The Law of Cause and Effect, and The Law of Karma with a discussion on The Golden Rule ; and
d. The New World Religion.

A description of new particles for space and time. While the chronon is a superluminal, acoustic fracton, the space particle is a ten dimensional, superliminal, acoustic phonon of deva life. Space is analogous to an ocean of water without a lattice structure in and of itself. Like the photon, the space phonon experiences squeezed coherent states. The phase-squeezed state is what permits ‘universes within universes’ or multiverse. The apparent space-time curvature, as noted by Einstein’s equations, is actually the movement of the chronon fracton lattice.

In the etymological sense, 'swa' stands for 'self' and 'raj' stands for 'rule'. Hence Swaraj literally may be taken to mean self-rule. But this type of oversimplification is really harmful in consequence. We have to understand first the inherent meaning of 'swa' or 'self'. The word 'swa' or 'self' seems to have two senses accordingly as it is taken to stand for individual or group. Hence 'swa' stands as one man and one group. Hind Swaraj is considered as Indian Home Rule by Gandhiji. Home Rule theory is advocated by Madam Kama and then by Annie Besant in the circumstance of Indian independence. Actually it was tried to be implied at the time of Bengal Partition movement in 1905 by Indian National Congress. Home Rule means ruling over India by remaining a colony of England. It is a pure form of passive resistance against the tyrannical rule of British official on India. The word 'Home Rule' came from Ireland. Etymologically 'home rule' means 'rule from home' i.e. political rule invested upon the soil of the colonized nation. This agitation politically tried to dis-thrown the foreign rule forcefully imposed upon any enslaved country. This movement started to take shape at the time of Ireland political movements against the aggression of England over it. It helped to gain the independence of Ireland from the grasp of England and its success lead Indian political leaders to advocate for it in the context of Indian political movement starting from the time of 1905.

This article considers Mirra Alfassa's four-year stay in Japan from 1916. This period deserves serious attention because something during those years seems to have triggered her metamorphosis into the spiritual figure of the Mother. My study is an attempt to discover what this was by considering materials that relate to her relationship with Paul Richard, her then husband, a man with whom Mirra seemed to develop a deep spiritual connection with while living in Japan. I concentrate on two aspects of their activity. The first is their political support for the anti-British alliance between Indian refugees and Japanese Pan-Asianists and the second if their keen interest in Silent Sitting, a meditation method popular among Japanese and Zen-oriented Westerners in interwar-period Japan. Consideration of these activities enables us to alighn Mirra's strong commitment to and continual practice of youga with the broader current of physical culture then prevalent, and it becomes clear that Mirra held a channel to outer worlds while living in the Far East.

The New Age philosopher, Rudolf Steiner (1861-1925), was the most prolific and arguably the most influential philosopher of his era. He assembled a substantial library, of approximately 9,000 items, which has been preserved intact since his death. Most of Rudolf Steiner’s books are in German, his native language however there are books in other languages, including English, French, Italian, Swedish, Sanskrit and Latin. There are more books in English than in any other foreign language. Steiner esteemed English as “a universal world language”. The present paper identifies 327 books in English in Rudolf Steiner’s personal library. Fifty percent of the English-language books identified are on Theosophy (n=164). Rudolf Steiner was the General Secretary of the German branch of the Theosophy Society from 1902, and he hived off his own Anthroposophy Society in 1912. The present study reveals that Steiner maintained his interest in Theosophy throughout his life as he stayed up to date with the proliferating portfolio of Theosophy publications. The publication dates of Steiner’s Theosophy collection range from 1877 to 1923. The leading exponents of Theosophy in his day are well represented in Steiner’s collection, including Annie Besant (n=61), Charles Leadbeater (n=13), William Westcott (n=13) and Helena Blavatsky (n=10). Of the other 50% of the Anglo-books identified, 20% are in the category of Religion (n=67), 10% are Social Science (n=33), 6% are Philosophy (n=21), 4% are Science (n=13), and 3% each are Anthroposophy (n=11), History (n=9) and Arts (n=9). The publication dates of Steiner’s Anglo-books span the period 1659 to 1925. This demonstrates that Steiner was acquiring Anglo-books right to the end of his life. The Steiner library throws light on the development of the thoughts of this remarkable individual and the present paper reveals Steiner’s engagement throughout his life with the world of Anglo-publishing and thought.

In Visionary: On Hilma af Klint and the Spirit of Her Time, ed. Kurt
Almqvist and Louise Belfrage, 71-91, 118-20.  Stockholm: Axel and Margaret Ax:son Johnson Foundation, 2019.
The footnotes for this essay were inadvertently not scanned with the text. They are available in a separate file that follows.

Stephen Hawking once proclaimed that String Theory may be able to unify the various forces although later he became disillusioned thinking that there may be no Theory of Everything. This very condensed paper pulls together the various forces into the Spirilla Theory which supersedes String Theory.

The foundation of the Spirilla Theory is based on the writings of H. P. Blavatsky, A. B. Bailey, and A. Besant. By overlaying the works of Einstein, Bohm, de Broglie, Dirac, Bell and other great scientific minds, on top of the foundation, the unification of the various forces and theories starts to appear; each field of study supplying a part of the puzzle but only a holistic view of ALL endeavors will solve the mystery.
This paper;
1. Redefines the atom with the addition of a subquark;
2. Defines the Spirilla Theory which unifies Quantum Mechanics and General Relativity, and explains Quantum Entanglement.

(Please click on link to download the full PDF)
G.R.S. Mead is an important but neglected historical personality of the British fin-de-siècle occult, Theosophical, and post-Theosophical milieu. While previous scholars of Theosophy have portrayed the Theosophical movement as quite cohesive in nature, I argue that it might have been a lot more pluralistic, with ostensibly key Theosophical concepts being open for debate. By a careful study of Mead’s editorial activity, his debates with other Theosophists in leading occultist journal over the period 1890s through 1910s, I illustrate that Mead held alternative views of key Theosophical concepts. This gives us a clue as to how the movement of Theosophy can be characterized differently. I suggest that we speak of many different “Theosophies” rather than one singular “Theosophy” to better capture the seemingly diverse makeup of the Theosophical movement. I look at three areas wherein Mead’s views differed from those of other important Theosophists: the concept of “the Masters” as spiritual authority, which sources to turn to and how to interpret them, and the question of whether occultism should be understood primarily in theoretical or in practical terms. I propose that by seeing Theosophy as a debating ground where many different Theosophists competed over the definition of their particular kind of Theosophy, we might also better account for why so many post-Theosophical currents emerged. Lastly, Mead’s concept of “Gnosis” might have served as a bridge between his Theosophical and post-Theosophical periods, as the concept’s meaning, along with Mead’s spiritual outlook, does not appear to have changed over time. This gives some consequences to how we conceive of post-Theosophy, since he does not fit neatly within that category.

At the start of 1959, the Scottish artist and occultist Benjamin Creme (1922-2016) claimed that he began to receive telepathic messages from one of the Theosophical Masters. He spoke of these communications in terms of ‘overshadowing’, which he defined as a ‘voluntary co-operative process in which a Master’s consciousness temporarily enters and works through the physical, emotional and mental bodies of a disciple’. Later that year, he was overshadowed by the Maitreya, also known as the Christ, who had previously incarnated in the body of Jesus of Nazareth. Maitreya informed him that he would shortly reappear in the world and that it was Creme’s mission to broadcast his coming to humanity. In the first part of this chapter, I provide an overview of Creme’s life and his role as herald of the Maitreya. In the second part, I examine Wouter Hanegraaff’s notion of the ‘Theosophical imagination’ in relation both to Blavatsky and later Theosophists and argue that Creme’s overshadowed messages from Maitreya and his Master were received in an altered state of consciousness, in which the products of Creme’s imagination were experienced as real.

Tal es el proceso cósmico, repetido en la evolución humana: "como arriba, así es abajo."
La Trinidad espiritual del hombre, hecha a semejanza de la divina, tiene que exhibir las divinas características; y así encontramos en él el Poder que, ora en su forma más elevada de Voluntad, ora en su forma inferior de Deseo, da impulso a su evolución. También encontramos en él la Sabiduría -la Razón Pura, cuya expresión en el mundo de las formas es el amor; y finalmente la Inteligencia o Mente, la energía activa modeladora. Asimismo vemos que la manifestación de estas características en la evolución humana, procede de la tercera a la segunda y de la segunda a la primera.

This article challenges two general assumptions shared by scholars of Western Buddhism: (1) that the earliest Buddhist missions to the West were those established in California from 1899 onwards; and (2) that Ananda Metteyya’s (Allan Bennett’s) London mission of 1908 was the first Buddhist mission to London and thus to  Europe. Recent collaborative research by scholars in Ireland and Japan demonstrates instead that the Japanese-sponsored ‘Buddhist Propagation Society’ (BPS) launched in London in 1889 and led for three years by the Irish-born Japanese Buddhist Charles Pfoundes predates both of the above-mentioned ‘first’  Buddhist missions.

In this article we offer a first attempt to document the nature,  activities and significance of the London BPS, drawing on Japanese and UK sources to examine Pfoundes’ role and that of his Japanese sponsors. We discuss the nature of Pfoundes’ Buddhism, the strategy and activities of the London BPS and the reasons for its eventual demise. The conclusion examines the links between the BPS and the later ‘first’ Japanese Buddhist missions in California and asks what hidden connection there might be between Pfoundes’ missionary campaign in London in 1889-92 and Ananda Metteyya’s return from Burma as the ‘first’ Buddhist missionary to London, almost two decades later.

There is no death.  There is entrance into fuller life .  There is freedom from the handicaps of the fleshly vehicle.  The rending process so much dreaded does not exist, except in the cases of violent and sudden death, and then the only true disagreeables are an instant and overwhelming sense of imminent peril and destruction and something closely approaching an electric shock.  No more.

La rinascita occultista "fin de siècle" è ontologicamente connessa con l’ideologia positivista, da cui eredita la struttura mitica e religiosa, del resto già evidenziatasi ed estrinsecatasi nei tentativi di “religione positivista” di Comte. Su questa struttura mitica scientista si innestano suggestioni neo-gnostiche che si nutrono dei nuovi materiali speculativi e mitici messi a disposizione dall’evoluzionismo, che ormai permea le teorie sociologiche connesse al Positivismo. La cosmologia teosofica, l’antropologia delle root races e l’escatologia blavatskiana delle monadi in costante evoluzione, sono evidenti precipitati dell’influenza delle teorie darwiniane sulla formazione del bagaglio ideologico teosofico. Fondendo tali influenze con l’eredità illuminista di stampo massonico ed aspirazioni utopiste, la Società Teosofica, col suo complesso orizzonte teoretico, è figlia diretta delle suggestioni culturali evoluzioniste, del darwinismo sociale spenceriano e delle tentazioni razziste dell’antropologia positivista ottocentesca. Scopo del lavoro è indagare appunto le profonde connessioni tra scientismo positivista, darwinismo biologico, darwinismo sociologico e tensioni utopiste nella formazione dell’immaginario teosofico a partire dagli scritti della Blavatsky fino alle elaborazioni dei leader teosofici della seconda generazione.

The Black Hole is where sound, matter and energy come together in a beautifully synchronous fashion. It should be noted that the root is not a principle and only responds to the other two. It is the cosmic gene pool from which form is made but only when energy and sound act upon it. It remains even when the other two have ceased. The root contains the code for differentiation and replication. The actual black hole is a vortex of inconceivable rapidity of sound which carries the three forms of electricity.

In this chapter, I parse the different meanings of the Theosophical concept of 'glamour', which derived from its original usage in the eighteenth century, meaning 'magic, enchantment, spell'. I argue that glamour is central to an understanding of the Neo-Theosophy of the second-generation Theosophists C.W. Leadbeater and Annie Besant. It was often alleged by their critics that Leadbeater and Besant were 'under a glamour', meaning that they were deluded about their occult powers, and that they books they wrote about their astral excursions to the lost continents of Atlantis and Lemuria were works of the imagination.

This chapter summarizes the core ideas found in our book "New Religions as Global Cultures," in which we explore the complex relationship between global cultures and new religions--specifically how new religions selectively combine aspects of many traditions to create new cultures. To illustrate our case, we examine the European origins and American development of new religions, as well as the Asian and African response to new religions.

En todas las religiones existen ciertas ceremonias o ritos a que los creyentes respectivos atribuyen vital importancia, afirmando que confieren determinados beneficios a los que en ellos toman parte. Tales ritos se designan con el nombre de Sacramentos o con otros semejantes y todos ellos participan del mismo carácter. Por lo que hace a su naturaleza y significación, pocas han sido las explicaciones exactas que hasta ahora se han dado, siendo asunto de antiguo reservado a la instrucción de los Misterios Menores.

Las características peculiares de un Sacramento residen en dos de sus propiedades. En primer lugar aparece la ceremonia exotérica, que es una alegoría pictórica, la representación de algo mediante determinados actos y substancias.

This book explores the literary culture of Britain's radical press from 1880 to 1910, a time that saw a flourishing of radical political activity as well as the emergence of a mass print industry. While Enlightenment radicals and their heirs had seen free print as an agent of revolutionary transformation, socialist, anarchist and other radicals of this later period suspected that a mass public could not exist outside the capitalist system. In response, they purposely reduced the scale of print by appealing to a small, counter-cultural audience. "Slow print," like "slow food" today, actively resisted industrial production and the commercialization of new domains of life. Drawing on under-studied periodicals and archives, this book uncovers a largely forgotten literary-political context. It looks at the extensive debate within the radical press over how to situate radical values within an evolving media ecology, debates that engaged some of the most famous writers of the era (William Morris and George Bernard Shaw), a host of lesser-known figures (theosophical socialist and birth control reformer Annie Besant, gay rights pioneer Edward Carpenter, and proto-modernist editor Alfred Orage), and countless anonymous others.

La mayor parte de las gentes, que ignoran las fuerzas de los mundos invisibles, y no predispuestos a ejercitar la voluntad, logran más fácilmente la concentración del pensamiento y la vehemencia del deseo indispensable para un resultado fructuoso, elevando una plegaria que no haciendo un deliberado esfuerzo mental para hacer actuar su propia energía, pues quizás desconfíen de sus propios poderes, aun habiéndose hecho cargo de la teoría, y la duda es fatal siempre que se trata de ejercitar la voluntad...

From"Knowledge of Higher Worlds"by Rudolf Steiner (influenced Joseph Beuys) Chris Busa, in responding on Facebook to the issues brought up in my article on Jed Perl's new collection of essays "Magicians and Charlatans", drew a parallel between Perl's disenchantment with the current art scene and that of Camille Paglia's. He referenced an article she wrote for the "Wall Street Journal", which made the odd claim that art would do well to look to capitalism to refresh its roots, which she feels have always been capitalistic. Odd on the face of it as you would be hard put to find any artist of the 20thc who espoused the tenets of capitalism; all claimed to be left-wing in their political allegiance. However, when you think of the disruptive effect of say Cubism and Abstract Expressionism on the visual language of Western Art, with which we shape our world and our feelings, it has a lot in common with Schumpeter's vision of Capitalism as "creative destruction": as perennially disruptive of any sort of status quo. What is truly odd is that the Left in its embrace of Communism ignored that, as an economic system, Communism is most susceptible to rigid social control; the very things that the Avant-garde in art has always disdained. Much has been written about how slow it was for the Left to realize the horrors of the Stalinist regime, which loved humanity in theory but not in practice. Moreover, the money to purchase the Avant-garde's work came rarely from the state but more likely from capitalists who felt their business acumen also applied to picking the art of the future. And when it does come from the state, it tends toward the reactionary. Is Paglia right? Is this the elephant in the room that no one wants to admit to: the avant-garde, despite its protestations, has a lot in common with the capitalist system?

La naturaleza humana responde también a esta idea de que los pecados son perdonados. Se ve que el hombre sufre bajo la presión de la conciencia de sus malas obras, y que cuando se descarga de su pasado y se desata el apretado nudo del remordimiento, marcha con alegre corazón y visión clara, que antes obscurecían las tinieblas. Siente algo semejante al quitarse un peso de encima, al removerse de un obstáculo en su camino.

H. N. Stokes was, and is, regarded as perhaps the most caustic commentator of the Theosophical Society (Adyar) from 1917 to his death in 1942 and one of the prime movers of the Back to Blavatsky Movement, a phrase that he coined.  Prior to this period, he was a loyal member of both the O. E. [Oriental Esoteric] Society and the T. S. This paper discusses his disillusionment with the O. E. Society and his attempts to further the interests of the T. S. through the O. E. Library

This book explores the literary culture of Britain's radical press from 1880 to 1910, a time that saw a flourishing of radical political activity as well as the emergence of a mass print industry. While Enlightenment radicals and their heirs had seen free print as an agent of revolutionary transformation, socialist, anarchist and other radicals of this later period suspected that a mass public could not exist outside the capitalist system. In response, they purposely reduced the scale of print by appealing to a small, counter-cultural audience. "Slow print," like "slow food" today, actively resisted industrial production and the commercialization of new domains of life.

Drawing on under-studied periodicals and archives, this book uncovers a largely forgotten literary-political context. It looks at the extensive debate within the radical press over how to situate radical values within an evolving media ecology, debates that engaged some of the most famous writers of the era (William Morris and George Bernard Shaw), a host of lesser-known figures (theosophical socialist and birth control reformer Annie Besant, gay rights pioneer Edward Carpenter, and proto-modernist editor Alfred Orage), and countless anonymous others.