Theosophists, Nationalism, and the Linguistic Coup on Western Values

[Revised, Oct. 2017]

THE POINT OF BEING A EURO-SKEPTIC AND THE POINT OF BEING A SKEPTIC OF ANY OF THESE INSTITUTIONS, is precisely because we have nothing to do with them. It is very difficult to reinterpret the outlook of the theosophist through a post-war internationalist lens that argues, the nation and the state is the primary source of a people’s strife and conflict. Theosophists are not anti-nationalist, nor ideologues of a stateless, classless society. We are not defined by a political, or economic system.

No contemporary theosophist could confine our thinking to, nor have ever imposed (nor to impose) a singular economic and political model. As far as AMERICAN THEOSOPHISTS go, we were seen as of a particular difference, like any others, rather than vaguely citizens of the world, or pseudo-Hindus, with no identity, or destiny of our own. The citizen of a Republic are part of a union, a fraternal body or association bound in spirit, theoretically. We express this, and Helena P. Blavatsky knew well of this American nationalist spirit and her understanding of race, because they were combined in her thought.

Did H.P.B.’s republican and liberal tendencies lead her to attack the Russian Orthodox Church, or the Monarchy? No. Quite on the contrary. Her respect for those institutions remained. The Voice of the Silence (excerpts from The Book of the Golden Precepts) is a high example of what Theosophists are, or ought to be concerned with, primarily; because recognizing the outward change of society has no direct bearing on the inner, or spiritual pedigree of any individual, or civilization.

In India, theosophists were engaged in the nationalist struggle for independence, which resulted in the unfortunate history of the Partition. This continues to have historical and geopolitical consequences in that region. Irish nationalists, poets, philosophers, etc., among other regions, all were expressing our understanding, as well as even the Adepts — themselves the most believing in their countrymen and women, and stood up for their heritage. Proud, in the face of conquerors, ignorantly demeaning them. Nationalism was directly tied to their, including H.P.B.’s theories of human racial development. This is our spirit, and the whole fear of that spirit, is now all because of one mere Austrian — Adolf Hitler, is ridiculous. It creates a limitation for our expression, that should not be there stifling our vision. Jean Béraud’s La Marseilles is a fine painting.

It expresses our respective patriotic hopes; and yes, hope for EUROPE. as much as elsewhere.

ALAS, THIS IS TRIGGERING TO CERTAIN PEOPLE. TRUE THEOSOPHISTS aim at a renaissance, a revitalization of human civilization, and locally, among each region, accordingly. We are supposed to be very aware of traditional people, and the rise, decline, and even disappearance of nations, kingdoms, civilizations, and ethnic populations. We, in general, stand by the people, and are chiefly, philanthropic, aiming to bring out the nobility of each people, rather than encourage them toward self-degradation.

“We fail to find outside of our Society any attempt at philosophical revival, unless the word “philosophy” is made to lose its original meaning.” (LUCIFER Magazine, Vol. V., October 1889, Issue no. 26, pp. 85-91.)

H.P.B. said in her criticism of Philosophy in her time.

This restoration is

  • Moral
  • Ethical
  • Cultural
  • Practical
  • Philanthropic
  • Philosophical
  • Cosmopolitan

This restoration has much better potential than the liberal internationalist order. It is wise to avoid the false dichotomy of ethno-nationalism versus civic-nationalism, and engage with scholarship and reflection on the two, and go beyond the dichotomy. The issue lies often in our confusion of terms and theoretical frame of reference.

Sympathies with Western tradition are being increasingly identified and repudiated as being indistinct from “white nationalist rhetoric.” Don’t be naive, and further divide by conflating nationalism and patriotism, and nationalism with racism, and worst of all, conflating an admiration for European civilizations with racism. This conflation is very intellectually dishonest.

Jason Willick adds:

“…the intelligentsia is now flirting with an intellectually indefensible linguistic coup: Characterizing any appeal to the coherence or distinctiveness of Western civilization as evidence of white nationalist sympathies. Such a shift, if accepted, would so expand the scope of the term “alt-right” that it would lose its meaning. Its genuinely ugly ideas would continue to fester, but we would lose the rhetorical tools to identify and repudiate them as distinct from legitimate admiration for the Western tradition. To use a favorite term of the resistance, the alt-right would become normalized.” (Jason Willick, The alt-right is an attack on Western values. Liberals shouldn’t surrender so easily, 2017 July 14)

Excusing the use of the misnomer “intelligentsia” by Jason Willick, this coup could backfire.

The fight to retain nation, sovereignty, identity, and true diversity in the world is very integral to the theosophical cause, but we will never descend to adding racial resentment, by engaging in denigrating and berating people where it is greatly undeserved. National unity could and must be fomented between the peoples of their respective regions. It is possible to have sensible opinions on the issues, without actually bandying on about “sand niggers,” and “monkeys.” As clearly, you have never read, or heard of Theosophists engaged in this, like certain pseudo-autistic identitarians. Theosophy is a revival of the Ancient Wisdom-Tradition. The ramifications of this history is much more than we are underestimating. Its principal promulgators have tried to enlarge the understanding of (or rather remind) the Occidental peoples, who somehow think the only inspiration they have to rely upon today, and confine all other knowledge to, is Judaism, Christian Orthodoxy, or Islamic Tradition. It is also wise to detect ideologues of this hour with impure motives, hiding under the guise of love for race.

The situation in Europe at this time, if the theosophical mission was still active, would not be helpful to us. The new situation developing in Austria, Hungary, Italy, Poland, France (to a degree if the centrist Macron would fall out of step with Germany’s Merkel), Germany (now finding Merkel’s advocacy for ineffectual and culturally destructive policies worrying), among other regions bring hope in a shift. Liberalism, which ought to be resuscitated in its classical favor, has lost its vision, and moral place; and will further kill itself, by now among its modern intellectuals ever equating nationalist fervor with “Nazism.”

Frans Timmermans, a few years ago says that Europe must be diverse, so does that mean to deliberately speed the process of cultural and ethnic erosion of peoples, by placing one people from a desolate situation to make another place desolate?

He acts like it is natural, when it is being forced, and created.

Europe is already diverse, among its own peoples. What is he talking about…

As one Theosophist once said:

“It’s time that Theosophy should enter the arena.

It should not enter the arena, soft, playing to the card of ready-made institutions, serving as a puppet.

We are not here to dine fat with liberal elite, or any elites. H.P.B. knew this!

Intergovernmental institutions like the United Nations have been positively spoken of by Theosophists. Could there possibly be any Theosophist who would find it inadvisable to never criticize these institutions? We find it advisable to be critical. We do not, especially keeping in mind, the speech given to the United Nations by the frank Jiddu Krishnamurti, who was not as enamored, and having no time for posturing. Indian theosophists, like Bhagavan Das, wrote thick volumes of manual-like works on the need for such inter-governmental and inter-religious institutions working under the guise of the term “democracy,” or, e.g., Besant, giving the impression that all Theosophists ought to help propagandize for these institutions.

As stated, these ideas wholly belongs to the ‘post-war’ era. The point of being a euro-skeptic, and the point of being a skeptic of any of these institutions, is precisely because we (theosophists) have (and had) nothing to do with them. We have our mission, and must get back to it, because quite possibly, very few have attempted to concern themselves with our interests.

It should be their lost, and our gain, in the academic and social arena.

The attempt to create a global dialogue for religions, as in the 1893 World Parliament of Religions in Chicago is one thing. Among our own there, was William Q. Judge, who gained national and international recognition in 1893 when he represented Theosophy. When we think of the World Parliament of Religions, we might think of the star, Swami Vivekananda, but what is not told was the bright future, that Mr. Judge laid out for Theosophists, which had a strong impression on the body.

What they were doing, and how these people thought is different. The early theosophists never brushed over those differences, but went in detail where each doctrine came from and originated, to understand how we got into this situation in history in the first place. Now, what does any of that have to do with Pan-Europeanism, deliberately forcing 10,000-100,000 migrants each year on European countries, Jean-Claude Juncker (or the European Union), and ‘Liberal Internationalism’?

Again, these things are not our concern to directly engage in, and are distractions.

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