 "There is not a single dogma
or tenet in theosophy, nor any detail of moment in the multiplex and complex
concatenation of alleged revelations of occult truth in the teachings of
Madame Blavatsky and the pretended adepts, the source of which cannot be
pointed out in the world's literature. From first to last, their writings
are dominated by a duplex plagiarism, - plagiarism in idea, and plagiarism
in language. " W.E. Coleman August, 1893
-
- (Editor's Note: As revealed in the books of David Icke
and others, Russian born Madame Helen P. Blavatsky was yet another disinformation
agent laboring on behalf of British oligarchs. Ulterior motives for establishing
the Theosophical Society and the subsequent promotion of Blavatsky's material
by Alice Bailey had more to do with creating an interest in the occult
(the Egyptian 'Mystery' School - the Illuminati's "religion")
and the covert
inculcation of satanism. Before they changed the name to the "Lucius
Trust", the publishers of Alice Bailey's books actually had the temerity
to call themselves the "Lucifer Trust".
-
- The latter half of the 19th century was a busy time for
the British oligarchs. Their agents, like Karl Marx or Blavatsky or the
Coefficients,
were setting up the doctrines and movements which would later flourish
in the 20th century (communism, the New Age movement, and the state of
Israel) which today have led us to the current brink of police state tyranny,
mind control and population reduction, via covert genocide, on a global
scale...Ken Adachi)
-
- By William Emmette Coleman
- http://educate-yourself.org/cn/blavatskyplagiarisms07jul05.shtml
- July 7, 2005
-
- Forward courtesy of Dr. Kanya Vashon McGhee
- drkanya9@hotmail.com
- http://www.blavatskyarchives.com/colemansources1895.htm
-
- Original Title -
-
- The Sources of Madame Blavatsky's Writings
-
- By William Emmette Coleman
-
- (First published in A Modern Priestess of Isis by Vsevolod
Sergyeevich Solovyoff,
- London, Longmans, Green, and Co., 1895, Appendix C, pp.
353-366.)
-
- During the past three years I have made a more or less
exhaustive analysis of the contents of the writings of Madame H. P. Blavatsky;
and I have traced the sources whence she derived - and mostly without credit
being given - nearly the whole of their subject-matter.
-
- The presentation, in detail, of the evidences of this
derivation would constitute a volume; but the limitations of this paper
will admit only of a brief summary of the results attained by my analysis
of these writings. The detailed proofs and evidence of every assertion
herein are now partly in print and partly in manuscript; and they will
be embodied in full in a work I am preparing for publication, - an expose
of theosophy as a whole.
-
- So far as pertains to Isis Unveiled, Madame Blavatsky's
first work, the proofs of its wholesale plagiarisms have been in print
two years, and no attempt has been made to deny or discredit any of the
data therein contained. In that portion of my work which is already in
print, as well as that as yet in manuscript, many parallel passages are
given from the two sets of writings, - the works of Madame Blavatsky, and
the books whence she copied the plagiarised passages; they also contain
complete lists of the passages plagiarised, giving in each case the page
of Madame Blavatsky's work in which the passage is found, and the page
and name of the book whence she copied it. Any one can, therefore, easily
test the accuracy of my statements.
-
- In Isis Unveiled, published in 1877, I discovered some
2000 passages copied from other books without proper credit. By careful
analysis I found that in compiling Isis about 100 books were used. About
1400 books are quoted from and referred to in this work; but, from the
100 books which its author possessed, she copied everything in Isis taken
from and relating to the other 1300.
-
- There are in Isis about 2100 quotations from and references
to books that were copied, at second-hand, from books other than the originals;
and of this number only about 140 are credited to the books from which
Madame Blavatsky copied them at second-hand.
-
- The others are quoted in such a manner as to lead the
reader to think that Madame Blavatsky had read and utilised the original
works, and had quoted from them at first-hand, - the truth being that these
originals had evidently never been read by Madame Blavatsky.
-
- By this means many readers of Isis, and subsequently
those of her Secret Doctrine and Theosophical Glossary, have been misled
into thinking Madame Blavatsky an enormous reader, possessed of vast erudition;
while the fact is her reading was very limited, and her ignorance was profound
in all branches of knowledge.
-
- The books utilised in compiling Isis were nearly all
current nineteenth-century literature. Only one of the old and rare books
named and quoted from was in Madame Blavatsky's possession, - Henry More's
Immortality of the Soul, published in the seventeenth century.
-
- One or two others dated from the early part of the present
century; and all the rest pertained to the middle and later part of this
century. Our author made great pretensions to Cabbalistic learning; but
every quotation from and every allusion to the Cabbala, in Isis and all
her later works, were copied at second-hand from certain books containing
scattered quotations from Cabbalistic writings; among them being Mackenzie's
Masonic Cyclopaedia, King's Gnostics, and the works of S. F. Dunlap, L.
Jacolliot, and Eliphas Levi.
-
- Not a line of the quotations in Isis, from the old-time
mystics, Paracelsus, Van Helmont, Cardan, Robert Fludd, Philalethes, Gaffarel,
and others, was taken from the original works; the whole of them were copied
from other books containing scattered quotations from those writers.
-
- The same thing obtains with her quotations from Josephus,
Philo, and the Church Fathers, as Justin Martyr, Origen, Clement, Irenaeus,
Tertullian, Eusebius, and all the rest. The same holds good with the classical
authors, - Homer, Ovid, Horace, Virgil, Plato, Pliny, and many others.
-
- The quotations from all these were copied at second-hand
from some of the 100 books which were used by the compiler of Isis.
-
- In a number of instances Madame Blavatsky, in Isis claimed
to possess or to have read certain books quoted from, which it is evident
she neither possessed nor had read. In Isis, i., 369-377, are a number
of quotations from a work of Figuier's, that she claimed to have taken
from the original work, which she says (i., 369) now "lies before
us".
-
- As every word from Figuier in Isis was copied from Des
Mousseaux's Magie au Dix-neuvieme Siecle, pp. 451-457, the word "lies"
in the sentence used by her is quite a propos. In Isis, i., 353, 354, et
seq., she professed to quote from a work in her possession, whereas all
that she quoted was copied from Demonologia, pp. 224-259.
-
- In ii., 8, she claimed that she had read a work by Bellarmin,
whereas all that she says about him, and all that she quotes from him,
are copied from Demonologia, pp. 294, 295. In ii., 71, she stated that
she had a treatise by De Nogen, but all that she knows about him or his
treatise was taken from Demonologia, p. 431. In ii., 74, 75, the reader
is led to believe that certain quotations from The Golden Legend were copied
by her from the original; the truth being that they were taken from Demonologia,
420-427. In ii., 59, she gave a description of a standard of the Inquisition,
derived, she said, from "a photograph in our possession, from an original
procured at the Escurial of Madrid"; but this description was copied
from Demonologia, p. 300.
-
- In Isis, i., pp. xii, to xxii., is an account of the
philosophy of Plato and his successors. Nearly the whole of these ten pages
was copied from two books, - Cocker's Christianity and Greek Philosophy,
and Zeller's Plato and the Old Academy. There are some 25 passages from
Cocker and 35 from Zeller; and, of all these, credit is given for but one
citation from Cocker and about a dozen lines from Zeller. In Isis, ii.,
344, 345, 9 passages are copied from Zeller, but one of which is credited.
-
- Here follows a list of some other of the more extensive
plagiarisms in Isis. It includes the names of the books plagiarised from,
and the number of passages in them that were plagiarised: -
-
- Ennemoser's History of Magic, English translation 107
passages.
- Demonologia, 85 "
- Dunlap's Sod: the Son of the Man, 134 "
- Dunlap's Sod: the Mysteries of Adoni, 65 "
- Dunlap's Spirit History of Man, 77 "
- Salverte's Philosophy of Magic, English translation 68
"
- Des Mousseaux's Magic au Dix-neuvieme Siecle, 63 "
- Des Mousseaux's Hauts Phenomenes de la Magie, 45 "
- Des Mousseaux's Moeurs et Pratiques des Demons,. 16 "
- Supernatural Religion, 40 "
- King's Gnostics, 1st edition, 42 "
- Mackenzie's Masonic Cyclopaedia, 36 "
- Jacolliot's Christna et le Christ, 23 "
- Jacolliot's Bible in India, English translation. 17 "
- Jacolliot's Le Spiritisme dans le Monde, 19 "
- Hone's Apocryphal New Testament, 27 "
- Cory's Ancient Fragments, 20 "
- Howitt's History of the Supernatural, 20 "
-
- Among the other books plagiarised from may be named Eliphas
Levi's Dogme et Rituel de la Haute Magie, and his La Science des Esprits,
La Clef des Grands Mysteres, and Histoire de la Magie;
-
- Amberley's Analysis of Religious Belief, Yule's Ser Marco
Polo, Max Muller's Chips, vols. i. and ii., Lundy's Monumental Christianity,
Taylor's Eleusinian and Bacchic Mysteries (1875 ed.), Reber's Christ of
Paul, Jenning's Rosicrucians,
-
- Higgins's Anacalypsis, Inman's Ancient Faiths in Ancient
Names, Inman's Ancient Pagan and Modern Christian Symbolism, Inman's Ancient
Faiths and Modern, Wright's Sorcery and Witchcraft, Bunsen's Egypt, Payne
Knight's Symbolical Language of Ancient Art and Mythology, Westropp and
Wake's Ancient Symbol Worship, Pococke's India in Greece, Findel's History
of Freemasonry,
-
- The Unseen Universe, Elam's A Physician's Problems, Emma
Hardinge's Modern American Spiritualism, More's Immortality of the Soul,
Draper's Conflict between Religion and Science, Randolph's Pre-Adamite
Man, Peebles's Jesus: Myth, Man, or God, Peebles's Around the World, Principles
of the Jesuits (1893),
-
- Septenary Institutions (1850), Gasparin's Science and
Spiritualism, Report on Spiritualism of the London Dialectical Society
(1873), Wallace's Miracles and Modern Spiritualism, and Maudsley's Body
and Mind.
-
- Two years ago I published the statement that the whole
of Isis was compiled from a little over 100 books and periodicals. In the
Theosophist, April, 1893, pp. 387, 388, Colonel Olcott states that when
Isis was written the library of the author comprised about 100 books, and
that during its composition various friends lent her a few books, - the
latter with her own library thus making up a little over 100, in precise
accordance with the well-established results of my critical analysis of
every quotation and plagiarism in Isis.
-
- The Secret Doctrine, published in 1888, is of a piece
with Isis. It is permeated with plagiarisms, and is in all its parts a
rehash of other books.
-
- Two books very largely form the basis of this work, -
Wilson's translation of the Vishnu Purana, and Prof. Winchell's World Life.
The Secret Doctrine is saturated with Hinduism and Sanskrit terminology,
and the bulk of this was copied from Wilson's Vishnu Purana.
-
- A large part of the work is devoted to the discussion
of various points in modern science, and the work most largely used by
Madame Blavatsky in this department of her book was Winchell's World Life.
-
- A specimen of the wholesale plagiarisms in this book
appears in vol. ii., pp. 599-603. Nearly the whole of four pages was copied
from Oliver's Pythagorean Triangle, while only a few lines were credited
to that work.
-
- Considerable other matter in Secret Doctrine was copied,
uncredited, from Oliver's work. Donnelly's Atlantis was largely plagiarised
from.
-
- Madame Blavatsky not only borrowed from this writer the
general idea of the derivation of Eastern civilisation, mythology, etc.,
from Atlantis; but she coolly appropriated from him a number of the alleged
detailed evidences of this derivation, without crediting him therewith.
-
- Vol. ii., pp. 790-793, contains a number of facts, numbered
seriatim, said to prove this Atlantean derivation. These facts were almost
wholly copied from Donnelly's book, ch. iv., where they are also numbered
seriatim; but there is no intimation in Secret Doctrine that its author
was indebted to Donnelly's book for this mass of matter.
-
- In addition to those credited, there are 130 passages
from Wilson's Vishnu Purana copied uncredited; and there are some 70 passages
from Winchell's World Life not credited. From Dowson's Hindu Classical
Dictionary, 123 passages were plagiarised.
-
- From Decharme's Mythologie de la Grece Antique, about
60 passages were plagiarised; and from Myer's Qabbala, 34. These are some
of the other books plagiarised from: Kenealy's Book of God, Faber's Cabiri,
Wake's Great Pyramid, Gould's Mythical Monsters, Joly's Man before Metals,
Stallo's, Modern Physics,
-
- Massey's Natural Genesis, Mackey's Mythological Astronomy,
Schmidt's Descent and Darwinism, Quatrefages's Human Species, Laing's Modern
Science and Modern Thought, Mather's Cabbala Unveiled, Maspero's Musee
de Boulaq, Ragon's Maconnerie Occulte, Lefevre's Philosophy, and Buchner's
Force and Matter.
-
- The Secret Doctrine is ostensibly based upon certain
stanzas, claimed to have been translated by Madame Blavatsky from the Book
of Dzyan, - the oldest book in the world, written in a language unknown
to philology. The Book of Dzyan was the work of Madame Blavatsky, - a compilation,
in her own language, from a variety of sources, embracing the general principles
of the doctrines and dogmas taught in the Secret Doctrine.
-
- I find in this "oldest book in the world" statements
copied from nineteenth-century books, and in the usual blundering manner
of Madame Blavatsky. Letters and other writings of the adepts are found
in the Secret Doctrine.
-
- In these Mahatmic productions I have traced various plagiarised
passages from Wilson's Vishnu Purana and Winchell's World Life, - of like
character to those in Madame Blavatsky's acknowledged writings. Detailed
proofs of this will be given in my book. I have also traced the source
whence she derived the word Dzyan.
-
- The Theosophical Glossary, published in 1892, contains
an alphabetical arrangement of words and terms pertaining to occultism
and theosophy, with explanations and definitions thereof. The whole of
this book, except the garblings, distortions and fabrications of Madame
Blavatsky scattered through it, was copied from other books.
-
- The explanations and definitions of 425 names and terms
were copied from Dowson's Hindu Classical Dictionary. From Wilson's Vishnu
Purana were taken those of 242 terms; from Eitel's Handbook of Chinese
Buddhism, 179; and from Mackenzie's Masonic Cyclopaedia, 164.
-
- A modicum of credit was given to these four books in
the preface. But, inasmuch as, scattered through the Glossary, credit was
given at intervals to these books for a certain few of the passages extracted
therefrom, its readers might easily be misled, by the remark in the preface
relative to these four books, into the belief that said remark was intended
to cover the various passages in the Glossary where these books are named
as the sources whence they were derived and these alone, - that the passages
duly credited to said books comprised the whole of the matter in the volume
taken from them, instead of being but a small part of the immense collection
of matter transferred en masse to the Glossary.
-
- But the four named in the preface are not the only books
thus utilised. A glossary of Sanskrit and occultic terms was appended to
a work called Five Years of Theosophy, published by Mohini M. Chatterji
in 1885. At least 229 of these terms and their definitions were copied
in Blavatsky's Glossary, nearly verbatim in every instance; and no credit
whatever was given for this wholesale appropriation of another's work.
-
- I cannot find a single reference to Chatterji's glossary
in any part of the later Glossary. Nearly all of the matter concerning
Egyptian mythology, etc., in the latter, was copied from Bonwick's Egyptian
Belief and Modern Thought. A small part of this was credited, but over
100 passages from Bonwick were not credited.
-
- Nearly every word in relation to Norse and Teutonic mythology
was copied from Wagner's Asgard and the Gods, - a little being credited,
and some 100 passages not. Most of the Thibetan matter was taken from Schlagintweit's
Buddhism in Thibet, - some credited, but nearly 50 passages were not. Much
of the material anent Southern Buddhism was copied from Spence Hardy's
Eastern Monachism, - nearly 50 passages being uncredited.
-
- Most of the Babylonian and Chaldean material was extracted
from Smith's Chaldean Account of Genesis, with nearly 50 passages not credited.
The Parsi and Zoroastrian matter was from Darmesteter's translation of
the Zend-Avesta, and West's translation of the Bundahish in the Sacred
Books of the East, - mostly uncredited.
-
- Among other books levied upon in the compilation of the
Glossary, principally with no credit given, are these: Sayce's Hibbert
Lectures Myer's Qabbala, Hartmann's Paracelsus, Crawford's translation
of the Kalevala, King's Gnostics, Faber's Cabiri, Beal's Catena of Buddhist
Scriptures, Rhys Davids's Buddhism, Edkins's Chinese Buddhism, Maspero's
Guide au Musee de Boulaq, Subba Row's Notes on the Bhagavad Gita, Kenealy's
Book of God, Eliphas Levi's Works, and various others.
-
- The Voice of the Silence, published in 1889, purports
to be a translation by Helena Petrovna Blavatsky from a Thibetan work.
It is said to belong to the same series as the Book of Dzyan, which is
true; as, like that work, it is a compilation of ideas and terminology
from various nineteenth-century books, the diction and phraseology being
those of Madame Blavatsky. I have traced the sources whence it was taken,
and it is a hotch-potch from Brahmanical books on Yoga and other Hindu
writings;
-
- Southern Buddhistic books, from the Pali and Sinhalese;
and Northern Buddhistic writings, from the Chinese and Thibetan, - the
whole having been taken by Helena Petrovna Blavatsky from translations
by, and the writings of, European and other Orientalists of to-day. In
this work are intermingled Sanskrit, Pali, Thibetan, Chinese, and Sinhalese
terms, - a manifest absurdity in a Thibetan work.
-
- I have traced the books from which each of these terms
was taken. I find embedded in the text of this alleged ancient Thibetan
work quotations, phrases, and terms copied from current Oriental literature.
-
- The books most utilised in its compilation are these:
Schlagintweit's Buddhism in Thibet, Edkins's's Chinese Buddhism, Hardy's
Eastern Monachism, Rhys Davids's Buddhism, Dvivedi's Raja Yoga, and Raja
Yoga Philosophy (1888); also an article, "The Dream of Ravan,"
published in the Dublin University Magazine, January, 1854, extracts from
which appeared in the Theosophist of January, 1880.
-
- Passages from this article, and from the books named
above, are scattered about in the text of The Voice of the Silence, as
well as in the annotations thereon, which latter are admitted to be the
work of Blavatsky. Full proofs of this, including the parallel passages,
will be given in my work on theosophy; including evidence that this old
Thibetan book contains not only passages from the Hindu books quoted in
the article in the Dublin Magazine, but also ideas and phrases stolen from
the nineteenth-century writer of said article.
-
- One example of the incongruity of the elements composing
the conglomerate admixture of terms and ideas in the Voice of the Silence
will be given. On p. 87, it is said that the Narjols of the Northern Buddhists
are "learned in Gotrabhu-gnyana and gnyana-dassana-suddhi".
-
- Helena Petrovna Blavatsky copied these two terms from
Hardy's Eastern Monachism, p. 281. The terms used in Northern Buddhism
are usually Sanskrit, or from the Sanskrit; those in Southern Buddhism,
Pali, or from the Pali. Hardy's work, devoted to Sinhalese Buddhism, is
composed of translations from Sinhalese books, and its terms and phrases
are largely Sinhalese corruptions of the Pali. Sinhalese terms are unknown
in Northern Buddhism.
-
- The two terms in the Voice of the Silence, descriptive
of the wisdom of the Narjols, are Sinhalese-Pali corruptions, and therefore
unknown in Thibet. Narjol is a word manufactured by Helena Petrovna Blavatsky,
from the Thibetan Nal-jor, which she found in Schlagintweit's work, p.
138, - the r and l being transposed by her.
-
- Esoteric Buddhism, by A. P. Sinnett, was based upon statements
in letters received by Mr. Sinnett and Mr. A. O. Hume, through Madame Blavatsky,
purporting to be written by the Mahatmas Koot Hoomi and Morya, - principally
the former.
-
- Mr. Richard Hodgson has kindly lent me a considerable
number of the original letters of the Mahatmas leading to the production
of Esoteric Buddhism. I find in them overwhelming evidence that all of
them were written by Madame Blavatsky, which evidence will be presented
in full in my book.
-
- In these letters are a number of extracts from Buddhist
books, alleged to be translations from the originals by the Mahatmic writers
themselves. These letters claim for the adepts a knowledge of Sanskrit,
Thibetan, Pali and Chinese.
-
- I have traced to its source each quotation from the Buddhist
scriptures in the letters, and they were all copied from current English
translations, including even the notes and explanations of the English
translators.
-
- They were principally copied from Beal's Catena of Buddhist
Scriptures from the Chinese. In other places where the adept (?) is using
his own language in explanation of Buddhistic terms and ideas, I find that
his presumed original language was copied nearly word for word from Rhys
Davids's Buddhism, and other books.
-
- I have traced every Buddhistic idea in these letters
and in Esoteric Buddhism, and every Buddhistic term, such as Devachan,
Avitchi, etc., to the books whence Helena Petrovna Blavatsky derived them.
Although said to be proficient in the knowledge of Thibetan and Sanskrit,
the words and terms in these languages in the letters of the adepts were
nearly all used in a ludicrously erroneous and absurd manner.
-
- The writer of those letters was an ignoramus in Sanskrit
and Thibetan; and the mistakes and blunders in them, in these languages,
are in exact accordance with the known ignorance of Madame Blavatsky there
anent. Esoteric Buddhism, like all of Madame Blavatsky's works, was based
upon wholesale plagiarism and ignorance.
-
- From the Caves and Jungles of Hindostan, although published,
in letters to a Russian journal, as a veracious narrative of actual experiences
of Madame Blavatsky in India, was admitted by Colonel Olcott in Theosophist,
January, 1893, pp. 245, 246, to be largely a work of fiction; and this
has been even partially conceded in its preface.
-
- Like her other books it swarms with blunders, misstatements,
falsehoods and garblings. Full expose of it will be included in my work.
The Key to Theosophy, by Helena Petrovna Blavatsky, being a compendium
of doctrines, its plagiarism consists in the ideas and teachings which
it contains, rather than in plagiarised passages from other books.
-
- In addition to wholesale plagiarism, other marked characteristics
of Madame Blavatsky's writings are these: (1) Wholesale garbling, distortion
and literary forgery, of which there are very many instances in Isis particularly.
-
- The Koot Hoomi letters to Hume and Sinnett contain garbled
and spurious quotations from Buddhist sacred books, manufactured by the
writer to embody her own peculiar ideas, under the fictitious guise of
genuine Buddhism. (2) Wealth of misstatement and error in all branches
of knowledge treated by her; e.g., in Isis there are over 600 false statements
in Hinduism, Buddhism, Judaism, Christianity, Assyriology, Egyptology,
etc. (3) Mistakes and blunders of many varied kinds
-
- - in names of books and authors, in words and figures
and what not; nearly 700 being in Isis alone. (4) Great contradiction and
inconsistency, both in primary and essential points and in minor matters
and details. There are probably thousands of contradictions in the whole
circuit of her writings.
-
- The doctrines, teachings, dogmas, etc., of theosophy,
as published by Helena Petrovna Blavatsky, and affirmed to be derived from
the quasi-infallible Mahatmas of Thibet, were borrowed from the philosophies
and religions of the past and present, with some admixture of modern science.
-
- There is nothing original in this "Wisdom of the
Gods," or "Wisdom Religion," save the work of compilation
into a composite whole of the heterogeneous mass of materials gathered
by Madame Blavatsky from so many sources, and the garblings, perversions,
and fabrications indulged in by her in the preparation of the system of
thought called theosophy.
-
- A careful analysis of her teachings shows that they were
collected from the sources named below.
-
- (1) Madame Blavatsky was a spiritualistic medium many
years before she became a theosophist, and in its inception theosophy was
an off-shoot from spiritualism; and from this source was a large part of
her theosophy taken.
-
- I find that its teachings upon some 267 points were copied
from those of spiritualism.
-
- (2) In its later form, Hinduism constitutes one of the
larger portions of theosophy. I have not attempted an exhaustive classification
of the numerous minor points taken from this source, but I have noted 281
of the more important.
-
- (3) From Buddhism I have noted 63.
-
- (4) In the beginnings of theosophy, the basis of most
of its teachings was derived from the works of Eliphas Levi, and I count
102 points therefrom borrowed.
-
- (5) From Paracelsus's works were taken 49.
-
- (6) From Jacob Bohme, 81.
-
- (7) From the Cabbala, 86.
-
- (8) From Plato, the Platonists, the Neo-Platonists, and
Hermes, 80.
-
- (9) From Gnosticism, 61.
-
- (10) From modern science and philosophy, 75.
-
- (11) From Zoroastrianism, 26.
-
- (12) From Kingsford and Maitland's Perfect Way, 24.
-
- (13) From general mythology, 20.
-
- (14) From Egyptology, 17.
-
- (15) From the Rosicrucians, 16.
-
- (16) From other mediaeval and modern mystics, 20.
-
- (17) From miscellaneous classical writers, 16.
-
- (18) From Assyriology, 14.
-
- (19) From Christianity and the Bible, 10.
-
- In addition, doctrines and data, in lesser number, have
been derived from the following-named sources:
-
- The writings of Gerald Massey, John Yarker, Subba Row,
Ragon, J. Ralston Skinner, Inman, Keeley, Godfrey Higgins, Jacolliot, Wilford,
Oliver, Donnelly, Mackenzie, Bulwer-Lytton, Kenealy, and various others;
also from Chinese, Japanese, Phoenician, and Quiche mythologies.
-
- There is not a single dogma or tenet in theosophy, nor
any detail of moment in the multiplex and complex concatenation of alleged
revelations of occult truth in the teachings of Madame Blavatsky and the
pretended adepts, the source of which cannot be pointed out in the world's
literature. From first to last, their writings are dominated by a duplex
plagiarism, - plagiarism in idea, and plagiarism in language.
-
- San Francisco, California, U. S. A.,
- 2nd August, 1893.
-
-
- William Emmette Coleman
- Member, American Oriental Society, Royal Asiatic Society
of Great Britain and Ireland, Pali Text Society, Egypt Exploration Fund,
Geographical Society of California; Corresponding Member, Brooklyn Ethical
Association; and Member, Advisory Council, Psychic Science Congress, Chicago,
Illinois.
-
-
- Comment
Alton Raines
7-8-5
-
- Blavatsky was one wicked woman. Her successor as head
of the Theosophical Society, Annie Besant, literally 'bought' a hindu child
from its impoverished parents, convincing them he was the reincarnation
of Krsna (Krishna), and toured the little boy around for many years tauting
him as "the great world teacher," Lord Maitreya, the 7th Buddha
(and whatever other icon of imaginary new age/old age nonsense she could
borrow from eastern mysticism). That boy later grew up to be none other
than Krishnamurti, the philosophher and writer, who in his adulthood denounced
Blavatsky, Besant (and her theosophical heiress, Alice A. Bailey) as fakes
and his former performances as utter nonsense meant to appease the addle
brained spiritists that became so popular during that time, when the Theosophical
movement was being promoted mostly among wealthy housewives with plenty
of time (and loose cash) on their hands. She is rivaled today only by Benjemin
Creme, who jaunts around the world hucktering the latest Maitreya figure,
who never seems to make a real appearance but sure seems to be able to
raise a few million bucks when needed.
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