THE THEOSOPHICAL MOVEMENT IN RUSSIA

A Dialogue with Konstantin Zaitzev

Carlos Cardoso Aveline

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Mr. Konstantin Zaitzev lives in Moscow and is the present editor of

the Russian magazine “Messenger of Theosophy”, a publication which

appears  three times a year. The following questions have been submitted

to Mr. Zaitzev in written form in the name of  www.TheosophyOnline.com ,

www.Esoteric-Philosophy.com  and  www.FilosofiaEsoterica.com  .

The material was prepared in October 2010 and  its publication was

delayed. We apologize for that to Mr. Zaitzev and to the public.

(C.C.A.,  in March  2011)

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Moscow

1)  You are the editor and publisher of "Messenger of Theosophy".  Is your journal electronic only?

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 1990s an attempt was made to renew the magazine but only two issues, in 1992 and 1994, were published. In 2008, in its centenary, it was renewed again in rather humble scale. It’s hard to report an exact number of readers due to the peculiar 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.

2) What’s your general view of the theosophical movement in Russia? Can you share a bird’s eye view of its historical origin and evolution?

The most characteristic traits are perhaps spontaneity and lack of organization. Only for 10 years, in 1908-1918, it had a regular character and was a section of the Theosophical Society (Adyar), though even then there were independent theosophical groups, or those connected directly to some foreign section. After the [1917] 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 many adherents. The New Acropolis in Russia has one of its biggest sections and is more active and numerous than the Theosophical Society.  Both movements publish works by HPB.

Another phenomenon worth mentioning is the publishing activity which is really wide and surpasses the publication efforts of the biggest theosophical sections of western counties, though conducted by 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.

3) One sees that books published in Russia include authors like Annie Besant and similar ones.  What about the vitality of the movement? 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. 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 through their messenger. Among Russian intellectuals it gives an impression of theosophy as yet another sect and impedes its acceptance.

4) 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.

5) How far goes the interest for its “fashionable” or superficial aspects only?

Interest in superficial aspects isn’t considerable, as those who have it are being attracted rather to different new-age schools and not to theosophy.

6) 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, the Russian TS was not chartered by Adyar.

Yes, the renewed Russian Theosophical Society wasn’t approved by Adyar T.S.  In my opinion the good relations weren’t established due to mistakes and arrogance on both sides. Several years after that the Russian T.S. 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 holds regular meetings which are open to all.

7) 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 members, and many members don’t visit the meetings, though the groups somewhat interpenetrate and people from the Moscow T.S. join Adyar T.S.

There are theosophical groups in other cities. They aren’t official, though some of them have friendly connections with the Moscow group. Moscow T.S. sometimes helps them with literature and by other ways, though it has no directing functions.

8)  Is there any work in Russia effectively linked to the Pasadena Society (formerly “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 - Pasadena, ULT and Adyar?

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 n a modern way. The resources they have aren’t used efficiently. Enthusiastic persons often make much more than entire organizations and get not much support from them.

11) What about 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 if 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 the Three Objects. Then it can be an

important power in the world. As for the Russian theosophical movement, its future will depend on the 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 a choice. So the theosophical movement is more underground than mainstream, which it almost succeeded to become in beginning of 20th century. Due to this fact it’s hard to say anything about the international role of the Russian theosophical movement, though 20 years ago many people thought that it would become the center from which revitalization of the world theosophical movement could 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 in common with the theosophical movement of any other western country. It has its official center in Kiev, 4 lodges, and good connections with the 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.)  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 to an inactivity from the Adyar 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.

15) In what aspects it is not well?

In most others. Personal visits are rare.

16) 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 unfortunately share it though they should stand above prejudices against nations.

17) 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 countries and live with them for weeks. We shouldn’t forget that one of our objects is brotherhood.

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Contact with Mr. Zaitzev should be obtained writing to mto@theosophy.ru  . Readers are invited to visit the Russian theosophical website www.theosophy.ru .

Always visit www.Esoteric-Philosophy.com   , www.TheosophyOnline.com   and www.FilosofiaEsoterica.com  .

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If you want to have access to a daily study of the original teachings of Theosophy, write to lutbr@terra.com.br  and ask for information on the e-group E-THEOSOPHY.

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