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IslandsoftheDawn
TheStoryofAlternativeSpiritualityinNewZealand
RobertS.Ellwood

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1993UniversityofHawaiiPress Allrightsreserved PrintedintheUnitedStatesofAmerica 98979695949354321 LibraryofCongressCataloginginPublicationData Ellwood,RobertS.,1933 Islandsofthedawn:thestoryofalternativespiritualityinNew Zealand/RobertS.Ellwood. p.cm. Includesbibliographicalreferencesandindex. ISBN0824814878(alk.paper) 1.SectsNewZealand.2.CultsNewZealand.3.NewZealand Religion.I.Title. BL2615.E4441993 291'.046'0993dc209238937 CIP UniversityofHawaiiPressbooksareprintedonacidfreepaperandmeettheguidelinesforpermanenceanddurabilityoftheCouncilonLibraryResources TextdesignbyJanetHeavenridge

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Contents
Preface 1 FromNinevehtoNewZealand:ABriefHistoryofAlternatives 2 UnbrokenCircles:TheStoryofSpiritualism 3 PowersoftheAir:UFOReligionsandOtherCompanionsofSpiritualism 4 TheAncientWisdomandtheNewAge:TheosophyinNewZealand 5 MagicintheMind:OtherGroupsintheTheosophicalandEsoteric Traditions 6 TheWizardsofHavelockNorth:TheGoldenDawnundertheSouthern Cross 7 CultsandtheCommonwealth:ConcludingReflections Appendix1:AutobiographicalWritingsofJaneElizabethHarrisRoberts Appendix2:The1960sandAfter Notes Index vii 1

27

71

96

131

156

185

205 213 247 279

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Preface
ThishistoricalstudyofalternativespiritualityinNewZealandisthetangibleproductofaFulbrightgrant,supportedjointlybythegovernmentsoftheUnitedStatesand NewZealand,whichenabledmyfamilyandmyselftospendthefirstsixmonthsof1988inWellingtonwhileresearchwasbeingcarriedout.Thesponsorofmy projectwastheAlexanderTurnbullLibrary,thehistoricalresearchfacilityoftheNewZealandNationalLibrary. Itwouldbeimpossibletonameallthosewhoassistedmyworkinonewayoranother,whohostedmeonvisitstoalltheNewZealanduniversitiesandtoseveral placesofspecialinterestinconnectionwithmywork,andwhogenerallymadetheNewZealandmonthssuchaspecialandwonderfulexperienceforallofus.I would,however,particularlyliketothankLaurieCox,executivedirectoroftheNewZealandUnitedStatesEducationFoundation,whodealtwithpractical arrangementsforourvisitandmyresearchwithexceptionalcompetenceandconsiderationandJamesTraue,directoroftheTurnbullLibrary,andhisstafffortheir unstintingkindnessandhelpfulnessinmakingthereadingroomsandunequaledarchivalresourcesofthislibrary,andotherbranchesoftheNationalLibrary,sucha pleasantandinvaluableworkplace. IwishtothankPeterLineham,seniorlecturerinhistoryatMasseyUniversity,PalmerstonNorth,andleadingauthorityonNewZealandreligioushistory,forreading theentiremanuscriptandmakingnumeroushelpfulcorrectionsandsuggestionsMurrayBott,directorofMutualUFONetwork(MUFON)NewZealand,for extensivehelpwiththesectiononUFOreligionPatrickZalewski,authorandmagician,forgenerousassistancewiththechapterontheGoldenDawninNew ZealandandJ.W.Grahamformakingavailabletomehisfine

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privatecollectionofmaterialsonSpiritualisthistory.Tothemanyothers,bothinacademiccirclesandwithinthespiritualmovementsunderconsideration,whohave earnedmydeepestgratitude,IcansayonlythatIhopethisbookitselfreflectstherespectandindebtednessIfeeltowardthem.Atthesametime,Iwanttostate emphaticallythatthecontentsandjudgmentsofthisbookareentirelymyown. Awordaboutthescopeofthestudy:IslandsoftheDawnshouldbetakenasprimarilyahistoricalexaminationofalternativespiritualitywithintheEuropean descended(Pakeha)populationofNewZealand.Althoughanumberofcurrentgroupsofthistypearementioned,particularlyinappendix2,itisnotthepurposeof thisbooktoprovideanuptodateorcomprehensivelisting.Forthis,andforcurrentaddressesandothersuchinformationprovidedbythereligionsthemselves,the readerisreferredtothemostrecenteditionofBeliefsandPracticesinNewZealand:ADirectory,publishedbytheDepartmentofReligiousStudies,Massey University,anexcellenthandbookthatIfoundinvaluabletomywork. ThepresentbookalsodoesnotattempttocoverreligiousmovementsbasedprimarilywithintheindigenousMaoricommunityorotherdistinctethnicgroups.These arenolessinterestingandimportantthanthePakehamovementsIhaveendeavoredtotrace,butforthatveryreasontheydeserveabookorbooksoftheirown whichtosomeextenttheyhavereceived,althoughtothebestofmyknowledgemostofthehistoryinthisbookhasneverbeforebeenpresentedinageneralstudy,if atall.(Forthisreasonthepresentbookdoesnotcontaintheusualbibliographyattheend.Thescholarlymonographsandarticles,ororiginalsourcesdevoted principallytothetopicathand,arefartoofewtojustifyformallisting,andtheprimaryorjournalisticmaterials,plusscatteredreferencesinworksofallsortsfrom whichIhaveculledthisstory,canbeeasilyascertainedfromthenotes.) Thehistorical,PakehascopeofthestudyhasmeantthatmostofthefocushasbeenonSpiritualismandTheosophyandtheirdevolutions,andtoalesserextentonthe GoldenDawn,theonlyNewZealandalternativespiritualitytraditionswithdeeprootsintheEuropeancommunityextendingbackwellintothenineteenthcentury.This hasinevitablymeantthatafundamentalquestionraisedbythestudy,onethatmayhavebroaderapplicationthanNewZealandhistoryalone,is,Whyhavemovements likeSpiritualismandTheosophyflourishedparticularlywellinnineteenthcenturyBritishsettlercommunities?Indicationsarethatimmigrantcommunitiesofotherethnic background,orthoseestablishedchieflybeforeoraftertheVictorianheydayofthosemovements,havenotshownquitethesameproclivities.NewZealand,despite itsgreatdistancefromtheBritishhomeland,isnodoubtthe

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clearestexampleofsuchacommunityandsomaybeofparticularhelpinthesearchforanswers.Somepreliminaryresponsestothisquestionaresuggestedinthe concludingchapter,andothersmayoccurtoreadersastheyperusethehistoricalchaptersofthisbookthemselves. Finally,IwouldliketounderscorethehighregardinwhichIholdtheexpressionsofalternativespiritualitythatarethesubjectsofthisstudy,bothashuman experiencesandasfruitsofthespiritualquestthatseemstobeanirreduciblepartofhumannature.Occasionallyitmaybenecessaryalsotopointtohumanfoiblesin connectionwiththem,butthatshouldnotbetakentosuggestIseethemasnomorethanhumanfolly,asIhopeotherpassagesmakeclear.Iammyselfamemberof theTheosophicalSociety,andIhavethedeepestrespectforallhumanbeingswillingtoundertakethespiritualquestwithallitshopesandrisks,boththosewhoset footonthewelltraveledroadsandthosewhostrikeoutonfainteralternativetrailsorevendotheirownexploring. Iamalsoawareoftherisksandpotentialforfollyinvolvedforonewritingsofullyofthespiritualhistoryofacountrynothisownandtowhichhehasbeenno morethanavisitor.Thepossibilityoferror,orformisjudgingthenuancesofapeople'sconsciousnessandhistoricalexperience,arecertainlythereandhaveprobably notbeenentirelyavoided.IcansayonlythatIhopethesedangersaretosomeextentoutweighedbythepotentialbenefitsofanoutsideperspectivetoprovidemany scholarsfrommanycountriestheopportunitytolendthatperspectiveisthepurposeoftheprogrambywhichthisresearchwassupported.

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1 FromNinevehtoNewZealand: ABriefHistoryofAlternatives
ThealternativespiritualitytraditionoftheWest,thetraditionofalchemistsandRosicrucians,ofnineteenthcenturySpiritualistsandTheosophistsandtwentiethcentury NewAgers,hadaverylonghistorybeforereachingNewZealandduringthereignofQueenVictoria.Itstortuousandsometimesobscurecoursecanbecomparedto thatofanundergroundriver.ItssourcesstretchfarbacktoancientChaldeaandtoHellenistictimes.Itsroutetookitbeneaththecathedralsandcastlesofmedieval Europe.SurfacingdecisivelyintheoccultismoftheRenaissance,itsankagainundertherisingmountainrangesofreligionreformedandofthenewscience.Butits watershavesparkledinthelightsubsequentlyinvarioustimesandplaces:asacountertoeighteenthcenturyRationalismintheformofsuchpersonsasCagliostroand SaintGermaininthesymbolismofFreemasonryinSwedenborg,Mesmer,andtheirjointchild,SpiritualisminTheosophyandtheGoldenDawn. AlmostfromthebeginningoflargescaleBritishimmigrationtoNewZealandinthe1850sand1860s,suchalternativespiritualityhashadhighvisibilityandrelative successinthoseislandssoremotefromthehomeland.Spiritualisminthe1870sand1880s,andTheosophyinthe1890s,thoughsmallinnumbersofcommitted believers,wereafavoredsubjectofarticlesandongoingcorrespondenceinthenewspapersandsometimesinvolvedprominentpersons.Thefirstlodgeofthe TheosophicalSocietyinthecountry,establishedinWellingtonin1888,includedonitsmembershiprollnolessapersonthantheprimeministeroftheday,SirHarry Atkinson. Inthischapter,abriefoverviewofthehistoryofWesternalternativespiritualityisofferedasabackgroundtoitscourseinNewZealand.

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Beforethatstory,however,alookataspectsofNewZealandhistorymayfacilitateanunderstandingofwhythenineteenthcenturycolonywassuchanaptreceptacle fornewandunconventionalspiritualmovementslikeSpiritualismandTheosophy. TheNewZealandislandsareislandsofthedawninmorewaysthanone,notonlybecause,bytheconventionoftheinternationaldateline,theyareamongthefirst placesintheworldtoreceivethelightofeachnewday.Beforehumanfootfalltheysupportedapeculiarfloraandfaunacycadsandconiferswithoutflowers,birds andreptilesbutnomammalsexceptbatswhichseemedalmosttolinktheseislandstothedawnoflife,oratleastmoretotheageofdinosaursthantothe Pleistoceneandafter.TheNewZealandislandsalsowere,withIceland,thelastlargeinhabitableplaceintheworldtoreceivehumansettlement.Theywerealsothe lastseparateterraintoreceive,subsequently,largescaleEuropeansettlement.ThusthereissomethingdawnlikeaboutlifeandcultureinNewZealand.Howeverold theculturesfromwhichitsvariouswavesofsettlersderived,inthatlandhumanityisbarelypastsunrise.Forsomethishasalwayssuggestedthathere,ifanywhere,the humanracecouldmarkanewbeginning,startanewdayunderanewsun. AnearlyproponentofthisviewwasRobertPemberton(1788?1879),whowroteTheHappyColonyin1854.DescribedbyJohnRockeyas"thelastoftheself confessedOwenitesandthelastoftheWorldMakers,"Pembertonbelievedinoriginalhumangoodnessandtheinherentgoodnessofnature,inthetraditionof Rousseau.Evilwastheproductofsociety,especiallypresentingitselfwhensocialclassesweresharplydivided.Atthesametime,Pembertondislikedindividualityand favoredgroupexcellenceratherthanindividualvirtue.Educationwouldreignsupremeinhishappycolony.Childrenwouldbetrainedfortheirfirstthreeyearsinan "InfantTemple"andthenby"spiritteachersandtrainers"whowouldbe"artistsofthesoul"andperfectmodels.Pembertonbelievedinhumanperfectibilitysocial controlwouldbeexercisedintheclassroomratherthanbythestate.HetriedtoestablishcoloniesnearMt.EgmontontheNorthIsland,butunfortunatelyperfection eludedthemandtheydidnotsurvive.1 ThecolonizationschemeofEdwardGibbonWakefieldandtheNewZealandAssociation,thoughintheenddepletedinitsoriginalform,attainedrelativelygreater successonthegroundnodoubtbecausehisplanwasbettergroundedinhardeconomicrealityandhadhighlyplacedsupport.Inbrief,Wakefield,whateverhis personalmotives,claimedhisschemewouldalleviatedestitutionandunemploymentinEngland,aswellasprovideinvestmentopportunitiesforcapital,through promotingemigrationfromBritainandtheestablishmentof

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colonies.Thecoloniesweretobeintensivelysettledandworkedagriculturalcommunities,withlandownedbytheinvestorsbutwithbetterwagespaidlaborthanat home.Thisarrangementwouldattractandbenefitlabor,andatthesametimealleviatethehorrorWakefieldfelttowardtoomuchindependenceanddispersalonthe partofsettlers.TheNewZealandAssociationwasfoundedin1837toimplementhisconceptsinthatplace. ThefirstWakefieldcolonists,dispatchedbytheassociationintheshipTory,reachedPortNicholson(Wellington)in1840,theyearofannexationandoftheTreatyof WaitangibetweentheMaorileadershipandthecrown.Wakefield'ssystemalsoinspiredlaterreligiouslybasedcolonizationefforts,the"FreeKirk"Presbyterianin Otagoin1848andtheAnglicaninCanterbury(Christchurch)twoyearslater. Risingevangelicalconcernforthewelfareofcolonialnativesmustbeaddedtothispicture.TheAboriginesProtectionSocietywasfoundedinEnglandinthewakeof theabolitionofslaverythroughouttheBritishEmpirein1833.Itsview,likethatofmostmissionariesandnotafewBritishofficials,wasthatcolonialpolicymust includeattentiontothewelfareofsuchindigeneracesastheMaoriinNewZealandandmustcurbtheexploitativegreedofunscrupuloustradersandsettlers.These idealswerereflectedinthe1840Waitangitreaty,withitscarefulattention,onpaper,torightsandresponsibilitiesonboththegovernmentandtheMaorisides. Ononehand,then,inNewZealand'sbackgroundareexceptionally"modern,"planned,andidealisticconceptsofhowtoestablishanewcolony.Thesettlement would,tobesure,greatlyexpandthedomainoftheAngloSaxonrace,butinamannerfarremovedfromthecrassfortunemakingofJohnCompany'sIndianabobs orthebrutalityofBotanyBay.NewZealandwastobeplantedbytherightpeopleinprosperous,wellorganizedcommunities,democraticyetloyaltothequeen. Therewastobedueregardforthegoodoftheindigenes,whowouldhaveaworthypartintherisingsociety.Education,acooperativespirit,andeconomicplanning wouldworkforthegoodofall.Surelytheimplementation,anditwasseriouslytried,ofsuchavisionwouldmarkanewdawninhumanaffairs. Ontheotherhand,thereistheproblemthatnoneofthisquiteworkedout:Settlershadatendencytodisperseoutfromtheplannedsettlements,aboveallaswool quicklybecamethedominantproduct.Sheeprequirescatteredshepherds.DespiteWaitangi,relationsbetweensettlersandMaorisoondegeneratedintobloodywars andthepatheticdeclinenotunwelcometosomeEuropeansoftheindigenousraceasthenineteenthcenturyadvanced.2 Soonenoughimmigrationwasflowing intoNewZealandinfullspate,unguidedbyanyplanorprojectbut

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ruggedindividualism,andNewZealandsocietyinmostplaceswasnobetterthananyrawfrontier. YettheoriginalNewZealanddreamormythremainedsomewhereinthebackofthecollectivenationalmind.Itwouldseekembodimentagainandagainandfindit, neverperfectlybutsometimeswithsufficienteffecttoattractworldattention,insocialistorwelfarestatereforms,inPlunketSocietyidealism,inantinuclearpolicy,in utopianliteraturestarringNewZealandfromSamuelButler'sErewhontoAldousHuxley'sApeandEssence.3 TheroleofreligioninlatenineteenthcenturyNewZealand,asourstorybeginsinthe1870s,reflectstheambiguitylatentinthismix.Aresidueofmissionary enthusiasm,includinggoodintentionstowardthenatives,remained.SodidapotentresidueofthedenominationalismofOtagoandCanterbury.Therewasalso disillusionastheseprojectslosttheiroriginalcharacter.Afundamentaltensionalsoexistedbetweenthereligiousimpulseandtheessentiallysecular,scientificnatureof aplannedcolonizationscheme,nottomentionautopia.Finally,religionwasoftensimplyoverwhelmedbytheinfluxfromthe1850sonofpredominantlymale immigrantswhobyandlargehadlittlereligiousinterestorwhowereinheartyreactionagainstchurchastheyhadknownitathome. Establishedreligionwasalsoconfrontedinthe1870sand1880sbyanupsurgeinRationalism,associatedwith,amongothers,alaterprimeminister,SirRobertStout. AlthoughtheheydayofRationalismasanorganized,burgeoningmovementturnedouttobebrief,ithadlastingeffects,bothonlatentbutdeepseatedskeptical attitudesandincomplexwaysonnewmovementslikeSpiritualism.4 TheRationalistheydaycorresponded,bothinEnglandandNewZealand,withtheimmensepublicityandcontroversygeneratedbythe1877trial,forpublishinga bookadvocatingbirthcontrol,oftheBritishfreethinkerand(thoughinitiallynotseated)memberofparliamentCharlesBradlaughandhisassociateAnnieBesant whowouldlaterlectureinNewZealandinanewincarnationasaTheosophist. RobertStout(18441930)cametoNewZealandin1864.SettlinginDunedin,thentheintellectualcenterofthenewcountry,Stouttaught,practicedlaw,andedited anewspaper,theEcho.Boththepaperandhispersonallibrary(nowatVictoriaUniversity)reflectedasympatheticinterestinSpiritualismandlaterTheosophybut, althoughhiswifewasaSpiritualist,itisunlikelyhewasdeeplyconvincedbyeither.OwingtothelaborsofRobertStout,Rationalistsocieties,completewithlyceums, thefreethoughtequivalentofSundayschoolsandchurchhalls,appearedforatimethroughoutNewZealand.AlthoughStoutwasvigorouslydebatedbyanother primeminister,SirWilliamFox(1812

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1893),aferventChristianandtemperanceadvocate,itsaysmuchforthetolerance,orindifference,ofNewZealandvotersthatasecularistasoutspokenasStout couldattainhighoffice. StouthadincommonwithSirHarryAtkinson,primeministerandmemberofthefirstTheosophicallodgeinNewZealandin1888,activeparticipationin Freemasonry,thoughbothbecameinactivein1891overathenbitterissuedividingNewZealandMasonry.Theantipodeanbrethrenweretornbydebateoveruniting thevariouslyaffiliatedNewZealandlodgesEnglish,Irish,andScottishintooneGrandLodgemostcloselylinkedwiththeUnitedGrandLodgeofEngland. Atkinsonfeltstronglythismovewaspremature.Stout,alliedinthiscausewithyetanotherRationalistandsometimeprimeminister,JohnBallance,wishedtounite insteadwiththeGrandOrientofFrance.UnliketheBritishlodgesitdidnotrequirebeliefinasupremebeing,which,forthosetwomen,wasavitalconsideration.But formostMasonstiesofkinshipandpatriotismwerestrongerthanideology,andthenotionofaFrenchconnectiongarneredlittlefurthersupport.(However,itis interestingtonotethatthefirstrecordedMasonicmeetinginNewZealandwasactuallyheldundertheaegisoftheGrandOrient.In1837or1838,thecaptainofthe ComtedeParis,aFrenchwhaler,calledaMasonicmeetinginPortLevyandreportedlyinitiatedthreepersons.) MasonryunderBritishauspicestookrootimmediatelyontheannexationofNewZealandin1840.MasonsinregaliatookpartinthelayingofthecornerstoneofSt. Paul'schurchinAucklandin1841,andalodgeundertheIrishconstitution,sponsoredbyaSydneylodge,wasestablishedin1842.AtfirstMasonrygrewfairly slowlytherewereonlysixteenlodgesthirtyyearslaterin1871.Butinthe1870sand1880sthenumbergrewrapidly,reachingsixtysevenby1890.Thosetwo decadeswereaperiodmarkedbycontinuingimmigration,butevenmorebytheslow,steadysocializationofthelargelymaleimmigrantclassofthepreviousdecades, acohortforwhomthemalebondingthatMasonrysanctifiedwasalreadyafactoflife,buttowhichthelodgelentgentility,appropriatesymbols,andpurpose.Itwas nolessatimewhenFreemasonrywasatitspeakthroughouttheEnglishspeakingworld,intheUnitedStatesandtheempirealike,asaconveyorofrespectability and,slightlymoresubtly,ofthosecontactsandacceptancesthatmadeforpowerinthecommercialandpoliticalspheres.5 AsNewZealandadvancedtowardpoliticalmaturitywithintheempire,itisperhapsnocoincidencethatitsranksofgovernorsandprimeministerswereforatime,in the1870sand1880s,thickwithFreemasons.Veryindirectly,thiscouldhardlyhelpbutimpartacertainlegitimacytothosemovements,likeTheosophyandthe GoldenDawn,thathadMasonicrootsandborrowedMasonicterminology.

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InNewZealandtherewere,andare,othermen'sorganizationswithoutthesocialcachetofFreemasonrythatwereneverthelessimportantonbothspiritualand practicallevelsthosecommonlyknowncollectivelyasFriendlySocieties.(Althoughtheymaybespokenofinthepasttense,withreferencetotheirVictorianprime, theycontinuetoexist,evenifmanyoftheirwelfareresponsibilitieshavenowbeenassumedbygovernmentandotheragencies.ThehighpointofNewZealand FriendlySocietymembershipwas107,167in1930by1960ithaddeclinedto66,347.)Hereareacoupleofthemostprominent: TheDruidswerereportedlyfoundedin1781atDrayston,nearManchester,by''apartyofcongenialspirits"whometunderthetitleoftheDruidsforthepurposeof "jestandsong."ThenameandactivityapparentlyspreadthroughearlyindustrialEnglanduntilitwasorganizedasabenefitsocietyin1833.ItcametoMelbournein 1849withtheimmigrationofamembernamedJamesHimer,declined,butwasrevivedin1861.ThefirstNewZealandlodgewasestablishedinChristchurchin 1876,undertheGrandLodgeofAustralia. BynowtheDruidshadmovedbeyondconvivialitytoceremony.Druidismwaskeptbeforethepubliceyebyitsspectacularpageants,torchlightprocessions,tableau, strikingcostumes,allbearinganairoftheantiqueandthepicturesque.Theregaliaincludedapurplevelvetcollarwithaborderofgoldlaceandfringeand embroideriesofoakleavesandacornsfortheArchDruidandotherofficers. LikeallFriendlySocieties,however,theDruidsalsometaserioussocialneed.Officialscalledbardsvisitedthesick,andthesocietygaveitsmembersandtheir familiesreasonablypricedmedical,death,andannuityplans.Inanoftenrootlesspioneersociety,beforethedaysofthewelfarestate,benefitslikethesecouldbeof desperateimportancetoworkingclasspeople.Whatisstrikingtocontemporaryobservers,accustomedtogray,bureaucraticwaysofmeetingtheserequisites,isthe combinationintheVictorianheydayoftheFriendlySocietiesofsuchpractical,downtoearthserviceswithexuberantsociabilityandfantasticcostumeplayritual,as thoughthosethreedisparateelementswereallpartofaunity.6 ThelargestoftheFriendlySocietieswastheOddfellows,withoveronemillionmembersworldwidebytheendofthenineteenthcentury.TheNewZealandbranch wasfoundedbytheManchesterUnityIndependentOrderofOddfellows,thefirstmeetingbeingheldonboardanimmigrantshipin1841.Alodgewasestablished thenextyearinNelson,andsoonthemovementspreadthroughoutthecolony.Interestingly,thefirstSwedenborgianchurchmeetingsinNewZealandwere conductedintheOddfellowsHallinChristchurch.AlthoughnotastheatricalastheDruids,theOddfellowsalsopossessedtheirinitiationsandritualsandprovideda rangeofsocialbenefits.7

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TheFriendlySocietieswere,ofcourse,onlyonefacetofturnofthecenturysocialhistory.Theywereindeedfinallytoberenderedobsoleteinsomeoftheirfunctions bytheultimatefruitsofanothertrend,the1890sreformismthateventuatedinthecradletogravewelfarestateanditsidealofaplanned,hygienicsociety.AsW.H. Oliverhaspointedout,thesesocialwelfarereformsmayhavehadtheirBismarckianpaternalisticsocialcontrolandefficiencydimensionsandevenawhite,empire building,racistelement,aswellascompassionatereasons.8 Buttheviewatthetime,bothinNewZealandandaroundtheworld,wasofthenewcolonyasan embryonicutopia. Thealternativespiritualitycommunityhasbyandlargesharedtheutopianvisionbutinsistedthatitmustbespiritualaswellasmaterial,andithasnotseldomseenthat itsidealsareforcefullyexpressedrituallyaswellasincoldtypeordryparliamentaryenactments.InthisrespectgroupsfromtheGoldenDawntotheLiberalCatholic ChurchhadadefiniteaffinitytoFreemasonryandtheFriendlySocieties.Buteventhose,likeSpiritualism,whichwerenothighlyritualisticintherobesandchantsense, werewellawareofbeingnewmovementsinanewlandthatneededtocarveoutaspiritualaswellasapoliticalandhistoricalidentityforitself. Finally,itmustbeemphasizedthattheMasoniclodgesandFriendlySocietiesdifferedfromthealternativespiritualitycommunityinanothervitalrespect:theformer wereexclusivelymale,thoughsometimespossessingwomen'sauxiliariesthealternativesofferedmixedmeetings,frequentlyenjoyedfemaleleadership,andwere pioneersinpromotingreligiousgenderequality.Theywerefaraheadofboththeconventionalchurchesandthelodgesinthisregard,andthespiritualequalityof SpiritualistmediumsandTheosophicalwomenevenanticipatedthefranchiseequalityNewZealandgavewomenin1893,thefirstnationintheworldtodoso. AlternativeSpiritualityMovements ThespiritualwavethatwashedashoreinNewZealandintheformofthemovementsdiscussedinthisbookcamefromelsewhereandhavealonghistory.Theeffect ofthatwaveinmodernNewZealandcannotbeunderstoodwithoutaglanceatitsvastjourneyacrossspaceandtime.For,althoughtheparticularshavevaried immensely,theunderlyingworldviewandthenatureoftheexperiencerepresentedbySpiritualism,Theosophy,andtheirkindrednonethelesspossessareasonably consistentsetofprinciplesandhaveheldtogetherasaclearlydiscernibleentitywithinWesterncultureatleastsinceHellenistictimes.EventheAsianreligions,intheir WesternizedpackagingforWesternconstituencies,havepresentedthemselvesintermsofmuchthe

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sameprinciplesandexperiencesandhavefoundanicheintheWesternspiritualecologyalongsidethosedescendedfromtheancientHellenisticmixofEastandWest. ItiswellknownthattheHellenisticworld,shapedbytheconquestsofAlexanderandtheCaesars,wasrifewithnewandexoticspiritualmovementssupplementingthe traditionalcultsofhearthandpublicsquare.TheOrontes,itwassaid,flowedintotheTiber,formostofthenewreligionscameultimatelyfromtheEast,fromNineveh orNazarethorthebanksoftheNile.Ofthosevariegatedfaiths,Christianitywasonlythemostsuccessfulintheend.Devoteesalsopursuedmysteryreligionsoffering salvationthroughOrpheus,Isis,Mithra,orthefrenziedritesofCybeleintellectualsfoundsolaceintheschoolsoftheStoics,theEpicureans,orthemoremystical Neoplatonists.JudaismwaswidespreadasanurbanfaithaswellasthereligionofitshomelandtheGnostics,drawingfromJudaism,Christianity,andothersources, appealedtoalienatedsophisticateswiththeirtalkofanunknowngodandsoulsimprisonedinthetombofmatter. ThereasonsfortheHellenisticspiritualpluralismwere,atroot,notsodifferentfromthosethathaveencouragedtheproliferationofreligiousalternativestoday.Itwas atimeofmovementandchangewhetherascapturedslave,conqueringsoldier,merchantforwhomrelativepeacehadopenedroadstodistantcommoditiesand markets,orwanderingseekeraftertruth,greatnumbersofpeopleswereuprootedfromfamiliargroveandshrineanddispersedintothegreatpolyglotMediterranean cities.Cutloosefromthefamilyandcommunitysupportsystemsoftraditionalreligion,oneisforcedinanewwaytoundertakepersonalresponsibilityforone'sown subjectivity.Thiswastobeascharacteristicofthenineteenthcenturyimmigrantasoftheancientdiaspora. Thatnewresponsibilityencouragedreligiousemphasisonpersonalbehaviorandsubjectiveexperience:onsin,salvation,karma,enlightenment.Thecosmicand agriculturaldimensionsofcollectivefaith,thesacredwellsandharvestfestivals,characteristicofthepeasantcommunityfromwhichthewandererorimmigrantderived, lingeredbutasghostsfromanotherera.Theywerenowfarlessimportantthanindividualguiltorrapture. Thisfreshlysharpenedfocusonhumaninwardnessasthecrucialreligiousarenaled,inturn,tofindinghumanimagesforthedivineandasmodelsofspiritual transformation.Theancienteraofwhichwearespeaking,KarlJaspers'axialage,wastheageinwhichthedivineandhumansaviors,saints,andfoundersofthegreat religionsthedeifiedhumanfacesofJesusortheBuddhasubstantiallyreplacedthesacredgrovesandshininggodsofyore.

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Atthesametime,arisingawarenessofchangeintheworldoneway,irreversiblechangeasempiresroseandfellbutnothingreturnedtowhatithadbeenaddedto thenewperceptionofwhatitmeanttobehuman.Theinventionofwritingandhenceofchroniclestoreplacemythandlegendasrecordsofthepast,thesuccession ofpharaohsandemperors,allledtothecrisisoftheaxialageandthe"discoveryofhistory,"ormorepreciselytherevelationthatwehumansliveinhistoricalaswellas cosmictime.9 Thisdiscovery,actuallyofcourseanonlyhalfconsciousandstilluncompletedprocessofrealizationstretchingovermillenia,hadseveralconsequencesforreligion.A senseofuncertaintyandhenceinsecurityaboutlivingintherealmoftimewasheightened.Thediscoveryofirreversible,historicaltime,inwhichthenewand unexpectedcouldhappenatanyhour,wasmoreoftenthannotadarkrevelationforordinarypeopleinaworldwrackedbyfamine,plague,andmaraudingarmies.It thereforesupportedthecompensatoryreligioustrendfavoringatemporalpersonal,subjectiveexperience,whetherofmysticalunionwiththetimelessorsalvationout oftheworldoftimeintoeternity.Simultaneously,religion'susualpenchantforcounteringchaoswithschemesofcosmicorderexfoliatedintotightpatternsofmeaning inhistory.Conceptsofkarma,fate,eschatology,apocalypticandGodactinginhistoryareallexamples. ThepersonalandhistoricaldimensionsofaxialagereligiousconsciousnesscametogetherinthesocalledfounderreligionsBuddhism,Christianity,Islam, Confucianism,andTaoismwhichthenarose,allboastingahistoricalfigurewhoselifedisplayedaspecialdivineintervention,oruniquehistoricalmoment,atapivotal pointinthestreamoftime,apointatwhich"thehopesandfearsofalltheyearsaremet." Yettheaxialagewasatimewhenmanynewreligionsaroseinadditiontothosethathavecometobecalledthegreatreligions.Axialageemphasisontheinwardand thehumannaturallyspotlightedtheindividualisticnatureofreligiousneedsandsosuggestedthepossibilityofindividualisticanswers.Itencouraged,inotherwords, religiouspluralism,andsoitisnotsurprisingtherewereclaimantstotheaugustroleofreligiousfounderotherthanthosefewwhosefaithshavedrawnhundredsof millionsoverascoreofcenturies. IntheHellenisticera,then,asinthemodernera,whichincertainwaysisarecapitulationofit,religiousresponsestothediscoveryofhistoryandthediscoveryofthe personalmoved,broadlyspeaking,intwodirections. ThegreatmonotheisticfaithsJudaism,Christianity,andIslamwereoneresponse.Theydealtwiththehistoricalcrisisbystressingeschatologyandthecontrolof thehistoricalprocessbyGod.They

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answeredthepersonalsubjectivitycrisisbyemphasizingapersonalrelationshiptoapersonalGodorsaviorandbymeansofcodesoflawandmoralitythatmade individuallifemeaningful,whileregulatingit.Thesereligionsacceptedthealienationofthehumanbeinginthecreatedworldasitisbutpointedtotheprospectthatone couldhaveatranscendentrelationtoitsCreator. Inarealsensethescientificworldview,whichhaslatelyflourishedinsocietiesreligiouslydominatedbythesemonotheisticfaiths,hasperpetuatedsomethingofthe samecombinationofalienationandtranscendence.Despitebitterscienceversusreligiondebates,bothsideshavetacitlyassumedsomeofthesamefundamental definitionsoftheterrain.Thehumanbeingispresumedbybothtobeafiniteandindividualcenterofthinkingandfeelingthrownintoanessentiallyalienandinert universe,whononethelessthroughfaithandknowledgecantranscendthatconditionsufficientlytoestablishaviablerelationtotheprinciplesthatunderlietheunhuman universeandtobendthemtowardhumangoodwhetherthroughprayerortechnology. AspectsofAlternativeThought However,analternativemodeofunderstandingtheuniverseandthehumanplaceinitexists.IntheWestitisbestrepresentedbythePlatonicandespeciallythe Neoplatonictraditions.ThisalternativehasatvarioustimesbeeninfluencedbyEasternthought,butitstandsonitsownasaWesternstrandofthought(or,better,of experience)reachingfromPlatoandhispossiblesourcesinEgyptandtheOrphicmysteries,downtoSwedenborg,Mesmer,andmodernTheosophy.Thismystical goldenchainhascertainlyundergirdedimportantexponentsofChristian,Jewish,andIslamicmysticism,fromDionysiustheAreopagitetotheRhinelandmystics,and brilliantlylinksthemwiththekabbalahandSufism.Butthetraditionhasbeenmostconspicuousonitsowntermswhenithastestedthelimitsoforthodoxy,whetherin respectableguiseinRenaissancePlatonismorNewEnglandTranscendentalism,orwheninmoremarginalvenues,suchasoccultismandmagic. First,incontrasttothemajorityWesternreligiousandscientificoutlook,thisalternativeviewemphasizescontinuitybetweenthenatural,thehuman,andthedivine.The universeasawhole,likehumanbeings,hasahiddenspiritualnaturepriortoitsmaterialexpressioncallitGod,theOne,theAbsolutetightlylinkedtothesoul withineachhumanbeingthusthespiritualunityoftheuniverseandtheoccultlawsbywhichitworksaremorebasicthanouterdiversity.Thetradition,speakingof Godwithinandofconsciousnessasasubstratumofnature,seeslifewhereothersmightseeonlythecreationswayedby

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naturallaw.Mysticalexperience,whereintheselfsimultaneouslyknowsitselfandGodfrominside,asitwere,isofcentralimportancetothistradition,asisfaithto monotheismandobservationtoscience. Second,ofnolessimportanceisthealternativetradition'sbeliefintheseparabilityofsoulandbody.Thesoulcomesfromelsewhereandcanhaveaseparatedestiny fromitsphysicalcasement.Thus,thetraditiongenerallyacceptspreexistence,includingthesoul'sdescentfromhigherrealmsintoincarnationonearthandthe possibilityofmanyreincarnations.Italsocanacceptoutofthebodyexperiences(astraltravel)hereandapostmortemseparateexistenceonspiritualplanesandso canvalidatemediumisticcommunicationwiththedead.Somesuchdisembodied,oronlyverysubtlybodied,spiritsmayattainhighstatusonthehigherplanes. Third,aspartofthisvitalizingoftheuniversethealternativetraditiontendstopersonifythegreatchainofbeingreachingfrommattertothedivine.Evenasplantsand animalsstandbetweenmineralsandman,sobetweenthehumanandultimaterealityrangeshininghierarchiesofsuperhumanbeings:gods,angels,spirits,and ascendedmasters.Inaddition,thetraditioncharacteristicallyinculcateshiddenlawsofnature,ormorepreciselylawsontheboundarybetweennatureand consciousness,whichwhenmasteredcangiveoneaccesstopsychicandevenseeminglymagicalpowers. Fourth,closelyrelatedistheancientconceptofcorrespondences,theideathatspecialrelationshipsobtainbetweenaspectsofcosmicandhumannature."Asabove, sobelow,"accordingtotheoldhermetictag.Zodiacalsigns,planets,gemstones,andherbsmaythereforebearaparticularrapportwithpartsofthehumanbodyor humanmoods.Correspondencesnotonlyexpressphilosophicallyanintegralistviewoftheuniversebutalsohaveobviouspotentialforexploitationinastrology,magic, orthetraditionalmedicinewithitsbodilyairsandhumors.Thesepractices,interpretedonmanylevelsofsophistication,havebeenimportantsectorsofthealternative traditionandassuchhaveendedupinNewZealand,whetherastheintellectualframeworkofTheosophyorthestuffofritualmagicintheGoldenDawn. Fifth,knowledgeofthesethingsoftheoriginanddestinyofthesoul,ofthespirituallawsandplanesoftheuniverseisseenassavingandliberatingknoweldge.Itis gnosis,difficultofaccess,transmittedonlybyoftenobscureteachersandinitiations,butallthemorepreciousforitsraritysuchwisdomisthetruepearlofgreatprice. Sixth,forthatreasonthetraditiontypicallymakescentraltheroleofaspiritualleaderwithuniqueabilitytoteachandinitiateheorshemaybecalledamagus.Likethe shamanofold,themagusisoftensaidtobeofmysteriousbackground,tohaveundergonestrangeinitiationsinfar

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places,topossessremarkablepsychicskills,andeventohaveacrazywisdomsidethatmayproducebehaviorsufficentlybizarretodisconcertthosewhothinkof spiritualleadershiponlyinconventionalterms.Butthemagus,unliketheshaman,pliesmysticartsinthecontextofliterateandevenadvancedtechnologicalcultures andmaybecalledashamanincivilization. ExamplesrangefromPythagorasandApolloniusofTyanatoBlavatsky,themediumsofSpiritualism,andGurdjiefforL.RonHubbard.Themagustypeofspiritual leadershiphasbeendescribedbyElizaM.Butler.10Asoneabletoheal,divine,andcommunicatewithgodsandspirits,theancient(andmodern)magusis particularlyassociatedwiththeideaswehaveputonthealternativespiritualityledger:theseparatedestinyofsoulandbody,theabilitytocommunicatewithbeingsup anddownthegreatchainofbeing,andtheskilltomanipulatethelawofcorrespondences. Yet,althoughbothwiseandcharismatic,themagusismoreasecretivewizard,orasageamiddisciples,thanagreatpublicpreacherorinstitutionalspiritualleader.He orsheisateacherratherthananevangelistthegroupisaschoolandinitiatorylodgeratherthanacongregation.Althoughhisorheractivitymaywellhaveadiffuse aswellasintenseinfluence,theinnercircleislikelytobesmallbutserious,likethejourneymenofGurdjieffortheGoldenDawn,andengagedinprivatestudyand selftransformativeritualsratherthanpublicservices.Thesewere,inancienttimes,thesupplicantsofIsisorMithra,orapprenticestothetheurgicmagicofesoteric Neoplatonism. ThesamefeatureswerepreservedinthemedievalcontinuationsoftheHellenisticspiritualworldview,whetherkabbalah,ritualmagic,oralchemyandincertain hereticalmovements,liketheCatharswhoperpetuatedancientManichaeism.Theseactivities,too,hadtheirmagusliketeachersandbandsofdisciplesandtheir transfonnativepractices,asCarlJungandMirceaEliadehaveshowninthecaseofalchemy.Themedievalforefatherofchemistry,atleastinitsmostidealisticphases, maskedspiritualtransformationbehindthephysicaltransmutationofmetals. AlternativeTraditionsintheRenaissance ItwasintheRenaissance,however,thatthealternativetraditionreceiveditsfirstgreatmodernexpression,onethathasaffecteditscourseeversince.Byandlarge, lateroccultistshaveknowntheancientmystics,astrologers,andhermeticistslessdirectlythanastheywerereleamedbytheRenaissance.

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Asitrediscoveredthemagicaswellasthephilosophyofantiquity,theRenaissancefavoredthePlatonistsandNeoplatonistswhobestbroughtthetwotogether,while theyreactedagainstrecentlydominantAristotleandtheScholastics.TheRationalismofthelatterseemednowthepettycomputationsofacrampedworldview.Ina waycomparabletothelaterRomantics,whowerefraternalwiththemodernoccultrevival,theRenaissanceoccultistswereexpansiveofmind,lettingtheirthoughts flowbackwardintimeandoutwardinspaceintoaninfiniteuniversebeyondanythingreasonhademcompassedsofar. TheCorpushermeticum,broughttoFlorenceasearlyas1460andincorrectlythoughttobetheoldestbookintheworld,theChristiankabbalahofCornelius Agrippa,themagicandmedicineofParacelsusallseemedatthetimetoofferdaringspeculationattheveryedgeofwhatcouldbeknowntomortals.Thekeyto comprehendingtheheightsandthedepths,asParacelsusinparticularlikedtoassert,wasimaginationnotmerefantasy,butimaginationdisciplinedandpowerfully directedasawayofknowingtheuniversethroughitsrapportwiththatwhichiswithin.AlthoughmuchofRenaissanceoccultismmaynowseemquaintandoutmoded, itssupremevisionavisiontheworldhassincelargelylosttoitsgreatdeprivationwasofhumansubjectivityandscienceunitedinasingleorganofperception,ina worldinwhichthemysticandthetechnologistwerenotalienbutmutuallyunderstandingfriends. TheRenaissanceworldview,undertheeffectofthealternativetradition,hadthreemajorpillars.(TheyarefinelydelineatedforreadersofEnglishonmanypagesof Elizabethanliterature.)11ThosefoundationsaretheearthcenteredPtolemaicastronomythegreatchainofbeingconceptofcosmichierarchylinkingheavenand earthandunderlyingbothangelologyandbeliefinhighadeptsormastersandtheideaofcorrespondences.Thetraditionalmedicine,makingsubstantialuseof correspondences,wasrelatedtothistradition.(Sowasthedarkerbeliefinwitchcraft,especiallyinthejaundicedviewofwitchfinderswhoextractedfromtheir torturedvictimsconfessionsbroadlybasedonthelearnedmagicaltraditionaswellasChristiandoctrinesofthedevil.Some,includingthePuritans,believedin witchcraftandharriedwitchesbecausethatblackartwasheldtohavescripturalaffirmation,butrejectedastrologyandotherformsofoccultismasunbiblical.) Intheseventeenthandeighteenthcenturies,thisworldviewunderwentprogressivedeclinebeforetheriseofmodernscienceandAgeofReasonskepticism. Copernicanastronomy,physiologicaldiscoverieslikeHarvey'softhecirculationoftheblood,andagrowingmoodofdoubtconcerningregularsupernatural interventioninhumanlifecontributedtoitsfailure.Bytheendoftheeighteenthcenturyfew,ifany,

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educatedbelieversintheoldcosmicorderremained,andsuchmattersashoroscopesandthecallingupofspiritsweresubjectsofridiculeor,atbest,gothicromance. YetthatwasfarfromtheendoftheNeoplatonistcurrent,thathalfundergroundriverthathasoftendividedasitsoughtnewchannels,buthasyettorundry.Asthe Renaissanceworldviewdecayeditalsofragmented,sothatapersonmightbelieveonetenetofitwhiledenyinganotherorcombineitsspiritualoutlookwiththe physicalperspectivesofthenewscience.BenjaminFranklinmadelightofastrologybuteloquentlyembracedthegreatchainofbeingwithitsimplicationthatillisa matterofscale.OthersmightmerelytransfertheirallegiancetoastrologyfromthePtolemaictotheCopernicanuniverseorfindplaceforboththemagicofhealing stonesandthecirculationoftheblood.Mostimportantofall,therewerethosewhowishedtoretainwhattheyperceivedtobethecentralspiritualvaluesoftheold worldviewandwhoknewnowtheywouldhavetoorganizeeffectiverearguardactiontodoso. Theterm"Rosicrucian,"oftenemployedtodenominatethosespiritualholdouts,cameintousein1614.InthatyearthetownofCasselinGermanywasastonishedby theappearanceofapamphlettitledTheFameoftheFraternityoftheMeritoriousOrderoftheRosyCross,orforshorttheFamafraternitatis.Itproposedthat menoflearningshouldbandtogethertobringaboutareformationofsciencecomparabletothatwhichreligionhadrecentlyundergoneintheProtestantReformation andthatthisrenovationshouldbedonewiththeaidofahithertohiddenbrotherhoodoflighttheRosicrucians.ThedocumenttoldofanobleGermanknight, ChristianRosencreutz,whohadlivedfrom1378to1484.IntravelstoMoroccoandtheNearEastthisworthyhadreceivedinstructionfromadeptsandhad undergonegreatinitiations.Then,backinGermany,thelearnednoblelivedouttheremainderofhisextraordinarilylonglifequietlywithsevenfollowers.Althoughthe secretbrotherhoodandthestoryofRosencreutzwereprobablyallegoriesbywhichtheanonymousauthoroftheFamafraternitatis(oftenthoughttohavebeen ValentinAndreae,aLutheranpastor)hopedtoadvancethecauseofwisdom,thenamestuck.Eversince,ithasbeenappliedtoindividualsandgroupsdedicatedto occultwisdomintheWesterntradition. Thosepersonswhowishedtoholdatleasttothespiritualvalueoftheoldworldviewnowhadaname.WhathadoncebeensimplythecommonwisdomPtolemaic astronomy,thegreatchainofbeing,correspondences,alchemywasnowgivenapartylabelthatimplicitlysetitagainstthenewscienceandanemergentnew skepticism,nottomentionthenewlyrigorousorthodoxiesofReformationandCounterRef

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ornmationalike.Thosewhoheldtotheold,andwhoweresometimescalledRosicrucians,didsolessoutofloveforclassicalormedievalscience,nowacknowledged bytheeducatedonalmosteveryhandtobefaulty,thanbecausetheycontendedthatpowerfulspiritualqualitiesstilleffervescedwithintheoldwineskins,andcouldbe quaffedevenasonediscardedtheoutworncontainers. Correspondences,theurgicmagic,andthegreatchainofbeing,exotericallycorrectornot,atleastgavetheinnermessagethathumanconsciousnessisimmensely importantandpowerful,thattheuniversehaspatternsthatfittogetheronthelevelofmindaswellasmatter,thatlatentforcesexistwhosemasterycangiveonehope, andfinallythatapathknowntothewisehasbeencharted,whichonecanfollowtothefullrealizationofallone'sdivinepotential.12 Freemasonry Ideasofthisvibrancyhadsurvivalstrength.AstheRenaissanceworldviewseemedtocollapse,andevenRosicrucianismshowedsignsofaging,itsbattalionswere regroupingforanewsurgeforwardundernewbanners.SomeofRenaissanceoccultismwaspreservedintheunlikelyguiseofFreemasonry.Masonrywasa surprisinglysuccessfuleighteenthcenturyassemblyofbourgeois,liberal,andanticlericalelements,whichchose,astokensofitsdistinctspiritualidentity,symbols drawnfromthealternativeaswellasthecraftguildtradition.ThisfraternityborrowedalsofromtheesotericNearEastwhereChristianRosencreutzhadallegedly attainedinitiation.Masonry'shierarchyofdegreessuggestedtheinitiationsoftheoldwisdom,andthemodelofalodgedevotedtokeepingancientsecretsaliveinthe modernworldwastoserveasaparadigmofmanylater,perhapsmoreintense,esotericorders. IntheeighteenthcenturyMasonryattractedcolorfulalchemistsandoccultistslikeSaintGermainandCagliostro,intimatesoftheFrenchcourt,andhadlinkstosuch menasSaintMartinandtheBavarianIlluminati,whoallegedlyconjoinedesotericismwithrevolutionaryfervor.Inthosedaysthreecausesthatmaynowappearhighly incongruousenlightenmentscience,democracy,andoccultismcouldbeeffectivelycombinedasone.Allthreestoodagainstthegreatenemyofliberalthought, autocracyinchurchandstate,andallthreestoodforanegalitarianworldamenabletoreasonandthevaluesoftherisingmiddlebusinessandprofessionalclasseswho flockedtothefanesofFreemasonry. ThemodernhistoryofFreemasonrybeganin1717,whentheGrandLodgeofEnglandwasinaugurated.Manyoftheoldcraftguildsof

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Englandhadtraditionalritualsbywhichapprenticeswereinitiatedandthenadvancedtojourneymenandmasters.Oftentheseritesinculcatedmoralandevenspiritual valuesinthelanguageofthetrade.NoneessayedthattaskbetterthantheMasons.TheGrandLodgecommencedwiththeintentionalinitiationofseveralnonworking masonsintotheesotericaofMasonry.TheyunderwentornateandsymbolladenritesofpassageinoneofLondon'soldMasonicguildhalls.Thenewventure,masonic ritesforotherthanprofessionalmasons,wasundertheobviousguidanceofhighlyplacedpersons,includingmembersofthefreshlyarrivedhouseofHanover. ThepurposewasapparentlytoprovidearelativelysecularWhigcounterweighttoToryhighchurchmanshipandtofindameansoftransmittingvaluestoan increasinglyskepticalagewearyofthesanguinaryreligiouswarsofthepreviouscentury.Themovementspreadwithremarkablespeed,clearlymeetingsomedeeply felteighteenthcenturyneed.Withinlittlemorethanadecade,therewerelodgesofthenewMasonrythroughoutEngland,thecontinentofEurope,andtheAmerican colonies.Intheprocess,Masonrycametocarrymoreluggagethanwasperhapsoriginallyintended. ThesymbolsandideasoftheoldRosicruciantypeofoccultismfoundaplaceinMasonry,thoughtheyweretemperedbyDeisticreligionandRationalisticethics. Somelodgesbecamequitetakenupwithsecretwisdomandesotericinitiations.Especiallyonthecontinent,Masonrybecameamagnetformenofclasseschafing underanachronisticautocraciesthesecretivelodgeseasilybecamehotbedsofanticlericalismandtalkofrepublicanismanddemocracy.Butmostsignificantlyforthe presentstudy,Masonryofferedamodelforaninitiatorylodgepurveyingrituals,symbols,andancientspiritualwisdomoutsidethechurch. SwedenborgandMesmer ThetwoeighteenthcenturymenmostimportantforourNewZealandhistory,however,wereEmanuelSwedenborgandAntonMesmer.Spiritualism,thefirst alternativespiritualitymovementtosweeptheislandnation,wasatbaselittlemorethantheSwedenborgianworldviewcrossedwiththemesmeristtrance,and TheosophythenextgreatmovementthatendeavorconjoinedwiththeEastandtheMasoniclodgemodel. EmanuelSwedenborg EmanuelSwedenborg(16881772)wasthemajorlinkbetweentheoldRosicrucianoccultismandtheSpiritualistsanceinpioneerNewZealand.Thesonofa SwedishLutherancourtchaplainand

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bishop,thistall,austere,brilliantmanbeganlifeasaminingengineerandscientist.Heproducedpapersonseveralscientifictopicsthatwerewellaheadofhistime.In hissearchfortheultimateprinciplesoftheuniverse,however,heturnedmoreandmoretoreligionandmysticism. Then,in17431745,aprofoundchangecameoverSwedenborg'slife.Hebegantoexperienceremarkabledreams,visions,andspiritualjourneys.Thespiritsofthe departed,andevenGodhimself,appearedtohiminfullyvisibleform.TheSwedishmysticwasmoreovertakenonextensivetoursofheavenandhell,wherehe perceivedanafterlifemadeupofvariousschoolsandgrades,withspiritsabletograduatefromoneleveltoahigher.In1757hesawinavisionthattheLastJudgment andtheSecondComingofChristcommencedinthespiritualrealmsinthatyear.This''realized"eschatologymaybeseenasaprecursoroflaterNewAgeor AquarianAgetalk,evenashisaccessible,pedagogicalhereafterwasthefoundationoftheSpiritualist"Summerland."13(AlthoughstrictSwedenborgiansinsistthat theirmentor'sabilitytoconversewithangelsandspiritswasauniqueprivilegegrantedhimonly,andnotawarrantforgeneralmediumship,manyotherswereunwilling toacceptthatexclusivity.) Theologically,Swedenborgdrewheavilyfromboththeocculttradition,especially"asabove,sobelow,"implementedthroughcorrespondences,andtheBible,which hereadwithgreatattentiontothesymbolicmeaningofkeywords.Swedenborgbelievedintworealms,thespiritualandthematerial,withthelatterareflectionofthe formerandrequiringtobebroughtintoexactcorrespondencewithitsspiritualprototype.Knowledgeofthespiritualrealm,beyondwhatwasimpartedtothesage himselfthroughrevelation,couldbegainedbyacorrectallegoricalreadingoftheScriptures. Butwhat,outofSwedenborg'sprolificwritings,mostinfluencedpopularreligiousculturewascertainlythebenign,educativepictureoftheafterlifeinhisHeavenand Hell(1758)andtherelativelyliberalviewsonsexandmarriagethathe,thoughcelibate,propoundedinhismostcontroversialbook,ConjugalLove(1768).Inboth, thetherapeuticratherthanforensictoneresoundswithastrikinglymodernringandsuggestswhytheSwedenborgianrecoveryofancientwisdomwasalsoabriskstep towardtheadvancedsocialandmoralthinkingforwhichmanyofhisSpiritualist,Theosophical,andotherprogenyafterthespiritwerenoted.Themanymansionsof thislifeandthelifetocomewereallswept,garnished,remodeled,andbroughtuptodatebytheindustriousSwede.14 AlthoughSwedenborghimselfdidnotfoundachurch,someofhisdisciplesinEnglandestablishedtheChurchoftheNewJerusalem,commonlycalledtheNew ChurchortheSwedenborgianChurch,inthe

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1790stopreserveandpresenthisreligiousteachingsinanecclesiasticalsetting.TheNewChurchfirstmetinNewZealandin1865,inChristchurch,andnowhasan edificeinEllerslie,Auckland. FranzMesmer TheAustriandoctorFranzAntonMesmer(17331815),alsowellknownandhighlycontroversialinhisday,gavehisnametotheword"mesmerism,"whichhas cometomeanhypnotism.15ButMesmerwasnotsomuchinterestedinhypnotisminthemodernsenseashewasinalteredstatesofconsciousnessinwhichhealing couldbeeffectedandintheoccultworldviewthat,forhim,accompaniedhisdiscoveries.Hefoundthat,whenheputpatientsinaquiet,restful,trancelikestateand madegentlesuggestions,theyoftenexperiencedhealing. UndoubtedlyMesmerhaddiscoveredanewthepsychosomaticnatureofmuchillnessandthepowerofstatesofmindinwhichoneisopentosuggestiontocounterit. However,Mesmerwaspersuadedhehadfoundsomethingelseaswell:Hebelievedthecureswerewroughtbytheinfluxofauniversalenergyorvitalitytransmitted fromthehealertothepatient,throughaprocesscalledanimalmagnetism.AtfirstMesmerhadtriedtocontrolthesubstancethroughactualmagnets,orthefamous sancelikesessionsinwhichpatientssataroundavatofdilutesulfuricacidwhileholdinghands,orgraspingironbarsincontactwiththechemical.ButintimeMesmer andhisdiscipleslearnedthatthehealingenergycouldbeconveyedevenbetterbydimlights,stroking,thecelebratedmesmericpasses,andverbalinduction.Clearly, thestateofmindengenderedbyapowerful,suggestiontransmittingrelationshipbetweenhealerandpatientwastheimportantthing,andherehypnotismand mediumshipwerebothcloseathand.Mesmer,inhisMemoirof1799,presentedtheopinionthatanimalmagnetismcouldalsoawakenlatentpowersinhumanstosee past,present,andfuture,todevelopextrasensoryperception,andtopenetratethemysteriesoftheuniverse.Ourminds,inotherwords,areintheirownnature virtuallyunlimitedinscopebutareseverelycrippledbylackofaccesstopowerslockedwithinthem.Thekeytothatlockwasnowfound. Mesmerbelievedthatthesupernaturalseemingabilitiesattributedtotheshamansandseers,themysticsandoccultists,ofthepastwerelargelyrealandunfeigned, thoughnotforthereligiousreasonsusuallyputforward.Thosewiseoneshad,instead,inadvertentlystumbledongenuinebutlittleunderstoodhumanpotentials, powersthatwereremarkablebutnolessnaturalthanthestormsoreclipsesalsooncecreditedtogodsnowthetimehadcometogiveascientificaccountingofthem. TheTheosophicalSocietywasonlyfollowingMesmerinlistingasitsthirdobjective,"toinvestigatethehiddenlawsofnatureandthe

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powerslatentinman."HelenaBlavatskylaterpraisedMesmerlavishly,callingmesmerismthemostimportantbranchofmagic.Indeed,forheritwasthetruebaseof whatiscalledmagicalormiraculous,whichshealsoimputedtoarcanebutnaturallawsandforces.16 MentionmustalsobemadeofRomanticism,thedominateliteraryandculturalmoodattheendoftheeighteenthcenturyandtheearlydecadesofthenineteenth,which replacedtheEnlightenment'sfaithinreasonwithanewfaith,insomewayscongruouswiththealternativetradition,inthecognitivepoweroffeelingandimagination. Romanticism,moreover,exaltedthedistantandthepastfortheirappealtoimagination,andhintedatpossiblehumantranscendenceofalllimits,eventheveil separatingthelivingfromthedead.Allthishelpedshapethenineteenthcenturyreconstructionofthealternativetradition. TheBeginningsofSpiritualism Inthelate1840s,SwedenborgandMesmerwithadashofromancefusedtobecomeSpiritualism.Thefirstgreatmanifestationofthenewspiritualimpulsewas thepublicationin1847ofThePrinciplesofNature:HerDivineRevelationandaVoicetoMankind,byAndrewJacksonDavis.17Deliveredoutoftrancebyan authorofonlytwentyyears,thistomeofnearlyeighthundredpagescreatedasensation. Davis(18261910),the"Poughkeepsieseer,"hadexperiencedapoorandmiserablechildhooduntilhewasapprenticedtotheownerofashoeshopinPoughkeepsie (NewYork)atsixteen.Soonafter,hebeganstudyingSwedenborgianismandpracticingmesmerism,intimeleavingtheshoeshoptosupporthimselfasatrance healerandstagehypnotist.Byhisownaccount,healso,atseventeen,underwentapowerfulinitiatoryexperience.Summonedbythevoiceofhismotherwhohad justdiedhejourneyed,apparentlyinsomesupernaturalmanner,intoaplaceoficymountainsanddeepvalleys,wherehemetandwasblessedbytheshadesof SwedenborgandtheancientphysicianGalen.18Soonafter,hebegandictatinghisPrinciplesofNatureinthepresenceofasmallcircle(whichsometimesincluded EdgarAllanPoeandtheFourieristAlbertBrisbane)theamenuensiswasWilliamFishbough,aUniversalistminister. AlthoughonlythefirstinalongseriesofpublicationsbytheprolificDavis,PrinciplesofNaturewellsummeduptheprogressivist,optimisticspiritofSpiritualismeven beforethemovementassuchwaslaunched.DavisremainedthemostimportantintellectualSpiritualistfordecades.Thebookcoversthecreationoftheworldfrom liquidfire,theevolutionofthesolarsystemandtheearth,andhumanhistoryfromaDeisticperspectivethatgivesnospecialfavortoChristianity.Itpresentswelldis

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posedaccountsofSwedenborgandtheutopianwriterCharlesFourieranddescribesthespiritualconstitutionofhumanityandofthesevenspiritualworldsaround earththroughwhichthesoulevolvesafterdeath.19Aboveall,thistreatise,withitspassionatedenunciationofsocialills,includingthoseofreligion,anditsyouthful enthusiasmforasplendid,democraticfutureinwhichtheywouldallberemovedunderanewspiritualinflux,setsthesometimesnaivebuthumane,forwardlooking toneofthenewfaith.ItisanotherreminderthatearlySpiritualismwasaprogressivesocialmovementnolessthanapersonalpenchantforspiritcontact. ButDaviswasonlythedawnbeforethespiritualsunriseofreligiousSpiritualismthenextyear.Thatrevolutionaryyear,1848,wastheyearofthefamousRochester rappings,whentheyoungFoxsisters,Catherine("Kate,"1839?1892)andMargaret(1833?1893),heardmysterioustappingsintheirimpoverishedruralhomenear Rochester,NewYorkrappingstheylaterascertainedtobemessagesfromthespiritofadeceasedpeddler.(Anoldersister,Leah,1814?1890,wasnotpresentat thetimebutsoonbecameinvolved.ThethreeconstitutetheFoxsistersofSpiritualistfame.)Widelyreportedinthepress,scientificallyinvestigatedbyasolemn academiccommittee,thecasebecameasensationandsoonenoughturnedintoanationwidevogueforspirittaps,slatewritings,tabletiltings,andvoicemediumship. VerydrytinderindeedhadbeenpreparedbySwedenborg,Mesmer,andDavisitnowtookbutthesparkoftheFoxsisters'farmhouserevelationstobecomea wildfirereligiousmovement.20 ItisworthnotingthatSpiritualismwaslaunchedtheyearaftertheinventionofthetelegraphandemergedinthesamedecadesthatadvancedsocietieswerefirst becomingtrulyliterateandthepresswasfirstgainingagenuinelymassreadership.Thespiritfaithwasprobablytheinitialsignificantreligiousmovementtoengage publicattentionprimarilythroughtheagencyofmodernmassmedia.Thisnewstylecreedsoonbenefitednolessfromnew,modernmeansofrapidsteam transportation.Hurtlingrailroadtrainsandoceanconqueringsteamshipscarriedexpeditiouslyandinrelativeeaseitslecturersandexpressshippedbooksand magazinestofarcornersoftheglobe,includingNewZealand. Spiritualismwasanewkindofreligionforthenewscientificageinanothersense,too.Itwasthefirsttosubmititsclaimsregularlyandfromthebeginningtoempirical scientifictestsandtomakemuchoftheirobjectiveverifiability,evenasitalsoobviouslymetdeepfeltreligiousneeds.Althoughtheresultsofthislaboratorytype probingmayhavebeenmixedandintheendsubjectedthereligiontoasmuchridiculeasacclaim,theemergenceofsuchascientificcultinthemidnineteenthcentury isofnosmallculturalsignificance.21

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SpiritualismwasintroducedtoBritainin1852whentheAmericanmedium,Mrs.Hayden,gavedemonstrationsthere.Shewasfollowedbyothers,andabriefcraze forthereligionsweptBritainasithadtheUnitedStates.FurtherimpetuswasgivenbyvisitsoftheremarkableScottishborn,AmericanraisedmediumDanielDavid Homeinthe1850sand1860s.ButthemainsocialvehicleofSpiritualismwas,asinAmerica,the"homecircle."Thehomecirclemightconsistofacongenialgroup whowouldgather,oftenindimlight,toexperimentor,alternatively,tolistentothetranceutterancesofafavoritemedium.Verysuccessfulmediumsmightalsogive demonstrationsinpublichalls,andlecturesbySpiritualistspeakers,whethermediumsornot,werepopular. Whenthemovementwanedasapopularenthusiasm,itsmoreseriousdevoteesformedsocietiesthatgavesomeinstitutionalshapetothehomecircles.Theseinturn wereeventuallyecclesiasticizedasSpiritualistchurches.Perhapssignificantly,outsideoftheLondonareaSpiritualism,alwaysplebeianinitsroots,wasmostsuccessful intheindustrialandminingareasofYorkshireandLancashire.ThefirstnationalorganizationwastheBritishAssociationofProgressiveSpiritualists,formedin Darlingtonin1865.Althoughitcollapsedin1868,partlyafterattacksforbeingantiChristian,itlentitsnametotheVictorianAssociationofProgressiveSpiritualists, formedinfarawayAustraliain1869byW.H.Terryandfriends.LecturersfromthisbodyandTerry'speriodical,HarbingerofLight,weresoonveryinfluentialin NewZealand.InEngland,othernationalassociationsfollowed,includingtheSpiritualists'NationalUnionin1902,whichstillsurvivesasthelargest,andthemore ChristianorientedGreaterWorldChristianSpiritualistLeaguein1931.BothhaveaffiliatedchurchesinNewZealand. TheTheosophicalSociety AfterSpiritualism,thenextimportantdevelopmentwastheemergenceoftheTheosophicalSociety,establishedinNewYorkin1875.Itmaybeconsideredafurther productofthesamespiritualwavethatgaverisetoSpiritualism.TheoriginalfoundersofTheosophyweresympatheticobserversandparticipantsinSpiritualism, drawingespeciallyonitssenseofcommunicationwitholderandwiserdenizensoftheotherworld.ButTheosophyalsointegratedintoitssystemmuchfromMasonry andfromoccultismEastandWest.GenerallymoreintellectualthanSpiritualism,thenewmovementquicklydevelopedadistinctivestyleofteachingandinstitutional life. TheosophyhashadanimportantpresenceinNewZealand,suggestedbythemonumentalbuildingsthathouseitslodgesinsomecities.

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Withintheseimposingclassicaledifices,oneislikelytobemetbylargeframedportraitsofthetwoprincipalfoundersoftheTheosophicalSociety,HelenaBlavatsky andHenrySteelOlcott.Blavatsky'ssquarishface,strikingevenafterthickeningwithmiddleage,issetoffbyringletsofdarkhair.One'sattentionisdrawntothe remarkableeyeswide,smoldering,luminous,yetalsooddlyopaque,asifpackedwithmysteriesthismodernpriestessofIsiscouldonlybegintoreveal.Herpartner, Olcott,thoughequippedwithaflowingwhitebeardofampleVictorianproportions,bearsnosuchmysticair.Hissteady,slightlydowncastgazerecountsinsteadthe sturdyyetbemusedcompanion,awillingpartnerinanadventurethatnonethelessendedupmuchgreaterthanheatfirstintended. Thesetwo,theTheosophicalTwins,asOlcottlikedtocallthem,firstmetinAmericain1874.Theirbackgroundswerestunninglydifferent.Blavatsky(18311891) wasborninRussiaofafamilywithhigharistocraticconnections.22Herfather,ofGermandescent,wasanarmyofficer.Hermother,apopularnovelistwhosestories inevitablyinvolvedwomensufferingatthehandsofcallousmen,wasoftheancient,princelyDolgorukyhouse,andHelena'smaternalgrandfather,withwhomshelived muchofherchildhood,servedasaprovincialgovernorfortheczar.ByallaccountsHelenawasawillfulandheadstrongchild,thoughpossessinggreatimagination andintelligence. Despitehavingoftendeclaimedheroppositiontoconventionalloveandmarriage,ateighteensheimpulsivelymarriedn.V.Blavatsky,vicegovernorofErivan (Armenia)andawidowermorethantwiceherage.Shesoonlefthimandformostofthenexttwentyfiveyearswasonherown.Accordingtoherownlateraccount, shespentthistimewanderingtheworldinvestigatingmagic,Spiritualism,andshamanismtolearntheirultimatesecrets,culminatingherquestwithinitiationsinTibetin thelate1860s.Although,tosaytheleast,questionshavebeenraisedaboutsomeofhertales,andsheacknowledgesinherbooksthatshesometimeshadtoemploy "blinds,"thereisnoquestionsheemergedasasingularpersonofmuchunusuallearning. Inanyevent,BlavatskysurfacedinNewYorkin1874,havingcome,shesaid,asapilgrimtostudySpiritualisminitshomelandlikeaMuslimgoingtoMecca.Before theyearwasoutshewasatChittenden,Vermont,wherethedourEddybrotherswereputtingonnightlysancesthathadexcitedmuchpublicityandnumerous visitors.AmongthosepresentatthesametimeasBlavatskywasOlcott,alawyerandjournalist,whowaspreparingaseriesofnewspaperarticlesonthe phenomenon. Olcott(18321907)wasbornintothesolidAmericanmiddleclassinupstateNewYork.Hehad,however,someearlycontactwithalterna

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tivespirituality.Asavisitortoanuncle'sfarminOhioasayouth,hehaddabbledinmesmerismandattendedSpiritualistsessions.AfterservingtheUnionintheCivil Warasaninvestigatoroffraudulentmilitarysuppliersandreceivingtherankofcolonel,hemadehiswayinpostwarNewYorkCityasarisinglawyer,journalist,and convivialmanabouttown.Butby1874hismarriagetoapiousclergyman'sdaughterwasfailing,andapparentlysomedeepneedonhispartforstrangeadventure, bothinnerandouter,remainedunmet.ThatgapwassoonfilledbytheexoticRussianwoman,withhervolatilepersonality,remarkablepsychicphenomena,and accentedtalkoffarawaymysteries. Backinthecity,theyspentmuchtimetogether,finallysharinganapartment(thoughnot,Olcottmadeclear,abedroom),andexploringthemarvelsofBrahmaVidya (EasternSpiritualism),asfaraboveWesternSpiritualism,Olcottwasassured,astheskyisaboveearth.Aboveall,BlavatskyspoketohimoftheMastersofthe Wisdom,adepts,ormahatmas,whothoughstilllivinginthisworldinphysicalorsubtleform,hadattainedhighinitiations.Theyconstitutedaninnerdirectorateofthe worldandwerepreparedtoacceptseriousstudentsOlcottbeganhistrainingundertheAfricanSectionoftheOccultBrotherhoodbutlaterwastransferredtothe Indianbranch.23 TheNewYorkapartmentsofBlavatskyandOlcott,onedubbedtheLamasery,understandablybecameamagnetforthecity'scoterieofseekers,esotericists,and bohemians.Fascinatingconversation,exuberantparties,andlecturesonEgyptianandotherenigmasarereportedinthefirstvolumeofOlcott'slaterreminiscences, OldDiaryLeaves.Thepresenceofthecolorful,ifsometimesrazortongued,immigrantfromRussia,perhapsbywayofTibet,dominatedall,thoughshehadno clearlydefinedroleintheNewWorldandrefusedtospeakinpublic. In1875theLamaserycrowddeterminedtoformanorganizationforthestudyofthesortofborderlineknowledgeinwhichtheywereinterestedandthatwasso exceptionallymanifestedinBlavatskyandherlore.AftersomedeliberationitwascalledtheTheosophicalSociety.24 Olcottbecamethefirstpresident,andBlavatskycorrespondingsecretary.Althoughshewascertainlyacatalystofthemovement,thatistheonlyformalofficesheever heldinit.Olcottgaveafineinauguraladdress,inwhichhespokeofthepretensionsandlimitationsofboththereligionandthescienceofthedayandoftheneedto recoveranolder,moreunifiedwisdominwhichtherootsofbothintertwinednow,inthefreshatmosphereofAmericanreligiousfreedom,thattaskcouldfinallybe essayed. However,thesocietyprosperedinitsoriginalformnomorethanafewmonths,butasitdeclined,Blavatsky,Olcott,andafewothers

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turnedtheirattentiontoanotherproject,thecompilationofamassivebook,H.P.Blavatsky'sfirstmajorwork,IsisUnveiled,publishedin1877.Unexpectedly successful,itbroughtnewattentiontotheTheosophicalmovementandhasremainedoneofitsfundamentaltextseversince. Atfirst,IsisUnveiledmayseemtobelittlemorethanaratherdisorganizedcollectionoftalesofmagicandshamanismfromaroundtheworld,mixedinwith acerbicbutoftentellingattacksonthedogmatismsofscienceandreligionalike.Butgraduallyaseriesofbasicprinciplesemerges,whichremainessentialtoany intellectualunderstandingofTheosophy:natureisasubtleandcomplexintermixtureoftwosubstances,spiritandmatterthehighestinteractionofthetwoproduces consciousnessandspiritcanbesomewhatdetachedanddirectedassomethingliketheanimalmagnetismofMesmerorthepranaofyoga,producingseemingly magical(thoughactuallynatural,whenunderstood)effects.Thesebasictruthsarereflectedinthemythsandreligioussymbolsoftheworldtheyconstituteanancient wisdomthatunderliesallexotericreligionandlearning.Thisspiritmatteruniverse,moreover,isinaprocessofevolution.InBlavatsky'slatergreatwork,TheSecret Doctrine(1888)welearnmuchmoreofthatevolutionaryprocessonbothouterandinnerplanes. AfterthepublicationofIsisUnveiled,theinterestsofBlavatskyandOlcottmoveddecisivelyinthedirectionofIndia.OnefactorwastheAryaSamaj,theHindu reformmovementledbySwamiDayananda.Somewhatmisledastothenatureofthisorganizationandthedoctrineofitsconservativeandreformistprophet,they consideredittobesimilartotheirownTheosophyandwishedtomakeapilgrimagetoitsswami.Thatenthusiasmprovedtobeunreciprocated,butitdidhelpthe TheosophicalTwinstogettotheEast. Sodid,undoubtedly,agrowingawarenessthatIndia,andbeyonditmysteriousTibet,werethegreatestlivingredoubtsoftheancientwisdomtheydesiredtopresent anewtotheworld.ApartfromDayananda,nospecificplaceorpersoninIndiadrewthemsomuchastheideaofIndiaitself.OntheirwaytoBombayin1879,they sailedthroughtheSuezCanal,thatmodernwonderoftheworldwhoseconstructiononlytenyearsbeforehadbeencelebratedbyWaltWhitmaninhis"Passageto India,"whichculminatedinthelines
PassagetomorethanIndia Arethywingsplumedindeedforsuchfarflights?

CertainlytheTheosophicaladventurewasavastexplorationinspaceandtimeforwhichIndiawasonlyageographicalwaystationandwhichindeedcalledforrare plumage.

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Nevertheless,inIndiaatthehighnoonoftheBritishrajTheosophyreceivedareceptionpositiveenoughtoensurethatthemovementwouldbenopassingfad. Curiously,theviceroyofIndiaatthetimewastheromanticimperialistLordLytton,sonofEdwardBulwerLytton,whoseoccultnovelshadearlierinspiredBlavatsky andothersofesotericbent.TheenigmaticRussianandherconfidentAmericancompanionweregreetedwithbothamazementandskepticismbytheBritish community(insomecirclesshewasthoughttobeaRussianspy),buttheywereundoubtedlylongthetalkofitsfamousdinnerpartiesandclubhouseverandas,from SimlatoMadras. OneimportantconvertwasA.P.Sinnett,aninfluentialnewspapereditorwhosubsequentlydevotedhistalentstothenewcause.25Sinnettwasarecipientof celebratedandcontroversialMahatmaLetterscorrespondencecontainingTheosophicalinstructionreputedlyfromunseenmasters.Themissivesfellfromtheceiling orarrivedbyotherremarkablemeans,finallyappearingregularlyinthecabinetofashrineroomatTheosophicalheadquartersatAdyar,nearMadras.Theletters werethecenterpieceofthegreatestcrisisthenascentsocietyunderwent:theinvestigationbyRichardHodgson,representingtheSocietyforPsychicalResearch (SPR),oftheshrineroomandrelatedallegedsupernormalphenomena.His1885report,adversetoBlavatsky,didthemovementmuchharm,thoughthedebate continues. ThenativeIndianresponsetotheTheosophistswas,however,positiveandoftenenthusiastic.InthosedaystheywereamongthefewEuropeanstomanifestmuch sympathyforHindureligionandculture,ortostandwithHindusandBuddhistsagainstaggressivemissionariesandcolonialoverlords.Olcott'spracticallaborson behalfofBuddhistsinCeylon(SriLanka)andelsewherewereparticularlynoteworthyheisstillcommemoratedbyanationalholidayinthatcountry.Whenmost oppressedbytheHodgsonaffair,BlavatskywascheeredbycrowdsofIndianstudents. ShereturnedtoEuropein1885,whereshecompletedTheSecretDoctrine,anddiedinLondonin1891.Despiteschismsandfurthervicissitudes,Theosophy quicklyestablisheditselfasasmallbutremarkableinternationalmovement,muchinthenewsinthoseyears.Byearlyinthetwentiethcentury,ithadnational organizationsinmostoftheEnglishspeakingworld,manyEuropeancountries,LatinAmerica,andsuchthencolonialterritoriesasIndonesiaandIndochina. DuringthefirstthirdofthetwentiethcenturytheworldwideTheosophicalSocietyheadquarteredatAdyarwasundertheleadershipofAnnieBesant(18471933), whosucceededOlcotttothepresidencyin1907.SheworkedincloseassociationwiththeprolificTheosophicalwriterCharlesWebsterLeadbeater(1854?1934). Togethertheydevel

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opedwhathasoftenbeencalledNeoTheosophyorsecondgenerationTheosophy,aninterpretationoftheteachingthatstresseselaborate,diagrammaticdescriptions ofthehierarchyofmasterstheinnerplanestheoccultevolutionoftheworldandpsychicpowers. TheapogeeofNeoTheosophywasitsenthusiasmoverJidduKrishnamurti(18951986),thenayoungIndianraisedbyTheosophistsunderthesupervisionofBesant andLeadbeaterthelatterhaddeterminedbyoccultmeansthatKrishnamurtiwasdestinedtoplayamessianicroleasvehicleforacomingworldteacher.Butin1929 KrishnamurticreatedconsternationintheTheosophicalworldbyrenouncingalltitlesandmembershipinthesocietyoranyotherorganization,spendingtheremainder ofhislonglifeteachingauniquegospelofinnerfreedomthrough"choicelessawareness."Sincethen,Theosophyseemstohaveputitscolorful,tempestuousyouth behinditandtohavesettleddowntoasedatebutstillinfluentialmiddleage.ItcametoNewZealandasearlyas1888thesameyeartheHermeticOrderofthe GoldenDawnwasfoundedinEngland,thoughtheorderdidnotreachNewZealandforsometwentyfiveyears.Thisorganization,inspiredbyMasonry,wasa culminationofthewidespreadnineteenthcenturyoccultrevival. <><><><><><><><><><><><> Alternativespiritualitymovementshavecomeandgone.Virtuallybydefinitiontheylacktheinstitutionalstabilityofmainlinechurches.Yettheideastheypossesshave shownsurvivalvalue,andtheneedstheymeetarenodoubtperenniallyhuman.Theimpulsesthatshapedmanyoftheminthepastunquestionablywillshapeand reshapealternativespiritualityinthefuture,puttingoldwineinnewwineskins.Foralternative,marginalspiritualityistothemightyinstitutionalchurcheswhatthe amoebaistothewhale,farsmaller,moreformless,yetinarealsensefarmoreimmortal.

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2 UnbrokenCircles: TheStoryofSpiritualism
OnJanuary31,1988,inWellington,IattendedmyfirstNewZealandSpiritualistservice.Followingworthyprecedent,thegatheringmetinanupperroom,inthiscase anOddfellowsHallaboveaToyotadealership.Aboutthirtyfivepeoplewerepresent,asurprisingnumberofthemyouthful.Butthepresidingofficerwasamanof someyears,dressedwithsummeryinformalityinshortsandknitshirt. TheserviceopenedinconventionalProtestantmannerwithahymn,aprayer,andalectionthoughthelastwasnotfromtheBiblebutfromtheteachingsofWhite Eagle,apopularspiritmentor.Nextthechiefspeakercameforward.HewasapleasantyoungishmanofpartialMaoridescent,aministerofamainlinedenomination whoisalsoanactiveSpiritualist.Inabriefsermon,hetalkedaboutanexampleofdriftwoodsculpturehehadrecentlybeengiven.Itwasarathercuriouspieceof work,bearinginreliefenigmaticfacespointinginoppositedirections.ApparentlywiththeaidofatypicalSpiritualistreading,hesensedthatthewoodhadbeenfound onthewestcoastoftheSouthIslandandhadbeencarvedbyayoungcouplenearNelson.ThepreacherthenalludedtohisMaorimother,whohadpossessed clairvoyancethoughshewouldhaveusednotthattermbutratheraMaoriexpressionmeaningdepthofsight.TheMaoripeople,hesaid,unlikemostotherssave Spiritualists,spokeeasilyandnaturallyofthosewhohadgoneaheadonthepathoflifeandaddressedthemascompanionablyasthefacesweseearoundus. TheclergymanthenmovedintowhatistheeagerlyawaitedhighpointofanySpiritualistservice,theclairvoyantreadings.Hesuccessivelyaskedfiveorsixattenders whetherhecouldcometothemandthentoldeachofportentshesawaroundtheirearthlyformsatrip,changeofjobs,avisittothecountry,moderatehasslesthat couldbe

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overcome.Nothing,sofarasIcouldtell,wasremarkablyveridical,butmanyofthecommentsevokedanodofrecognitionandwereundoubtedlysignificanttothe receiver. Inadditiontothissortofdivining,whichcanbepracticedeitherwithinorapartfromservices,Spiritualistsengageinmediumship.Amediumisonewho,goingintoa trancestate,presentsdirectvoicecommunicationfromtheothersidethecommunicatorsmaybedepartedlovedonesorhighSpiritTeacherslikeWhiteEagleor evendeceasedprimeministersofNewZealand.SancesatwhichvoicemediumshipisexclusivelypresentedaretodaygenerallyseparateoccasionsfromSpiritualistic churchservices.Inthenineteenthandearlytwentiethcenturiessancephenomenaalsoincludedsuchcelebrateddemonstrationsastableturning,rappings,trumpet messages,andthevisiblemanifestationofspirits.InNewZealand,aselsewhere,thesearemuchlesscommontoday.ButthefundamentalsofSpiritualism, clairvoyanceandvoicemediumship,remainfirmlyinplaceinSpiritualistchurchesthroughoutNewZealandwheretheydrawafollowingproportionatelymuch greaterthaninBritainorintheUnitedStates.1 TheEarlyNatureofSpiritualism ThesechurcheshaverootsinNewZealand'snineteenthcenturyoriginasasettlersocietyplantedintheverydecadeswhenthenewreligionwasamuchdiscussed vogueinEuropeandAmerica.Thenineteenthcenturywasinterested,oftenpassionately,inpsychicandSpiritualisticphenomena.Itreactedtotheseextraordinary claimssometimeswithferventfaith,sometimeswithacerbicskepticism.Butitistheverypassionofthedebatethatistelling,foritrevealshowdeeplyfeltwerethe issuesraisedbyaccountsofghostsandmessagesfrombeyondthetomb,notleastinNewZealand,wherenewspaperdebatesandsermonsequencesonthetopic couldbesustainedforweeks.Beneaththegossamerofapparitionsandthemurkydarkofthesanceroomlurkedsomeofthemostawkwardissueswithwhichthe Victorianmindhadtocontend. Scienceversusreligion,theargumentthatagitatedanddividedthinkingVictoriansperhapsmorethananyother,caughtSpiritualisminaviseandgaveitseveralturns. Asvariouslightsfellontheupstartfaith,itwasforcedtoappeartheextremecaseinseveralcontradictorycategories.Ontheonehand,Spiritualismclaimedtobethe mostscientificofreligions,basedonempiricalevidenceratherthanthedeadhandofscripturalorecclesiasticalauthority.ThatevidenceimpressedscientistslikeSir WilliamCrookes,thoughnototherssuchasMichaelFaraday,whoclaimedtohavedebunkedthetabletiltingvogue.Toskeptics

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likehim,Spiritualismwashardlythemostscientificofreligions,butratherthemostridiculouslycredulous,aprimeexampleoffaith,thewilltobelieve,takentothe nadirofabsurdity. Onyetanothermargin,Spiritualismclearlyaddressedaresidueofunmetpersonal,humanconcernsinacivilizationmanyfeltwhollygivenovertoBlake's''number, weight,andmeasure"ortoreligiousinstitutionswhoseritesandtheologicalsquabblesweresomuchdeadweight,whollyoutoftouchwiththetimes.Amidthosevast spaces,impersonalnaturallaws,andprofessionalreligionists,wasthereaplaceforplainhumanlife,forlove,forwonderunsnaredbyeventhelastenemy?Inaworld whosescienceprideditselfonitscoolobjectivityandwhosereligionseemedensconcedincathedralsandclericshardlylesscold,manyweremoreawareofwhathad beenlostthanofwhathadthusfarbeengainedbyanewage. NotafewsharedEdgarAllanPoe'sdeepdisquiet(inhis"SonnetToScience")asheaddressedscience,"Whoalterestallthingswiththypeeringeyes."Forwith thosepeeringeyestheintrusivenewcraft'shardgazeperceivedonly"dullrealities"andhad

draggedDianafromhercar AnddriventheHamadryadfromthewood.

So,forthatmatter,hadSwinburne's"paleGalilean"andhisjoylesschurchmencenturiesbefore.Butnow,inSpiritualism,intheformofrevenantswhosenocturnal walkswereclockedandchalkedbydoctorsoftheuncannyorwhosemediumisticutterancesweretestedagainstnamesanddates,wondermightsurviveevenanage ofdullrealitiesandempiricalchecks. Indeed,thewholeRomanticmood,ofwhichitwascertainlyanoffshoot,canbesampledinSpiritualism.Likethelargerweltanschauung,onitsownscaleSpiritualism shapeditserawhileinrevoltagainstmanyofitsostensiblevalues.Romanticism,withitscultsofthefeelingsandtheimaginationasmorecreativeandcognitivethan merereason,oftheindividualandtheheroicagainstthemass,oftheaestheticandthenatural,ortheutopianandthetraditional,againstuglybanalityallaround, inspiredrevolutionariesandreactionariesalikewithitsrestlessenergyyearningforotherness.Spiritualism,thoughapopularreligiontouchedperhapsbytheVictorian sentimentalitythatwasRomanticism'sstickylowerlevel,initsowntermsofferedenhancementinalltheRomanticcategories.Notonlydiditofferpersonalimmortality tothosecaughtinthecogwheelsofamaterialistic,industrializingsocietyitalsoledthemontrailsofwonderoutsidetheonedimensionalityofthepresenttoforge livinglinkswiththepastandanenvisionedparadisalfuture.(ItwasnotuncommonforsuchpastworthiesasPlatoorElijah

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tospeakagaininthesanceroomorforspiritadvocatestoforetellasplendidlydemocraticandabundantfutureofprogresswithoutend.) Spiritualismalsoencapsulated,andinsomerespectsparadigmed,thecentury'sincreasinglybitterliberalversusconservativebattlesinreligion.Althoughclaimingto betheoldestreligionintheworld,onewiththefaithofthepaleolithicshaman,andsometimesproclaimingJesusandtheprophetsasgreatmediums,thespiritfaith displayednohighreverenceforcontemporaryreligiousinstitutions.Instead,itanticipatedissuesandperspectivessoontoberaisedinmorerespectablecirclesby modernism:universalism,religiousempiricism,insistencethatscripturebeexaminedcriticallyandreinterpretedtoharmonizewithcurrentscientificandsocialrealities. Itmustbeemphasizedthat,initsowntimeandterms,Spiritualismwasastronglyliberalmovementbothreligiouslyandsocially.Itsawitselfonthesideofprogress andreforminvirtuallyallthegreatcausesoftheday:abolitionofslavery,women'srights,universalsuffrage,andoppositiontoprivilegewhetherinchurchorstate. Asearlyasthe1870sNewZealandSpiritualismwasinuneasybutdefinitealliancewiththeburgeoningRationalistmovement.Bothmediumsandfreethinkers opposedtheignoranceandsuperstitionofthepast.SpiritualistsevencalledtheireducationalcenterslyceumsliketheRationaliststocontrastthemwiththeChristian Sundayschools. TheArrivalofSpiritualisminNewZealand SpiritualismcametoNewZealandafterithadalreadyexperienceditsearliestriseandfallintheUnitedStatesandinBritain.Itfirstappearedinthelate1860sin Otago,theintellectualcenterofthenewcolony.Indeed,in1869debateonSpiritualismintheOtagoDailyTimeswastranscendedonlybythevociferous correspondenceconcerningthenewChurchofEnglandBishopofDunedin,HenryJenner.2 Butby1870thenovelspiritfaithwasthemostburningreligiousissuein DunedinandwasprovokingamongotherresponsestheestablishmentofaSpiritualInvestigationSociety.3 Thiswasinthecontextofrapidimmigration,the establishmentofOtagoUniversity(amongthefirstintheworldthatwomenwereallowedtoattend,justasSpiritualismwasamongthefewfaithsinwhichwomenthen exercisedleadership),andvigorousdiscussionoftherelationofthecolonytothehomegovernment.(Therewerevoicesinfavorofvirtualindependence,orevenof transferofallegiancefromQueenVictoriatotheUnitedStatesofAmerica,andmuchdiscontentwiththecurrentcolonialstatus.) OnMay28,1870,anarticleinRobertStout'sDunedinEchopresentedSpiritualismasgrowingandgainingconvertsworldwidein

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themillions.Fifteenyearsago,readersweretold,Spiritualistswerelaughedat,but"nowwholaughsatthem?"ThisobservationwasfollowedonJune11byapiece borrowedfromQueen(England)titled"ExtraordinarySpiritualPhenomena,"aboutthecelebratedmediumD.D.HomeandhisallegedlevitationperceivedbyLord Adarethetonehoversevenhandedlybetweenbeliefandskepticism.ButonJune15noticewasgivenintheEchothatfiveorsixspiritcirclesweremeetinginDunedin withsuccessfulresultsthesewerecounteredwithaccountsoflecturesbyministersagainstSpiritualism.TheSpiritualistcamp,however,benefitedfromthepublication tendayslaterofanarticlebyEmmaHardinge(laterHardingeBritten),thefamousAngloAmericanSpiritualistwhowassubsequentlytovisitNewZealandandwrite aboutthefaiththere.HerJune25,1870,contributionwas,"RulestoBeObservedWhenFormingSpiritualCircles." Theruleswereapparentlywellreceived,forshortlyafter,onJuly9,thesamepaperreported,"[Spiritualism]stillmonopolisesalargeshareofpublicattention,and nothingisheardofbuttheformationof'SpiritCircles.'"Anamusingincidenttookplaceatonesuchcircleformedbysomeyounggentlemen.Thetabletheywere tryingtotiltwouldnotmove,notwithstandingastrictcompliancewithEmmaHardinge'srules.Everyparticipantexceptonehadaskedittobegoodenoughtostir,but thepieceoffurnitureremainedimmobile.Theonerecalcitrantgentlemanwas,itseems,askeptic.Butatlasthewasprevailedontoaskthetabletoobligehimby moving.Thensuddenlyfromwhatevercausethatobjectabruptlylungedforwardwithviolent,abruptmotion.Thissoshockedtheskepticthathefaintedandhad toberestoredbyhisfriends.ThesameissueoftheEchoalsocontainednewsofthecontroversialDavenportbrothers,whosestagemagicSpiritualistperformances werearousingmuchinterest,andmuchdebunking,inbothEuropeandAmerica. OnJuly30theEchonotedsympatheticallytheappearanceofthethirdissueofasisterpublication,theDayStar,whichcontainedarticlesonnaturaltheology, women'srights,andSpiritualism,togetherwith"stricturesontheclergyofDunedin."Thiseclecticcollectionofinterestswastypicalnotonlyofthecompanythat SpiritualismkeptbutalsoofthemanbehindtheEcho,RobertStout.Stoutwasthenanenergeticyoungeditor,andsoonwouldbecomebothanoutspokenRationalist andanimportantpoliticalfigure.OnesuspectshegaveSpiritualismsuchvividpublicitylessoutofpersonalfaiththantokeephispaperlively,andnodoubtalso becausethesubjectannoyedtheorthodoxchurchmenhelovedtobait. StoutwasclearlyfascinatedbySpiritualism.Hisbookandpamphletcollection(nowintheBeagleholeRoomoftheVictoriaUniversity

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Library,Wellington)offersatreasuryofearlySpiritualistworks.Butthereisnoevidenceherethathewaseverseriouslyconvinced,eventhoughhewaslatertomarry theSpiritualistdaughterofacouplefamousinSpiritualisthistory.Yetitsaysmuchforthelevelofreligioustoleranceandfermentinthecolonythathecould,asitwere, getbywithbothRationalismandopenmindedsympathytowardSpiritualism,whileretainingenoughpopularitytosendhimtoparliamentandlatertothepremiership. OtherDunedinjournalistsevidencedlessenthusiasmforthehighspiritednewfaith.AseriesofpiecesintheOtagoWitnessin1870treatedtheburgeoningSpiritualist lecturesandphenomenatolightheartedsatire.ButanaccountonAugust13ofaspeakerwhotreatedofChristianity,socialism,Positivism,Darwinism,Spiritualism, andMormonismallinonelectureindicatedthattheremoteoutpostwasalerttotheissuesfacingtheintellectualworldinthe1860sand1870s.Inthepast, listenersweretold,Christianityhadoftenbeenassailedbutfewsubstituteswereproposed,butnowSpiritualisttractsaswellasthoseofMormons,socialists,and therestcouldbeseeneverywhere. ThelifebloodofSpiritualismitself,inthispluralisticsociety,wasthevisitinglecturer.AnearlyexamplewasJamesSmith,whocameoverfromAustraliatoDunedinin AprilorMay1872.Smith(18201910)hademigratedfromEnglandtoMelbournein1854andbecameaSpiritualistabout1870.HecontributedtoHarbingerof Light,foundedin1870,thelonginfluentialAustralianSpiritualistjournal.4 In1873,theyearfollowinghisNewZealandvisit,Smithpredictedtheimminentdestructionoftheworld.ThispredictionledtohiscondemnationbytheVictorian AssociationofProgressiveSpiritualiststhecontroversycausedmanydefections.Smithlaterattractedmixedattentionwithhisallegedattemptstoeducatehischildren bytransmittingthewisdomofdeceasedscholars"magnetically"totheirreceptiveminds.In1872,however,Smithwasinhighform,lecturinginNewZealandnotonly onSpiritualismbutalsoonShakespeareandVenice.HisSpiritualismgeneratedheateddebatebutapparentlywonfriendsatafarewellfunctiononMay13,the Australianwasgivenapurseoffiftysovereigns.5 PeeblesandDunn Evenmoreexcitementwasproducedthefollowingyear,1873,bythearrivaloftwoAmericans,J.M.Peeblesand"Dr."E.C.Dunn.TheOtagoDailyTimes (January29,1873)limnedPeeblesas"anelderlygentleman,ofintellectualcountenanceandpatriarchalmein"andadded,"wewillnotsaythatheisaneloquent speaker,butheisfluent,

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earnest,andimpressive."6 Anotheraccountmadehim"anelderlygentleman,rathertall,somewhateccentricwearinglonghairandbeard,"witha"distinctandfluent utterance."7 (ThischaracterizationmaybecomparedtoAlfredDeakin'sportrayalofPeeblesas"averyamiable,composed,kindheartedandtruthfulman.'')8 TheReverendMr.Peebles,asometimeUniversalistminister,hadlikeseveralothersofthatdenominationmovedontoSpiritualisminthe1850s.Characteristically,he combinedawidesetofprogressiveactivitieswithhisalreadyliberalUniversalismandSpiritualismhisadmiringbiographersaysthathewas"anearnestandunflinching friendandapostleoftemperance"andthathealsoespoused"theantislaveryreform,Oddfellowship,thedressreform,andwoman'srights."9 Supportforcauseslike thesewastypicalofSpiritualistsgenerally,whetherintheUnitedStates,Britain,orNewZealand.10 Evenashealignedhimselfwiththerighteousonearth,Peeblesalsoacquiredthepatronageofanotablebandofspiritcommunicators,includingMozart,severalNative Americans,asisterofLouisXIV,andJohnthebeloveddiscipleofJesus.Aftersomevicissitudes,includingseveralchurchministriesandabrieftermasU.S.consulin theexoticcityofTrebizond,hefellintoaworldwanderingcareerasitinerantlecturer.HepossessedathisworldlytravelingcompanionintheformofDr.E.C. Dunn.AlthoughPeebleswasmarriedtoaBostonianartteacher,onegetsanimpressionthatrelationshipwaslessthanardent,anditwasDunnwhojoinedthe Spiritualistadvocateonhiswiderangingexpeditions. AccordingtoPeeble'sbiographer,thefrontierbornDunnhadbeenkidnappedatanearlyagebyabandofthieveswhotrainedhimastheirservantandscout.Buthe escapedandsubsequentlyworkedinacircusasaventriloquist.HelatersettledinBattleCreek,Michigan,wherePeebleswasUniversalistminister.Dunnthenhada reputationasawildand"dissipated"youth.ButPeebles,seeinghimperformasthesubjectinatravelinghyponotist'sshowin1858,recognizedremarkable mediumistictalentanddeterminedtocultivatethehulking,uncouthyoungman.Undertheminister'stutelage,Dunnreportedlyreachedremarkableheightsof clairvoyantability.Despiteconsiderablecommunitycriticismoftherelationship,Peeblesthentookhiminasacompanionandcoworkerintheministry.Asthe UniversalistministermovedintoitinerantSpiritualism,Dunnservedinhisbenefactor'sdemonstrationsasmediumandhealer,whilePeeblestooktheroleofteacher andinterpreterofthephenomena. SoitwasinDunedin,whereDunnexhibitedhismediumship,whilePeebleswascontentmainlytolectureanddisplaythetranceskillsofhiscolleague,thoughhealso didsomehealingasaspecialistinthemag

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neticpassespopularinmesmericcircles.DunnreceivednegativecommentfromoneletterwriterintheOtagoDailyTimesforhis"Yankeetwang"andbadgrammar, andhisprofessionalcredentialsallegedlyfromanEclecticCollegeofMedicineinCincinnatioccasionedsomeskepticismonthepartofothercorrespondents.11 Finally,theOtagoDailyTimesseemedtofinditnecessarytovouchforthisspiritualpairthat"theirrelationswerethoseofacquaintances,friends,andtraveling companionsnothingmore."12 TheOtagoDailyNewsannouncedatypicalPeebleslectureinthismanner:

Notice:Spiritualism ALectureontheAboveSubject willbedeliveredinthe LowerHalloftheAtheneum bytheRev.J.M.Peebles Thisevening,Tue.,28Jan.[1873],at8o'clock Admission1s

Thisaddresswasreportedthenextdayatconsiderablelengthinthepress."Deliveredbeforeacrowdedandmostrespectableaudience,"itdealtwith"theoriginof thepresentSpiritualWave,andtherapiddisseminationoftheprinciplesofSpiritualism."Thelecturerspokeofthemodernwaveas'''new'toourconceptionsand experiences,"yetalsoasold,foritisbutanewscientificperspectiveonphenomenaasancientashumanrecords:"prophecy,premonitions,dreams,visions,angel visitations,andspiritualgifts."Peebleslearnedlypresentedahostofwitnesses,commencingwithZoroasterandSocratesandclimaxinginthethenrecentRochester rappingsandthespiritexplosiontheyincited. PeeblesandDunnmaintainedtheirpopularity.AtafarewellsoireefortheminMarch,sometwohundredmenandwomenwerepresent,thehallwaseloquently decoratedwithevergreensandflowers,andthetwoAmericanswerepresentedthesumofonehundredpounds,plus"agreenstonependant,mountedingold"for each.Inhisremarks,PeeblesreferredtoDr.Dunn's"levitationandimmunitywhileinatrancestate."PeeblessaidhehadseenDunn"lyingonasofaentranced,and sawhimraisedbysomeunseenforceorpower,andfloatingintheatmosphere."13Onthisnotetheysetsail. AresponsetothevisitingSpiritualistsworthmentioningisaquiteinsightfularticleintheOtagoDailyNews,January30,1873,oncurrenttrendsinreligion.It perceivedabroadfallingawayfromorthodoxyworldwide,gaugedbythegrowthofPositivismandScientism,butalsosawalmostsectarianresponsestothelossof consensusorthodoxyin

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suchconservativemovementsasAnglicanritualismandRomanCatholicpapalism(thiswasofcoursetheageofPiusIX,andjustafterthefirstVaticancouncilhad definedpapalinfallibility),andanothersortofresponsetothecrisisoffaithinSpiritualism. Orthodoxywasfarfromdefanged,however.AfurtherconsequenceofthePeeblesDunnvisitwastheecclesiasticaltrialofoneJohnLogan,adeaconofKnox PresbyterianchurchinDunedin,whowashauledbeforethechurchsessionforappearingontheplatformwiththevisitingSpiritualistsandforthuscountenancingan occasionwhere"blasphemywasbeingutteredagainstChristianity."Itwasonething,theclergymanpreferringchargessaid,togotosuchaneventonlytolisten"for thepurposeoflearningwhatwassaid,"therebythebetter"toopposewhatwasadvanced,"butinthiscasetheerrantbelieverwas''onaplatformbackinguponewho attackedtheveryfoundationsoftheirfaith."14ButRobertStout,inaneditorialtitled"AHeresyHuntinOtago,"madeclearhiscontemptofthewholematter.15 Loganwasconvictedandexcommunicatedbutnotforgotten.InherclassicaccountofSpiritualismaroundtheworld,NineteenthCenturyMiracles,theformidable EmmaHardingeBrittenwhotraveledtoNewZealandin1879andmettheLoganssparednothingtopainttheembattleddeaconasavictimofbenightedbigotry againstthefaithofthefuture.Logan'swifewasathissideduringthetrial,HardingeBrittenrelates,buttoherpoignantplea,"Istherenooneheretospeakawordfor JohnLogan?"thechurchmen'sonlyanswerwasstonysilence.Notsurprisingly,afterthisordealbothLogansbecameactiveSpiritualists,Mrs.Logandeveloping mediumshipthoughshehadshowedlittleinterestinspiritcommunicationbefore.16 EmmaHardingeBritten EmmaHardinge(18231899)wasborninEnglandbutcametotheUnitedStatesin1855,wheresheperformedasasingerfortenyearsandalsobecameactivein thenewSpiritualistreligion.ShereturnedtoherhomelandattheendoftheCivilWarbutwasbackinAmericain1869andmarriedanAmericanUniversalist minister,WilliamBritten,in1870,thesameyearherfamousrulesforaspiritualcirclewerepublishedinDunedin.ShewasafoundingmemberoftheTheosophical Societyin1875,butSpiritualismremainedhermaincommitmentandherrelationswithHelenaBlavatskywerenotalwayssmooth.(Bothofthesedeterminedwomen, however,dramatizedthepowerofthenewfaithstoliberatepersonsoftheirsexforcareersintherealmsofthespiritonaglobalscale,apossibilityscarcelythen imaginableintheconventionalchurches.)

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HardingeBrittenandherhusbandlecturedwidelyonbehalfofSpiritualisminthelate1870s,includingtheAustraliaNewZealandvisitof18781879inwhichshe mettheLogans.ShesettledpermanentlyinEnglandin1881.Deakindescribedherasawoman"oflargeproportions,excellentappetiteandunshakeableself confidence."Shewas"theatrical,"andthoughpossessing"alargeshareofegotism,wasalsoasincerebelieverinspiritualisticprinciples."17 HardingeBritten's1879visitwasthenextmajoreventinNewZealandSpiritualismafterPeeblesandDunn,onethatisexceptionallysignificantbecauseitbecamethe basisofachapterinherNineteenthCenturyMiracles,withitssurvey,drawnlargelyfromherowntravels,ofSpiritualismaroundtheglobe.TheNewZealand chapterbeginswithalookatspiritphenomenainMaorishamanism,animportantmovenotonlybecauseofSpiritualism'sgeneralroleasarevitalizationwithin civilizationofsuchprimordialreligiousmotifsbutalsobecauseNewZealandwas(fromtheEuropeanperspective)anewcountryinwhichboththeprimordialandthe revitalizedfacedeachother.Theremightbehopeforafreshlevelofmutualunderstandingbetweenthemostarchaicandthemostrecentefflorescencesofthehuman spirit.Thiswasnotentirelyaforelornexpectation. Mrs.HardingeBritten'sDunedinlectureswereinthePrincessTheateronSundayevenings,andattheAtheneumonweekdays.Theyarousedheatedcontroversyin theisolatedcolonyovertheseveralmonthsofherstay.ThecombinationofMrs.HardingeBritten'simposingpresence,hernewreligionwithitssensationalnew claims,andherhighspiritedchallengetoOtago'swellentrenchedandalwayscombativeconservativeChristiansobviouslysetthecityonitsear.Inadaybeforethe competingdiversionsoffilmorautomobile,seeingthechampionsofrivalsectshavingagoateachotherwasclearlyprimeentertainment. HardingeBrittenwritesthatnosoonerhadshebegunherlecturehallskirmishesthan"theirrepressibleM.W.Green,"a"ministeroftheChurchofChrist,"arrivedfrom Melbournewithasheafofcounterlectures.Itwasnotthefirstmatchbetweenthesetwocombatants,forBrittentellsusthatherrivaldisembarked"justintimetohurl hisjavelinoncemoreatSpiritualism,intheheightofitssuccessandpopularity."Nowthegauntletwasdown,andthehallswerepackedwithhootingandstamping supportersofbothsides,asthoughatasportingevent.18 SpiritualismandRationalism ButSpiritualismwasnottheonlyswordthedevilhadtowieldagainstOtago'sembattledorthodoxy,andthequestionwaswhethertwo

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seeminglydisparatebladescouldbeforgedintoone.HardingeBritten'slectureswereundertheauspicesoftheFreeThoughtCommitteechairedbyRobertStout, whobythenwasalsoanM.P.,attorneygeneral,andinconspicuousoppositiontotheuseoftheBibleingovernmentschools.ThisclearcutallianceofSpiritualism withRationalismwasofgreat,andrevealing,importancetoMrs.HardingeBritten.Shewrote,"Thedayhasnevercomeandheavengrantthatitnevermay! whensharplinesofdemarcationwillbedrawn,forthepurposeofdividingtheranksof'Freethinkers'andSpiritualists."HardingeBrittenfurtherobservedthatin1881 whenaFreeThoughtAssociationlyceumthatRationalist,andSpiritualist,answertotheSundayschoolwasdedicatedinDunedin,thesilvertrowelusedtolaythe cornerstonewasdonatedbyMrs.Logan,Spiritualistandheretic'swife,andthatMr.Stoutgavetheaddress.19(RobertStoutmarriedtheLogan'sdaughter,Anna,a Spiritualistandardentfeminist.AnnawasamongthefoundersoftheSocietyfortheProtectionofWomenandChildren,thePlunketSociety.ASpiritualistsource claimsthatsheinfluencedherhusbandawayfromRationalismtowardtheSpiritualistfaith,but,ifso,itisnotclearthathissupportofhiswife'sfaithwasmorethan courteous.)20 TheSpiritualistRationalistjuxtapositionwasnotuniquetoNewZealand.TheurbaneUnitarianministerMoncureConway,inanaccountofhis18831884trip aroundtheworld,referstothe"friendlyalliancebetweenFreethinkersandSpiritualists"inAustraliainthoseyears.21Butitmustbeaddedthattheallianceinwhich EmmaHardingeBrittenplacedsuchtrustwasnotgreetedwithequalenthusiasmintheothercamp.Eveninthe1870sand1880s,beforethedusthadentirelysettled, RationalistsseemedunconvincedthatSpiritualistswereasrationalasmightbehoped.Forexample,theFreethoughtReview(Wanganui)forFebruary1,1884, presentsaninterestingtwowayargument,suggestingthattheriseofSpiritualismisduetothedecayofChristianity,and,thoughitsownevidenceisdubious,it deserves"atleastthecreditofafailureintherightdirection."Then,withcharacteristicdownrightness,theRationalistwrites,"Spiritualismiseithertrueorfalse.Iftrue, itmustdirectlyreplaceChristianity.Iffalse,itisastronglogicalargumentagainstChristianityputinamostpracticalform,foritisobviousthatifmillionsofintelligent personshaveinourowndaybeenthevictimsofadelusion,thereisnoreasonwhateverforassumingthattheChristianbeliefisnottheresultofasimilardelusion." Ayearlater,thesameelegantbutshortlivedfreethinkingperiodicalspokeagaintocitethegoodSpiritualismhaddoneinhelping"manytothrowoffthenightmareof orthodoxy"butpredictedthatitsghostswoulddissolvebeforematerialisticexplanations.22(Ontheotherhand,

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theDunedinFreethoughtAssociation,foundedin1878toinclude"Theists,Atheists,Agnostics,Pantheists,UnitariansandSpiritualists,"issaidbyonesourcetohave "collapsedin1893duelargelytotheinfluenceofSpiritualism.")23 W.C.Nation ManymoreghostsweretohauntNewZealandbeforethelasthadflitteredaway,muchlessdissolved.TheNewZealandMail(Wellington),withanavidSpiritualist inthepersonofJ.ChantryHarrisaseditor,wasaveritablegalleryofghostsinthosedays,andfascinatingreadinghispaperis.24Inearly1884Harrisgaveaseriesof lecturesonSpiritualisminFreethoughtHall,Wellington,andundoubtedlychurnedupwithinhimself,whatevertheeffectonhisaudience,evengreaterenthusiasmfor hissubjectthanbefore.AfterthelectureswerereportedintheMarch7issueofhispaper,moreandmoreattentionisgivenSpiritualism.Theclimaxwasundoubtedly theissueofMay30,1884.Ashorsd'oeuvresitcontainsanindifferentpoem,"ModernSpiritualism,"written"underinspiration"byE.S.Watson,andareviewof SpiritTeachingsbyM.A.Oxon.(Althoughnottherestated,thiswasthepseudonymofStaintonMoses,anAnglicanclergymanwhobecameapractitionerand widelyreadadvocateofthespiritualreligion.) ButthemajorbombshellwasalongaccountofremarkablephenomenaintheWairarapareportedbyW.C.Nation.Althoughattributedtoacountryeditorwho signedhimselfHenryAnderson,themanycolumnednarrativeisclearlybasedonthewordsofMr.Nation,theneditorandproprietoroftheWairarapaStandard. NationlivedinGreytownwithhiswifeandfourdaughters,ranginginagesfromeighttoeighteen.ThiswastheopeningappearanceonthestageofSpiritualismofa personwhowassubsequentlydestinedtoserveformanyyearsaseditorofNewZealand'sleadingSpiritualistpaperandtodieataripeageashisfaith'sgrandold man. Thephenomenahadbegunalittlemorethanayearbefore,inMarch1883,whenoneofthedaughters,Bertha,ageten,wasnoticedtopossessthepowertocausea smallroundtableorachairtomoveacrosstheroomby"merecontactofthehandsometimeswithonefingeronly."Thiswasthebeginningofmanifestationsofthe tabletiltingsocelebratedintheannalsofnineteenthcenturySpiritualism.(Itthenappearedsoeasy,amerefirststep,butisnowsoincomprehensible.Wereallthose spiritcircles,intheirmurkycandlelitorgaslitrooms,sittingamidtheheavydrapesandtheantimacassaredarmchairs,simplydeludedasthefurnituretippedandspun aboutandevenroseup

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intotheair,orwassomeforceactuallyinplayforafewdecadesbackthenthathasnowexitedearth?Noonetomyknowledgehasanyverygoodanswertothis question.) HereismoreontheNations'experience:"Inalittlewhiletheydiscoveredthattherewasanintelligentforceatwork.IfMr.Nationsaid,'Movethetabletowardsthe door,'thetablestraightwaymadetherequiredmovement.'Ithen,'saysMr.Nation,'arrangedthatwhentheanswershouldbe'yes,'thetableshouldtiltslightlythree times,accordingtothenumberoflettersintheword,andtilttwicefor'no.'" Thatexperienceledtointriguingexperiments,thetable"finding"hiddenpersonsandansweringallsortsofquestionswithitsintelligenttilts,orevenscurryingthrough thehouseonitsowntolocateconcealedfamilymembersinasortofsupernaturalhideandseek.Mr.Nationreportedstealingawaytotheparlorandcrouching behindanarmchair.ButBerthagavethecommand,"FindPapa,"andthetableslidacrossthediningroom,downthehall,andintotheparlor,whereitclosedonthe suspiciousarmchairandturnedovertopointtheclawofonelegtowardtheskulkingparent.Bythetimeofthereporter'svisittothisextraordinaryhousehold:

Acirclewasformedoffivepersons,wholaidtheirhandslightlyonthetopofaheavydiningtable,thehandsofanyonepersonnottouchingthoseofanother.Inacoupleof minutesthetablebegantooscillate,andthentomoveroundslowly.Themovementsoonbecamequicker,untilthetablespunroundasfastasthoseformingthecirclecouldmove withit.Thetablewasaheavyone,withlargesolidcentresupport,anditwasimpossibletosupposethatitcouldhavebeenmovedbytheexertionofmuscularforceonthepartof thosewhosehandsrestedlightlyonitstop.

Itwasnotlongbeforethespiritualpresenceshadmovedontomorevariedandsubtlemanifestations.OneoftheNationdaughters,Bella,perfectedslatemediumship, writingcommunicationsontheboardwhileintranceandsometimes,asatest,blindfolded.Onanotheroccasion,anunnamedfemalemediumproducedacloudof beautifullightthatmovedtothecenterofthesancecircle. OntheeveningofGoodFriday,twofamiliesofchildrengatheredattheNationresidencetoreceivethreeseparatecommunicationsfromthespiritrealm,apparently fromthreedifferentcommunicators.Onespokeoflittlechildrenastheangelsofearth,andthe"linksbetweenthisworldandthatwhichistocome,"butwarnedthat lessonsmustbelearnedhereortheywillhavetobelearnedin"spiritland."Thesecondmessage,froman"AnnieHansen,"relatedfurtherof''thebeautiesof

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thespiritland,"where"youwantnothingyourmindisacreationinitself." ButthethirdsupernaturalcommuniqusuggestedboththeintimacyandtheproblematicsraisedbytheincursionofspiritintotheearthplaneofNewZealand.Itwent likethis:

No.3.Iam"Amy."Ellenwishesmetosaythatsheiswithyou.Herheartisfilledwithlovewhichshewishestoexpress.ShepraysthatGodwillshoweruponyoualllove,joy,and peace.ShehasbeencontrollingJessie.Berthamustgiveupentirelyforawhile.Thepoweriswithdrawnfromherforawisepurpose,becauseitwithdrewacertainamountofforce. Onanyspecialoccasionletherhelpme.Shemustbeobedienttoherparentsandgotobedatanearlierhour.Sheisanexcitablelittlebody,andcan'tbestillsheisallhop,skip, &jump.Anexcitabletemperamentthrowsoffmoreforce.Ishallwithdrawthepowerforatime,thoughweshallalwaysbeabouther....Godhaspreparedaplaceofjoyandrest, whereweshallbeunitedasonefamily.TrustinGod'slove.Dearlittlechildren,weloveyouall,andwetrytoinduceyoutolookupwards.Goodnight.

ItwasBertha,ofcourse,whohadbegunthewholeprocessayearearlierbysupernaturallymovingtablesandchairs,anditwasalsothroughBertha'spenandpad that"Amy"hadfirstcomeasacommunicator.Now,however,Berthaistogiveupmediatingthespiritualforceforaspell.Itisnotstatedwhothemediumofthis messageisperhapstheslightlyolderBella,elsewhereinthearticleidentifiedasa"wonderfulmedium." SomeAspectsofSpiritualism ItisworthnotingthatintheGreytownnarrativesthemediumsandpsychicsareallfemale,usuallyyounggirls.W.C.Nationhimself,thoughtobecometheleading figureinNewZealandSpiritualismoverseveraldecades,wasnomorethanthereporteror,asinthehidingincident,thebutt,ofspiritualexperimentscarriedoutby thewomenfolk.Thealternativereligiongivesprominentplacetotheothersex,notonlyintermsofleadershipbutonasubtlerplane,onesenses,intermsofthestyleof intimatecommunicationandsensitivitythemessagesunveil. ThefemininefocusofGreytownSpiritualismisreinforcedbyanepisodedescribedasoccurringlaterwhentheNationgroupwasoperatingwhatisknownasarescue circle.Afemalespiritingreatdistressbecauseshehad,inlife,killedherinfant,receivedhelpviaamediumfromthecompassionatedepartedsoulofaCatholicSister ofMercy.Of

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interestisthefactthatthisconcernwasentirelywomanlybothinoriginandinresolution.Asufferingfemalespirit,communicatedthroughafemalemedium,wasaided bytheshadeofamemberofanorderofwomen.25 Asecondfeatureofgreatinterest,afterthefemininepreeminence,istherelationofWairarapaSpiritualismtotheMaori.Onacoupleofreportedoccasions,one duringasessionofthelandcourt,groupsofMaoriobservedthephenomenaandweredulyimpressedbythetableturnings,therapping,andaboveallbythe productionontheslateofnamesoftheirownancestorspresumablyunknownbythePakehas.26AccordingtoAnderson,"thenativeswereawestruck,andtalked togetherintheirowntongue,callingtoremembrancewhattheyhadseenintheiryoungerdays.Beforethemissionariescametheyalwayshadcommunicationwith departedspiritsthemissionaries,however,forbadeit."Thus,justasinAmerica,theSpiritualistmovementestablishedunexpectedrapportbetweenasettlersociety (or,rather,afewpersonsinit)andtheshamanisticandspiritisticreligionoftheconqueredindigenes. SpiritualismwascontroversialintheWairarapaaselsewhere.Andersonconcludedhisarticlewiththeobservationthatpublicopinionouttherewasmuchdivided.But hehopefullynotedthat"hostsofpeoplearedevotingthemselvestotheinvestigationofthephenomena,"andmoreandmorespiritcircleswerespringingup.Nordid theexcitementintheMailsoondiedown.FerventlettersproandcondebatedtheWairarapahappenings.AWesleyanministerwho,accordingtotheoriginalarticle, hadunsuccessfullytriedtowrestlewithavigorouslymovingtable,nowsoughttodebunktheepisode.ArchdeaconStockatSt.Peter'spreachedonthesubjectina composed,evenhandedAnglicanmannerclericsofmorefundamentalistbentrantedofScripturedenialanddemonicpossession. ARomanCatholicpriestwiththeresoundingnameoftheReverendTheophilusLeMenantdesChesnais,S.M.,arguingthatSpiritualistphenomenaisrealbutmustbe theworkofevilspirits,madetheinterestingpointthatitactuallydealtadeathblowtofreethoughtandRationalism.Admitevilspirits,hesaid,citingsuchauthoritiesas BayleandVoltaire,andyouadmitthewholesystemofChristianity.27Somethreeyearslater,inWellington,theReverendJohnAlexanderDowieoftheFree ChristianTabernacle,Melbourne,spokeon"SpiritualismUnmaskedor,TheDoctrineofDevils."HewasansweredaweeklaterbyWilliamMcLean,presidentofthe WellingtonAssociationofSpiritualists.BothspeechesweregivenintheWellingtonOperaHousetoa"largeandselectaudience."28AstheSpiritualistsstruckbackin lec

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turesandpamphlets,theyparticularlyplayedupthehorrendousnatureoftraditionaldoctrinesofhellanddamnationandshowcasedagainstthemtheirfarmore elevatedpictureoftheafterlife. TheContinuedEvolutionofSpiritualism Asthespiritualwinter1884woreon,theMailcontinueditscoverage.June13broughtapieceontheWellingtonSpiritualInvestigatingAssociation,probablyidentical withtheWellingtonAssociationofSpiritualists.Ithad,asofthatdate,beeninoperationonlyabouttwomonths,butapplicationsforadmittancetoitsSundayevening openmeetingsexceededthecapacityoftheaccommodations,andlargerpremiseswereenvisioned.AtthemeetinglastSunday

aftersingingtwohymnsandreadingaportionofscripture,themediumwasentranced,andthendeliveredaveryimpressiveinvocation.Afterthedeliveryoftheinvocation,an addressonthesubjectof"Death"wasgivenbythecontrollingspirit,whofullydescribedthechangecalleddeath,andrelatedtheexperiencesofseveralspiritsandtheirentrance tothespiritworld.Theaddress,whichlastedaboutfortyminutes,wasdeliveredinamostimpressivemanner....Attheconclusionoftheaddress,themediumwascontrolledby adifferentspirit,whoinvitedtheaudiencetoputquestionsonthesubjectjustdealtwith....29

ThefuturewasadumbratedinabriefmentiononJune27,adaptedfromHarbingerofLight,oftheTheosophicalSocietyofIndiaanditsmixofoccultismand "transcendentalBuddhism"thisisprobablythefirstreferenceinNewZealandmediatothatlaterimportantvehicleofalternativespirituality.Therewasmaterialonthe famoustrialinEnglandalreadymentioned,oftheradicalfreethinkersCharlesBradlaughandAnnieBesant.AnoticeappearedofalecturebyMoncureConway,the genialUnitarianministerandworldtraveler.Conway'saddressinWellingtononJune6wasinoppositiontocorporalpunishmentofchildren.Anotherarticleexploited thevastnineteenthcenturyinterestinbizarrestatesofconsciousnessandtheirconsequence.ItconcernedamaninNewYorkwhokilledhisfiancewhiletryingto mesmerizeherintodoinghiswill.Hehadendeavoredtoadministerthehypnoticshockbyfirstpointingapistolatherhewronglythoughtwasnotloadedandthen pullingthetrigger. Allthistime,theWellingtonAssociationofSpiritualistscontinuedtoholdopenmeetingseverySundaynightatseveninitschambersofIngestreStreet.Admissionfor gentlemenwastwoshillings,forladiesoneshilling.Addresseswere"bySpiritcontrolsandothers"private

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circlescouldbeheldduringtheweekinvariousrooms.30InaSundayeveningaddressreportedintheMail(June27,1884),aspiritwhorevealedthathisnameon earthwasJohnMackeygaveadiscourseon"CriminalsandTheirManagement,"whichvividlyillustratesboththephysicalfeaturesofmediumshipandthe characteristicassociationofSpiritualism,andthespirits,withliberalhumanitariansocialideas.Afterhymnsandscripturereading:

Themedium,whileseatedatthetable,gaveoneortwolittlespasmodicshudderssimilartothosewhicharepremonitorysymptomsinthecasesofpersonssufferingfromepileptic fits,andwithclosedeyelidsremainedinthispositionuntilthehymnwasconcluded.Hiscorporealframewasthenpresumedtohavebeentakenpossessionofbythecontrolling spirit,whichinthisinstancewasstatedtobethatofthelatedepartedJohnMackey,andinhistrancethemediumroseanddeliveredashortprayer,afterwhichhegaveashort addressrelativetothetreatmentofcriminalsinthevariousprisons.Thecontrollingspiritdeprecatedthepresentsystemoftreatingcriminals,whowerelookeduponmorelike beaststhanhumancreatures.Itshould,hesaid,berecollectedthatthesemenwerebutinvalidspirits,whowerecapableofbeingtaughtandelevatedtosomethingbetter.

Thereformingspiritwentontoinsistthat"beginnersincrime"shouldnotbeherdedinwithhardenedcriminals,thatthosewhocareforprisonersshouldnotthemselves be"ofarepulsivecharacter,"thatwomenprisonersshouldbeunderthecareofwomen,andthatsolitaryconfinementshouldbesubstitutedforcapitalpunishment, whichtheghostlyvisitorfeltthestatehadnorighttoimpose.Inall,thegenerousSpiritualistvisionofallhumansasofultimatelyequalspiritualnature,oflifehereand beyondasanexerciseinmoraleducation,andofallreligionsascontainingtruth,isapparent.Thecommunicatorendedbysayingthat"truereligionconsistedinthe loveofGod,nomatterwhethertheywereChristian,Buddhist,orMahommedan[sic]." InthemeantimetheGreytownphenomenacontinuedunabated.LatewordfromthatsectoronAugust15toldofatrancesittinginwhichnofewerthantwentyunseen intelligencescommunicatedoveran"entrancement"oftwoandthreequartershours.(Oneofthe"controls"triedtospeakin"Swiss,"butnooneunderstoodtheeditor oftheMailfeltconstrainedtopointoutthiswasundoubtedlybecausethereisnosuchthingasaSwisslanguage,thegoodpeopleofthatnationspeakingGerman, French,orItalian.)WearealsotoldofaremarkablenewmediuminGreytown,ayoungmarriedwomannamedMcLennan,whowasabletoseedistinctspiritforms. Anothergroupwasmeetingtwiceaweektodevelopmaterializationandhopedbythe

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endofthesummertosucceed.Progressappearedonthehorizon:a"lightvaporyformisjustdiscernibleattimesevennow." By1888,however,achangingattitudetowardSpiritualismcouldbediscernedinthecloselywrittenpagesoftheNewZealandMail.OnSeptember7ofthatyeara reviewwasreprinted,fromTheWorld(London)ofJune13,ofthememoirsofthewidowofD.D.Home,thecelebrated"physicalmedium"whoinmidcenturyhad amazedpatronsinthehighestreachesofEuropeansociety,includingthecourtsofNapoleonIIIofFranceandAlexanderIIofRussia. Thereviewbeganwiththeastoundingline,"Nothinghasbeenheardofspiritualismforsomeconsiderabletime."Then,althoughthereviewertreatsthewidow's reminiscenceskindly,asapleasantrecallofdaysthatarenomore,hedoesnothidehisviewthatSpiritualismsomuchaliveonlyfouryearsbeforeintheWairarapa ifnotinthecourtsofEuropeistodayasmuchathingofthepastasthosenowdeademperors.AlthoughtheremaybesomeSpiritualistsstillaroundinholeand cornersancerooms,heconcedes,"notmuchmoreisnowknownaboutthemthanabouttheIrvingites,ortheSandemanians,ortheBrownites,oranyotherofthe obscurerandlessobtrusiveofcontemporaryreligioussects." ThisreviewmaynothavesetwellwithNewZealand'sSpiritualloyalists,butitcannotbedeniedthatforthemomenttheirnumbersseemedtobedecliningandtheir faithweakening.AnitemintheMail(September28,1888),tellsusthattheWellingtonAssociationofSpiritualists,meetinginitsIngestreStreethall,receivedthe resignationsofofficers"tenderedinconsequenceofthepassingofaresolutionatapreviousmeetingtoeliminatethequasireligiouselementfromtheSunday meetings."AfurtherresolutionwasadoptedtotermtheassociationtheWellingtonPsychologicalInstitute,"anditwasarrangedthatnoproceedingslikelytoconflict withexistingsectsbepermittedinconnectionwiththeInstitute,butthatitsenergiesbedevotedstrictlytopsychicresearch." Alateritem(December11,1891),afterChantryHarrishadsoldtheMailtoCaptainBaldwin,notedthattheWellingtonAssociationofSpiritualists,afteranexistence ofeightyears,wasdefunct.YetthatwashardlytheendoftheSpiritualistorofthealternativespiritualitysaga.Itmaybesignificant,atleastsymbolically,that1888,the yearofthosediscouragingreports,wasalsotheyearofthefirstfoundationoftheTheosophicalSocietyinNewZealand,alsoinWellington.Theosophyhaddefinite historicalrootsinSpiritualismbutpresenteditselfasadeeperandmoreuniversalembodimentoftheoccultworldview,onethat(onamoremundanelevel)could appealtoclassesofsocietymoresophisticatedthanwasoftenthecasewithSpiritualism.

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Spiritualism'svariousfirstgenerationcirclesandinvestigativesocietieswereilldefinedastotheirreligiousorscientificnature.Herelayatensionthatcouldnotforever besustained.The1890swereatimeofsiftinginSpiritualismaroundtheworld,includingNewZealand,whencirclesincreasinglyeitherbecamefranklydenominational andforrealbelieversorcasttheirlotwithscientificworkofthesortassociatedwiththenewSocietyforPsychicalResearch.Otherwise,theyfoundthattimehad passedthemby.GroupsliketheWellingtonAssociationofSpiritualists,mortallyweakenedbyaninabilitytodecidewhethertheyweresectsorpsychologicalresearch organizations,fellaway.ButthenanewgenerationofleadersarosetofoundrealSpiritualistchurches,withministersandservices,inthe1890s.Thiswasthedirection religiousSpiritualismwastotakeacademic"psychicalresearch"orparapsychologysetoutonaseparatecourse. Aroundthesametime,SpiritualismalsohadtoundergoanewCalvaryofunfavorablepublicity,somethingthatmayhavehadapartinitsmovetowardseparatist denominationalism.BeginningJune21,1894,theMaildevotedmuchattentiontothesensationalaccountofthetrial,openingMay25,ofJamesandPriscillaHackett, brotherandsister,chargedwith"exercisingenchantment"andwithfraudinconnectionwithstagedSpiritualistsancesforwhichsubstantialfeeswerecharged.(The firstarticlewastitled"TheMediumandHisMethods:SpiritualistsinCourt.")Thesancesinvolvedtheappearanceofmanifestspiritforms.Itisworthnotingthatthe allegedspiritcontrolsandmaterializationsoftheHackettsincludedMaoris.Lengthytestimonywasproducedandrecordedinthepaperregardingthematerialized forms,thepossibleuseofmuslinandphosphorescence,andthecharacterofthedefendents.Intheendobviouslytothesurpriseofthenewspaperandthe disgruntlementofthejudgethejuryacquittedPriscillaHackettandwashungregardingJamesHisHonordismissedthecase,thoughpermittinghimselfthe observationthatinhisviewtheHackettspiritswereamatterof"puredeception"andadvisingtheprisonereithertoleavethecountryortoabstainfromsuchpractices inthefuture.Inthesamemonth,theMailalsoreportedtrialsconcerningthepracticeofpalmistryandfortunetellinginallofwhichthejuryalsoreturnedverdictsof notguilty!YetsomethingwasclearlydifferentintheatmospherearoundSpiritualismfrom1884orfromtheepicDunedindebatesofthe1870s.31 JaneElizabethHarris Thatbecloudedatmosphere,however,didlittletodauntNewZealandSpiritualism'snextgreatprotagonist.Evenastitillatingspirit

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ualscandalwasdancingthroughthedailypapers,anewforceashonestanddevotedasanyofthebygoneSpiritualistreformerswasrisingintheformofasmall, valiantwoman,JaneElizabethHarris(laterHarrisRoberts),knownaffectionatelytoagenerationofNewZealandSpiritualistsas"TheMater." ShewasborninSt.John'sWood,London,in1852andcametoNewZealandin1866,whereshemarriedThomasHarris,afarmernearThames,in1873.In1887 shewaswidowedwithsixchildren.ShewenttoAustraliafornineyears,wheretheinterestsheandherhusbandhadalreadydevelopedinSpiritualismdeepened. About1897shereturnedtoNewZealand,whereshecommencedanactiveindeed,virtuallyapostolicministryoflecturing,traveling,andfoundingchurcheson behalfofSpiritualism. Itisworthwhiletopresentsomethingofherlifestoryinherownwords,fortheyrecordinimitablybothherfrankandvitalpersonality,andsomethingofwhat Spiritualismcouldmeantopeopleinherday.Substantialportionsofherautobiographicalwritings,fromsourcesintheprivateSpiritualisthistorycollectionofMr.J. W.GrahamofAuckland,aretranscribedinappendix1.HereisaremarkableportraitofthepowerofSpiritualisminaNewZealandlifeandthepowerofthatlifefor NewZealandSpiritualism.Thereistheyoung,overburdenedfarmwife'sdreadofSpiritualistideasandphenomena.Thenthereligiontakeshold,andwithitgrowsher strengthofcharacterandherabilitytocopewiththemanyproblemsandsorrowsthatbesether,bothalltootypicaloftheVictorianwidowofslendermeans.There arehappymidlifedaysintheSpiritualistchurchesofAustralia.(TheseAustralianchurchesofthe1890swereactuallyamongtheveryfirstfullfledgedSpiritualist churchesintheworld,incontrasttotheearliercirclesandresearchsocietiessuchasthoseinwhichMrs.HarrishadparticipatedmoreinformallybackinNewZealand inthe1880s.Thepassagesgiveasympatheticpicture,fromthechurchside,ofthepreviouslymentionedsplitbetweenthescientificandreligiouswingsofthe movement.TheyhelpusunderstandtheeffectofreligiousSpiritualisminthelifeofsomeonelikeMrs.Harris,thewaythechurchescameintobeing,andincidentally theconsiderableextenttowhichvisitinglecturersandmediumsfromaroundtheworldsustainedthem.) OnherreturntoNewZealand,Mrs.Harris,obviouslyinspiredbythewonderfulexperiencesshehadintheAustralianchurches,movedwithremarkablepowerand energytoreplicatethemthroughoutNewZealand.32OurimpressionthatSpiritualismwasatalowebbtherebythemid1890sisconfirmedbyherthesocietieshad notresolvedthesciencereligionschismsatisfactorily,andscandalslikethatoftheHackettshadundoubtedlygivenSpiritualismapoorimage.ButMrs.Harrisset abouttoremedythedecline.

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AllherexperienceandinstinctsclearlyputJaneHarrisonthereligionsideofthesciencereligionbifurcationofSpiritualism,andshethrewherselfwholeheartedlyinto rescuingSpiritualismfromthedoldrumsbyundergirdingitsreligiousexpressionwithsolidecclesiasticalinstitutionalization.Theseyoungchurchesofferedsettings whereSpiritualism'swondrousreligiousexperiencescouldberegularlytasted,andtestimonialstoitstruthpubliclypresented.Herchurchesarethefoundationof Spiritualism'srelativestrengthinNewZealandtothisday. InanarrativethatremindsoneofnothinglessthantheApostlePaul'sintrepidmissionaryjourneys,wereadofTheMater'swhirlwindtravelsaroundtheislandnation underdirectionfromherspiritguides,establishingchurches,leavingthemwhenreadyincompetentlocalhands,writingwithloveandblessingtoherfarflungdisciples. Notafewofthosesuccessorstotheapostle,liketheapostleherself,werewomen.ItishereasmuchasanywherethatcluestothefaithandlifeofJaneElizabeth Harriscanbesought. CertainofHarris'survivingwritingsprovideimportantinsightsintohermind,revealingvividlytherelationofSpiritualismtoheridentityasawomanwhonotseldomfelt herselfinapositionofpowerlessnessbeforesocietyandanoftencruelfate.Paradoxicallybutdramaticallyintertwinedwithherfeelingsofinadequacyandweakness beforetheworldwasanobviousextraordinarycapacityforpropheticspiritualleadershipwaitingtobeunleashed.Alreadyusingthepseudonym"JennyWren,"she publishedin1884atthirtytwoandapparentlyaboutayearbeforebecomingaSpiritualistapamphlet,"Woman'sWorkandDestiny,"originallya"paperread beforetheThamesMutualImprovementAssociation."33Thiswaspresumablyoneofthefewgatheringsofprogressivethinkersbeforewhomshehadspokenprior tohermovetoAustralia. Withthesharpradicalvisionthatwasevertocharacterizehersocialwritings,asitdidmuchofearlySpiritualism's,Harrisopensbyspeakingofthehopelessnessofthe laboringclass,yetherselfvoicesahopethat"LandandLabor"would"shakethemselvesfreefromthebondageofWealthandPower."But,inseekingtorealizethis hope,sheasksherself,"WhatwasI?Onlyawoman!""Towhatpurposewasmylife,withitsceaselessroundofcareandtoil?"Thenshebeheldavisionofa beautifulland,butdominatedbyacityfullofsuffering''becausewealthratherthanloverulestheworldandwomanhidesherachingheartbeneathasilkenrobe, contenttosufferthusatthehandsofhimshefondlycalls'herhero.'"Then,afterthisindictmentofcurrentevil,thespeakerheardthevoiceof"Thought,"who,after citingJohnStuartMillontheequalityofthesexes,madeapowerfulstatementonwhattodaywouldbecalledtherelationofsexismandeconomicoppression, includingreferencetothehorrorsofchildlabor.Thoughtfurtherpro

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claimedthattheanswermustincludeWomanrisinguptoexertallherinfluenceonthesideofjusticeandhumanlove.Here,justasinherlaterSpiritualistwritingand speaking,isastronglyfeministandreformisttheme,andatthesametimetheneedeloquentatonceofbothweaknessandstrengthtoexpressthosepassionately feltideasthroughthemediumshipofanother.HereitistheallegoricalThought,thencamethepseudonym"JennyWren,"andfinallyarrivedthedoubtlessmore satisfyingactualspiritbeingsofhernewfaith.InallcasesJaneHarrisis,ofherself,"onlyawoman,"merelyappalledbytheimmenseevilsoftheworldwiththehelpof agreaterovershadowingpresenceshebecomesavoicepowerfullyengagedagainstthem. AfterproceedingtoAustralia,JennyWrenpublishedabookofpoems,LeavesofLove,in1890,dedicatedto"TheHon.JudithS.M.Carrington,youngest daughterofLadyCarrington,bythelatter'sgraciouspermission."34Theversesarelessthanmemorableaspoetrybutreflectobviousdeepfeeling.Arecurringtheme isofwomanawakenedbysocialdistress,unappreciatedbyman,butabletoovercomeevilsbyherspecialcapacityforlaborandlove.Notafewpoemstreatofthe oppressionofworkersandthepoor,andofthebeautyofthelanddespitetheilltreatment"bythehandofMammon"ofthosewholaboronit.Inonepoem,heavenis eulogizedasaplacewherethereisnosorrow,nopartingand"noRenttopay."Clearlydrawingonpersonalexperience,JennyWrenwritesmuchonthedeathand heavenlyexperiencesofchildrenandparentsalike.But,nodoubtbecauseoftheattitudeofherpatronessasreportedintheautobiography,nothinginthisbookis distinctlySpiritualistatthemostthereareonlybroadpoeticreferencestotheabidingspiritsofdepartedlovedones. LecturesGivenbyMrs.T.HarrisattheOperaHouse,Wellington,waspublishedin1897andreflectsamatureversionofherSpiritualismandsocialviews, combinedwithaveryliberalChristianity.35Thelecturesaresaidtohaveallbeengiven"underinspiration,"aphrasethathasadefiniteSpiritualistmeaning.Shespeaks ofthedevelopmentofmanfrom"primitivecavedwellerwithoutevenfire"uptothedawningofthe"divineidea"andfinallytheunveilingofthe"divineimage.''Jesus wasa"divinelyinspiredSocialist"aswellas"divinelyinspiredmedium,"andthroughhimsurgedhealingforbody,mind,spirit,andsociety.Mrs.Harrisrejected originalsinandbondagetocreedsandcalledforanewreligionofChristianloveandworshipoftheuniversalFather.Shevehementlyattackedwithherusual propheticfirethedoubledealingofSundaychurchChristianswhoseweekdaylivesdidnotconformtotheirprofession.Attheendofthefirstlectureinthevolume, shesays,"IfSpiritualismhasamessagemoretoonethananother,itistothewomansoulofhumanity."Thedictionhereisabitshaky,asisthe

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relationofthissentencetothecontext,butthatshakinessmakesitonlymorelikelythelineisanoutburstfromdeepwithinHarris'lifeexperience.Theimportisclear andsumsupthatexperience:theworldisfullofcruelevilswomenwiththeirspecialcapacityforloveandlaborcanhealthemandwomencanbeempoweredby Spiritualism. Mr.Graham'sSpiritualisthistorycollectioncontainsalsoahandwrittenaccountbytheReverendGertrudeBrooksofMrs.HarrisRoberts'funeralonSeptember22, 1942,atalittlechapelonKhyberPassRoad,Auckland.Mrs.Richards,aSpiritualistminister,conductedtheservice.Mrs.Brooksrecordsthatduringtheritesa beautifullightappearedaroundtheremainsandabovethemsomethinglikeavioletcloaksuspendedinspace,signifyingdivineloveandprotectiongoldenandwhite raysbeamedfromthealtarcrosstothecasket.ThesesignsandwonderssetanimpressivesealonTheMater'slongministry,asdidthefactthatallthreeministers thedeceased,theofficiant,andtherecorderwerewomen. TheFormalHistoryofNewZealandSpiritualism EarlySpiritualismwasamatterofinformalcirclesoronlyquasireligiousassociationsliketheWellington,orsocietiesliketheAucklandSocietyforSpiritualProgress. Theyofferedfacilitiesforlecturesandmediumshipbutwerenotquiteecclesiasticalbodies.FullfledgedSpiritualistchurchesanddenominationscameintobeinginNew Zealand,asinAustralia,England,theUnitedStatesandelsewhere,aroundtheturnofthecentury. InNewZealanditwascertainlytheapostoliclaborsofMrs.Harris,afterherreturnfromAustraliain1897,thatsparkedthefoundingofchurcheseventhoughatthat momentshe,too,wasfirstcontentwithcirclesandsocieties.Thefirstchurchlymeetings,followingherlectures,wereheldin1900inWellingtononCambridge Terrace,andthecityalmanacfirstlistsaSpiritualistchurchinAucklandin1900.In1901Mrs.HarrislecturedinChristchurch.Achurchorganizationwassetupa coupleofyearslater.AccordingtoJ.W.Graham'shistoricalmaterials,theearliestchurchorganizationinChristchurch,withSundayservicesandatreasurer'sreport, wasestablishedin1903intheHobbsBuildinginCathedralSquare,latermovingtoDruidHall,WorcesterStreet,wherelecturesanddemonstrationswereregularly reported.Amongspeakerslisted,withoutdefinitedates,inamanuscriptchroniclewereSusannahHarris,a"trumpetmedium,"andthreevisitingAustralianswhose nameswillbefamiliartocognoscentioftheera'sesoterica:Mrs.Praed,anovelistofsomepopularity,wholater,inabookcalledTheSoulofNyria,wastopresent herselfasthereincarnationofan

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aristocraticRomanladyCharlesBailey,an"apport"mediumwhoseabilitytoproduceanincrediblearrayofitemsinthesanceroomfromlivebirds,snakes,and fishtoBabyloniancuneiformtabletspuzzledandimpressedArthurConanDoyleandHoraceLeafashehadearlierJaneElizabethHarris,thoughhewaswidely consideredfraudulent36andVivianDeacon(whocameabout1920),"afinespeaker."37 ShortlyafterherChristchurchlabors,Mrs.HarrisworkedinDunedinwithWilliamRoughhewho,shereportedinherautobiography,couldcarrylivecoalsinhis handstoestablishachurchthere.38AlittlelaterDunedin(laterMasterton)becamethelocusofthefamousBlueRoom,wheretheyouthfulPearlJuddpracticed clairvoyance.Throughtheguidanceofheruncle,CliveChapman,wholaterwroteabookabouther,thisteenagegirldevelopedintooneofthemostcelebratedof NewZealandmentalandphysicalmediums.39AnotherSpiritualistbookoftheeraincludesstandardSpiritualistmessagestransmittedthroughthemediumThomas McBrideandothersfromnolessthanthreeformerNewZealandpremiers(Ballance,Seddon,andMassey),aRomanCatholicbishop,andLordNorthcliffe,of whosepostmortemactivitiesmorelaterdespitetheeminenceofthesepersons,thecommuniqusemphasizethatnotitlesareusedintheotherworld.40 MessageofLife In1903theMessageofLife,longNewZealand'smajorSpiritualistperiodical,wasfounded.W.C.Nation,whohadfruitlesslyendeavoredtoescapedetectionbya selfpropelledtable,emergednearlytwentyyearslaterasitseditor.ThepapersurviveduntilshortlyafterNation'sdeathin1930.Todipintoitsnowrarefilesisto evokethespiritworldofanera.TheSeptember1907issue,forexample,offers"AVisionofParadise"byH.M.Boucher,describingthelifeofthepuresoulsinthe blessedrealm."Somewearformsoflightestblue,transparentasthoughmadeofglass,andclearasanycrystalereyetseenbymortalman.Flawless,clear,andmost etherealaretheirshapes,toharmonisewiththeirmostpureandsinlesssouls."ElsewhereinthesameissuethisMr.Boucher"iscreatingamostfavourableimpression, andhisaddressesattheSpiritualists'church(inChristchurch)arelargelyattended.''Inthesamechurch,onAugust9"aprogressiveeuchrepartywasheld,whena numberofmembersandfriendsassembled."Onanothernote,Mr.WilliamMcLeanofWellington,presidentoftheNationalAssociationofSpiritualistsandanM.P., "hadaninterviewwiththeMinisterconcerningtheprovisionsoftheBilltosuppresstohungaism."(ThiswasapointofconcernwithSpiritualistsbecauseof

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fearthattheirownmediumisticpracticesmightbeseenperhapsrightlyasnomorethanaEuropeanversionofthesameshamanism.) Movingahead,theissueforNovember1,1917,spokeanewofspiritlifeinthenextworld,observedthattheTheosophistAnnieBesanthadbeenreleasedfrom restraintinIndiaforherhomeruleworkandreportedtroublewithfraudulentmediums. October1,1926,presentedaMaoritranslationofanarticle,"TheLifeafterDeath."AlthoughChristian,itemphasizedthat"therearegreatMaorisoulsinthespirit world...."OldtimeMaori,itsaid,likeNativeAmericans,talkedtotheGreatSpiritthroughtohungas(shamanpriests)whocouldbetrusted.Thislookbackward wascomplementedbyMrs.HarrisRoberts'"TheReligionoftheFuture,"chracteristicallyebullient,liberal,andsociallyprogressive,TheMatercallingfor''alarger graspofGod'sgreatplan"andliving"thehigherlife." AyearrepresentingahighpointintheTheosophicalmovementastheKrishnamurtienthusiasmwithinitclimaxed,1927,broughttotheMessageofLifeacoupleof negativereferencestoSpiritualism'snowrivalrousdaughter.OnAugust1"TheosophyandSpiritualism"contendedthatTheosophyofferedonlyvaguetheoriesandthat Spiritualismadvancedproofofitsclaims.OnOctober1,Mrs.BesantandtheLiberalCatholicChurchweretreatedtobitingsatire.Thisissue,likemanyothers, however,sharedwiththereaderreflectionsonthepaganoriginsofChristianpractice,athememuchdevelopedbySpiritualist,Theosophical,andRationalistwriters alike. Onanothertopic,theMay1,1928,issuecitedawartimeletterfromtheassociationtothe(acting)primeminister,JamesAllen,ofJanuary1917,notingthat Spiritualistsinthearmedforceswereoftennotabletoregisterassuch,thoughtheyservedalongsidethoseofotherfaithsandthefirstVictoriaCrossforNewZealand waswonbyaSpiritualist,"youngBassett,ofAuckland."Itwasalsocomplainedthat"censuspapersgivenoindicationthatSpiritualistscouldregisterassuch," mentioninginstancesofdifficultywithcensustakerswhodidnotrecognizethedenomination. SadnewscameonJune1,1929,withannouncementofthedeathonNovember28,1928ofCharlesCecilNation,sonoftheeditor.Charleshadbeenactivein Spiritualismasaprinterandhadaweeklycircleinhishomewherehiswifeservedasmedium.Thesameissue,onabrighternote,referredtoaMarch6articleinthe WaikatoTimesaboutaremarkablenewmaterializationmedium,Mrs.LilyHope,whowastiedbystringswhilethevisiblemanifestationofseveralspiritstookplace asaresultSpiritualismwassaidtobegrowingrapidlyinthearea.

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July1,1930,wasamemorialissueforthegrandoldmanofNewZealandSpiritualism,W.C.Nation,himself.Themanwhohadbeenamainstayofthefaithsincethe Greytownphenomenabackin1883,whenhewasayoungishfatherinahousefulofspiritedandspiritualisticdaughters,haddiedattheageofninetyonMay29. Muchpraisewasjustifiablygivenhisnearhalfcenturyoffaithfulwork,yetthecontinuationofproblemswasevidencedbytheexposureoffalsetrumpetmediumsand fakedpsychicphotosreportedinthesameissue. TheInstitutionalDevelopmentofSpiritualism ItremainstosaysomethingabouttheinstitutionaldevelopmentofSpiritualismintheseyears.In1907theNationalAssociationofSpiritualistsofNewZealand(NAS) wasformedthefirstpresidentwastheparliamentarianWilliamMcLean,withW.C.Nationasvicepresident.In1914,reflectingthegrowingecclesiasticizationof Spiritualism,thisbodybecametheNationalAssociationofSpiritualistChurchesofNewZealand(NASC),withmembershiplimitedtochurchesratherthanalso acceptingindividualmembersasbefore.Thetrendwasfurtherreifiedin1923whenthenamewaschangedagaintotheSpiritualistChurchofNewZealand(SCNZ). ThisbodynowsoughtincorporationanalogoustothatofotherreligiousbodiesfromparliamenttheSpiritualistChurchofNewZealandIncorporationBillwas introducedandpassedin1924.However,themajorityofNewZealandSpiritualistchurchesthenasnowremainedindependentoftheSCNZ.Afewareaffiliated withtheNationalSpiritualistUnionortheChristianorientedGreaterWorldSpiritualistLeague,bothbasedinEngland. IncorporationdidnotendlegalproblemsforSpiritualists.MediumscouldbeandsometimeswerebroughtintocourtundertheCrimesActandPoliceOffensesAct (copiedfromancientBritishlegalcodes,includingthenotoriousWitchcraftActof1735)tofacechargesofwitchcraft,fortunetelling,orfraud.Spiritualists,arguing thatforthemmediumshipwasasacredreligiouspractice,longstrovetohavethesestatutesremoved.AspecialcommitteeoftheSCNZwasformedtothatend,and lobbyingcampaignsweremountedinWellingtonin1965and1973.But,despiterepealoftheWitchcraftActinBritainin1951,nothinghappenedinNewZealand until,inthenewSummaryOffensesActof1981,theoldfortunetellingsectionwasfinallyremovedinfavorofonethatpenalizedonly"actingasamediumwithintent todeceive"oronewho"withintenttodeceive,purportstoactasaSpiritualistmedium...."Spiritualistsappearquitehappywiththisstatute,especiallybecauseit seemstoimplythatthereissuchathingasanhonest,

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nondeceivingSpiritualistmediumwhosestatusistobeprotectedfromfraudulentimitations.41 However,evenmorethanisthecasewithmostreligioustraditions,thelegalandinstitutionalhistoryofSpiritualismisnottheimportantstoryinthetwentiethcentury. Justasinthenineteenth,thepulseofthemovementwastobegaugedbytheeffectofvisitingspeakersand,increasingly,thenationalvisibilityofnativeSpiritualiststars, soalsowasSpiritualismaffectedbythetidesofworldeventsinthistroubledcentury.TheFirstWorldWar,withitsanxietyandtragiclossoflife,especiallyamongthe young,fosteredyearningstopiercetheveilseparatingthisworldandthenext.InNewZealandaselsewhere,Spiritualismwasinthenewsduringthedecadeorso followingtheGreatWar. SirArthurConanDoyle Nofigurebroughtitmoreintothenews,orbetterepitomizedwhatmightbecalledthesilverageofSpiritualism,the1920s,thanSirArthurConanDoyle,creatorof SherlockHolmes,andanavidwriterandspeakeronbehalfofthespiritfaithafterthewar.AlecturehegaveimmediatelyfollowingthearmisticeataLondon "NationalMemorialServiceforWarDeadinEnglandundertheAuspicesoftheNationalSpiritualistUnion"linkedthewarandrenewedinterestinthespiritswith Doyle'srobustyetreflectiveBritishpatriotism.Inthepresenceofthousandsthecelebratedauthorattackedignoranceabouthisfaithandthelevitywithwhichitwas regardedinsomecircles.Heevokedthedeadsoldierspresentintheircelestialdivisions,withtheeyeoffaithseeingthemdrawingnearforjoyfulreunionswiththose lovedoneswhohaveheartstounderstand.HerecalledhowAdmiralTogoduringtheRussoJapaneseWarhadsummonedhisslainseamen."Whenwehavegotto thelevelofJapaninpsychicalcivilization,itwillnotbeignorantcivilianslikeourselvesbutthegreatchiefsoftheArmyandNavywholeadthesemeninbattlewhowill welcomeandthankthemfortheirservices."42 In1920DoylemadealecturetourofAustraliaandNewZealand,dulyrecordedinhisTheWanderingsofaSpiritualist.43Notallhearerswereconvinced,butthe famouswritergenerallyspoketosoldouthalls,hiswellknownname,warmandarticulateplatformstyle,andsensationalsubjectmatterassuringhimatumultuous response.LikeearlierSpiritualistvisitorstotheantipodes,hewasprecededandfollowedbylengthynewspaperarticles,alarmedsermons,andmuchlettertothe editoractivity.SirArthurgavetwolectures,onsuccessiveevenings,ineachofthefourmajorNewZealandcities.Thefirstwasalwaysonthe

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theoryofSpiritualism,reinforcedbypersonalaccountsofSpiritualisticphenomenahehadwitnessed,andclimaxinginadramaticandpoignantreportof communicationwithhissonKingsley,whohaddiedofwarwounds.In1920manyinhisaudiencesundoubtedlysharedwithDoylethepainofsimilar,stillfreshlosses tothedemonsofbattle.Thesecondlectureconsistedofanastonishingmagiclanterndisplay,withnarrative,ofallegedspiritphotography. TheOtagoDailyTimesforDecember1920presentedthereaderaninterestingsequenceofarticles.OnDecember11,apieceappearedunrelatedtotheDoyle visitbutinremarkablecoincidencewithitaboutthe"faithhealing"ofTahupotikiWiremuRatana,theMaoriprophet,whosedoctrinehadsomesimilaritiesto SpiritualismwhichNewZealandSpiritualiststhemselvesappreciated.Flourishingnomeanscholarship,thewriteralludedtosuchearlierhealersasMesmer,Fludd, Paracelsus,andtheChristianScientists,aswellasSpiritualists,inendeavoringtounderstandtheRatanaphenomena,butintheendassesseditasmerelyhypnotism. OnDecember13,reportsreachedthesoutherncityofDoyle'sWellingtonlectures.Thehousewasfull,and"thelecturerhadtheaudienceinthegripofhisearnestness throughout."ItwasannouncedhewouldgivetwolecturesinDunedin,"DeathandtheHereafter:TheNewRevelation,''followedbyapresentationthenextdayof fortypsychicphotographs. ThefollowingissueboastedanarticleonDoylehimself.Hewas"statedtohavealteredthepointofviewofmanyhundredsofpeoplewhohaveattendedthelectures hehasalreadygiventhroughoutAustralia,andinAucklandandWellington."Morethantwentyyearsago,itwassaid,aMr.R.S.SmythefirstapproachedSirArthur withthesuggestionhevisitthetwodominions,butaverybusylifeprecludedthatadventureuntilnow.Doyle,thearticlesaid,isanactivemanofmanyinterests,not reclusive,witha"healthyandbroadoutlook"anda"genial,sanephilosophyoflife."Hehasbeeninterestedinpsychicphenomenasincehewasamedicalstudentin Edinburgh.(DoylewasalwaysatpainstoemphasizethathisSpiritualismwaslongstandingandnottheproductofsomesuddenconversion.)Onanotherpagewas anaccountofasermonagainstspiritismbyaministerintheTabernacleandamoremoderatecallbytheReverendHectorMcLeaninSt.Andrew'sforfairnessand courtesyamidthediscussionandexcitementSirArthur'simpendingvisitwasarousing.However,thePresbyterianfearedthatDoylehimselfwasanextremistnotgiven toreserveortruescientifictemperinhisjudgments.Ontheotherhand,alocalSpiritualistcontendedthatoneofthegreatestsignsoftheadvancementofhisfaithwas thealarmitwascreatingintheorthodoxchurches. OnDecember15letterstotheeditoronSpiritualismbegantoarrive.

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Ingeneraltheycalledforafairhearing,speakingofprejudiceagainstSpiritualismbythosewhohavenotreallyinvestigatedit.AnotherarticleonDoylereiteratedhis interestinpsychicphenomenasincehisstudentdaysandclaimedthatheapproachedthesubjectinasobermood,beingneitherdazzledbyitnordiscouragedby charlatans.OnDecember16,wordofpackedlecturesinChristchurchwasin.ByDecember18thelecturerwasheraldedbypaeanstothebreadthofmindwith whichheapproachedhissubject:"Hehasnoneofthehysteriaoftheyouthfulconvert,noneofthefanaticismofthemananxioustoconvertalltohispointofview"but, witha"big,clearvoice...statesonlyfactshecanprovefromhisownexperience." BythetimehefinallyspokeinDunedinonDecember20,itisnotsurprisingtolearnthattheauditoriumwasnearlyfull,despiterainreportedlyanumberoftheclergy wereinattendance.TheTimeseditorialonDecember22,theissueinwhichthespiritphotographypresentationwasreported,calledformorepsychicalresearch.It opinedthat,althoughDoylemayerrinthedirectionofdogmatismwithhisSpiritualism,heisfairtherightresponsewouldbemorescientificresearchonthe phenomenahebringstoourattention.(Onceagain,thesciencereligionsplitinwhatisconsideredanappropriateresponsetotheSpiritualisticphenomenalurksinthe background.ThebemusededitorialistcanthinkofnothingbettertodothantocallformorestudyDoylehasclearly,forallintentsandpurposes,goneovertoreligion ashegenuflectsbeforewhathecalls"thenewrevelation.")Thencamethepostlecturelettersandsermons.Thesewereinallvarieties,supportersrangingfrom believingSpiritualiststothosewho,liketheeditor,atleastfavoredseriouspsychicalresearch,criticsdividingbetweenBiblequotingChristiansmutteringof demonolatry,andunbelievingskepticsofallmiraclesandmysteries. Thesecondlecturewithitsspiritphotographs,however,strainedthecredulityofallbutthemostdevoutSpiritualists.Eventhosepreparedtobeopenmindedtoward trancemediumshipfoundthesepictures,withtheirsuperimposedspiritfacesorghostlyforms,disturbinglysuggestiveofdevelopingroomfoolery.Doyledidnothelp mattersbyrefusingtoallowadelegationofprofessionalAucklandphotographerstoexaminethepuzzlingprintsandbysayingthatonlyanexpertinpsychic photographyofwhichtherewereevidentlynoneinNewZealandwouldbequalifiedtodoso.Nordidhereassuredoubtersbylettingfallwidelyreported confidencesthathehadwithhim,thoughwasnotyetreadytoshowpublicly,otherphotographsinwhichauthenticimagesoffairieswerevisible.Thesewerethe celebratedCottingleyFairyPhotos,subsequentlypublishedbyDoyleinStrandmagazineandhisbookTheComingoftheFairies.44Manyshooktheirheads wonderingwhethertheperspe

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cuityofSherlockHolmeshadtotallyabandonedthegreatdetective'smaker. UndoubtedlyDoylewastakeninagooddealmorethanheshouldhavebeen,orthanHolmeswouldhavestoodfor.Butalookatthemanandhismilieumakeshimat leastabitmoreunderstandableandshedsacertainlightontheepoch.SirArthurConanDoylewas,likesomanylateVictorians,anamateurenthusiastforanadopted cause.Menofhistypedisdainedprofessionalism,whetherinpolitics,sports,religion,orthearts,believingthatserviceoutofsheeraffectionforthecause,orsheer senseofduty,wasanidealthatbettersuitedthegentleman.Moreover,thelaborofloveaffordedanindependentperspectivesupposedlydeniedthetrainedand contractedjobholder,howeverundemandingandthecostofthislaxitywasnotalwaysappreciatedamateurstatusmayhavebeentowardintellectualrigor. Doylewasagiftedamateurparexcellenceinanageofgiftedamateurs.Hepracticedtheprofessionforwhichhewastrainedmedicineconsistentlyonlyforafew yearsandthenturnedtowriting,inwhichhewasfundamentallyanamateurthoughawellremuneratedone.Hethenmovedintohissecondamateurenthusiasm, Spiritualism.AlthoughhehadaninterestinthepsychicsincemedicalschoolandhadgivenuphisnatalRomanCatholicfaithinthe1880s,Spiritualismtookona centralandreligiousmeaningforhimonlyamidthetraumasofworldwar. Therearevaryingaccountsofexactlywhathappenedduringthewartoproducethateffect.Hereareacoupleofexamples:In1915theDoyleswerecaringfora youngwoman,LilyLoderSymonds,sufferingfromaprolongedandseriousillness.Psychic,sheentertainedherselfbydoingautomaticwriting.SirArthurandhiswife receivedthesecommunicationswithmildskepticismuntilonedayshecameoutwith:"Itisterrible.Terrible.Andwillhaveagreatinfluenceonthewar."Afewhours latertheLusitaniawasreportedsunk,withitsterriblelossoflifeanditspronouncedinfluenceontheUnitedStates'laterentryintothewar.Alsoin1915,after Doyle'sbrotherinlawMalcolmLeckiewaskilledatMons,LilyLoderSymondsproducedautomaticwritingthatDoylebelievedtobeinLeckie'shandandthathe reportedconveyedpreciseinformationaboutaprivateconversationunknowntoanyoneelse,noteventohiswife,theyhadheldbeforethewar.Fromthenon,bythis account,SirArthurwasconvincedofsurvivalandspiritcommunication,andin1918hepublishedthefirstofaseriesofSpiritualistbooks,TheNewRevelation.45 ButifImaybepermittedtodigressabitlongeronHolmes'inventorasSpiritualistitisimportantagaintonotecarefullytheamateurenthusiastnatureofDoyle's commitment.DoylelikeSherlock

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Holmeswasanirregular,neitheranofficialinvestigatornorformaljudgeofthephenomenahedescribedandinterpreted.Hewasneitheramediumnor,byhisown admission,evenpsychic.MuchlesswasheaSpiritualistministerorotherprofessional.Rather,likeHolmes,helookedforevidenceonhisownandwaswillingto sharehisfindingswiththeworld.AlsolikeHolmes,hetookforgrantedthatthepriorfindingsofofficial,professionalresearcherscouldwellbewrong,inlargepart becauseoftheirinabilitytogivecredencetothosetinyincongruities,thoseobscureandeasilyoverlookedclues,thatactuallyproclaimwhatliesbehindthemysteryto benoconventionalstateofaffairs,criminalorotherwise,butatotallyunexpected,almostunbelievable,reality.Thus,preciselyashismastersleuthexplodedthe pedestriantheoriesofprosaicpolicemen,sotheSpiritualistsawinhispursuanceofspiritcluesoftenpettybutunmistakablesignsofatranscendentrealityquite differentfromthatofeitherdogmablinkeredchurchmenorflatfootedRationalists. Doylewas,then,tohisownsatisfactionanhonestinvestigator,honestlyannouncingthewonderfultruthshefoundfollowingoutofthewayfootprintsmostofthe worldhadignoredamidthedinofbattleandtheclashofcreeds.Hewasagentlemanineverysenseoftheword,fullofsavoirfaireandbyallaccountsawarm,large hearted,andcomposedpersonwhometwithoutrancorthebarrageofscornandridiculehislastenthusiasmbroughthim.Yet,likehisbestknowncreation,he remainedanoutsider,lessascientistthanacelebrantonemightevensayaselfordainedmissionarypriestofthespiritworld,muchasHolmeswasofthearcana ofcrime.46 Inanycase,DoylelikedNewZealand,evencallingit"themostwonderfulplaceintheworld"andremarkinginTheWanderingsofaSpiritualistthatthereception hereceivedfromthepressinthatcountrywasconspicuouslymorecordialandfairthaninAustralia,wherethedistinguishedvisitorwasgreetedwithvenomousattacks fromsomeoftheleadingpapers. HoraceLeaf Twoyearslater,in1922,AustraliaandNewZealandwelcomedaSpiritualistprotgofDoyle,HoraceLeaf.In1923hisaccountofthejourney,withaprefaceby SirArthur,waspublishedasUndertheSouthernCross.47Hisnarrative,abitmoreleisurelythanhispredecessor's,offersinterestinginsightsintoNewZealand Spiritualisminthe1920s.Theaccountbeginsonanoteofdisappointment.ThelatertraveleriscompelledtoobservethattheeffectsofDoyle'smissionhadpartly beenspoiledbycharlatansandincompetentsendeavoringtotakeadvantage

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oftheexcitementthegreatmanhadgenerated.Leafimmediatelyrecognizedthathefacedanuphilltaskbutsetaboutitdiligentlyandwasabletoreportthataudiences graduallyincreased.HevisitedMaoricommunitiesandspokehighlyofthemandtheirtohungaswho,likeSpiritualists,communicatedwiththesoulsofthedeparted hementionedalsoRatana,the"Maorihealer,andthelargehuis(meetings)hewasholding.HecalledonW.C.Nation,bynow"theGrandOldManofSpiritualismin theDominion,akindly,thoughtfulgentlemanofwellovereightyyearsofage,butlookingmuchyounger." HoraceLeafwaspleasedtonotethatinWellingtonawellbuiltSpiritualistchurchseatedfourhundrednearthecenterofthecity,andthattheReverendWyndham Heathcote,theUnitarianministerinthecapital,wasalsoaSpiritualistwhobelievedthatthetwoliberalfaithsshouldcombineforces.InDunedin,ontheotherhand,he foundSpiritualists,undertheleadershipofW.S.Logan,"keenbutnotwidespread,"andthepressasusualinthatsoutherncityeagertodebatetheissue. OtherVoices TogetafurthersenseofNewZealandSpiritualisminthelate1920sandearly1930s,letusfirstreturntotheMessageofLife.Afewnewvoiceswerebeginningto beheardinit.InApril1932,VioletMayCottrell,ofwhommorelater,beganpublishing"Zoniascripts,"inspiredmessagesfromhercontrolofthatname,thefirst being"ThePursuitofHappiness."Thattitlewasanappropriatechoice,formorethanthoseofanoldergenerationCottrell'sspiritswerereadytotakeordinary happinessasagoodandtoaddresstheearthiercomponentsofitsmakeup,includingmaritalandsexualissues.Butshealsoretainedsomethingoftheoldvision:the April1933issuecontainedanadforher"ChildrenintheSummerland:PsychicScripts." 1933alsobroughtalongseriesofarticlesbyJ.A.Moyleon"SpiritualismOverseas,"describingsancesinEnglandandtheUnitedStateshehadexperiencedonan extendedtour.48NewsofOctober1,1933,reportedV.MayCottrellandH.S.CottrellasactiveintheNapierchurch,sometimesspeakingMayenergetically playedthepiano.Shealsowasnotedasan"internationallyknownwriterofclairaudientscript,"andindeeditwassaidthatapaperbyherwasreadattheWorld SpiritualistConferenceinChicago,September1933.January1934brought"TohungaTales"onMaoriSpiritualismandapenultimatearticle,sofarastheMessageof Lifewasconcerned,byVioletMayCottrell,"ANewandBetterWorld."ForthemagazinewasterminatedwithitsAugustissueofthatyear,apparentlyavictimof thelossofitsguidingstarandtheworlddepressionitboreavaledictionbyCottrell

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ongenius.(Itsplacehassubsequentlybeentakenbythen.Z.PsychicGazette,publishedinAucklandbyRonW.Gibbsbeginningin1979,andThe Communicator,publishedbytheSpiritualistAlliance[Auckland],affiliatedwiththeSpiritualistNationalUnionintheUnitedKingdom.) AnotherperiodicalofthosedaysthatdevotedconsiderableattentiontoSpiritualismwasAquarius,editedbyBerthaSinclairBurns,herselfamedium.(Oneversionof JaneElizabethHarris'memoirswaspublishedinthismagazinein1939.)AmajoreventforwhichMrs.Burnswasresponsiblewasthefirstexhibitionofpsychicart heldinAucklandinApril1924.AnumberoftheworksweredrawnthroughhermediumshipsomewerelateracceptedforhangingbytheNewZealandAcademyof FineArts.49 TheSearchfortheLostAirmen Nowacuriousincidentof1928,notapparentlyreportedintheMessageofLifethoughwellknowntothesecularpress,mustberevealed.OnMarch13,1929 (alongsideanaccountofthe"staggering"newmarvelof"talkies,"talkingmotionpictures,asyetonlyaccessibleoverseas),headlinesinTheSun(Auckland)screamed: "IntoMountainWildsSpiritualists'StrangePilgrimageSearchforLostAirmen."Intriguedbythesegrabbers,thereadercontinues:
ToldbyspiritsfromtheBeyondthattheairmen,HoodandMoncrieff,hadcrashedinthePuketoiRanges,Mr.andMrs.J.Lawson,ofEdenTerrace,Auckland,tookacrystal gazingseeresswiththemandplungedintothebushcountrytofindtheplaneandthebodies. Theamazingstoryoftheir71daytrekintothewildernessisnowtoldforthefirsttime.Howtheygaveuptheirbusinesshowtheysuffereduntoldhardshipsthroughcoldand hungerandhowtheyreturnedpennilessfromtheirstrangepilgrimageintothemountainwilds,makesafantasticstory.Theystillmaintaintheairplaneislyingintheheartofthe Puketois.

Thebackgroundoftheadventure,forthosewhosememoriesdonotreachbacktothe1920s,istheattemptedtransTasmanianflightoftwoNewZealanders, CaptainGeorgeHoodandLieutenantJ.R.Moncrieff.TheytookofffromSydneyfortheirhomelandonJanuary10,1927,inaRyanmonoplane.Radiosignalswere receiveduntilaboutsevenhourslater,whentheywouldhavebeenhalfwayacrossthewaterandthenceased.Nothingwasheardfromthemagain,andnotraceofthe planewasfound.

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TheLawsons,thenlivinginWellington,wereSpiritualists.Mrs.LawsonreportedtoTheSunthatshehadalwayshad"psychicgifts"andtheabilityin"semitrance"to communicatemessagesfromthosewhohad"passedover."Mr.Lawson,ontheotherhand,said,"BeforemymarriageIwasanythingbutaSpiritualist.Iwasahard boiledscepticandtookalotofconvincing.ButaftersittinginacirclefortwonightsIwascompletelycuredofrheumatictroubleof27years'standing.Thatconvinced medefinitely." Atthetimeoftheaviators'disappearance,Mrs.Lawsonrecounted,shewasshowna"vision"oftheplacewheretheyhadfallennotinmidocean,asmostpresumed, butinNewZealandnearPongaroa.ThenonFebruary8,1928,thecouplewasvisitedbyacrystalreader,Mrs.ElizabethWatson,whosaidshehadreceiveda similarvisionandbeenmiraculouslyguidedtotheLawsonhome.ThethreesomefirstpersuadedapartyofyoungmentosearchforthefallenplanenearPongaroa,but theywereunsuccessful.Thentheywentthemselves,spendingseventeenfruitlessdays,February14March2,inthewilduntilreturningbecause"weheldatrance circleinourcamp,andweweretoldtogohomeasafiercestormwouldsweepthecountry.Laterthisprovedaccurate.AstormragedovertheEastCoastanddida lotofdamagetoshipping." Undaunted,thepartyleftagainonApril19afterLawsonhadsoldhisbusinesstoraisefunds.Nowtheyspentfiftyfourdaystrampingsomethreehundredmiles throughuntamedbushcountryunderharshconditionsofcoldandrain.Heavywindsrequiredtheylashthetentdownnightafternighttokeepitfromblowingaway. OfthattangledscrublandLawsonsaid,"Onlythosewhohavebeeninitknowwhatitislike."Eventuallytheyhadtoabandonthesearch,thoughstillaffirmingthatthe downedplane,andthebodies,weresomewhereinthedenseheartofthePuketoirangesofHawkeBay.(Thesefiftyfourdaysandtheseventeenofthefirst expeditionmakeuptheseventyoneofthenewspaperarticle.) TheAlexanderTurnbullLibraryhasobtainedthediaryoftheexpeditionkeptbyJohnLawson,anditisfascinatingreadingthatoffersremarkableinsightintothe Spiritualistmindsofthesepilgrims.Thisbookof108pages,someonlypartlyfilled,isinscribedinalegiblepenciledhand.Itcommenceswiththesettingoutofthefirst venture:"LeftWellington14thFebruary1928tofindtheairmenthatflewtheTasman."Laterentriesgivenames,andoftenconfirmatorysignatures,ofpersonsmet andwhosometimesjoinedthemforsances.Thusanentryforanearlyevening:
CircleheldatMaoriHouseonWednesdaynightat8o'clock. Conditionssplendid.Maorispiritsallaroundhundredsofthem. MediumStella[Mrs.Lawson]

Page61 Personspresent JohnLawson KeepaTaingur E.Pehikore TheSpiritsaysthatwearewiththerightpeople.Lovelypowerlovelypeoplewillgetgreatresults.LittleStar(meaninggirl)wenttoheaven.KanaahapleasedhesayIbringthem allhere.Allcomingtonight.Allcomingthrough.Youhavegreatresults.Godguideyousafely.Kanaahaleadyoutohistribe.Blessallpeople.Yousoonwillbesatisfied.No dangergostraightahead.Igoandletsomeoneelsethrough....Successtoo,Hurryupandsing.... Thurs.Morning.Thespiritsareallstillwithus.&helpinguswonderfully.Spiritssaywewalked22miles.Toofar. Friday...twoMaoriesandthedogarequitewell&ingoodspirits&theyarebothRatanassotheyarethesameasusSpiritualists.Ithinkweknowmorethanthepeoplegive uscreditfor.

ThemainspiritstheLawsonpartydealtwithwerecalledRedEagle,LittleBear,Marie,Kanaaha(anoldtimeMaori),andYemSing,whoseemedtospecializein healing,givingadviceforabadthroatandthelike.Weimmediatelynoteherenamessuggestingthreecategoriesofentities:thefirsttwo,thenativeAmericanguides who,thoughredolentofmodernSpiritualism'shomeland,havetraveledquitewellasthefaithhasmovedthroughtheworldthenalittlegirlspirit,astandbyoftheold fashionedsancethenaMaoriwho,togetherwiththehundredsofspiritsofhisraceearlierreported,suggestthatatleastinNewZealandtheNativeAmericanscan besupplementedbysupernaturalhelpersofthatequallyshamanisticpeoplefinally,theChinesesoundingYemSingremindsusthatasageofhisvenerablenationis alsoanornamentofmanyprestigiousbandsofspirithelpers,formostSpiritualistsarenothingifnotbroadmindedregardingtheworld'smanycreedsandcolors. ThatadmirablequalityispressedhomemoreforcefullyinthereferencetotheRatanafaith,foritmustberememberedthatinthe1920sthenewfaiththatTahupotiki WiremuRatana,knownasTeMangai,(mouthpieceofgod),hadfoundedonthebasisofvisionsbeginningin1918,wasstronglyopposed.Newspapers,notto mentionmanyclerics,denouncedtheprophetasamegalomaniacwhosefaithhealingsresultedinmuchsufferinganddeathfromlackofpropermedicalattentionand whosesociopoliticalactivitieswereevenmoresuspect.TheRatanamovement,withitsobviousovertonesofMaoriselfaffirmation,drewimmensecrowdsandintime gainedalockonthefourMaoriparliamentaryseats.TheRatanachurchisdefinitelyifratherunconventionallyaChristiansectandisnotreallySpiritualistic.Ratana oppposedthetraditionaltohungasandtheirspiritism.

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Yet,likemanyothersuchnativistmovements,RatanahasofferedsymbolsofpsychologicalcontinuitywiththepreChristianspiritualworldofitspeople.InRatanathis featurehastakentheformofacultofthefaithfulangels(ngaanaherapono),whoundoubtedlyservedabridgebuildingfunctionbyremindingtraditionalMaoriofthe warmlyfamiliarandeverpresentancestralandtutelaryspiritsofold.ButtheadditionoftheseangelstothebaptismalandhealingformulasofRatanawastoomuchfor NewZealand'sAnglicanbishops,whochargedpolytheismandin1925threatenedtoexcommunicateanychurchmenwhojoinedthesect,ineffectforcingthe movementintoaseparatiststance.NorwasRatana'sroleasmouthpiece(medium?)ofGodcongenialtothePakehamind.Itisthereforesignificantthatourcoterieof whiteNewZealandSpiritualists,themselvesbelieversinanoftenridiculedreligionandonaquestboundtoappearabsurdtotheworld,shouldcelebratetheir communionwiththeRatanabrethren.50 Indeed,theapparentfutilityofthesearchhadtobefacedbytheendofMay,aswintryconditionsgrewwilderandwilder.OnMay20,JohnLawsonwroteinthe diarythatthegroup"playedout"andwouldhavetogiveupbecauseoftheweather.Yetheaddeddefiantlythatheknewsomepeoplewouldcallthem"cranksand madpeopleandsortsofotherthingsbutwedon'tmindaswearegoingtoshowthemthatweareperfectlysane&knowwhatwearetalkingabout."Other alternativesforshowingthemwerethere.OnMay16thespiritswerestillveryencouraging:RedEaglesaidtheflyingmachinewasthere,andhewouldgive informationaboutitshortly,butthatspirit"alsotoldusthattheGreatMasterwouldshowhimselftoMrs.Watsonthroughthecrystalwhenwehadfinishedtheplane business." Finally,withthosepromisesnodoubtinmind,thepartycameoutofthewildernessinJune,theplaneundiscovered.Sotheadventureendedorperhapsnotquite: Anunindentified1956newspaperclippingstuckinthediarysaysthataMissE.E.Barrenislookingfortheairmenandtheplaneandclaimsapsychicsaidtheywere abovehighwhitecliffs.... VioletMayCottrellandtheReturnofDoyle ThenextgreatadventureinNewZealandSpiritualisminvolvesVioletMayCottrell,whohadbeenarisingyoungstarofSpiritualisticjournalismandwhohad publishedaseriesofarticlesinthefinalissuesoftheMessageofLifeandhadplayedthepianointheNapierchurch.Butthereismuchmoretothismemorable womanthanthat.First,thisveryprolificwriteralsopublishedinthefamousAustralianSpiritualistpublication,HarbingerofLight.Second,shewasnotunknownto thegreatArthurConanDoyle.

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Doyle,inoneofhislastbooks,TheEdgeoftheUnknown,spokeofacurious1920smediumisticphenomenon,thechannelingofLordNorthcliffe,thedynamicand notoriouslyshorttemperedBritishpressmagnatewhohaddiedin1922.HannanSwaffer,aneditorofoneofNorthcliffe'spapers,earlyin1925announcedhis conversiontoSpiritualismandproclaimedhisformerchiefscontinuingdispatchesatapublicmeetinginQueen'sHall,London.Swaffersoonafterpublishedthe bombasticoldman'spostmortemruminationsasNorthcliffe'sReturn.ButtheeditorwasnotaloneinreceivingNorthcliffefromtheotherside.Doyle,afterreference toSwafferinTheEdgeoftheUnknown,goesontospeakof"asinglelongarticle,saidtobedictatedbyNorthcliffe,andcomingthroughthehandofaladylivingin NewZealand,andquiteignorantofhercontrol'spersonality,orofhismethodsofthoughtandexpression." Then,afterseveralquotesfromthisdictation,whichcontaintypicaloutburstsofNorthcliffeanragenowdirectednotatdilatorycopywritersbutatthosewhodoubt thevalueofspiritcommunicationDoyleexpostulates:"Cananyoneimaginethattheseforcefulwords,whichcanbematchedinunpublishedcommunicationsfromthe samesourceinEngland,couldreallyhavecomefromthemindoftheladyinfarNewZealand?"51Notlongafter,thesamequestionwouldbeaskedoftheNew ZealandladyandtheEnglishwriterhimself. OnJuly8,1930,wordofthedeathofArthurConanDoylewasflashedaroundtheworldfromLondonandreportedthesamedayinNewZealandpapers.Among thestoriespublishedinconnectionwiththecelebrity'spassingwasanitemfromtheDailyExpressclaimingthatheandLadyDoylehadasecretcodebetweenthem, bywhichtheonethatembarkedfirstfortheotherworldwouldtrytocommunicatewiththeother,andsothegenuinenessofthemessagebythecodewouldbe guaranteed.However,itappearsthattheshadeofthedeceasedwriterandSpiritualist,ratherthanattempttheintricaciesofthatcypher,madestraightforNew Zealandwithaspeedhardlylessthanthatofthecablednewsofhisdemise.Therehestraightwayintroducedhimselfintothehome,andmind,ofthesameNapier womanwhoseearlierreadingsfromNorthcliffehehadsohighlycommended.FortheDailyTelegraphofthatcityforJuly10excitedlytellsus:"SirConanDoyle SpeakstoNapierMedium.Mrs.H.S.CottrellReceivesMessage." Interviewed,Mrs.Cottrellrevealedtothepaperthatmediumsare"atypeofhumanwirelessset,"whichpicksupmessagesfromthespiritualworldasaradio transmitsprograms.Unfortunately,asisnotseldomthecaseinsuchcommunications,theDoylemessageitselfwasratherlessstunningthanthefactofitsprompt delivery.SirArthurspokeof"feelingsadatleavingallmydearones,"eventhoughheknewhewouldgetintouchwiththempresently.Hewashavingtoadjustto

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''changedconditions,"and,althoughSpiritualismhadhelpedgreatlytopreparehimforwhathefoundoverthere,hewasstill"veryunsettled."But,headded,"Iwillbe veryhappysoon,Iknow,andambusyasever,butinthemeantimeitisnicetohaveachatwithanunderstandingpersonstillintheflesh."Doylewasalsoableto rejoiceinthewarmwelcomehehadreceivedinspiritlandandwasespeciallygratifiedatseeingonceagainthefaceofhisson. Notallwereconvinced.AJuly15article,"SpiritualistsSceptical.NapierClaimsDoubtedinDunedin,"reportedthatCottrell'scoreligionistsinthesoutherncityopined dourlythatherclaims"shouldbesubjecttotheclosestinvestigation."TherewasmuchpricklysentimentthatcommunicationshouldhavebeenfirsttoLadyDoylevia thefamouscode,orthat,ifNewZealandhadbeenfavored,communicationoughttohavearrivedthroughthemuchdiscussedBlueRoom,theSpiritualistreceiving stationestablishedinDunedinandlatermovedtoMasterton. VioletMayCottrell Bethatasitmay,theNapierreportledtoanuncommonoutburstofinterestinSpiritualismand,intheHawkeBayarea,inVioletMayCottrell.Shewasfortythreeat thetime,andaphotographrevealsayoungish,fairfeaturedandattractivewomanwhosepaleintenseeyes,fulllipsandinconoclastictiltoftheheadsuggestaperson atoncehaunted,sensual,andindependent.BeginningJuly11,theDailyTelegraphpublishedaremarkableseriesofinterviewswithher,revealinghowthisNapier housewifeandmotherbecameasibylofsuchaudacity. InanarticleofJuly12,MayCottrellsaysthatherpsychicadventuresbeganinsimpleexperimentswithhersisterinlaw.Whenthelatterwasvisitingonvacationfrom college,theytrieddoingdivinationbymeansofaringsuspendedoveraglasshalffilledwithwater.Astheringswungandtappedagainstthesideoftheglass,they askeditquestionsthattheythoughtwereansweredthroughanalphabetcode.Atfirstitseemedalightandharmlessgame.ButwhenMaylaterhadrecoursetothe ringalone,shefoundherselfaskingitmoreandmoreseriousqueriesandbecameconvincedthatarealintelligencewasformingitsanswers.Shefinallylearnedthatthe mindbehindthetalkingringwasthatofamanwhomshehadonceknownslightlyandwhohaddiedinthegreatfluepidemicacoupleofyearsbefore.This informationwasfollowedbycommunicationfromotherguides. Bythentappinghadcometobeanawkwardmeansofreceptionforthenovicemedium.Inresponsetothesuggestionofherspiritmentors,sheswitchedtoautomatic writing."Themessagescamewithsurprisingeaseandrapidity,fromallsortsandconditionsofpeople."

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Amongthosewereherownparents.Theircase,infact,indicatesthatheryearsofspiritualunfoldingwerebynomeanssunny.
Bothmyparentshadrecentlydied,underverytragiccircumstanceswithinthreemonthsofeachother.Theywerebothoverseventy,andtheirlastyearswerefullofmentaland physicalsuffering,whichwiththepainfulnatureoftheirgoing,sopreyeduponmymindthatIwasinashockinglynervouscondition.Iwasbitterlyresentfulalso,andmorethan alittleincludedtocurseGodandlife.Myattitudetowardslifewasgloomyintheextreme,somuchso,infact,thatIgotlittlejoyoutofmylittledaughter,whowasthenaboutone yearold. Myfather,knowingthisforourlovedonesontheothersidedoknowwhatishappeningtousheremostearnestlydesiredtohelpmebacktohealthandhappiness.Bothhe andmymotherhavewrittenthroughmemanytimessincethenandhavesucceededinremovingmuchoftheoldbitternessfrommyheart.Theirloveandunderstandinghave helpedmeovermanydifficultplaces,andtheteachingIhavereceivedfrommyspiritguideshascompletelychangedmyattitudetowardslife.

VioletMay'smateshowedaninitialaversiontothepractices,adistasteclearlyrelatedtohisawarenessofhermentalstate:"Horace,myhusband,was,atfirst,very averseindeedtomyhavinganythingtodowiththesespirittappingsandwritings.Iwasinaveryrundown,nervouscondition,thevictimofinnumerablefears, forebodingsandthatblackdepressionwhichalackofnervousvitalityproduces."Intime,however,HoracecametorealizethatSpiritualismwashavingmorea therapeuticthanunwholesomeeffectonhiswife'scondition,andhealsobecamesomewhatinterestedinthecontentofhercommunications.Whenshewrote"Children intheSummerland,"hewasimpressedandsaid,''Well,evenifthisisonlyafantasy,bornofyourownimagination,Iamsureithasrealliterarymerit." Others,however,werelesswellaffected.MayCottrell'sfourthnewspapercolumnwasdevotedtothenegativeresponse,oftenaccompaniedbyimpassioned warnings,whichcertainmembersoftheclergygaveher"psychicradio."Butthefifthandfinalinstallmenttoldofthecomingof"Zonia,"herlastandloftiestguide.Zonia wasreportedlythespiritofanArabwhohadlivedatthetimeofthepharoahsandwhodelivereddiscoursesonreligiousandmoraltopics.Thesescripts,whichatfirst cametoherwhilehertwosmallchildrenslept,weretheCottrellwritingsmostwidelypublishedinSpiritualistjournals.Zonia'sverypresencenearher,shesaid, radiatedpeaceandkindness,andloveflowed"fromhimtohisfellowsinanunbrokenstream." Behindtheseaccountsseemstobeawomanofstronglyalternatingmoods,whoisreelingbetweenconfidentexuberanceandshattering

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selfdoubt.HarbingerofLight,inpublishingsomeofherZoniamaterialin1930,introducedherasfullofenergyandhumor,afunlovingindividualwhohad discoveredhergiftsfewerthantenyearsbeforeandwhowouldstillratherbeoutdoorsthantakingmessages.52TheMessageofLifearoundthesametime(1933) depictedherlivelypianoplayingintheNapierSpiritualistchurch.Yetherownwordsbetrayhowonesidedthesecharacterizationswere.Thewomanofthe interviewslaybareanguishandhoursofblackdespair,somuchsoonealmostwonderswhethertheextrovertedsidesomeapparentlytookforthewholepersonwas nomorethanthefreneticenergythatcanbebornofdesperation.Sheherselfwasmuchlatertopresentthatfrenziedactivityasaconstructiveattempttocopewith innerdarkness.Now,itappearsSpiritualismwasalsoaway,thoughnotawhollyunambivalentway.Spiritualismcouldhelptoalleviatethosegraydescents,yetit couldalsoaggrevatethemwhenthecreativeZoniaorDoyleeuphoriaworeoffandherfaithwaschallengedbymodernwitchhunters. Forallthat,however,herswasacuriousandboldnewSpiritualisttalent.TheobscureNewZealander'sclaimtobethefirsttotransmitnolessagiantofthefaiththan Doylewasnottheonlyexampleofhersauciness.InanarticleofSeptember1,1930,"ClothesintheSpiritWorld,"shefacedheadonaSpiritualistconundrum.53Put starkly,thedilemmais,Whydoweseeghostsclothedratherthannaked?Forastheoldbromidehasit,Ifghostshaveclothes,thenclothesmusthaveghosts.But eventhosewillingtoconcedethatUncleHenry'srevenantcouldlimnthefacialfeaturesknowntohislovedones(orenemies)mighthavetroublepostulatingthatthe shadesofhisbootsoroverallshadfollowedhimtotheSummerland.Yetspooksaregenerallyclothed,ifonlyinvaporousdrapes,andCottrellarguesthatthisis becausetheirgarbreflectsthethoughtsoftheapparitionandthusthewayitconceivesofitsownappearance. Shewas,infact,willingtosweepalotofcobwebsoutofthesanceroom.AMay2,1936,articlefromTheProgressiveThinker,aChicagoSpiritualistpublication (apparentlythiswasapapershehadgiveninabsentiaattheaforementionedSpiritualistconferencethere)wascalled"TheDawnofaNewKnowledgeConcerning LoveandMarriage"andsubtitled,"SexIsanEssentialFactorofExistenceasRealandTangiblebeyondtheVeilasItIsHere."Thispiece,saidtobe"byclairaudient dictationfromtheZoniaScripts,"affirmsquiteanopenandpositiveattitudetowardthesexualdriveinthisandanyotherworld,thoughassertingitneedstobejoined byloveandasenseofintimacy.(AlthoughearlySpiritualisminAmericaandEnglandhadsignificantlinkstoFreeLoveandotherradicalsocialmovements,by Cottrell'stimethemovementhadlongsincefallenintoaratherprimthoughfus

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tianstyle,suggestingmoreaVictorianthrowbackthanavoiceoftheradical1930s.) Atthesametime,Cottrellinthe1930swasbecomingawidelypublishedauthoronavarietyofsubjects.PiecesbyherinNewZealandpapersopposedtightmoney policies,defendedmoderndancing,anddiscussedgeysers,birds,internationalpatriotism,andMaorilife.Herarticleonthegreat1931Napierearthquakeandits effectswaswidelyreproducedaroundtheEnglishspeakingworld.Shewastopublishmorethansevenhundredarticlesoveralongcareer.Sheadvertisedcardswith herpoemsonthem.Herhusband,employedbytheNapierTelegraph19311936,helpedhermarketherwritingsandhandledthebusinessaspectsofher burgeoningcareer.Whenshediedin1971attheageofeightyfourshewasamongthebestknownandbestlovedcitizensofNapierandtheSpiritualismofforty yearsbeforewasapparentlythenlittleknownandlessregarded. Hermostfamouspoem,"PaniaoftheReef:AMaoriLegend,"wastheinspirationofthestatueofPaniaontheNapierwaterfront,alocallandmark.ItsHiawathalike cadenceswellevokeemergencefromdarknesstolight:

Pania,beautifulseamaiden, Comingfromdarkdepthsmysterious, Fromtheocean'sstrange,weirdcaverns, Dweltaloneupontheshore. Wellshelovedthegoldensunlight, Glinting,flashingonthewaters Gloriedinthenoontidesplendour Andtherosyglowofsunsets....

Muchofwhatshewroteabout,infact,wasoflocalNapierinterestthegannetsofCapeKidnapper's,theHawke'sBayMaori.VerylittlerelatingCottrellto SpiritualismisfoundinthegeneralpresssinceaboutthetimeoftheNapierearthquake,thoughaswehaveseenherZoniascriptsandotherarticlesappearedin obscureSpiritualistpublicationsthroughthe1930s.TheWeeklyNews(Auckland)ofOctober4,1939,intellingoftheacceptancebyaLondonpublisherofherone book,achildren'snovel(TheLostCaveofPukeragi),speaksofherearlier("nowsometimeago")writingof"theoccult."Afterthewar,thereisvirtuallynothing Spiritualistbyher.InanarticleinWoman(May20,1950),Cottrelltellsusfranklyorsomewhatfranklyofovercomingillhealth,fear,despair,and"nervous disorders"earlyinhermarriedlifethroughactivitydance,theater,tennis,andthelike,andmakingherselfdothesethingswhethershefeltlikeitatthemomentornot. Thesearethesamecomplaintsofwhichshehadspokentwentyyearsbeforeinher

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psychicradiointerviewsaftertheDoyletransmission.ButnowthereisnomentionofSpiritualism. Soalsoinherobituary.Itspeaksofherprolificwriting,herloveofMaorilegend,andhercloseassociationwiththeHukarereMaoriGirl'sCollegenearherhomein Napier.Itmentionsthatshewasakeenbowler,andtellsusthatheronlyson,SpenceoneofthetwosmallchildrenaroundherfeetinthedaysofDoyleand ZoniawaskilledduringactiveWorldWarIIserviceasabomberpilotintheRoyalNewZealandAirForce.HerfuneralwasoutofSt.Paul'sPresbyterianchurch, notthetinySpiritualistchurchwhereshehadonceplayedthepiano. Whathadhappened?Hadthespiritsfailedtoforetellthegreatearthquake?Orthewarinwhichasonwasshotdownfromthesky?VioletMayCottrellhadwritten muchandrevealedmuchaboutherselfovermanyyears.ButshealsotooksecretswithherintotheSummerland.54Theleastthatcanbesaidisthat,likeJane ElizabethHarris,MayCottrellwasawomaninwhominnerzealjoustedwithprofoundselfdoubt.Forbothwomentheguidanceofspiritswiserthanthemselves providedearlyresolution.TheolderstayedwiththespiritsandtheSpiritualistcausethathaddonesomuchforherandforwhichsheinturndidmuch.Butin Cottrell'scase,astheNapierwriterfoundapublishablevoiceofherown,theotherworldlyvoiceswerequietlyretired.Assheharvestedadequatecommunitywide recognitioninherownright,thesectarianSpiritualistmilieuprobablyseemedunnecessary,ifnotstifling. Whether,asshewentthroughtheseapparentchanges,shefeltlossorguiltorfurtherselfdoubtorgoodriddance,onewillneverknow,forshechosetoremainsilent aboutthedispositionofwhatwasonce,inwhatmustlaterhaveseemedalmostanotherincarnation,thepivotofherinnerlife. LaterEventsinSpiritualism SpiritualismcontinuedinNewZealandbetween1939and1954thePsychicResearchSocietyofWellingtonheldmeetingsthatseemedtocombineaspiritualand scientificinterestinthesubject.Lecturetopicsrangedfrom"SpiritualGiftsandTheirDevelopment,"toSt.Paulasoneofthegreatestoccultinitiates,tothe parapsychologicalworkofJ.B.Rhine.OnoneoccasionMrs.Cottrell(wholivedinWellingtoninthe1940s,whenherhusbandwasemployedtherewithInland Revenue),showedslidesoftheHimalayas.AMr.Singhspokeonyoga.OtherlecturersdealtwithRatana,mysticevolution,andhermeticforces.Inthepostwar atmosphereofApril29,1946,adiscussionasked

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whatpsychicresearchcoulddoforthegreatproblemsoftheworld:war,overpopulation,hunger,andinsanity.Theresponsewasthatthedutyofthepsychicistoput beforepeopleavividpictureoflifeafterdeath,andtogiveperspectiveandtomakecleartheobjectoflifeisto"buildthemind."55 MaryMansonDreaver AnimportantSpiritualistfigureofthosedayswasMaryMansonDreaver(18871961),journalist,speechteacher,artist,andLabourPartyactivist.Shewasa memberoftheAucklandCityCouncilin19381944and19531961,M.P.forWaitemata19411943,andamemberoftheLegislativeCouncil,thenow discontinuedparliamentaryupperhouse,19461950,theonlywomanevertoserveinthatbody.MaryDreaverwasalsoaSpiritualistminister.Aquarius,"TheNew ZealandPsychicMagazine,"October21,1939,hasonthebackcoveranadvertisementfortheSpiritualistchurchonAlmaStreet,Newmarket,Auckland,listingher asminister.ShewasmoreoverpresidentoftheSCNZ,asanotherboxonthesamepageindicates.56AleadingmediuminthepostwarerawasBeatriceSwaby(b. 1905,inEngland),ofthePetoneSpiritualistchurchintheHuttValley,northofWellington.57 MaryFry ThePetonechurchwasalsofrequentedbytwoofthebestknownNewZealandSpiritualistsofthe1980s,MaryandWarwickFry.HereitwasthatIfirstsawthem onarainynightin1988.WarwickpresidedanddeliveredtheaddressMaryservedasclairvoyant.Althoughthechurchwascrowded,shepickedmeoutasoneof thehalfdozenorsopeopletogiveareading,andtomysurprisebecause,althoughwelaterbecameacquainted,tothebestofmyknowledgeshehadnowayof knowingwhoIwasthatnightshenotedthatIwas"notaKiwi,"andsaidoneortwoaccuratethingsaboutmyhousebackintheUnitedStates. RaisedasanAnglicaninthefarreachesoftheSouthIslandnearInvercargill,MaryFryhadpsychicexperiencesasachild,playingwithspiritchildrenwhowereas realtoherasherphysicalfriends.ShebecameaSpiritualistafteraverydifficultfirstmarriage.Duringthistimeofgreatdistress,shereported,Spiritualistministersand servicesgavehermorehelpandcomfortthananyoneelse.Shetookupmediumshipafterabadback,theresultofpoliointhe1950s,madeemploymentdifficult. "ThenImadeadecision,"shesaidinaninterview,"thatI

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wantedtobeused.IplacedmyselfinGod'shandstobeusedasachannel,onlysoIwouldn'tbeusingmyphysicalstrength,becausethatwouldbedepleting,normy ownintellect,becauseI'dbeworkinginareasIhavenoknowledgeof.WhenItalktopeopleI'minacompletelyrelaxedstate.SometimesI'maskedifIgetvery tired.Noway."58 Herarticulatemannerandwarm,dynamicpersonalityquicklyledtosuccessasamediuminpersonalconsultation(forwhichsheaskednofee)andSpiritualist lecturing.AlthoughshedeeplybelievesinSpiritualism,herhonestyandselfdisciplineinitspracticearerefreshing.In19831985sheattainednationalprominencefor atwicemonthly2ZBradioprogram.PeoplewouldcallinforMary'spsychicresponsestotheirqueries,whichwereoftenintheformofmediumisticmessagesfrom deceasedrelativesofthecaller.Theprogrambecameimmenselypopular,generatingmanyringsofthephoneandmuchmail,oftenfrompersonswithserious problemswithwhichthemediumdealtasbestshecouldinhersincere,caringway.Italso,inevitably,producedcontroversy.Personsandgroupsontheattackagainst pseudoscienceandpsychismquestionedtheproprietyofRadioNewZealandsponsoringsuchashow.Althoughthestationdeniedthatthisoppositionwasthereason andacknowledgedthatlettersandcallssupportingthepopularprogramgreatlyoutweighedthoseopposing,MaryFry'scontractwasnotrenewedaftertwoyears, andshewentofftheair.59 Undoubtedly,Mary'spresenceandprogramhadmuchtodowiththegrowthofSpiritualismreportedinthe1980scensuses.Shecanbeseenasonlythemostrecent inthelistofcolorfulprint,platformandnowelectronicmediapersonalitieswhohaveperiodicallyreinvigoratedNewZealandSpiritualism,bringingitbacktolife wheneveritseemedlikelytowitherininsularisolation.Peebles,HardingeBritten,Doyle,Leaf,Cottrell,Dreaver,andnowFrymorethananythingelse,the Spiritualiststoryhasbeenthestoryofnameslikethese.Chancesaregoodthatfurthernameswillbeaddedtothisregisterinthetwentyfirstcentury.

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3 PowersoftheAir: UFOReligionsandOtherCompanionsofSpiritualism
ContactwiththespiritworldthroughtrancecommunicationisabroaderphenomenonthantheSpiritualismbegunwiththeFoxsisters.Thatreligiouslineagerevivedin themoderncivilizedworldthepracticeknowntoshamansofold,astheyrousedtheancestralspirits,ofhearingagainthevoicesofthedeparted.Buttheancient shamansandsibylshadanotherforteaswell,channelingthespeechofgodsandangels.This,too,hasbeenrestoredinthemodernshamanismoftheSpiritualist tradition.ModernSpiritualismhasalwayscommunicatedmessagesfromhighteachersofloftywisdom,notseldombiblical,aswellastheordinarydeparted.But somegroupsdistinctivefromtheregularSpiritualistchurcheshavefocusedexclusivelyoncommuniquesfromexaltedteachers,generallyoneoraparticularclusterof wiseguides. GordonMeltonhasmadeausefuldistinctionbyusingtheterm"TeachingSpiritualism"forgroupsandmovementscenteredontheteachingsofoneorafewsuchlofty beings.1 Insomecasestheirinformationhasbeentranscribedinmodern"bibles":theOahspeortheUrantiaBook.Inanyevent,theimportantpointaboutTeaching Spiritualismistheinstruction,togetherwiththeimplicitmetaphysicalcorrelate,thatbetweenthehumanplaneandultimaterealityliesanintermediateplaneredolent withwonderandwisdom,therealmofnearperfectyetindividualizedconsciousnessesabletoguardandguidestrugglinghumanity:spiritteachers,masters,godlike UFObeings.ItisworthnotingthattheteachingmoreoftenthannotshowssimilaritytothatofTheosophy,awidelyemployedsourceforalternativespirituality wisdomsignificantly,themastersofTheosophywereostensiblycontactedthroughendeavorstodeepenSpiritualismandalignitwiththeloreofoccultismEastand West.Thosebeings,thoughcommunicatingmore

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throughwriting(theMahatmaLetters,theirassistancetoHelenaBlavatskyinherliterarywork)thanvoicemediumshipinoriginalTheosophy,arecertainlymodern prototypesofthetype. TheCuldianTrust AnativeNewZealandexampleistheCuldianTrust,basedontheCoromandelPeninsula.ItsworkcommencedNovember12,1980,whenasmallgroupofpeople meetingtoexpandtheirspiritualawarenessbegantoreceiveinstructionfromahighsacredmentor,Gwineva.Thoseteachingswerepublishedthefollowingyearas TheBookofGwineva.2 CuldeeisanancientCeltictermfor"priest"or"wiseone,"andtogetherwiththenameoftheteacher,thetitle"CuldianTrust"indicatesa Celticbent.Culdiansindeeddescribethemselvesasfollowing"anenlightenedandprogressiveformofmysticChristianitybasedbroadlyonthebeliefsoftheAncient Culdees,theoriginalpreAugustinianChurchinBritain."3 YetCuldianismismuchmorethanareturntoaromanticpast.Gwinevaisnow''spiritbeing,"thoughof Celticbackground,andasaspiritteacherfortodayspeaksofthe"NewAge"andwhatwillcomeafterit,theCelestialAge."Thelatterwillbe"bornoutofthetrials andtravailoftheNewAge,"andinit"humanitywillfulfillitscosmicdestinyanddiscoveritsuniversalplace." TheBookofGwinevaspeaksofthecurrentNewAgeasatimewhenhumanityislookingforanewspiritualorientation.Wewantsomethingbeyondpoliticaland economicchange,thetextsays,asvitalasthatmaybe.Wearepreparedtomakespiritualadvancesaswell,realizingthattheuniverseisthecreationofthesupreme spiritfromwhichcamethegreatdesign.Gwinevaalsoimpartswisdomonhumanproblemsandaffirms,forexample,traditionalmalefemalerolesbutinsiststheyare spirituallyequal("complementarysexes").Malesshouldbestrongandsilentholdersofwisdomfemalesareintuitive.Onrace,theMaorisareliketheCelts,a dispossessedpeople.Bothneedtokeeptheirculturesaliveandsoareentitledtosomeseparateness.Allthewhile,Culdiansinsistthattheirmovementcanembracea widevarietyofbeliefsandperspectivesandthatitisnotacult. TheCuldianRevivalTrust,thelegalentitycontrollingthemovement,announcesthatgroupandgeneralpublicmeetingsareheldatthecenterinThames(TheThames WholisticCentre,withbooksandcandlesforsale,alendinglibrary,andappointmentsavailableforhealing).4 Membersalsoattendattunementceremonies. Nonetheless,itappearsthattheteachingsarespreadprimarilythroughpublications,whetherTheBookofGwineva,assortedpamphlets,orametaphysical correspondencecourse.

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Faithists AnoldernewbibleisOahspe,transmittedthroughtheAmericanmediumJ.B.Newburgh(18281891),andfirstpublishedin1882.5 Believersintheteachingsof OahspearecalledFaithistsand,thoughsmallinnumber,havelongbeenactiveinAmerica,England,andelsewhere.ThemovementisrepresentedinNewZealandby KenMillsofAuckland.Hereportsthat,althoughthereisnoorganizedactivityinthecountry,hehasbeensurprisedatthenumberofpeoplewhohavethebookor haveexpressedinterestinit,inresponsetohisadsinSpiritualistandNewAgepublications.LikemanyFaithists,heisalsoaSpiritualist,Millsacknowledgesthatthe 844pagescripture,ponderousinstyleandriddledwithstrangenamesandterms,isheavygoing,buthecontinuestosendouttractsandselltheOahspebookto seriousinquirers. Oahspe,alsopresentedastheKosmonBible,relatesthathumanityenteredtheKosmonAgein1848,therevolutionaryyearmodernSpiritualismstarted.InthisNew Age,carnalmindedness,withitswarsandviolenceandpervertedtruth,willfinallybeabolished.Amajorfeatureofpasterashasbeenthesettingupoffalsereligions, includingtheologicalChristianitythoughnotthegospelofJesushimself.Thefalsefaithswerefabricatedbylowergodsandevenentailpseudoheavens.Butthroughout allagestherehavebeenpureones,likethemodernFaithists,whoworshipthetruesupremespirit,Jehovih(sic),andlistentoauthenticmediumsandprophetswho communicatewordsfromhim,orfromhisrighteousspokesmenintheangelicrealm. Despite,orperhapsbecauseof,itsextremedualism,Oahspeisastrangelymovingbibleinplaces.Thosewhomitexaltsarethegentle,hiddenonesofallages,who eatonlyfruitsandvegetables,arenonviolenttothepointofmartyrdom,livecommunallybuttakenopartinearthlygovernmentsorwars.Moreofheaventhanthis mottledearth,thesefaithfulonescommunewithGodandhisangelswhileshunningthebrutalwaysandcorruptcreedsofthegreatmajority.Buttheyhaveseenthe futureandknowitworks. TheUrantiaMovement Asecondmassivemodernscripture(2,097pages)istheUrantiaBook,firstpublishedin1955thoughreportedlytranscribedinthe1930sbyunnamedhuman receptorsofmessagesfromhighinthecosmichierarchy.6 Theserevelationsconcernthespiritualandmaterialsuperuniverseanduniverseofwhichweareapart,the historyofourplanet,Urantia,andthelifeofJesuswithspecialemphasisonhishiddenyears.

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AsmallgroupinNewZealandactivelysupportedbyMr.DennisClampittofAuckland,whoimportscopiesoftheUrantiaBook,meetsregularlytodiscussit.The worldUrantiamovementisheadquarteredinChicago. TheWhiteEagleLodge AnothermovementwithSpiritualistrootsistheWhiteEagleLodge.ItbeganinEnglandintheworkofGraceCooke,amediumandfriendofMaryConanDoyle,Sir Arthur'sdaughter.AprincipalcommunicatorofCooke'swasahighteachercalledWhiteEagle(anativeAmericanname),whospokethroughherfromtheearly 1930suntilherdeathin1979.LikeMayCottrell,GraceCookereceivedinstructionfromArthurConanDoyleafterhisdeathin1930,asreportedinabookbyher husband,IvanCooke,TheReturnofArthurConanDoyle.Theserevelations,andtheexplicitdirectionofWhiteEagle,ledtotheformationofthelodgein1935. ThegroupsurvivedbombingofitsLondonheadquartersinWorldWarIIand,nowwellestablishedinEngland,hasstartedtospreadoverseas.Itsgrowthisaidedby agoodlistofspiritualpublications.Someofthese,especiallyitsfinebooksforchildren,areofexceptionallyhighquality.SomearetranscriptsofWhiteEagle's teachingsoutofvariousincarnationsofhis,includingAtlantean,NativeAmerican,andancientEgyptian. ThedoctrineisinthegeneralSpiritualistTheosophicaltraditions,includingideaslikekarma,thecakras,andastrology.ButtheWhiteEagleLodgehascometobe mainlyinvolvedinspiritualhealingandtheinculcationofafullpersonalspirituallifecenteredonmeditation.Regularmediumisticcontactwiththedepartedandphysical phenomenaarenotencouraged.AllthisgivestheWhiteEagleworkitsdistinctiveatmosphere.Itsmeetingsexudeaveryquiet,affirmativetone,reflectiveofthe inspirational,optimistic,alwaysgentleandnevercondemnatoryqualityoftheextensiveWhiteEagletransmissionsthemselves.7 InMarch1988aboutfifteenpersonsgatheredataWhiteEagleretreatinParaparaumuforaquietdayinabeautifulhomeoverlookingthegreywatersoftheTasman Sea.TheagendaconsistedofreadingsfromtheWhiteEaglebooks,silentmeditationtotapedmusic,andameditationguidedbyaslow,soft,tapedvoicethatspoke ofclosenesstothestrengthoftreesandtheearth.Therewashealing,underacertifiedWhiteEaglehealerwhodidcakrabalancingandaclosingdiscussioninwhich participantstalkedoftheirreasonsforinterestintheWhiteEaglework.Onememberhadjoinedafteracriticalmedicalemergency.Themovement'sconceptof karma,whichemphasizedcriseslikethisasopportunityratherthanretribution,hadhelpedhertounderstandthe

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purposeoftheeventintermsofspiritualdevelopment.Karmaseemedapopularthemeinthisgroupgenerally.Peoplewerealsoattractedbythegentle,lovingtoneof theWhiteEagletexts,whichemploymanyimagesofamaternal,enfoldingnature.TheWhiteEagleLodgeseemedtobegrowinginNewZealand. UFOism:TechnologicalAngels Unidentifiedflyingobjects,orflyingsaucers,havebecomesomuchasubjectofmoderncuriosityandfolkloresincethefirstsightingsintheUnitedStatesnearMt. Rainierin1947.AlthoughUFOshavebeenthefocusofscientificandquasiscientificinvestigation,theyhavealso,forsome,foundareligiousrolewellsummedupin CarlJung'sphrase,"technologicalangels."8 WehaveobservedasimilarschismbetweenscientificandreligiousresponsestoidenticalphenomenainSpiritualismthis isonecluethatitandtwentiethcenturyUFOismbelonginthesamecategory.AccordingtoJung,theUFOvisitantshave,ina"spaceage"nurturedonsciencefiction, playedthepartoncetakenbydescendinggods,angels,saintlyapparitions,andheavenlysaviors.Mysteriouslyappearingoutoftheheavens,theyhavecontacted favoredearthlingstodelivermessagesofwarning,hope,orforthcomingapocalypseandtoimpartphilosophicalwisdom.Thedemonicroleisalsothere,fornotall UFObeingsarebenign.ThereareaccountsofthesinistermeninblackwhoallegedlyharrassobserversofUFOsandharrowingtalesincludingonefromNew Zealandofinterstellarabductionsandassaultsclimaxinginbizarremedicalproceduresorevencosmicrape. IhaveputreligiousUFOismalongsideSpiritualismonthegroundsthatitisessentiallyamarginalreligionofthesametype.Bothpresupposeanorderofspiritually significantbeingsbetweenthehumanandultimatereality,withwhichonecanhavebothaconversationalanddisciplicrelationship.Whetherspiritsorspacebrothers,a relationshipwiththemopensupasenseofexpandedconsciousnessandcosmicwonder,quiteapartfromwhateverwordsareactuallycommunicated.Inboththere arephysicalphenomena,ortraces,thatservetosupportbeliefbutthatforrealbelieversarelike"signs"inareligioussense,promotingsalvificfaith,aswellas anomaliestobeinvestigatedscientifically.ForbothSpiritualismandUFOism,humancommercewiththeothersbeginswiththeexperienceofelectindividuals.Inboth, thisprivilegedexchangesoonenoughbecomesthefocusofinformalcirclesorevenminorinstitutions,inwhichmessagesfromtheinvisiblefriendsaretransmitted mediumistically,intrancesorthroughautomaticwriting.Atthesametimeinbothmovementsthegroupstendtobeloose

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andephemeral.Forinteresttobesustained,theyneedpowerfulperiodicinjectionsoffreshvisionsornovelmessages.InNewZealandatleast,bothSpiritualismand UFOismhaverequiredaseriesofhighlyvisiblelecturers,mostlyfromoverseas,tokeepenthusiasmatahighpitch. UFOismmayhaveotheraffinitiesaswell.LinkswithTeachingSpiritualismandTheosophyhavealreadybeennoted.Someofthewiseamongtheextraterrestrials clearlyfallintotheteachingrole,andtheirwisdomtendstowardTheosophicalconceptsofkarma,reincarnation,andspiritualevolution,thoughsometimeswithmore ofanapocalypticedgethantheirolderfellowinitiateswouldhavethoughtfitting.Yetparallelsabound,notonlyinteachingbutalsointheconceptofanadeptwhois notsimplyagodselfexistentfromalleternitybutwhoattainedhighcosmicrankbydintofeffort,initiation,andacquiredwisdom. SomecommentatorshavealsoperceivedaremarkablesimilaritybetweenUFOsandtheiroccupants,andthetraditionalfairyfolkamplyaffirmedbygenerationafter generationofEuropeanpeasantsandbyTheosophistslikeGeoffreyHodson(whospentthelastdecadesofhislifeinNewZealand)andE.L.Gardner(whofirst displayedtheCottingleyfairyphotographspublicizedbyArthurConanDoyle).WriterslikeJacquesValleehavepointedtostrikingconvergencesbetweenthetwo otherworldlylittlemenbeliefs:theroundsaucertracesonthegroundlikefairyrings,theelfinorgoblinesqueappearanceofthealienintruders,theabductionsduring whichordinarytimedissolvedasitdidforthosecountrymenofyoretakenintoafairymound,thenewoldwhispersofchangelingchildrenandqueerhalfhuman pregnancies.9 The1909Sightings TheseareallmattersinwhichNewZealandershaveshowninterest,anditisnotsurprisingtolearnthatNewZealandandUFOshavealsolonggonetogether. DecadesbeforethepostwarseriesofsightingsthatunderliesrecentUFOgroupsinNewZealand,animpressiveUFOwavesweptovertheislandstate.InJuly August1909hundredsofNewZealandersclaimedtoseeairshipsofvaryingshapesandsizesmovingaboutthesky.Theepisodewascomparabletothegreatairship mysteryof18961899intheUnitedStates,whenreportsofalarge,welllightedaerialvesselflowedinfromacrossthecountryandreceivedenthusiasticpress coverage.(Laterstudiesofthisepisodehaveconcludedtherewaslittlebehindthereportsbuthoaxesandurbanfolkloretyperumorpublishedandrepublished.)10 SimilarairshipstoriessurfacedinBritaininMarchMay1909(andwerethoughtbysometo

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berelatedtogrowingpanicoverpossibleinvadingGermanairships)justpriortotheNewZealandflap,andappearedinAustraliajustafterit,asthoughthe mysteriousvesselwerecircuitingtheworldbyazigzag,albeitEnglishspeaking,route. InNewZealandin1909,sixyearsafterKittyHawk,therewerenoknownairplanes,dirigibles,largeballoons,orotherphysicalobjectsthatcouldaccountforreports ofsomethingnavigatingupthere.Theskiesbelongedtoclouds,birds,andastronomicalbodies.Nonetheless,inthatyearanumberofpeoplesaw,asthoughby precognition,movinglightsandfloatingmetalabovethemsuchaswouldbecomefamiliarafewyearslater,ascommerceandwartooktotheheavens.Inwinter1909 crowdsevengatheredinthestreetsinhopeofspottingthephantomairship. ThereportsbeganatthesoutherntipoftheSouthIslandinJuly.TheCluthaFreePress,ofBalclutha,statedonJuly13thatseveralpeopleinnearbyStirlinghadseen afewnightsbeforethelightsofwhatcouldbeonlyanaircraft.AcoupledayslaterthelightswereagainsightedatKakaPoint,notfaraway.OnJuly27therival CluthaLeaderreportedaMr.GeorgeSmith'stestimonythatthelightedobjectwasseenatthebeacheveryeveningduringtheweekofJuly18.Healsoaverredthat onJuly24someboysplayingonthebeachatKakaPointhadseenahugelightedobject"asbigasahouse."ButfurtherreportsfromMr.Smithmadeitouttobe morelikeadirigible,withadarksuperstructureandapowerfulheadlightplustwosmallerlightsatthesides.Thatimpressionwasconfirmedbythewitnessofagroup ofschoolchildrenatKelso,whosaidthatonJuly23anairshiphadcomedownandhoveredovertheirschoolforafewminutes.Interviewedandaskedtodrawthe craftseparatelybyanOtagoDailyTimesreporter,theyallproducedadirigiblelikecigarshapedcraftwithsmallishstabilizingwingsextendingonthesides,acabin below,andalargepropeller.FromthenonthereportsfloodedinfromthelowerhalfoftheSouthIsland,fromOamaru,Timaru,andGeraldine.Theintrusivemetallic monsterwasevencaughtsailingoverKnoxCollegeinDunedinwithaloudnoiselikeashipdraggingitsanchorupabigblackthinginthenightskywithsearchlights on.ByAugustthevesselhadreachedNelsonandBlenheim,andtherewereevenreportsfromHawkeBay,thoughfarfewerintheNorthIslandthanintheSouth.By theendofAugustreportshadmostlyceased,onlytoblossombrieflyinNewSouthWales.11 Interpretationsofthemysteriousphenomenonvaried.SomethoughttheairshipcamefromMarsthecanalsofMarsexcitementwasthenatitsheight.Othersopined itwasaGermanspyinstrument,perhapslaunchedfromacruiseratsea.Themostpopularnotion,though,wasthatthewitnessesencounteredthehandiworkofsome backcountry

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inventoranaerialCaptainNemo?Others,thenaslater,consideredthewholeepisodenomorethanmasshysteriafannedbystoryhungryreporters. PostWorldWarIISightings WhenUFOappearancescommencedagainafterWorldWarII,NewZealandoncemorewasintheforefront.Amongthemostimportantearlysightingsinthisseries wasthatofBruceCathiein1952.Withseveralotherwitnesses,CathiesawastrangecraftoverManukauHarborinAuckland.Apilot,Cathiedevelopedaninterest inUFOsthateventuallyledtoaseriesofbooks,Harmonic33(1968),Harmonic695:TheUFOandAntiGravity,(withPeterTemm1971),ThePulseofthe Universe:Harmonic288,(1977),andTheBridgetoInfinity(1983).Theseworkspropoundacomplextheorythattherearegridsofforceovertheearththatlink UFOs,volcanoes,earthquakes,andotherviolentandsometimesmysteriousphenomena.Cathiebelievesthatinterplanetarybeingsarerebuildingaworldgridsystem thattheyusefornavigationalpurposesandfromwhichtheywillbeabletodrawmotivepower.NewZealandseemstobeakeymatrixofthisgrid.Whetherone followsCathie'sintricatecalculationsornot,thebooksprovideaninterestingandsometimesprovocativediscussionofmanyfacetsoftheUFOproblem.Theyare not,however,overtlyreligiousintheirapproach. ADecember21,1978,contactbysight,radar,andfilmwithanunexplainedlightoffthecoastatKaikourabytwoNewZealandpilotsisstillconsideredbyscience orientedUFObuffsasoneofthebestcasesworldwideofseriousevidenceforthemysteriousflyingvehicles.Tendayslateratelevisioncrewflewthesamerouteand photographedmoreunusuallights.Acoupleofpopularbooksresulted.12 AlongwithUFOsciencemushroomedwhatcanonlybecalledapopularcultureUFOmovement,madeupofamateurandprofessionalinvestigatorsbittenbythe bug,itinerantlecturers,openmembershipUFOorganizationsproducingnewslettersandmeetings,sensationalbooksandmediacoverage,andnotseldomovertly religiouscontacteesclaimingtobechannelsforrevelationsfromsuperiorUFOentities.Intheirwakecamegroupsspecializinginreportingencountersandengagingin mediumisticcommunicationwiththecosmicfriends. ContacteeorientedUFOgroupshave,infact,tendedtooutpublicizeandoutpacethosedevotedtoseriousscientificstudyoftheaerialenigma,muchtothedistressof thelatter.AtonepointthisdivergenceofinterestproducedamajorschisminNewZealandUFOism.Inexactlythesameway,religiousSpiritualismandscientific psychicresearchhaveforallintentsandpurposespartedcompany,andthere

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havebeentimeswhenthereligiouswing,meetingspiritualneedsthatcouldnotalwayswait,threatenedtoswampinbothpublicityandnumbersthosededicatedtothe slow,carefulobjectivestudyofverifiablepsychicphenomena.Ontheotherhand,NewZealand'ssmallnumberofquasiscientific,noncontacteeUFOgroupshave hadgreaterlongevitythanmostoftheSpiritualisticones.LikereligiousSpiritualism,religiousUFOismmustproducecontinuingsignsandwonderstomaintainaneager following,andtheyareevenhardertocomebyfromspacementhanfromspirits. TheBeginningoftheUFOMovement TheearliestbeginningsoftheNewZealandUFOmovementwerenotespeciallyspiritualinorientation,butwarinheavensoonintervenedtoputtheUFOexperience inanominousnewlight.TheinitialforcewasHaroldFulton,aRoyalNewZealandAirForcesergeantwhofoundedagroupcalledCivilianSaucerInvestigation(CSI) (NewZealand)in1952,incorrespondencewithsimilargroupsinAustraliaandtheUnitedStates.WithinayearorsoFulton'swellproducedperiodical,Flying Saucers,hadsomefivehundredsubscribers.CSIcreatedanationwidenetworkofobserversandreporters,producedagreatamountofwrittenmaterial,and promotedtheconceptofextraterrestrialintelligenceinthenewsmedia.OnememberofCSI,RonaldMurray,managedanAucklandUFObookshop.Fultonwasan energeticandeffectiveorganizerandlecturer.But,whenhewaspostedoverseasfortwoyearsin1959themagazineandgroupwentintorecess,tobesupersededby others.NonethelessFultonremainedapillarofthemovementuntilhisdeathin1986.Inthe1960sand1970shewastheNewZealandrepresentativeofthenow defunctAPRO(AerialPhenomenaResearchOrganization,headquarteredinTucson,Arizona),andlaterwasdirectoroftheNewZealandbranchoftheTexasbased MUFONorganizationbythe1980sthestrongestscientificUFOgroupinbothcountries. TheyKnewTooMuchaboutFlyingSaucers Twoepisodesinthe1950ssauceriangoldenagedemandspecialattention:theGrayBarkerHaroldFultonJohnStuartriddleandthevisittoNewZealandof contacteeGeorgeAdamskiin1959.In1956thelateGrayBarker(19251984),thenayoungUFOenthusiastinWestVirginia,publishedhisfirstbook,TheyKnew TooMuchaboutFlyingSaucers,atrailblazerintheexplorationofdemoniccounterpointstosaucerian"technologicalangels."13Thebookischieflyconcernedwith thestoryofoneAlbertK.Bender,ofBridgeport,Connecticut,whountil

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1953wasdirectorofaUFOclubcalledtheInternationalFlyingSaucerBureau.Afterallegedlypenetratingthesecretofthesaucers,Benderwas,byhisownaccount, visitedbythreemendressedinblacksuitswhosilencedhimwiththreatsandledhimtoterminatethebureauanditspublicationabruptly.Barker'snarrativethengoes ontorelateotherappearancesofthemeninblack.Thisfearsomethreesome,dressedsoberlyasundertakersandpossessedofanuncannyknowledgeofwhohad seenwhat,withtheiroddclockworkgaitandmechanicalsoundingvoices,werenowrevealedtohavephonedormadecallsonafairnumberofUFOpercipients.In eachcasetheymadeveryclearthatlifewouldnotgowellforthosewhoknewtoomuch,orworsesaidorwrotetoomuch,aboutUFOmattersthatdidnotconcern them. TheseheaviesofthesaucerscenefastbecameapartofUFOfolkloreeverywhere.AmongBarker'sallegedsilencingepisodesweretwoinNewZealand,one involvingHaroldFulton,theotherJohnStuartandDoreenWilkinsonofHamilton.StuartandWilkinsonweretheprincipalsofFlyingSaucerInvestigatorsof Hamilton.JohnStuartwroteBarkerofanincidentof1952or1953andgavehimpermissiontopublishit.HereisBarker'srendition:

Johnwenttobedearlythatnight,around9:30.Hewasn'tasleep,though,whenthetelephonerangat11:30,forhewastryingtofinishabookhehadpurchasedafewdaysbefore. Itwasratherlateforatelephonecall,andtherewasalmostannoyanceinhisvoicewhenheansweredit. "AreyouJohnStuart?" Yes,herepliedthatwascorrect. "YouaretheJohnStuartwhoisinterestedinwhatEarthmencallflyingsaucers." Thevoiceputitmorelikeastatementthanaquestion.Johnnotedanoddmonotoneaboutthevoice,asifsomekindofmachinehadlearnedhowtotalk. "Youarequitecorrect,"Johnanswered."JustwhatcanIdoforyou?" "Iwarnyoutostopinterferinginmattersthatdonotconcernyou!" Johngotangry.Heappreciatedagoodjokeaswellasanyone,butnotatanyhourofthenight. "Whoisthis?"hedemanded. "Iam________fromanotherplanet." Johncouldn'trememberthename,whichsoundedunpronounceable.HerepliedtothevoicewiththeNewZealandequivalentof"Youandwhoelse?" "Youhavebeenwarned,"thevoicesaid.Thenaclickandthe"otherworldly"conversationwasterminated. Johngotupandpouredhimselfadrink...."14

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Thiswasmerelythebeginning,andJohncouldstillrespondwithacertaindegreeofgritandhumor.Latertherewouldbemoredoorbellsringingwhennoonewas there,moccasinswalkingbythemselves,shufflingfootstepsontheporchwithnoonevisible.Thenanightmarishencounter,andaneventsohorribleitwouldbeyears beforeJohnStuartcouldbringhimselftotellthestory.DoreenWilkinsonperhapswouldnevertellit,forBarkerwhointhisbookonlyhintsatwhathappenedsaid shewasledtoflee,"hermindinconfusion."Stuartfoundthecouragetorelatealittlemore.Hesaidhehadapieceofmetalthatfellfromaflyingsaucer.Butitwas claimedbyavisitor.Johnadded,"IhavelearnedalotaboutUFOsfromthisladohyeshetoldmealottoomuchmaybe,formyownpersonalsafety."15Atthis Stuartabruptlygaveupflyingsaucerwork.However,hedidfinallyallowBarkertopublishhisterribletale. HaroldFulton'sstoryinTheyKnewTooMuchaboutFlyingSaucersismoremodestthanStuart's,but,ifStuart'snarrativeisunderstated,Fulton'smayhave actuallyinvolvedlessthanmeetstheeyeinBarker'stelling.Withcharacteristicmelodrama,Barkerputsitlikethis:

Thismayhavenothingtodowithflyingsaucers. Itisataleofabominablestenchesandeldritchbangingsinthenight. Itisatruestory. YouareHaroldH.Fulton. Itiswithreluctancethatyourelatethesepersonalexperiencesfromyourconfidentialfile.Afterall,theymayhavenothingatalltodowithBenderandhistroubles,butyoufeel thestorywillnotbecompletewithoutthem. Itislateafternoon,July21,1953,andyouarebusytakingcareofCSIadministrativedetails.Youareallwoolgathered,andyourSiamesecatpersistsinmakingthatoddgrowling noise,asoundthatseemstocomefromsomewheredeepwithinherinsides.Youinvestigate.Sheisonthewindowsill,deeplydisturbedbysomethingoutsidethewindow. Youlook.Thereisnothingthere. Yousay,"Look,silly,"pickherupandaregoingtoholdheroutsidethewindow.Thecatbecomesterrified,andyourealizeshewillattackyouifyoupersist. Asfarasyouknow,thereisnothingstrangeorterrifyingoutsidethewindow.Though,cometothinkofit,youdiddetectastrangeodor. Youforgetaboutit.

ButonAugust18thesameodorwasthereagain,strongerandmoreunpleasant,andthecatagainpanickedattheideaofgoingout.AfewnightslaterFultonandhis wifewereawakenedbyaloudpoundingon

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theoutsideofthehouse.Astheyrousedfromsleep,hiswifesawanorangepinkglownearthedoorandscreamedinfright,but,whenHaroldinvestigated,therewas nothing. FultonhadcarriedonanextensivecorrespondencewithGrayBarker,ashedidwithUFOaficionadosaroundtheworld.NodoubthehadgivenBarkertheraw materialforthisdramaticsetofanecdotes.ButFultonhimselfdidnotconcurinanyextraordinaryinterpretationoftheevents.InthefilesofFulton'scorrespondence nowheldbyMurrayBottofAuckland,hissuccessorasdirectoroftheNewZealandbranchofMUFON,thereisacarboncopyofaletterHaroldFultonsentGray BarkerdatedAugust6,1956,andwrittenjustafterFultonhadreceivedacopyofTheyKnewTooMuch.Fultontreatedthematterwithremarkabletact:''Although youhavedramatisedhereandthere,alteredandaddedtooalittle,tocreateperhapsbettercontinuity,allroundyouhavedonearemarkablepieceof'WhoDoneIt' reporting,extremelyreadableandtothosenotintheactatthetime,amosttantalizingmystery." ForanarticleofSeptember2,1958,onGrayBarker'sbook,thetabloidnewspapern.Z.Truth"tookthestorytoMr.Fultonpersonallyandaskedhimwhetherit wastrue.Hesaiditwas,inthemain."16Butmoretothepoint,thesecondquarter1957issueoftheCSImagazine,FlyingSaucers,published"AnApology,"in which,amongotherthings,"Mr.Fultonalsowishestostatemostdefinitelythatheisnotwithholdinganysinisterordarksecretsasmaybestronglyimpliedtosome readersofGrayBarker'sbook,'TheyKnewTooMuchAboutFlyingSaucers'otherwisethechapterdevotedtohimselfisreasonablyaccurate."17 ReturningtotheletterofAugust6,1956,fromFultontoGrayBarker,theformerwentontosuggestthattheweirdeventsStuartfacedmayhavebeenduemoreto personalproblemsthantoalienintrigue.Referringtohisinvisiblevisitants(thedoorbellringingofitself,footfallsontheporch,aboveallthecallerwhoretrievedthe saucerpieceandgavehimcertainfirmadmonitions),FultoncommentedtoBarker:"Ipersonallyinterviewedandlistenedfortwohoursormoretohisstory.Icame awaynottooimpressed.(Ihadpreviouslyeveryconfidence.)...Ididnotkeepacopyofmyconversationwithhim,butIhavealetterhewrotemetellingmebriefly abouthisexperiencespriortotheinterview.Stillhavethisonfile.Hedoesn'ttellmeabouthisvisitorintheletter,onlyreiteratesalmostthesamewordsusedby Bender,withapparentsimilareffectsandfutureintentions." Nonetheless,thereisreasontothinksomethinghappenedtoJohnStuartandDoreenWilkinson.SomecorrespondencefromthisperiodthatIhavebeenabletosee, butthatisnotpresentlyavailableforpublication,documentsclearlythatJohnStuartbelievedin1955and1956

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thataterribleatrocityinvolvingUFOoccupantshadhappenedtohimandthewoman.Hehadatfirstbeenabletoregardthetelephonecallasahoaxandrevealed thatthebookhehadbeenreadinglatethateveningwasGeorgeAdamski'sFlyingSaucersHaveLanded.Butatthetimeaswellaslaterheconsideredwhat happenednextascertainlynojoke.OnecorrespondentreferredtotheeventsinSpiritualisttermsaspoltergeistphenomenathusreaffirmingthelinkswehave perceivedbetweenSpiritualismandUFOism.Butwhateveritwas,thedarksideofthesupernormalwasclearlyatwork. SodeeplywasStuartlikeDoreenaffectedthatevidentlyitwassometimebeforehecouldbringhimselftocommitthestorytopaperandprint.Butin1963Gray Barker'sSaucerianPresspublishedStuart'sfinallyrevealedfullaccountoftheevents,UFOWarning.18 Thiseightytwopagemimeographedvolumetellsabizarretaleindeed.In19531954,Stuartandayoungwoman,BarbaraTurner(clearlyDoreenWilkinson),as "FlyingSaucerInvestigators,"probeddeeplyintotheUFOmystery.AlthoughStuartwasmarriedtosomeoneelse,thedemandsofthisresearchrequiredthathe spendnearlyeveryeveningwithBarbara,oftenuntilaslateas3A.M.Needlesstosay,hehadrepeatedoccasiontocomplainof"evilminded"rumorsaboutthe relationship.Butthepairpersisteduntilevenmoreseriousconsequencesintervened.TheymadeimportantUFOsightingsoverHamilton,andStuartreceivedthe strangethreateningphonecallreportedbyBarker,fromarobotvoicedentitywithanunpronounceablenamewarninghimtoquitUFOwork.Yettherewasmorethat Stuartearlierdidnotperhapscouldnotordarednotrecounttoanyone.ThereweremomentswhenBarbara,inStuart'sviewunderalieninfluence,became wantonlyseductivedespitethepurelycollegialnatureoftheirassociation.Thiswasasign,Stuartthought,thatthealiens'interestinthehumanracewasforbreeding purposes.Johnand"Barbara"talkedaboutthedangershe,asawoman,mightbein.Thenithappened.Oneevening,justafterasaucerhadhoveredoverhead,the coupleencounteredsomethingtheywouldmuchratherhaveavoideddirectlyinbackofStuart'shouse.Itwasahideous,stinking,hairy,webfooted,and conspicuouslymaleentity.Hisfacewas"appallinglylecherous,''andheadvancedtowardBarbarawithobviousintent,somehowcontrollingthemindsofthetwoso thatneithercouldmove.Then,inexplicably,hestopped,retreated,anddisappeared.BarbarafellmoaningintoJohn'sarms. Afewnightslater,lyingaloneandundressedonherbed,thesamewomanwasintrudedonandrapedbyaninvisiblebutotherwiseidenticalversionofthemonster.Its presencewasannouncedbythestenchasbefore,itsskinwasveryrough,and,whenshecouldfinallyarise,she

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wascoveredwithlittlescratches.Afterthethingleft,acoupleofsmallbrownishcirclesaboutthesizeofaU.S.dimeappearedonherbodyacuriousnote,because smallcircleshavebeenreportedinotherUFOabductioncases,aswellasonmedievalwitchesandothersallegedlyintimatewithalienevil.Followingthisterrible occurrence,Barbaralefttowntostaywithhermother.Stuartthistimeastheresultofaconversationwithanotherattractiveyoungwomanfrienddecidedtogive upUFOsandwenttohismother'shomeinAuckland.Although,ashislettersshow,hedidresumehisstudiessomewhat,his"heartwasnotwithit."Beforelonghe gotdownhisUFOnotebooks,markedthem"closed,"andhadnomoretodowiththatdevilishsciencesavetopublishhis"Warning." AlthoughoneinterpretationofthisgrotesqueaffairistheSpiritualist's,psychoanalystsmayhaveanotherperspective.GrayBarkerdoubtlessconnecteditwiththemen inblackandtherestoftheUFOdemonologythatwassomethingofaspecialtyofhis.IfUFOismwasapocalypticreligioninthemaking,itfitsforittofindroomfor boththechildrenoflightandthechildrenofdarkness,hereandthroughouttheuniverse'svastseasofstarsandworlds. GeorgeAdamski ThenextgreateventintheNewZealandflyingsaucerworldwasthelecturetouroftheinimitableGeorgeAdamskiinJanuaryFebruary1959.Adamskiwasdefinitely alignedwiththechildrenoflightamongcosmicvisitors.ButtheencounterwithhimbothgalvanizedanddeeplydividedtheUFOcommunityinNewZealand.Adamski (18911965)wasPolishbornbutlivedmostofhislifeintheUnitedStates.Hewasthemostfamousofalltheearlycontactees,forwhomthebeingsridingtheUFOs boredivinewisdomtotheirearthlydisciples.Thoseprivilegedones,likeAdamski,inturndispenseditinbooksandfromthelectureplatform,togetherwithlively accountsoftheirinterworldlymeetingsandoftentheirjourneysintheUFOstodistantplanets. AtthetimeofhisadventureAdamskiresidedontheroadtoMt.Palomar,thesiteofthefamousobservatory.HeclaimedthatonNovember20,1952,hesawaUFO landandmetOrthon,amanfromVenus,ontheCaliforniadesert.Morecontactsfollowed,togetherwithtoursinspaceshipsandelevateddiscussionswithbeings fromfromvariousplanets.Allthiswasreportedinbooks,especiallyFlyingSaucersHaveLanded(withDesmondLeslie,whocontributedlearnedmaterialonUFOs throughtheages),andInsidetheSpaceShips.19Theseworks,allreportedlycomposedwithconsiderableghostwriterassistance,werequitesuccessfulandgave Adamskicelebritystatusandinnumerableopportunitiesforlectures,interviews,andtelevisionappearances.

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By1954,ayearaftertheinitialpublicationofFlyingSaucersHaveLanded,theAdamskienthusiasmreachedNewZealand.Hisbooksoldwellandwasserializedin magazines,andadvertisementsappearedinvitinginterestedpeopletowritetheauthorinCalifornia.Inlate1954FredandPhyllisDickesonofTimaruinaugurateda longUFOcareerbyestablishingtheAdamskiFlyingSaucerGroup,latertheAdamskiCorrespondenceGroup.AttheirrequestAdamskiagreedtomaketapes, whichwereplayedatmeetingsinTimaruandChristchurch.(ThetapesoriginallymadeforTimarubyAdamskiandDesmondLeslielaterbecamepartofhis permanentstockandweredistributedworldwide.)20Inthemeantime,theAdamskiCorrespondenceGroupbecamesuccessfulandcompetedwithFulton'sCSIfor membership.In1957theDickesonsarrangedwithanewlyformedHenderson(Auckland)group,undertheDutchbornHenkHinfelaar,toorganizeNorthIsland workTimarucontinuedtomanageSouthIslandactivities.HenkandBrendaHinfelaarhadbeenmembersofCSIsince1954andwereexperiencedUFOactivistsbut wereclearlymovinginanAdamskiandirection.TheHinfelaarsproducedasmallnewsletterindependentofCSIforNorthIslandAdamskiCorrespondenceGroup people,andtheDickesonsdidasouthernversionofthesame.AllthishelpedprepareforAdamski's1959visittoNewZealandbutalsopavedthewayfor disillusionment.21 AlreadyAdamski'scriticswerenumerous,thoughperhapstheextenttowhichheandhisclaimsstruckmostlevelheadedpeopleasoutrageouswasnotyet appreciatedinfarawayNewZealand.Thefarfetchedtale,thedubiouslookoftheUFOphotographsthatadornedhispublications,theinsouciantselfcontradictions, andthelackofmostelementaryastronomicalknowledgeinmuchofwhathesaid,repelledmany.Reportssurfacedthatthiswasnottheman'sfirstforayintothe profitablymysterious.Duringthe1930shehadoperatedanesotericschoolcalledtheRoyalOrderofTibet.ThecosmicphilosophyofhisUFOcontactswas allegedlynomorethanarehashofwhathehadretailedasthatoccultlodge'sinstruction.22Anobscuresciencefictionbookhepublishedin1949containsmany strikingparallelstowhat,amidtheUFOexcitement,hewasabletomarketmuchmoresuccessfullyafewyearslaterasfact.23DespitetherivalrywiththeDickeson's overtlyAdamskiangroups,HaroldFulton'searlyreactiontotheCalifornianwasreasonablytolerant.24Butastimewenton,andespeciallyafterAdamskihimself actuallyappearedonthescene,thetonewasmuchmorecritical.IntheSeptember1959issueofSpaceProbe(astheCSImagazinewasnowcalledthiswasthe finalissuebeforeitwentintorecess),HaroldFultonpresenteddevastatingattacksonAdamski'sclaims.Thecontacteestillhadhisenthusiasts,however,andinany

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eventhemadenews.LetuslookattheaccountsofhisNewZealandtour. January1959wasaninterestingmonthfornews.FidelCastrotriumphedinCuba,PopeJohnXXIIIcalledhisepochmakingecumenicalcouncil,thePolarismissile foundtheearthtobepearshaped.ACanterburyUniversityprofessorwasquotedassayingthattheremaybeconsciousbeingsonotherworlds,thoughtheywould notbepeoplelikeus,andweshouldbepreparedtomeetthem.TuckedamongtheseitemswerestoriesaboutthevisittoNewZealandofamanwhosaidhehad metthemandtheywerelikeus. TheEveningPost(January21,1959)headlinedthestory,"Mr.AdamskiAlightsinn.Z.FromConventionalPlane."Hewashere,readersweretold,forafour weeklecturetour.Thevisitorwasgreetedbynewsofaletterfoundinabottlethathadjustwashedup.Thedecanterhadallegedlybeenthrowntoseabythecrewof theJoyita,ashipthathaddisappearedwithoutatracein1955,andthemissivereportedthatallhandshadbeenforcedonboard"astrangecircularmetallicobject." Althoughthenoterathersoundslikesomeone'sideaofahoax,Adamskitookitseriouslyandsaidtheaccountwasfeasible. ThecontacteethenwentontotalkaboutVenusiancultureandreligion(a"scienceoflife"withouttemples),theirdesiretocommunicatewithus,atleast"throughour minds.""Buttheysayearthmenaresopreoccupiedwithourownthoughtsweareunabletoreceiveimpressionswhentheydosendthem."OnVenus,however, religionisconveyedineducationalinstitutionsratherthanchurches,hastodowiththepowerofmindoverthebodyandrelationswiththecosmos,andisputintodaily practiceratherthanonceaweek. Adamskihadotherthoughtsaswellaboutthespacefriends.TosoldoutlecturehallsinthemajorNewZealandcities,hespokeoftheVenusiansas"exactlylikeus," butonceadded,"IhavenotbeentoVenus.IfIdoIwillnotcomeback.Theladiestherearetoobeautiful."TheVenusians,hesaid,havecometoearthtoobserve, nottosupportanypoliticalorreligiousmovement,thoughtheyareconcernedaboutnegativedevelopmentsonthethirdplanet.25 TheJanuary31PostjuxtaposedtherunningAdamskistorywithanarticleonCarlJung'swork,FlyingSaucers:AModernMythofThingsSeenintheSky.Aswe havenoted,thegreatanalyticpsychologistopinedthatthesaucervoguewasduetodeeplevelfearsengenderedbytheatomicbombandthecoldwarandbya correspondingdesiretoberescuedby"technologicalangels,"amodernversionoftheheavendescendedgodsandsaviorsofold.UFOsgiveus"agolden opportunitytoseehowalegendisformedandhowinadifficultanddarktimeforhumanitya

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miraculoustalegrowsupofanattemptedinterventionbyextraterrestrial'heavenly'powers."26 Aneditorial,"VisitorsfromOuterSpace,"wasskepticalofAdamski'shumanlikeVenusiansbutliberalonextraterrestrialsandUFOsgenerally.Thetonewas remarkablyreminiscentoftheOtagoDailyTimeseditorialthatfourdecadesbeforehadgreetedanothersensationallecturerfromoverseas,callinghisownbeliefsa bitexcessiveanddogmatic,butendorsingmoreopenmindedresearchintheareasofwhichhespoke.Itwasthereforeappropriatethatthiseditorial,without apparentlybeingawareoftheparallel,endedwithaquotefromArthurConanDoyle:"Thewisdomofmanissmall,andthewaysofNaturearestrange,andwhoshall putaboundtothedarkthingswhichmaybefoundbythosewhoseekforthem?"27 OnFebruary6aTokoroamanreportedlytookaclearpictureofaUFOandsaidhewouldprobablyforwardthephototoAdamski,"whowouldnodoubtbe pleasedtostudyittodeterminewhetherornotitwouldaddconfirmationtohistheories."OnFebruary9thepicturewasreproducedinthepaper.Itwasslightlyhazy butdidlooklikeaUFO.ThePostasked,somewhatfacetiously,iftheflyingsaucerpeoplearefollowingMr.Adamskiaround.Adamskihimselfavowedthatthey wereinhisownaccountofhisNewZealandtour,foundinhislastmajorbook,FlyingSaucersFarewell.HesaidthatUFOsweresightedoverLakeTaupoduring hisvisit,seenbyaMr.W.Miller,"thelocalleaderoftheGeorgeAdamskiGroup,"justafterhehadpartedfromAdamski.Thelectureradded,"Thespacecraft sightingsseemedalwaystocomeattherighttimetoawakenpublicinterest.ThiswasoneofthereasonsweenjoyedoverflowcrowdsatalltheNewZealand lectures."LikeearlierspiritualvisitorstoNewZealand,AdamskishowedinterestinMaorilegendandfaith.AtNapierhespokeofthePaniastatueandstory,which wereferredtoinconnectionwiththeSpiritualisticMrs.Cottrell.AdamskiwasexcitedtolearnthatseveralMaoriboyshadbeentakenonarideinaspacecraft.(The NewZealandHerald,however,claimedhehadconfusedlytakenanoldMaorilegendforcurrentfact.) Adamski'sreceptionwasdecidedlymixed.Hisfilmsofspaceshipsweredeclaredunconvincing,andhesometimesmetfranklaughterandonlymoderateapplause. But,forwhateverreason,hallscontinuedtobepackeduntilhisdeparture.However,AdamskifoundhisNewZealandtourmoresuccessfulthansubsequenteffortsin AustraliaandtheUnitedKingdom,whichweretroubledbydebateandallegedeffortstostoptheshowingofhisfilm.LikeDoyle,AdamskicontrastedhisNew ZealandreceptionfavorablywiththeroughertreatmenthegotacrosstheTasman,and(alsolikehispredecessor)putNewZealandnumber

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oneamongnations,saying,"IfIwereayoungman,choosinganewlandinwhichtolive,IbelieveIwouldselectNewZealand."28 Forallitsoddity,theAdamskiscriptcontainstheessentialelementsofaviableUFOreligiousmovementandindeedofstandardnewreligionsgenerally.AsC.G. Jungrecognized,forthespirituallyminded,UFOscanrepresentageoldotherworldlyhopes(or,asforJohnStuart,terrors),nowensconcedingleamingmetallic vessels.Likecargocults,theyareclassicreligiouseschatologiesrevampedtomeetthefearsanddreamsofthemodernworld.Adamskitookpainstodistinguish betweenhiscontactexperienceandpsychic,mediumistic,orouijaboardcommunicationwiththeUFOnauts.Bothsides,however,werethere,astheymustbe:the initialdefinitiverevelation,theongoingmoresubjectivecommercewiththesupernaturalrealityitlaunches. ThereisalsoinAdamskismtheimportantreligiousthemeofalinkwiththepast,thatshowsthat,thoughthenewfaithmayappearfrailandprecarious,itisreally legitimatedbyarichlineage.ThusDesmondLeslie,inhischaptersinFlyingSaucersHaveLanded,makesmuchofsaucersinAtlantis,ancientIndia,andmedieval Europe,oftenusingTheosophicaltextslikeTheSecretDoctrineasresources.IntheNewZealandcontext,AdamskidoesmuchthesameinreferringtoMaorilore, howeverinappropriately.Finally,Adamski'svaguelyutopianevocationsoflifeonVenusandelsewhereandthecosmicphilosophythatunderliesitofferssome semblance,atleast,ofapropheticmessageforearthlings.WhatismissingandthisnodoubtexplainswhyAdamskismneverbecamearealreligionisanyregular riteorinstitutionalstructuretogivethefaithvehiclesforthelonghaul.ButotherUFOreligions,allmoreorlessinspiredbyAdamski'shourinthesun,havecreated theserequisites,mostoftenintheformofSpiritualisticmediumsandcirclesthroughwhichUFOmessagesarecontinuallyreceived.Certainofthesegroupscontinuein NewZealandtothepresent. UFOismafterAdamski Adamskicameandwent,butNewZealandsaucerismcontinued.TheyearofhisvisitandofHaroldFulton'sdeparture,1959,washoweverunderstandablya watershedyearforthemovement.First,aftertheAdamskitourtheAdamskiCorrespondenceGroups,apparentlyattheinstigationofthemuchdisappointed Dickesons,changedtheirnametoNewZealandScientificSpaceResearchGroups(NZSSRG).TheAdamskitouratleastbenefitedUFOstudyby1961therewere sometwentyfiveNZSSRGs,fromKaikohetoInvercargill. However,in19611962ariftemergedbetweentheHinfelaarsandtheDickesons,overallegiancetoAdamski.TheTimarugrouppro

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ducedevidencethattheCaliforniacontactee'sallegedphotographsofVenusianspacecrafthadbeenfaked.TheHendersonAdamskiloyalistsrejectedsuchheresy andsuggestedamongotherthingsthattheDickesons"hadnottakentherefractivepropertiesofVenusianglassintoaccount." Inapersonalletter,PhyllisDickesonexplainedtheappealandtheconsequencesquiteeffectively.OnJune11,1988,shewrotetome:

TheWar[WorldWarII]hadhighlightedman'sinhumanitytoman.SuddenlytheF/SfurorespreadfromtheUnitedStatestotherestoftheworld.TheGeorgeAdamskicrusade hitNewZealand.WewereconfrontedwithG.A.andDesmondLeslie'sbookin1954...whereinreadersweretoldofbeautifulspacefriendscomingfromotherplanets,andliving inpeaceandharmony,withloveandunderstanding.Toustheconceptsoundedwonderfultosaytheleast.(Howgulliblewewere.)Howeverapparently,asyouwellknow,this bookarousedworldwideinterest.Itdidstirtheheartsofmanylikeourselves.... ...[But]in1962wewereinstrumentalindoinganexposureofGeorgeAdamski,becausewefoundourresearchhadtakenanewdirection.Rathershatteringatthetime,butitwas necessary,aswewishedtofindonlytheTRUTHinallmattersconcerned.Glaringinconsistenciesweresuddenlydetected,whenwesawforthefirsttime...pastphotographsof spacecraftincludedinhistwobooks.CarefulstudysetuswonderingifindeedwehadbeentoogullibleandconditionedintobelievingandacceptingallwehadbeentoldbyG.A. asgospeltruth.No.1819ofSATCUmagsgoesintogreatdetailofscientifictestswecarriedout.IncidentallywehadbothbeenphotographersintheRNZAFandexperiencehad taughtusmanythings....

Aftertheschism,thesoutherngroupchangeditstitletoNewZealandScientificApproachtoCosmicUnderstanding(SATCU)andslowlysetouttobuildaUFO networkbasedonamiddlegroundbetweenhardscienceandthecontacteeenthusiasts.ForatimetheHendersoncampdominatedtheNewZealandUFOworld. But,asthe1960sworeon,itsuncriticallyproAdamskistancetriedthecredulityofmanyfollowers.Foronething,Adamskihadforcefullymaintainedthatthemoon, Mars,andVenuswereallinhabitedbyhumanlikebeingsofsuperioraccomplishments.Themid1960sMarinerprobeofMarsandlunarlandingsmadethoseclaims exceedinglydifficulttomaintain,despiteHinfelaar'sheroiceffortstoreconcilethemtoAdamskiandkeepthefaith.29BytheendofthedecadeNZSSRGhadnotably declined(itwasdisbandedin1974)SATCU'sfortunesweresoaring. ThisgrouppublishedNewZealand'sleadingUFOperiodicalafter

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the1950s,Satcu,calledXenologfrom1973to1981,whenitceasedpublication.SatcuXenologpresentedUFOnews,articles,andreviewsrepresentingdiverse responsiblepointsofview.BruceCathie'stheories,forexample,receivedconsiderablediscussion.EarlyissuescontainedantiAdamski,proscientificastronomy material.Duringthelate1960sandearly1970sseveralotherNewZealandUFOgroupsappeared,butmostlastedonlyafewyears. OneexceptionistheTaurangaUFOInvestigationGroup,headedovermanyyearsbyHarveyCooke.FoundedasanAdamskiCorrespondenceGroupin1957,it hassincebecomeintellectuallymuchmorediversifiedandhasorganizedNewZealandUFOconventionsin1972and1975.30TheCosmicCentre,inWhangarei,run byRonBirch,publishedKosmonNewssince1971.ThisinterestingpapercombinesUFOandSpiritualisticperspectivesfreely,interpretingtheUFOnautsessentially asspiritcommunicators.31 Asomewhatsimilarpublication,nowdefunct,wasHeraldsoftheNewAge,aperiodical(andgroup)from1956untilabout1980.Itsissuescontainedalivelymixof UFO,Spiritualist,andTheosophicalideas,speakingofthespacevesselsasvehiclesofthemasters,whoalsospokedirectlyviaintuitionorthroughchannelshere below.Thisliteraturealsocontainedpredictionsofimminentcataclysmiceventsonearth,whichwouldbepartofthebirthpangsoftheNewAge. TheHeraldsoftheNewAgegroupexercisedanextraordinaryinternationalinfluenceonthedevelopmentofUFOreligionastheysentouttheirmessagesfromthe saucerworld.GordonMelton,intheEncyclopediaofAmericanReligions,observed,"EventhoughlocatedinNewZealand,itwasthesinglemostinfluentialgroup eveninNorthAmerica"inthe1950s.TheHeraldsformedamailnetworkofpersonsinterestedinitssortofoccultistUFOstudies. AmongthosewhojoinedthatcirclewasGloriaLee,ayoungAmericanpsychicsupportedbyagroupcalledtheCosmonResearchFoundation.Shewasguidedbya beingfromJupiterknownonlyasJ.W.Heproducednumerouswritingsthroughherhand,includingtwobooks,thatcontainedmuchesotericandeschatological materialofTheosophicaltone.In1962LeewenttoWashingtonwiththeplansofaspaceshipshesaidhadbeengivenherbyJ.W.,submittedthemandamodelto governmentofficials,andsecretedherselfinahotelroomtoawaitaresponse.Nonecame,andshecommencedafast.Aftersixtysixdaysshedied.ButLeebecame amartyrinUFOcircleswithintwomonths,theHeraldsoftheNewAgebegantoproducemessageschanneledfromher,includingabook,TheGoingandthe Glory.32Theirinfluence,however,graduallydeclinedlikethatofothercontacteegroupsinthe1960s.

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ThetangledhistoryofNewZealandUFOorganizationscanbesortedoutintothreeperiods,dominatedbythreegroups,asfollows: 1.CivilianSaucerInvestigation(n.Z.),19521959,wasHaroldFulton'sgroup,incorrespondencewithJohnStuart'sFlyingSaucerInvestigators,andpublisherof FlyingSaucersandSpaceProbe. 2.Afterthe1959Adamskivisit,thereappearedtheNZSSRG(1960c.1970),dividedintoNorthandSouthIslandbranches,underHenkHinfelaarandthe Dickesons,respectively.Bothinitiallypublishednewslettersonly.Ariftdevelopedbetweenthetwobranches,theNorthbeingproAdamskiandtheSouthIsland stronglycriticalafterhis1959visit,endeavoringtomoveinamorescientificdirection.ThiswasalsoapeakperiodfortheHeraldsoftheNewAge. 3.NewZealandScientificApproachtoCosmicUnderstanding,1961c.1981,wasessentiallyacontinuationoftheSouthIslandgroupaboveundertheDickesons, whichbecamethemajorgroupastheNorthIslandbodyfadedintheearly1970s,reportedlyafterMarinerandotherspaceprobesmadeAdamski'suniverse increasinglyuntenable.SATCUpublishedXenolog,19731981,amagazinepreviouslypublishedasSatcu. Alsointhelate1970saNewZealandbranchofMUFON,aU.S.organization,wasestablished.ItwasheadedbyHaroldFultonuntilhisdeathin1986,thenby MurrayBott.Mr.BottoverseestheinvestigativeactivitiesofMUFONmembersinNewZealandandassistsmembersandothersinstudyoftheUFOphenomenon. Althoughorganizationscameandwent,publicinterest,oftenstimulatedfarmorebylecturersandthemediathanbysmallgroupsforthedevotee,followeditsown cycles.Bythosecycles1978certainlyrepresentedaUFOpeak.Indeed,1978wasdescribedinoneNewZealandmagazineas"TheYearoftheFlyingSaucer."33 Andthatwasbeforetheclimacticeventattheveryendofthatyear,theremarkableKaikourasightings.ButthesaucerianwavewasswellingwellbeforeDecember, andthemythologywastherebeforethepilots'nocturnalobservationsandtheradarandthefilms. In1978thebestsellingwriterErichvonDanikenlecturedinNewZealandandwasafeaturedspeakerattheSeventhWorldConferenceoftheAncientAstronauts SocietyheldinAucklandinJuly.ThisSwissauthor,bestknownforhisChariotsoftheGods,isthemajorpopularizeroftheancientastronautsideathat extraterrestrialsvisitedtheearthmilleniaagoandarebehindsuchantiquewondersasthepyramidsofEgyptandSaharanandMayanartthat,accordingtothis authority,maydepictbeingsinspacegear.Afteracknowledgingthatmostexpertsfindhistheorieshighlyunconvincing,vonDanikenstartledaWellington

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audiencewiththeobservationthatifaspaceshiplandedinthatcitytodayandthecitywasdestroyedfivethousandyearslater,archaeologistswouldneverfindout aboutthealiencallers.Onlythemythologists,presumablyfolklikehimself,couldtracesuchthingsasavisitfromouterspace.34 UFOmythologywasclearlyatworkinNewZealandashespoke.TheEveningPostforApril22notedthatthenonfictionbestsellerinthecountrywasBruce Cathie'sPulseoftheUniverse,andthetoppaperbackCloseEncountersoftheThirdKind.Turningtothemoviepage,StarWarsisprominent,alongwithsuch typical1970sapocalypticfantasyasTheAntichirst,TheLightattheEdgeoftheWorld,AClockworkOrange,Logan'sRun,andofcourseCloseEncounters. TheAetheriusSociety Itwasalsointheyearofthesaucerthatthemostnotable,andmostapocalyptic,ofUFOreligiousgroups,theAetheriusSociety,wasestablishedinNewZealand. ThefounderofAetheriusisnowknowasHisEminenceSirGeorgeKing,O.S.P.,Ph.D.,Th.D.,D.D.,D.Litt.,PrinceofSantorini,CountofFlorina,Metropolitan ArchbishopoftheAetheriusChurches,etc.Butin1954hewassimplyGeorgeKing,aLondoncabdriverlivinginatinyflat,thoughlikehismotherastudentofoccult lore.Bornin1919,Kinghadreportedlybeenaseriouspractitionerofyogasince1944.OnedayinMayof1954,ashewascleaninghisflat,wordsfromspacespoke tohim:"Prepareyourself,youaretobecometheVoiceofInterplanetaryParliament."Hisyogictrainingstandinghimingoodstead,Kingnowpreparedhimselfandby thenextyearacquiredthefirst,andmostfundamental,ofhismanytitles.HewasPrimaryTerrestrialMentalChannelfortheVenusianMasternamedAetherius,and laterforothersaswellintheHierarchyoftheSolarSystem.KingfoundedtheAetheriusSocietyinEnglandin1956andinLosAngeles,wherehenowlives,in1960. BranchesarelocatedinMichigan,Australia,andNewZealand. Aetheriusteachingassertsthattheotherplanetsofthesolarsystemareinhabited,paradisalworlds,millionsofyearsaheadofearthideashecouldhavepickedupin theearly1950sfromGeorgeAdamski.Theseotherworlds,asthelatteralsoasserted,areledbyspiritualmasters.Thosewiseonescollectivelymakeupthe InterplanetaryParliamentandarenow,throughtheAetheriusSocietyanditsPrimaryChannel,attemptingtohelpearthcatchup.Heretheapocalypticfeaturescome in.Inagreatevent,earthwasinitiatedonJuly8,1964.Theprocess,however,isfarfromcomplete.Ourhomeplanetisunder

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attackbycosmicdarkforces,andontheotherhandwecanlookforwardtothecomingofagreatMasterinaUFO. AlthoughitisnotbasedonaspecificUFOencounter,thespacecraftareasignificantpartoftheAetheriusmystique.ThereligionisobviouslygroundedintheUFO enthusiasmoftheearly1950s,anditsliteraturecontainsfrequentreferencestoflyingsaucers.TheyaresaidtobeenvoysofInterplanetaryParliament,andthecoming Masterwillarriveinone.AetheriansoftentalkaboutUFOsanduseinterestinthemysteriousobjectsasdrawingcards.ThepicturesofUFOsandaccountsof spacemeninAetheriuswritingsareclearlybasedonAdamski'sworks. Indeed,liketheAdamskiteachings,AetheriuscanbethoughtofasapocalypticTheosophy.TheosophicalclassicslikeTheSecretDoctrineloominthebackground commontheosophicalideaslikekarma,reincarnation,theethericplane,andancientoccultwisdomareconspicuoustheplanetarymastersseemmorethananything elseupdatedversionsoftheTheosophical.But,significantly,the1950scontacteeliteratureandtheAetheriuschannelingsconveyinthewakeoftheatomicbombs andamidtheexcitementofUFOsightingsanapocalypticmoodofimminentcrisisandcatastrophicchange,accompaniedbysignsandwondersandsuperhuman saviors. ThemainworkoftheAetheriusSocietyhasbeenoperationsrelatedtotheinitiationofearthandrepellingcosmicevilforces,undertheguidanceofthehierarchy. Theseactivitieshavecharacteristicallysportedmilitarytitles:OperationStarlight,OperationBluewater,OperationPrayerPower.Describedasintensespiritualpushes, theyhaveconsistedofchargingmountains,oceanareas,orobjectswithpsychicenergyatstrategicspots.TheAetheriusSociety'ssmallbutdedicatedarmyandnavy ofthespirithastherebycarriedtheunknowingearththroughcrisisaftercrisis,bymeansofconcentratedpowerfocusedintherightdirection.Oftenthesefeatsof unseencombathaveinvolvedheroicandadventurousascentsofmajorpeaks,andforaysfarouttosea. Thesocietysponsorsanumberofotheractivities.Itrunsahealthfoodstoreandpracticesfrequentspiritualhealing,whichisdonebylayingonofhandsandassisting patientsin''recharging"byvisualizingtheircakrasasluminousandvibrant.ThesocietyalsoconductsregularSundayreligiousservices,withmusic,prayer,chanting, andinstruction.Itssmallbutattractivetemplesarewellornamentedwiththesymbolsofvariousreligionsandmomentos,includingphotographs,ofthefounderandthe great,muchrememberedoperations.Spiritualhealingpracticesarealsoimportantintheservices. Atthetimeofwriting,theprincipalfigureintheNewZealandAethe

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riusSociety,withitssometwentymembersanditsheadquartersinAuckland,isMargaretKilbey.ShestatesthatshefirstencounteredAetheriusin1978,when RichardLawrence,Europeanheadquarters'secretary,cameoutfromEnglandtolectureaboutit.HislecturesdeeplymovedherandledhertothinkthatAetheriusput togethermuchshehadfeltbeforebutdidnotfullyunderstand.ShewasledtoestablishtheNewZealandtemple,openedin1982.Shehasfoundparticularlyimportant theAetheriusSociety'stakingaspiritualviewoflifeinotherpartsoftheuniverse.Extraterrestrialsarenotonlytheretheyalsotrytohelpus,makingtheuniversealive andaunity,shestates. In1987thesocietyinNewZealandlaunchedacampaignwithanopenphonelineforpeoplewhohadseenflyingsaucers.Thereweremany,manyresponses,some verygood,butoftenconveyedconfidentially.EverytwoyearsthegroupmakesapilgrimagetoMt.Wakefield,nearthebaseofMt.Cook,foranoutdoorprayer gathering.WakefieldisoneofthenineteencrystallinestructuremountainsthatwerechargedbyKingandtheAetheriusSocietywithspecialenergy.(MargaretKilbey wearsanecklacemadeofstonesfromallnineteen.)Mt.Wakefield,therefore,isaholyspotforNewZealandAetheriansmanybelieversclaimtohavespotted UFOsduringthesociety'spilgrimagesthere.35 RecentUFOContacts OtherUFOcontactspersist.In1988IreceivedinformationbyphonefromagentlemaninnorthernNewZealandwhotoldmehehasasmallcirclethatmeetstwicea monthtoreceivemessagesfromUFOentities.Theseareobtainedbythenotunusualmethodofgoingaroundthecircle,eachpersonaddingfromhisorherown inspirationafewmoresentencesofthemessage,whichiscarefullytranscribed.Recently,hesaid,communicationshavebeencomingmostfrequentlyfromafigure calledVoltran,saidtobeacommonvoiceinsuchassemblies.MyinformantsaidthatVoltrancametohimfirstearlyonemorningwhenhewasjustwakingup,atime ofexceptionalreceptivitytherecipientimmediatelywrotedownwhathisextraterrestrialmentortoldhim.Themediumdidnotstartreceivingthesemessagesuntilhe hadmovedasanadult,toNewZealand,butevenbeforehehadbeenvisitedbyverypeculiar,vividdreamsandimpressionshehaddeliberatelyundertakenpsychic developmentuntilthestrangelevelsofawarenesstooktheformofexplicitcommunicationfrombeyondearth.Thecontentofthesemessagesischaracteristic.Thereis muchcosmicphilosophy,togetherwithwarningsofimpendingdisasterifhumankinddoesnotchangeweareatapointatwhichwemusteithermoveuptoahigher spirituallevelorfacecatastrophe.Avalidperception,nodoubt,ofthehumansitua

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tionasweenterthetwentyfirstcentury,oneforwhichtheUFOenthusiasmofthetwentiethseemsbothsymptomandtonic. TheNewZealandUFOsagacontinues.InJune1988aheadlinestoryinn.Z.TruthreportedthebeliefofanOtagoUniversityseniorlecturerthat"afleetofwar damagedspacecraft...mayhaveexplodedoverOtagohundredsofyearsago,"causingtheTapanuicrater.ThesamesourceproposedthatNewZealandcould builditsownspacecraftandstealamarchontherestoftheworld.November1988broughtthelateststellarinternationalwriterandlecturingUFOcontacteetoNew ZealandintheformofWhitleyStrieber,authorofCommunionandTransformation.InJanuary1989aUFOoverWellingtonwaswidelyreportedinthepress.That wasfollowedbyahoaxwhichtookinsomepeopleonradio89FMreportingaUFOhadlandedonMt.EdeninAuckland.SeveralUFOchannelinggroups advertisedinNewAgevenues.InApril1989thepressreportedanewgroupfortelepathiccommunicationwithUFObeings,OuterSpaceConnections,established byDaisyandOwenKirkbyofWestAucklandanadvertisementthatasked,"Areyouinterestedincommunicationwithalienbeingsorintelligence?"drewfortyseven peopletotheinitialmeeting.36 PerhapstheUFOappealwasbestputinaletterfromPhyllisDickeson,widowofthelateFredDickeson,longtheeditorofXenolog.Speakingoftheirearly involvementinthecause,shewrote:"BothFredandIhadbeenbroughtupinrigidreligiousbeliefsofChurchanditstraditionallimits,whereweoftenwondered,but didn'talwaysaskquestionswejustaccepted,andsoitwasthatLifetookonawholenewmeaningNewhorizons,achallenge,otherinhabitedworldsandEarth beingvisitedbysuperioralienbeings.Wewereelated.Therewerejustsomanyquestionsandwewonderedhowwecouldhelp."37

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4 TheAncientWisdomandtheNewAge: TheosophyinNewZealand
OfallthenewandunconventionalspiritualmovementsintheEnglishspeakingworldinthelastcoupleofcenturies,nonehashadamorepervasiveifoftenindirect influencethanTheosophy.InNewZealandtheTheosophicalSocietyhasbeensecondtononeinthisleagueformembership,stability,andoverallinfluence.Untilafter theSecondWorldWarTheosophyandSpiritualismwerevirtuallyaloneasalternativefaithsforthePakehapopulation,andthelivelynewgenerationofalternatives spawnedinthe1960sowesmuchofitssuccesstoTheosophy'spioneeringrole.ItwasthefirstvoiceinthecountryonbehalfofdrawingwisdomfromtheEastaswell astheWest,karmaandreincarnation,spiritualevolutionandtheroleofmasters. TheosophycameinthewakeofSpiritualism.HelenaBlavatsky,onthequestthatwastoresultintheformationoftheTheosophicalSociety,cametotheNewWorld in1873becauseitwasthehomelandofthespiritfaith,butthemovementsheandHenryOlcottinauguratedtwoyearslaterwasnotentirelyofthesamestamp.Both, tobesure,sawthemselvesasnewlightsforanewspiritualera,bothmademuchofcommercebetweenthisworldandlargelyinvisiblespiritsormasters,bothwere awaketoprogressiveconcernsandtheunfoldingliberalclimateofthecenturyinreligionandsocietyalike. Buttheclimatewasnotthesame.SpiritualismwasamovementlargelyofproletarianoriginsandconstituencytheFoxsistersandMrs.HarrisRobertsevenifit sometimesdrewthefancyofjournalists(likeW.C.Nation,ChantryHarris,andOlcott)oraristocratslikethoseD.D.Homecourted.Theosophy,ontheotherhand, attractedasolidcoreofmiddleclassbusinessandprofessionalpeople,togetherwithageneroussprinklingofverywellplacedsupporters.Itsgenerallevelof educationandofsavoirfairewasabovethatoftheolderfaith.

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ThisismanifestnotonlyinTheosophy'sabilitytocreateenduringandprosperousinstitutions,physicallyevidencedinitsmonumentaledificesinAucklandand Wellington,butalsobythetenacityofmanyofitsadherents,whoconstructedwhatforsomedecadesamountedtonothinglessthanaTheosophicalsubcultureinNew Zealand. Spiritualism,tobesure,haditsindomitableW.C.Nations,HarrisRoberts,andConanDoyles.But,comparedtoTheosophy,itsbirdsofpassageappeartohave beeninlargerflocksandflightier.InnosmallpartthisisprobablybecauseofSpiritualism'sgreaterdependenceonthevagariesofimmediatephenomena.Although Theosophistskeptalivetheloreoftheirfounders'remarkableinteractionswiththeMastersoftheWisdom,thefocuswasfarmoreonbooksandtheideasinthem. TheyreadvoraciouslyinsuchdemandingworksasIsisUnveiledandTheSecretDoctrine.Theydevotedeveningaftereveningtothelecturehallandtheseminar room,whetherornotoneofthemasterspassedthroughtoprecipitatealetterorleavehisturbanonthetable. TheintellectualandinstitutionalorientationinevitablymeantthatTheosophylookedtosourcesotherthanSpiritualism,withitsrelativepovertyintheseareas.Forideas itdrewfromthewholenineteenthcenturyoccultrevival,includingsuchwriterswellknowntoBlavatskyasEliphasLviandEdwardBulwerLytton.(Thelatter's occultnovels,suchasZanoni,hadadiscernibleeffectontheesotericcreativityoftheRussianlady,andbyastrangecoincidenceorkarmicconnection,whensheand OlcottmadetheirpilgrimagetoIndiain1880,theviceroywasnoneotherthanthenovelist'sson,thepoetandRomanticimperialistLordLytton.) ForstructureTheosophyfoundreadyresourcesinthecentury'sfascinationwithsecret,initiatorydegreelodges,Masonicandother,whichcharacteristicallylaidclaim toancientconfidentialwisdomtransmittedthroughitsformulastotheworthy.Sometimesthatassertionwasnotonetakenveryseriously,butTheosophicallodges reallybelievedintheirdepositoftruthandintheircalltomakeitnotsecretbutpublic.NonethelessonvariouslevelsthelodgeimagehashelpeddefineTheosophy. EdwardTorontoSturdy SeveralofthesethemescametogetherinthefirstNewZealandlodge,foundedinWellingtonin1888byEdwardTorontoSturdy(18601957).Sturdywasrightly calledbyOlcottthefatherofTheosophyinNewZealand,despitethelackofimmediatesuccessinhisefforts.Hismagazinelastedonlyfourissues,andtheWellington Lodgewasinactivebytheendof1889,thoughitwasrecharteredin1894.

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Sturdy'slaborsofferaninterestingglimpseofthesortofpersonsandcircumstancesoutofwhichcolonialoccultismemerged. SturdycametoNewZealandatagenineteen.HesettlednearWoodville,twentymilesfromPalmerstonNorth,inwhatwasthenvirtuallyunsetttledbushcountry.It wasapparentlyinthisidyllicsettingthatthefirstglimmeringsofthemysticaltruthhewastofindinTheosophyreachedhim.Helaterwrote:"Itwasthesolitudeand beautyofthemountainsandforestsamongwhichIwanderedsomuch,sometimesforweekswithoutseeingahumanbeing,thathelpedtobringmefromtheignorance ofsciencetoseekinsightelsewhere.WhatIhave,IowelargelytoH.P.Blavatsky,tosomeextenttoAnnaKingsfordandEdwardMaitland[EnglishTheosophists], andperhaps,mostofall,totheVedantaandBuddhistteachings...."1 Therewerealsobooksinthatsolitude.InanimportantreminiscingletterdatedOctober28,1945,andpublishedinTheosophyinNewZealand,E.T.Sturdy mentionsW.H.Terry,theAustralianSpiritualisteditor,saying,"Iwasaregularpurchaserofbooksfromhim.Booksthatcouldbefoundnowhereelsesouthofthe Line."However,hegoesontosay:

ButeveninthoseearlydaystheNewZealandbookshopscarriedlotsofseriousreading,peoplelivingthinlyscatteredbeinginclinedtoreadstandardbooks.E.g.,Iboughtthe twovolumesofSchopenhauer'sTheWorldasWillandIdeainNapier.ItisabookthatIfindhasstoppedmanypeopleupontheirpath,emphasisedtheiragnosticismandchecked theiraspiration.ThomasHardywasoneofthese,andhisbooksaretingedwithitsinfluenceuponhim,whichhedidnotdeny.IwaspresentatadiscussionbetweenSwami VivekanandaandProfessorDeussen[afamousEuropeanscholaroftheUpanishads],headofKielUniversity,inwhichtheformerpointedoutthatblindwillwasacontradictionin terms,forbeforeyoucanwillordesireyoumustknow.2

ItwasnotthepessimisticGerman,however,buttheBhagavadGita,thatpiquedSturdy'stheosophicalinterest.Hewrote:
IfirstheardofTheTheosophicalSocietythroughagreatfriend,EdwardBold,whowasinspectoroftelegraphsatHawkesBayin1884.IcommunicatedwithAdyar,andIthinkmy diplomaofmembershipwasdated1885....IhadcomeuponaveryoldtranslationoftheBhagavadGitamadeinthetimeofWarrenHastings[eighteenthcentury].BoldandI usedtostudyittogether.In1886IdeterminedtovisitIndia,asAdyarcouldgivemeafootingthereandbringmeintotouchwithlearnedHindus.Ifeltthatinthe'Gita'therewas teachingIhadbeenseekingforlong.3

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E.T.Sturdywasindeedadmittedtothesocietyin1885,andthefollowingyeartraveledtoIndia.4 ButwhenhearrivedatAdyarin1886,hefoundthatOlcottwas onatourinRajputana.Hemadehiswaythere,caughtupwiththeinternationalpresidentofthesociety,andtraveledwithhimforatime.Sturdythenwentonto England,wherehesawmuchofHelenaBlavatskyandhercircle.FinallyhereturnedtoNewZealandbywayofNewYorkandSanFrancisco,inthecourseofhis journeymeetingW.Q.JudgeandotherprominentAmericanTheosophists.HewasthuswellpreparedtoinaugurateworkintheSouthPacificcolony.Inthis connectionhewrote:

HithertoIhadlivedinWoodville,HawkesBay,andinthatthinlypopulatedbushwheretherewerefewindeedthatcouldbeapproachedwiththegreattruthswhichH.P.B.hadset beforetheworldafresh.IwenttoWellingtonandstartedasmallsymposiumthere.IthadthesympathyofmanyoftheleadingthinkersthereSirHarryAtkinson,Judge Richmond,Dr.MacGregorandothers....Asmallmagazinewasstarted,calledHestia(thegoddessofthehearthfire,i.e.,ofdomesticlife),whichIedited.5

SturdydidindeedinaugurateaflurryofTheosophicalactivitiesinWellingtonin1888.Hissymposiumwasasdistinguishedasheindicates,andhismagazineHestia, laterTheMonthlyReview,describedonthetitlepageas"AMagazineDevotedtotheTeachingsoftheAncientSagesandtheStudyofPhilosophyandScience," wasaremarkableeffortinthatloftydirectionforasettinglikeNewZealandin1888.Butattheendof1888theseendeavorswereinterruptedwhenSturdy,for unexplainedreasons,wassuddenly"calledHome"anddepartedforEngland,nevertoreturntoNewZealand.BackinEngland,hebecameanactivepartof Blavatsky'sinnergroupuntilherdeathin1891butresignedfromthesocietyin1894toworkindependently.6 Ashiscorrespondenceshows,heinnowaygaveup enthusiasmforTheosophicalideas,thoughheseemstohavefelttheorganizationhadbecomeexcessivelysectarianincharacter. Hestia FourissuesofSturdy'smagazine,Hestia,cameoutbetweenJuneandSeptember1888,publishedbyEdwardsandCompany,PrintersandPublishers,Brandon Street,Wellington.Thecovercontained,inadditiontothesubtitlealreadycited,aquotationfromGoethe: Arise,ohchild,andbatheyourearthlysenses Inyonderfountainofeternallight.

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Therewasalsoapeculiarsymbol:asunsurroundedbythreeconcentriccirclesandasixpointedstarmadeupoftwotriangles.Thepremierissuebeginswithanote tothereaderexplainingthetitle"Hestia,""thesacredfireofthehearth"oftheGreeks"thefirewhichmustbekeptalwaysburning.Bythisissignifiedtheinnerlightor consciousness."Keepersofthisflame,Sturdycontinues,weresuchas"Christ,Buddha,Zoroaster,Plato,Pythagoras."SeverallinesoftheBhagavadGitaare quoted.Likethosemen,whooftensimplyaskedthegreatquestionsasmuchasansweredthem,Hestiaseeksnottoproselytizeforanydogmaticsystembutratherto

collatethen,forthosewho,havingnofixedbelief,yetlongtoknow:andwho,involvedinthecontinualrushofournineteenthcenturylife,havelittletimeoropportunitytostudy thosesubjectswhichmightbringthempeaceorsatisfaction.Hencethismagazine,willamongstsomeoriginalwriting,andscientificnotes,havealargeproportionofitspages devotedtoabstractsfromtheworksofthosegreatones,whohaveinallages,indifferentpartsoftheworld,beenabletoliftthemselvesabovetheturmoiloftheexternallife,and fromtheirexaltedstandpointstoseeandtounderstand.

Hestiamadegoodthisfairlymodestpromise.Thefirstissuecontainedasummaryofscientificinformationaboutthecell,takenfrom"variouswritersonbiology,"the concludingparagraphsofEmerson'sessayof"Heroism,""AnAppealfortheBruteCreation,AttributedbyOvidtoPythagoras,"whichcalledforvegetarianism,abrief discussionoftheBuddha'sFourNobleTruthsapparentlybytheeditor,asimilarpieceontheGreekMysteries,andafewparagraphs"InMemoriam"forDr.Anna Kingsford,thedistinguishedBritishTheosophistandcrusaderonbehalfofanimalwelfarewhosedeathhadjustbeenreported.Subsequentissuesfollowacomparable formatbutareenlivenedbycontroversialcorrespondence,especiallyonSpiritualism,andbyagrowinguseofexplicitlyTheosophicalmaterials. Hestiawaslessthanarousingsuccess.InNovember1888itwassucceededbyTheMonthlyReview.Theopeningpageofthatperiodical,againtitled"Tothe Reader,"mincednowordsinexplainingwhatwasgoingon.Sturdywrites:

SixmonthsagoamagazinewasbroughtoutinWellingtonunderthenameof"Hestia."Itwastobeanorganfortheinterchangeofideasonallquestionsrelatingtoreligion, philosophyandscience,andwithadistinctintentionofupholdingthehighestethicalstandard.Thesemotivesweresetforthinthefirstnumber,andalsorepresenteduponthe cover.Owing,however,tocertainmisappre

Page101 hensionspartlywithreferencetothename,whichwasdisapprovedbysome,partlyregardingcertainsymbolswhichappearedonthecover,misunderstoodbyothersmanyof thosewhoevinceastronginterestinphilosophicalandscientificsubjectswithheldtheirsupportandawaitedfurtherdevelopments.Theworkofthemagazinewashencethrown almostentirelyupontheshouldersoftheeditor,andhehavingadistinctleaningtowardsmysticismandEasternphilosophy,tingedthemagazinemoreandmorewithhispersonal bias.Thiswasnevercontemplatedatthebeginning,andwasadeparturefromtheoriginallines....[But]atlengthacommitteerepresentingmanydifferentschoolscameforward, makingcertainrecommendationsandoffersofcooperation.

Theresult,TheMonthlyReview,wasindeedamagazineofwiderscope,mixingtheHestianprogramwitharticlesonsuchtopicsas"RecollectionsofCorsica,""The FrozenMeatTrade,"and"TheRevolutioninBrazil."ButTheMonthlyReview,whichfirstappearedontheeveofSturdy'sreturntoEngland,lastedonlyuntil December1890. TheWellingtonLodge ThegroupSturdyassembledinWellington,andthosewhobecamemembersofthesocietyin1888or,forthemostpart,in1889(fifteenorsopersons)werean interestingassemblage.ThefirstWellingtonmembertojoin(November1888)wasEdwardTregear,amanofmanypartswhowastobecomewellknownasapoet, Maorischolar,andarchitectofmanyofthe1890ssocialreforms.ThenextyearBessieTregear,hiswife,joined.1889alsobroughtthemembershipofSirHarry Atkinson,theprimeminister,hiswife,AnneElizabeth(Richmond)Atkinson,andtheirsonE.TudorAtkinson.7 Anecumenicalnote,muchtreasuredbyTheosophists, wasprovidedbytheadherenceoftheJewishrabbi,M.vanStaveren,andhiswife,andtheMaoritohungaHenryMatthewStowell(HareHongi).Inhis1945letter, Sturdyrecountsofthosedays:
In1886IwenttoIndiaandneverlivedmuchinWoodvilleonmyreturn,butlivedinahutontheoutskirtsofWellington.IeditedHestiathere.AfterIwascalledHomeitbecame MonthlyReview....EdwardBoldwasagreatfriendofmine.Hediedsuddenlyofptomainepoison,throughtinnedsalmon.Hewasaconvincedspiritualistandhiswifea medium.HishomewasatHastings....Ikneweverybody,thePremierAtkinson,JudgeRichmond,andmanyothers,andwithoutvanityImaysaytheyalllistenedtome,were nearlyallbroadminded,fortheseideasfromtheEastwereWorldIdeas,fresh,notdistorted,andnothinginthemcontradictorytothebestinChristianity.8

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HarryAtkinson OnesuspectsthatthesusceptibilityofHarryAtkinson(18311892),theprimeminister,toTheosophywasrelatedtohisveryactiveFreemasonry(incontrastto lukewarmchurchmanship),aninvolvementhesharedwithhisgovernor,LordOnslow,andwithmanycolonialandimperialstatesmenoftheirstamp.Masonry,withits paradigmsoflodges,initiations,andtheexistenceofancientspiritualwisdomoutsidetheJudeoChristianrevelation,offeredanexcellentpreparationforTheosophy forsomeonelikeAtkinson,thelattermighthaveatfirstseemedlittlemorethananadvancedlevelof"speculative"Masonry. Atthesametime,hisbiographertellsusthattheprimeministerwasaneminentcollectoroffadsbothphilosophicalandpoliticalandamanofmanycuriousinterests andideas,despitearatherdistantpublicpresenceandareputationforagruffifnotpugnaciousmanner.Welearnalsothat,ratherunusuallyforthetime,asachildin EnglandhewasencouragedbyhisfamilytovisitallthechurchesinhisCheshireneighborhoodandchoosehisownheselectedtheAnglican.9 Hewasanadvocateof temperanceandwomen'svotesandwassaidtohavesocialistleaningsallcauseswithwhichmostTheosophistswouldhavebeensympatheticthoughinAtkinson's casesupportforreforminprinciplewastemperedbyfiscalconservatism.BecauseAtkinsondiedin1892,itisuncertainwhetherhisinterestinTheosophywouldhave survivedthestageinwhichitmighthavebeenonlyoneofhisfads. EdwardTregear PerhapsamoreinterestingandconvolutedcasewasEdwardTregear(18461931).10Reportedlyhewasdeeplyembitteredwiththeconventionalchurchesfor personalreasonsowingtotheiroppositiontodivorce.Heisdescribedasafreethinkerandsocialist.Atthesametime,theprogressiveidealismoftheTheosophical Societymusthaveappealedtothemanwhowasaleadingtheoreticianandapologist,andsometimesecretaryoflabor,forthecelebratedreformistcabinetofthe 1890s.AprobableconnectionwithhisMaoristudiesexistsaswell.Tregear's1885book,TheAryanMaori,hadadvancedthethesisthattheMaoriwereofAryan race,whoselanguageandfolkloreprovedthemdescendedfromapastoralIndoEuropeanpeople,butwhohadleftIndiaaboutfourthousandyearsago.11Thiswork contributedtoanemergingMaorimyth,thatthispeoplewereCaucasian,probablyfromIndia,heroic,intellectual,greatnavigators,andcovertmonotheists.The hypothesiswouldfitwellwiththeTheosophicalteachingthatthewidelydispersedAryanorFifthRootRaceiscurrentlydominant,havingdisplacedtheAtlantean, Lemurian,andearlierrootraces.

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However,Tregear'slaterandbetterregardedcontributionstoMaorischolarship,suchashismostimportant,the1891MaoriPolynesianComparativeDictionary, makelessoftheAryanconnection.(Inhis1904TheMaoriRace,TregeargrantstheMaoriarePolynesian,thoughhespeculatesthattheymayhavecomefromor passedthroughIndiaontheirwaytotheSouthSeas.)ThereisalsonoevidenceofhisinvolvementintheTheosophicalSocietyafterthedemiseofthe18881889 WellingtonLodge.OnesuspectsthathisnascentTheosophymayhavebeensnuffedoutbytheformidableMaxMller'sdisapprovalofthemovementthatworld renownedOrientalistandcomparativelinguistwasclearlyaherotoTregear,whocitedhimwithappreciationinhisphilologicalstudiesandwhowentsofarasto dedicatehisMaoriPolynesianComparativeDictionary(1891)tothegreatcomparativephilologist.12 Nonetheless,Tregear'sboutwithTheosophyenjoyedacuriousafterlifeinanovelhepublishedin1895,HedgedwithDivinities.13Likemanyotherfantasticsocial novelsofthe1890s,itcombinesexpansivevisionwithcloisterishmoralvalues.ItmoreoverdoubdessreflectsTregear'sownpilgrimagethroughTheosophy,Maori studies,andsocialreform,forthetracksofthesepursuitsareevident.Thus,althoughclumsilywrittenandofminimalliteraryvalue,HedgedwithDivinitiessays somethingaboutboththemanandthetimes. Theprotagonist,Jack,betrothedtoalovelyandhighprincipledyoungwomannamedNelly,isinsearchofwisdom.InthecourseofthisquesthemeetsinIndiaanold HindusagewhoimpartstohimlearningofadistinctlyTheosophicaltypeandjargon.Thepanditreferstomasters,spiritualevolution,andthedevachan,a Theosophicaltermfortheheavenlyafterdeathstate.Butthislearning,thoughacknowledged,doesnotsatisfyJack'squest. JackcontinueshispilgrimageinBaliandtheSouthSeasandthenreturnstoNewZealand,whereheismetbyMaorisinthelessexaltedbutstillmysticatmosphereof theHummingHouse.Heiswoundedbyastingrayandputtosleepforthreeyearsbyanoldpriest.WhenheawakesandmakeshiswaytoAuckland,Jackis surprisedtofindthatonacertaindayduringhislongsleepallmalesintheworldbuthehavediedofsomesuddenplague.Heisthesolemanleft,aloneofallhissexin aworldofwomen.Inthecitymobsofwomen,manyravishinglybeautifulandpassionatelyardent,besiegehimrelentlessly.Butthecivicdutyforthepreservationof thehumanrace,whichmighthaveimpresseditselfonsomemalesunderthecircumstances,seemsnottocrosshisbrow.HehasthoughtsonlyforNellyandfor makingthenowchaoticunisexualsocietyintoasmoothlyrunningcommonwealth.Hebusieshimselfwithappointingcommitteesandorganizingworkbrigadesuntilall tasksbutoneformerlywroughtbymalesarenowbeingwellperformedbytheothersex.

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Jackismadeking,butrefrainsfromdealingwiththeprogenyproblemuntilhehasfoundandconsultedwithNelly,hisbetrothed,anduntiltheallfemalegovernment haspassedandpresentedtohimfortheroyalassentabilllegalizing,forhissolebenefit,polygamy.Hesignsonlyreluctantly,forhewantsnothingmorethantosettle downmonogamouslywithNelly,butJacknowseesclearlywhatamanmustdoandisnotonetoevaderesponsibility.Nellyisoutragedatfirstbutcomesaround. Thus,finally,twentywivesareinstalledinasortofhotel,eachwitharoyalcourtofherown,andthenextspring,togreatrejoicing,thecriesofbabyboys(aswellas girls)begintobeheard.Then,hisobligationsmet,JackplotswithNellytoleaveallandsailofftoatinyislandheknowsofnearFiji,wheretheycan''createa paradise." ThisworkhasseveralmotifsofinterestbothtotheunderstandingofTheosophyandthelargerthemesofthisbook.First,itisoneinaslimbutsignificantseriesof storiesonethinksalsoofSamuelBulter'sErewhonandAldousHuxley'sApeandEssencethatencapsulatetheNewZealandmyth.Thesescenariospostulate NewZealandas(a)theoneplacewherearadical,utopiansocialexperimentismostlikelytosucceed,(b)thelastredoubtofhumanityaftersomeglobalcatastrophe, or(c)bothtogether.Themythisfarfromdead.NewZealandhasitsshareofutopias,andtheimageofthewholecountryasasortofutopiaisstillwidespread abroad.Hardlyayearpasses,Iamtold,thatanumberofsurvivalistsfromoverseasdonotimmigratetoNewZealand,intheexpectationitwillbethebestplaceto rideoutthenuclearorenvironmentalapocalypsetheyforesee. Tregear'sworkisclearlyoftypec.Afterthemaleholocaust,thethingtodoistogetorganizedandcreateawelloiledsocialmachine,beforesuchadisruptiveforce assexcanbeallowedtorearitshead,evenwhenthereisasdesperateaneedforitsfruitsasinthiscase.Beforethatneedcanbemet,allmustbemadelegal,andthe forthcomingbabieswellplannedfor,inoneistemptedtosayanidealPlunketSocietysortofsterilizedandsocializedworld.(Evenso,anevenbettersortof paradise,justforJackandNelly,isenvisionedelsewhereinthefulfillmentofyetanotherandperhapscompetingdream,thatofthereturntotheprimitiveinthe"island nearFiji.") Thisnovel,togetherwithmuchof1890sTheosophyandof1890sculturegenerally,isgivenadimensionofdepthbyconsiderationofwhatJillRoe,inherwonderful historyofTheosophyinAustralia,hascalled"LegendsoftheNineties."14Initsinnerlifethatdecadecombinedafascinationwithlostcivilizationsandcontinents (LemuriaandAtlantis),withutopianism(Bellamy,Butler,andothers),intensesocialidealism,women'srights,lateRomanticaestheticism(OscarWildeandothers), occultism(theGoldenDawn),andartsandcrafts(Pre

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Raphaelitismtoartnouveau).ManyofthesemotifswerewovenintotheTheosophicalfabric.InAustraliaparticularlythethemeofthelostcontinentofLemuriawas popularthisisunderstandable,becausethatforgottenlandoftheThirdRootRacewasheldtohaveincorporatedtheislandcontinent,andNewZealandaswell.Not afewpopularnovelsdevelopedthetheme,oftendiscoveringominousorutopiansurvivorsofthelostraceinsomeobscurecornerofthemysteriousoutback.15 TheosophistsinAustraliaandNewZealandalsoexploredLemurialargelytheircreationasaplaceofspiritualsignificance16tofindthereausablepast,anda primordialprecursorofthenewSixthRootRacecivilizationsomesaidwasunderpreparationinthetwoyoungandforwardlookingdominions. Theidealismofthe1890saboutfaithfulloveanddutytotheworldalikesoearnestinTregear'sawkwardnovelastobringasmiletoourjadedlipsmustalsobe takenseriouslyifthedecadeanditsmanifestationsaretobeunderstood.TheeminentAustralianbornclassicistGilbertMurrayandhiswifeofsomeseventyyears,the formerLadyMaryHoward,exemplifiedthespiritofthedecadesuperblyintheir1890scourtshipandmarriage.Theiraustere,highmindedradicalism,cocoonedby socialproprietyandOxbridgeivy,couldhardlybemistakenfortheRomanticrevolutionarystyleofanearlierera,orthepostFreudianconflationofsexualandsocial liberationofalaterone. AbiographyofMurrayciteslovelettersfromLadyMarytohimthatcontainreallifeexpressionofsentimentsthatcouldwellhavebeenutteredbyTregear'sJackand Nelly:"...YouwillinfluencemeeverydayasIgrowtoloveandunderstandyoubetterandbetter.Ourloveisnotforourselvesalonebutforhumanity....Ilove youasabelieverwouldloveherChrist.Itseemstoogoodtobetrue,thelifethatliesbeforeus....OhmypeerlessGalahad,mymaidenknight,Iloveyou....Let ushelpeachothertomakehisorherlifeanintenseflameofpassionate,lovingservice,seekingtruthandbeautyandbearingthemtothosewhodonotknowthem."17 ContinenceasstraitlacedasJack'swasembodiedinthesamesetofchivalricidealsastrueloveandsocialserviceandembarkedonwithasmuchsinglenessofheart. Themythofthe1890s,likesomanyothers,wasshattered,fortoomanyatGallipoliorinFlanders'fields.Butaneliteof1890syouthandsomeoftheirelders believedtheywereanewgenerationsettingout,afterselfpreparationthroughmoraldisciplineandfidelitytotruelove,toremaketheworldforthebetter,by advancingsocialreformandwomen'srights,artforart'ssake,ortherecoveryofancientwisdomandforTheosophiststhesewereallsomehowonequest.

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TheAucklandLodge AfterthefirstWellingtonLodge'sriseanddemise,thenextimportantTheosophicaleventwasthefoundingoftheAucklandLodgein1892.Itincludedamongitsearly memberssuchimportantfiguresinsubsequentNewZealandTheosophyasMr.andMrs.WilliamHenryDraffin,CharlesWilliamSanders,andLilianEdger.Lilian Edger(18621941)wasamongthemostremarkableofNewZealandTheosophists.ThedaughterofawellknownmaverickliberalministerinPortAlbertand Auckland,theReverendSamuelEdger,shehadabrilliantuniversitycareeratCanterburyCollege,receivingscholarshipsinLatin,English,andmathematics,andwas thesecondNewZealandwomantotakeaB.A.degree(hersisterKateEdgerwasthefirst)andthefirsttoreceiveanM.A.18WhenshecametoAucklandin1886 aftercompletingtheuniversitycourse,sheopenedasecondaryschoolforgirlsintheoldfamilyhouseonPonsonbyRoad,andhadtheupperstorybeautifully remodeledforthepurpose.19 Althoughherfairlyextensivebooks,lectures,andlettersappeartoreveallittleofagenuinelypersonalnatureaboutherinterestinTheosophy,shejoinedthesocietyin October1891inAuckland,waspresidentoftheAucklandlodgein1896,andin1896,whentheNewZealandsectionwasformed,sheservedasthefirstgeneral secretary189697.Thistourofdutywascutshortbyanunexpectedoccurrence.ThegeneralsecretaryoftheAustraliansection,J.C.Staples,diedsuddenly,and thefreshNewZealandsectionsecretarywentovertohelpwithinterimadministration.ThereshemetHenryOlcott,thepresidentfounder,whohadalsocometo Australiatoassistinthetimeofneed.TheytouredbothAustraliaandNewZealandtogether,lecturinginallthelodgesthosemonths,shewrotemuchlater,"were amongstthehappiestofmylife.Itisdifficult,nayimpossible,toputintowordsallthattheymeanttome....WehadnotbeentogetherlongwhenhedecidedthatI shouldgotoAdyarwithhim."20Thisshedid. ThesixthandfinalvolumeofHenrySteelOlcott'sOldDiaryLeaves,covering18961898,isfullofLilianEdger.Thereislittlelimningotherpersonality,no unforgettablewordportraitssuchasheearlierintheseriesgavetheinimitableHelenaBlavatsky.Butthenastheprojectadvancesonesensesthecolonelwearyinga bitandholdinghimselftobarechronicle.Inanycase,fewsubjectscallasinsistentlyforvividwritingasBlavatsky.OnealmostinstinctivelyperceivesinLilianEdger insteadapersonalitymoreseriousandsteadythandramaticorcharismatic,theidealsecondgenerationleaderorbureaucratofamovement,cominginatthemoment ofwhatMaxWeberwouldcallthe"routinizationofcharisma,"andthatisexactlywhatLilianEdgerwasanddid.

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Yet,eventhesobersuccessortotheapostlescanhavehisorherday,ornight,andoneisgladthatOlcottchosetoincludethispossiblyquitetellingincidentonboard shiptoIndiain1897:
Amongotheramusementstorelievethetediumofthevoyagetherewasafancydressballontheeveningofthe27thNovemberwhichMissLilianEdger,M.A.,etc.,attendedin thecharacterof'Night.'Herblackdressbesprinkledwithstarsandacrescentmoononherhead,togetherwiththeexcitementoftheballmadeherlookverywellfromthehuman pointofviewifnotfromthatoftheuniversitygraduate.IconfessthatIwasverypleasedwithherdissipationforitshowedthattherewastheusualquotaofhumannature beneaditheshellofcollegiateenamel.21

OlcottdoesalsospeakfinelyofherlecturesatAdyarandelsewhere,sayingthat,"asMissEdgerproceeded,heraudiencewasdrawnnearertoherandsheseemed tocommunicatetothemsomeofherowndepthofearnestnesswhenshestrovetoimpressontheirmindsthat,asreligionwasofthegreatestmomenttoeveryone, theyshouldstrivetomaketheirreligionpurerandbroader....Withaclearandwellmodulatedvoiceandwonderfullysustainedearnestness,sheimpressedher hearerswiththesincerityofherconvictions....Thethingthatmostmovedandheldtheattentionofheraudienceswasnotheroratory,forinthatshewasnottobe comparedwithMrs.Besant[thoughasOlcottaskselsewhere,howmanycouldbesocompared?],butthetoneofcandorandunpretentiousearnestnesswithwhich sheelaboratedherthemes,andthecommonsensewayinwhichsheshowedhowtheideasofTheosophyoughttoenterintothelivesandcontroltheconductof people....Shewasmoredidacticthanoratorical."22 LilianEdgergavetheAdyarconventionlecturesin1897andtouredIndia,visitingmostoftheIndianlodges,withOlcottin1898.Inrecollectionswrittenmuchlater, sheengaginglydescribesthememorableexperiencesofthistour,whichofteninvolvedtravelbyprimitivemeansinplaceswhereEuropeanswereseldomseenand theirrequirementspoorlyunderstood,butallwaslightenedbytheforethoughtandgoodhumorof"theColonel."23EdgerstayedinIndiatoworkforTheosophyin variouscapacities.SheassistedAnnieBesantathernewCentralHinduCollegeinBenares,servedasprincipalofagirls'schoolthere19131919,andwastutorto thesonsofamaharaja19191929shefinallyretiredtoNewZealandin1938.Shewroteseveralbooks,includingTheosophyAppliedandElementsof Theosophy.Atthetimeofherdeathin1941,MissEdgerhadbeenaTheosophistlongerthananyoneelseinNewZealand. HernieceGeraldineHemus,alsoanactiveTheosophist,joinedin

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1898.MissHemuswasaneducator,aswellashavingbeencredentialedasasolicitorasearlyas1906.ShewasamongthefoundersoftheTheosophicalVasanta SchoolinAuckland.In1938shewaselectedpresidentoftheAucklandbranchoftheNationalCouncilofWomenofNewZealand.LilianEdgerandGeraldine Hemus,furthersaintsofthehighminded1890selite,werenotaloneasexemplarsofafemininelifepatternofwhichTheosophywasoftenthespiritualdimensionin thosedays:theywerebrilliant,serious,articulateyetonlymoderatelyselfreflexive,educationalandvocationalpioneers,unmarriedandcareerorientedinanerawhen genteelwomengenerallyhadtochoosebetweenaprofessionalcareerandmarriage. EdgerwassucceededassecretaryoftheNewZealandsectionbyDr.C.W.Sanders,ahomeopathicphysician,whoserved18971918.Heinturnwassucceeded byJohnRossThomson(19181925),andWilliamCrawford(19251929).BothhadcomefromScotland.ThomsoncametoTheosophythroughsocialism,having beenassociatedinEnglandwithsuchpersonsoftheidealisticandsometimesspiritualwingofthemovementastheWebbs,WilliamMorris,andEdwardCarpenter. Crawford,ontheotherhand,cametotheancientwisdombywayofSpiritualism.Inthem,tworootsofTheosophythereforemetandunited.Theywerestaunch friends,livingtogetherforatimebeforeCrawford'smarriagein1916toKathleenHunt(sisterofEmmaHunt,whobecamesectiongeneralsecretaryin1939).Both alsobecamebishopsoftheLiberalCatholicChurch.AlsoimportantwereW.H.Draffin,headmasterofapublicschoolinAucklandandfirstpresidentofthelodge there,andhiswife,aTheosophicallecturerOlcottspeaksotheras"havingsuddenlyblossomedoutasaneloquentplatformspeakerafterhavingpassedthrougha verysevereillness."24 The1890salsosawaseriesofdistinguishedoutsidespeakers:Mrs.CooperOakleyin1893,AnnieBesantin1894,CountessWachtmeisterin1895,andOlcottin 1897.TheseprominentvisitorsweresurelyasimportanttonascentTheosophyastheirequivalenthadbeentoSpiritualism.Butwenotethatofthislist,thefirstthree outoffourwerewomenwithSpiritualism,despiteitsgreatfeministimportance,theoppositeratiogenerallyobtained. TheDunedinLodge ThenextbranchoftheTheosophicalSocietytobeestablishedinNewZealand,theDunedin,wasfoundedin1893.A.Y.Atkinsonhasstudiedthisorganizationin depth,andherpraiseworthyscholarshipenablesustouseitasanimportantapertureintoearlyTheosophy.25AlthoughalessdazzlingassemblythanthegroupE.T. SturdywasabletocollectinWellingtonfiveyearsearlier,theDunedinLodgeis

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probablymoretypicalofrankandfileTheosophydowntothepresentanddisplayedinthe1890satenacityinbeliefcontrastingmarkedlywiththebrilliantbut ephemeralworkinthecapitalcity. Whileneverreachingmorethansomethirtyfivemembersinthatdecade,thenovelsocietygeneratedmuchcontroversyinthispredominantlyScotsPresbyterian settlementthatwasalsotheseatoffiercedebateoverSpiritualismandRationalisminthe1870sand1880s.Atkinsonhasshownthatthe1890sTheosophistswere almostallBritishimmigrantswhohadattainedmodestbutrespectablenichesinsocietyaschemists,teachers,clerks,orbusinessmenorwerematestothesame.They sometimesrecountedastrictreligiousupbringingintheoldcountry.Butinthecourseofthelongprogresstotheantipodesthatconditioninghadformanyfallenaway therewasfrequentlyaperiodofindifferenceoratheism. Atthesametime,anothercharacteristicofthisgroupwasthatitcontainedvoraciousreaders,onemightsayselfmadeintelligentsia.Atkinsonrightlypointsoutthatthe Victorianmiddleclass,towhichtheseTheosophistsallessentiallybelonged,wasliterate,thoughnotnecessarilyintellectual.ButtheTheosophistswereworthyofbeing calledintellectualsthatis,peopletowhomideasandtheirpassionatediscussionwereimportantlessbydintofadvanced,universityeducation,whichnoneofthem had,thanascommittedindependentseekers.Onegetsasenseofoutwardlydiligentbutinwardlylonelyandsearchingpersonsfarfromtheirbirthplaces,thesortwho wouldratherspendaneveningathomewithademandingbookasTheosophicalliteraturecertainlywasthaninthepub.Theywerethenripetoseizeatasystem ofthoughtthatwouldinterpretboththeuniverseandtheirownoftensolitarypilgrimageinitandthatcouldofferanintellectualenthusiasmtotakeupthelongsouthern evenings.SometimesitseemspurelybychancethatapersoncameacrossaTheosophicaltractorgotonefromanotherTheosophist,but,whenthishappened,the fortunateonelatchedontowhatittaughtwiththecharacteristicsinglemindednessoftheVictorianconvert. TheorganizerofDunedinTheosophywasAugustusWilliamMaurais,aproofreaderwhobeganstudyingTheosophicalliteratureinthelate1880s.Unknowntohim, by1890anearbycouple,RobertPairman,aship'sdraughtsman,andhiswifeSusannah,werestudyingthesamematerial.ThePairmans'storyisofnosmallinterestin understandinghowsuchNewZealandersasthesefolkofadifferentstampfromtheEdgersandtheTregearscametoTheosophy. RobertPairmanandOthers Pairman,borninScotlandtoafamilyofstrictandrigidreligiosity,hadlikesomanyotherrestlessandadventurousyoungmenofhis

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daylefthomeearlyforthecolonies,intheprocessthrowingofftherepressivepietyofchildhood.HegambledanddrankhiswaytoSouthAfrica,Australia,andfinally NewZealand.Buttherehesettleddown,marriedSusannahStone,daughterofaprominentpublisherandalreadyaTheosophist.Soonthatcausebecamecentralto boththeirlives.Onceaweektheyinvitedfriendsandfellowstudentstojointhemforanevening'sdiscussionofTheosophy.Mrs.Pairman'ssister,LouisaStone,a schoolteacher,wasthere,aswereJohnOddie(borninEnglandtoaQuakerfamily,anavidreaderandhomeopathicdruggist)andFrankAllan,alsoachemist.All laterbecamemembersofthesociety.26 Oneday,whiletravelingonthetrainfromSawyersBaytoDunedin,MauraisnotedanelderlygentlemanacrossfromhimreadingaTheosophicalmagazine. Introducinghimself,helearnedthatthestrangerofsimilarinterestswasGrantFarquhar,awealthypartnerinatanneryfactoryatSawyersBayandanenthusiastof Theosophy,describedasaveryprivatemanwithagreatloveofreading.FarquharinturnknewMr.Stone,fatherofLouisaandfatherinlawofRobertPairman,and connectionsweremade.MauraisthenthoughtthetimerighttocallagatheringofallthesepeoplewithaviewtoformingabranchoftheTheosophicalSocietyin Otago.OnDecember20,1892,eightpeoplegatheredintheshopofaprosperousScottishborndrapernamedThomasRoss,anotherenthusiast. Thismeetingwaslessthansatisfactory.ThreeofthosepresentincludingWilliamRough,whomwehavemetinconnectionwithSpiritualismconsideredthemselves "advancedSpiritualists"andheldthatTheosophyhadnothingfurthertoofferthem.Theconferenceendedindisputationandsomeillfeelingbetweenthetwoparties. ButasecondmeetinginFebruary1893,excludedtheSpiritualistsandresultedinanapplicationforachartertothesocietysignedbysevenmen:Maurais,Farquhar, Pairman,Allan,Oddie,Ross,andRobertHawcridge.(Thelast,theheadofanartschool,wastosoonbecomeinactive,buttheothersixremainedstalwartsofthe Dunedinbranchforyearstocome.)FarquharwaselectedpresidentandMauraissecretary.Membershipgrewtoabouteighteenthefirstyear.Atkinsonpointsout that,byallaccounts,thissmallgroupwasverycloseknit,boundbyfriendshipsamongtheirchildrenaswellastheadultmembers.27 Thatmutualsupportandcoherencewouldsoonbemuchneeded,forhardlyhaditbeenformedthantheyoungSocietywasvirulentlysetonbyopponents.Inthe spring1893,aprominentlocalPresbyterianminister,theReverendRutherfordWaddell,wellknownasasocialactivitistandliteraryfigure,launcheduncompromising attackson

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Theosophyfromthepulpit.Hedrewparticularattentiontoalleged"exposures"ofHelenaBlavatskyasacharlatanandworseandquotedMaxMller'sfamous denunciation,aswellasthereportbyRichardHodgsonpublishedbytheSocietyforPsychicalResearch(SPR)concerningfraudinconnectionwithherproductionof theMahatmaLetters.FurtherassaultsonTheosophydottedthepagesoftheChristianOutlook,aDunedinpublicationeditedbyWaddell.Thiswasagenerally thoughtfulperiodicalthat,althoughbasicallyofconservativePresbyterianperspective,wasintelligentlyawareofthegreatreligiousissuesoftheday:Darwinism,"higher criticism,"thechurchandsocialreform.ThesmallcoterieofDunedinTheosophistsdidnotreceivetheseslingsandarrowspassively.Aspecialmeeting,heldtodeal withWaddell'scampaign,resultedinwritingtoOlcottatAdyarforargumentsandtractstocountertheclergymanandhisparty.Mailtookmanyweeksinthosedays, however,andinthemeantimetheenergeticMaurais,undertakingtowriteletterstolocalnewspapersinresponse,generatedalivelypublicdebateonthenewfaith. AugustMaurais AfewbiographicalfactsaboutMaurais,reportedbyAtkinson,helpputthedebateinhumanperspective.BorninLondonin1858,thesonofawelltodobookseller, AugustusMauraiswasprivatelyeducatedandlaterapprenticedtotheprintingtrade.Butin1875hesailedforNewZealand,reportedlyinsearchofthesimplelifeand inreactionagainstthestrictAnglicanatmosphereofhishome.Hetookaseriesofjobsinprintingofficesandinshippingandfinallysettleddowntoproofreadingthe EveningStarinDunedin.Hewasmarriedbythentoapracticalmindedwomanwhofailedtoshareeitherherhusband'senthusiasmforsimplelivingorhiscustomof spendinglargeamountsofmoneyonbooksthatonlyclutteredthehouse.ButshetoleratedhisTheosophicalbeliefsandfinallybecameherselfamemberofthe society,thoughneveraveryactiveone.Nonetheless,thefamily'sTheosophymadethemunpopularinsomequarters,andtheirchildrenhadtosufferabusefroma schoolmistresswhochosetorefertotheirfatheras"theheathenoverthehill."Buthisunusualfaithnotwithstanding,Mauraisservedfourteenyearsonthecouncilof Ravensbourneboroughandonetermasmayor. Liberalandidealistic,Mauraishadbeenafreethinkerfromanearlyage.Hevigorouslysupportedthemaritimestrikersof1890withmoneyaswellaswords.Inthis connectionhehadheldtheReverendWaddellinhighesteemforthelatter'sfellowlaborsonbehalfofworkersandtheirstruggles.ThismadeMauraisallthemorehurt whenWaddellturnedagainsthimontheissueofTheosophy.28

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ResponsestoTheosophy Theosophygotattention,then,andTheosophistsrespondedwithasgoodastheygot.DisputedissuesincludedtheimpersonaldivinityofTheosophy(orVedanta) versustheChristianpersonalGod,Theosophistsfindingthelattercapriciousandvain,andChristianstheTheosophicaldeityintolerablybleakandabstract.Thetopic ofkarmaversusgracewasoftenraised,Theosophistsclaimingkarmawastheonlywaytheworld'sinequitiescouldbejustifiedChristianssawitsimpersonalcause andeffectemptyofmercyorlove.Finally,theauthorityoftheBibleversustheotherscripturesandrevelationsoftheworldwasnaturallyamajorboneofcontention. Inoneargument,aChristianlikesomanyotherapologistsforhisfaithbeforeandsincepointedtotheterriblepovertyofIndia,thelandTheosophistsclaimedto findsospiritual.Aweekorsolater,aTheosophicalletterappearedindiesamepaper,askingwhataHindu,firstsettlingfootinthedreadfulslumsofLondon'sEast End,wouldthinkofthewayasupposedlyChristiannationcaredforitspoor. AnotherdebateconcernedthequalificationsandreputationsofHelenaBlavatsky,AnnieBesant,andotherearlyTheosophicalleaders.HereChristianwriters,above allclergymenlikeWaddellwhoopenedtheDunedinimbroglioonthisnotewerecapableofreachingveritablefrenziesofsatireandinvectiveinretailingaccounts ofBlavatsky'schicanery,forgingofmissivesfromthemasters,andexposurebytheSPR,orofBesant'slongcareerfromunhappywifeofanAnglicanparson,through freethoughtandcloseassociationwiththenotoriousradicalCharlesBradlaugh,toherlastinanity,Theosophy. Inargumentslikethese,theTheosophistsinDunedin(aselsewhere)andtheirfaultfindersneverseemedquitetoengage.Thecriticsappearedtotakeforgrantedthat suchadhominem(orrather,inthesecases,adfeminam)arguments,oncebroadcast,woulddevastateTheosophyandturnitsgullibleproselytesbacktotheirsenses. TheosophistslikeMauraisresponded,withdisconcertingequilibrium,that,althoughsomeaccountsofTheosophicalscandalweredoubtlesslybiased,Theosophistsdid notclaimtheirleaderswereperfect.Someoftheunappealingstoriesmightinfactbebasedontruth.TheimportantthingwastheideasthoseTheosophicalgiants taughtnottheirlivesandtheimportantquestionwhetherornotthoseideasweretrue.JudgeTheosophy'sbooks,notthepersonswhowrotethem.29 Onecanhardlyavoiddetectingastrongnoteofclassistandsexistfeelinginmuchofthecriticism,particularlywhenitcomesfrompersonsofhighestablishment educationalandecclesiasticalstatusandwhenitisdirectedatwomenlikeBlavatskyandBesant,who,although

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obviouslyveryintelligentandcapableaswellasspirited,couldnothavehopedintheirdayforsimilarpastoratesorprofessorates.Yetthesewomenweremakinga markintheworld,insomecasesgeneratingcommitmentandalevelofspiritualconversationthechurchescouldonlyenvy.Inthesamelight,onecanunderstandthe remarkableadherenceofwomenlikethese,andstatusinconsistentpeopleofbothsexes,toTheosophy,despitethescandalsandthescorn.30 Indeed,thefeelingmayhavecutevendeeper.Thereisanaccount,interestinglyintheChristianOutlook,ofaTheosophicallectureintheWairarapabyCountess Wachtmeister,theformerintimateofBlavatsky,onher1895tour.Duringthequestionperiodshewasharanguedbyanimpassionedministerthesamehadwritten hardhitting,BiblequotingtractsagainstbothSpiritualismandTheosophyuntilthediscussionhadtobeterminatedandthemeetingapparentlyendedinanuproar. Shortlyafter,Wachtmeisterputaletterinthelocalpaperstatingthatshefelttheclergymanwas"anincarnationofoneofthemonksthattorethequiveringfleshof Hypatia!"31(Hypatia,thebrilliantfourthcenturyAlexandrianmathematicianandNeoplatonist,waswellknownatthetime,havingbeenthesubjectofapopularnovel byCharlesKingsley,whosparednothingtopaintheranoblewomandestroyedbyChristianbigotry.GivenTheosophy'sNeoplatonistbent,itismorethan understandablethataclericallyabusedmodemTheosophicalwomanwouldseeherselfinHypatia'srole!) A.Y.Atkinsonnonethelessasks,quiteproperly,whyTheosophy,whichinthisperiodneverhadmorethanthreedozenadherentsintheDunedinareaoutofa populationofmanythousands,shouldhavearousedsuchvehementChristianpolemic.Inanageofacceleratingchangeandgrowingsecularism,Theosophywashardly thechurch'smostseriousfoe.Atkinson'sansweris,Ithink,perceptiveandcorrect:"TheSocietywasattackedlargelybecauseitseemedtogiveconcreteformto undercurrentsoffearandreligiousdoubtprevalentinDunedin."32 Theosophy,thoughminiscule,nonethelessrepresentedanegregiousandvisibleexampleofmanythingstraditionalChristianitynowhadtocontendwithinaageof doubt,Darwin,socialchange,andincipientglobalism.Oftenthesepresenceswereamorphousyetthreateningclouds,butinTheosophytheyseemedpersonifiedin theirmostextremeshape,soitislittlewonderthatthesocietydrewlightning.The1890swereatimeofincreasinguncertaintyinreligionandofdeepeningpolarization inchurchesbetweenliberalandconservativewings.Butontheissuesathandevolution,theBible,theclaimsofrivalworldreligionsTheosophy,takingamore advancedpositionthaneventhemostprogressivechurchmen,spokeofcosmicevolutioninthemostsweeping

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termsasembracingeverythingfromatomstoconsciousness,oftheBibleasatbestonlyapartialanddistortedversionoftheancientwisdom,ofallreligionsand especiallysomeofthosemostdespisedbytheorthodox,suchasGnosticismandHinduismasbearersoftheoccultlight.Ontopofthis,aswehaveseen, TheosophychallengedtheChristianecclesiasticalestablishmentstructurally,intheprovisionoflayandparticularlyfemaleleadership. Oneclergyman,ratherthangoingintosternopposition,embracedthenewclaims,tothediscomfitureofhiscolleagues.TheReverendS.J.NeilofThames,the PresbyterianwhowasSpiritualisticandagreatsupporttoJaneElizabethHarris,joinedtheTheosophicalSocietyin1893andwrotetractsforit.TheOtagoDaily Timesshowednogreatalarmoverthisdevelopment,callingTheosophyonly''amildformofheresy"andinaccuratelypredictingthatitwouldbe"averytemporary craze"thatcouldnotlastmorethanayear.33TheDunedinTheosophicalSocietycirculatedforsignatureapetitionofsupportforNeil.Hewasnonethelesssuspended bythePresbyterianchurch.TheembattledministerthentookupanindependentliberalministryinAucklandandwasofmuchhelptohisnewTheosophicalfriends.34 TheosophyattheBeginningoftheTwentiethCentury Duringthefirsttwodecadesofthetwentiethcentury,TheosophygrewandprosperedinNewZealand.Itsperiodical,TheosophyinNewZealand,foundedin1900, containsmostlyupbeatandbriefaccountsofactivities,schedules,andarticlesthatwereinlargepartreprintsoftalksbyTheosophicalluminarieslikeBesantandC. W.Leadbeater.OneisconsiderablyimpressedbythesoberandintellectuallydemandingstandardsofthearticlesandannouncedlecturespresentedinTheosophyin NewZealand.Theyarelikelytodealexhaustivelywiththemorereconditepointsofkarmaorcosmicevolution,orgrapplewiththespiritualmeaningofartandthe moralclimate.Lecturetitlesatvariouslodgesincluded,"JudicialAstrology,""OnePointedness,""TheComingRace,"and"AppolloniusofTyana."35 IndicationsappearoftheparticularwayinwhichTheosophywasattunedtothehighesteemthatNewZealanders,andothersintheworld,heldoftheyoungcountry asabeaconlightofprogressandprosperityontheplanet.NewZealandatthetimewasoftenconsideredtohavetheworld'shigheststandardoflivinganditsmost advancedsociallegislationaswellasperhapsitshighestpercapitanumberofTheosophists!Avisitor,W.J.Colville,wasquotedinTheosophyinNewZealandas saying,"IwasinNewZealandasthe19thpassedtothe20thcentury,andthenIbecameconvincedofwhataveryprogressivecountryNewZealandreallyis."No spotonearthismoreso,headded,and

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contrastedhisimpressionwiththeviewofsomethatNewZealandwas"mediocreinallthings."But,inarathermysteriousturnofphrase,hesaidthat"thestrengthofa nationliesinitsmediocrity,themediocrityofallroundstrength...."36 Onesourceofstrength,orsupposedstrength,veryimportanttomostNewZealandersinthosedayswastheirconnectiontotheBritishEmpire.ButTheosophy,with itsuniversalismanditsvasttemporalvistasinwhichnations,empires,races,andevenworldsandgalaxiesroseandfellaccordingtotheirimmutablecycles,provideda subtlebutoftentellingapertureforcriticismintheeraofimperialillusions.A1903reviewinTheosophyinNewZealandofAnnieBesant'slecturepamphlet "TheosophyandImperialism"isacaseinpoint.Thereviewerbeginsbysaying:"ThereisnoneedtopreachImperialismtotheNewZealanderheisineveryfibrean Imperialist,havinggraspedtheideaofGreaterBritain,hescarceknowswhenorhow,butgraspingitstronglyandvitallyasbecomeshisrace."Noproblemforhimis entailedin"thelargerpatriotismofKipling,thedoctrineof'TheWhiteMan'sBurden....'" ThentheTheosophicalreviewernoteshowAnnieBesantquietlyundercutsthesebromidesasabsolutevaluesbycallingattentiontotheriseandfallofallracesand empires,bypointingtoempire'sconcomitantresponsibilities,andbyobservingthatBritonsarealmostuniversallyignorantofthetraditions,religions,andphilosophies oftheEasttheyclaimcalledtorule.Herethereviewerandhis"largerpatriotism"seemabitdisconcerted.Hegrudginglyconcedes,"ItmayappearthatAnnieBesant hereandtherehascriticizedtheshortcomingsofourrace."ButherecoverssufficientlytoemphasizethatshewasspeakinginEnglandandmanifestinghisown TheosophicalawarenessofEasternphilosophycallsforaviewofimperialresponsibilitiesashavingdharmicimplications.37 AnotherdevelopmentintheseyearswastheestablishmentoftheVasantaGardenSchoolonthegroundsofheadquarters,whichinstructedchildrenfrom approximatelyfivetoeleveninaccordancewiththemostadvancededucationalmethods.Therewasnopunishmentorcompulsoryhomework,butstudentswereled toprogressinaccordancewithquarterlyworkchartsattheirownpace.Unfortunately,thisfineexperimentranintodifficultiesduringthedepressionyearsandhadto beterminatedafterWorldWarII.38 DevelopmentsAbroad EvenasearlyNewZealandTheosophywasflourishing,newdevelopmentsfarawaywereshapingacolorfulbutagitatedTheosophicalfuture.In1895,inavillage northoftheinternationalheadquarters

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ofthesocietyatAdyar,aninfantnamedJidduKrishnamurtiwasborn,andin1909,afterhisfatherhadmovedhisfamilytotheheadquartersestate,thischildwas "discovered"byCharlesWebsterLeadbeater,controversialandprominentTheosophicaloccultist,anddeclaredbyhimtobethevehicleofthecomingworldteacher. AnewstageofTheosophicalhistorywaslaunched. C.W.Leadbeater InordertounderstandthetumultuousandtraumaticeffectoftheseeventsonNewZealandTheosophyintheearlydecadesofthetwentiethcentury,onemust considerthecharacterandcareerofC.W.Leadbeaterandhisprotg.Leadbeater(18541934),39afterafewyearsasanAnglicancurate,joinedthe TheosophicalSocietyin1883anddevotedtherestofhislifetoitscause.Thosefiftyoneyearswereoftentroubledonesforthesociety,andnotafewofthetroubles swirledaroundLeadbeater.Atthesametime,thosewerealsoyearsofTheosophy'sgreatestrelativestrengthintheworldandofitsgreatestculturalinfluence, eminentlyinAustralia,whereLeadbeaterlongresided,andNewZealand.HisbookswereamongTheosophy'sbestsellersandstillareandhisoccultperceptions inspiredmanytoTheosophicalactivism. ForLeadbeaterwasaboveallanoccultistandvisionarywhocodifiedandsomewouldsaylargelycreatedaTheosophicalviewofcosmosandhistorythatwent farbeyondBlavatsky'soceanicworksinitsclearandprecisedetail.Leadbeatermappedtheinnerplanesofhumanlife,impaneledtheinnergovernmentoftheworld withitshierarchyofmastersandtheraysonwhichtheyworked,andtracedtheevolutionofthehumanrace,itsvariousrootracesandsubraces,andnumerous individualsincludinghimselfandotherprominentTheosophiststhroughmanyreincarnationsonthisandpreviousglobes.LeadbeaterwasacloseassociateofAnnie Besant(enemiescalledhimherSvengali),andespeciallyduringherlongyearsasinternationalpresident(19071933)hisplacewasassuredandhisinterpretationof Theosophyestablisheddoctrine,reflectedinmanyotherbooksaswell.40 Hewastoneedsuchhighlyplacedprotection,forLeadbeatersufferedconcertedattacks,centeringnotonlyonhis"NewTheosophy"butalsoonchargesofimproper relationswithcertainoftheyoungmenandboyshegenerallyhadaroundhimundertraining.In1906hewasforcedtoresignfromtheTheosophicalSocietyonthese groundsbutwasreinstatedfollowingBesant'selectionaspresidentthenextyear.In1909,theyearofhisofficialreturntograce,hesettledinAdyarincloseproximity toAnnieBesant,afteryearsofresidencevariouslyinAdyar,Ceylon,andEurope,combinedwithextensivelecturetours.

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In1914LeadbeatermovedtoSydney,whereheestablishedhimselfasaquasiindependentTheosophicalforce.Hetookaquickinterestintheoccultmeaningofhis newhomeland,andwithitNewZealand.In1915hegaveaseriesoffourlecturesonthistopicinSydney,lecturesthatwerereprintedinasmallbook,Australiaand NewZealand:TheHomeofaNewSubRace.ThisworkunderstandablybecameafavoriteamongAustralianandNewZealandTheosophists.Knowingthatthe worldwasreadyforanewsubrace,precursorsofthecomingSixthRootRace,Leadbeaternowlocatedsignsofitsappearanceintheantipodes,aswellasthe alreadydeterminedWestCoastoftheUnitedStates.Indeed,AustraliaandNewZealandwerenowfavoredforthisevolution,becauseoftheirisolationandtheir "gloriouswardead,"whowouldberebornintheirhomelandsatadistinctlyhighlevel.Thenewsubracewouldbecharacterizedbyintuition,leadingto"wonderful mentaldevelopment."Theleadersofthetwocountrieswerecalledontoimproveconditionsoflife,admittedly"stillsomewhatcrude"intheyoungdominions,tocreate landsofbeautyandsplendourworthyofsuchnoblebeingsparentswereforewarnedtopreparethemselvestoraisechildrenmuchinadvanceofthemselves.Indeed, healreadysawinAustralia''childrenofanewtype." EventheindifferencetoreligioncharacteristicnowofAustraliaandNewZealand,comparedtothecontinuingpietyoftheoldersubraces,wasasign,atokenthese peopleswerepreparingforsomethingfresh.Psychicfaculties,ontheotherhand,wereontheincreaseastheypreparedforanewkindofreligion,onenotdependent onpriestsandalignedwithscience.Onanotherissue,althoughgrantingthatsomecombiningofsubraces,asoftheCelticandAngloSaxon,wasacceptableandeven beneficial,Leadbeaterheldthatracestoofarapart,especiallyrootraces,couldnotmixadvantageously.Henodoubthadinmindtheaborigines,whomheclaimed weremostlyLemurian,andheaffirmedthe"WhiteAustralia"policyassuitabletothenewsubrace'ssecurebirth.41 In1916LeadbeaterwasconsecratedtotheepiscopateofanewindependentCatholicchurch,soontobecalledtheLiberalCatholicChurch,andquicklybecameits dominantbishop.CloselyalignedtoTheosophicalteachingandnumberingmanyTheosophistsamongitsmembers,theLiberalCatholicChurchunderLeadbeater's tutelageofferedaliturgicalexpression,andchanneling,ofoccultforces.(LikemuchelseconnectedwithLeadbeater,thechurchwasintenselycontroversialmany Theosophistspassionatelyembraceditsculticsplendorothersvehementlydenounceditasareturnto"priestcraft,"abetrayaloftheadvancedthoughtandcritiqueof religionforwhichoriginalTheosophywassupposedtostand.)

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In1922thebishopmovedintoalargehomeandestateinSydneycalledtheManor,whichhesharedwithtwoorthreefamiliesandtheinevitablegroupofboys(much latergirls,too)underhisinstruction.Thesameyear,followingcomplaints,Leadbeaterwasunderintenseinvestigationbythepoliceregardinghomosexuality(ashe hadbeenearlierin1917).TheirreverentAussiepressmademuchofthesensationalchargesinstorieswithsuchheadlinesas"WhereLeadbeaterBishes"or "Leadbeater:ASwishBishwiththeBoys."42(Krishnamurtiandhisbrother,whohadarrivedinSydneyforavisitjustintimetobethoroughlygrilledbydetectives concerningtheirknowledgeofLeadbeater'ssexualproclivities,werereferredtointhesamemediaas''dandycolouredcoons."43Whenofficialscametocall, Leadbeaterhimselfwasinvariablytooilltoreceivethem.) Theinvestigatorswereunabletoproveanything,andLeadbeatercontinuedtoteach,"bish,"andpursuehisclairvoyantstudies.Buttheeffectofthescandalous publicityhadbeensevere.AustralianTheosophydivided,severalhundredmembersjoiningalodgeindependentofLeadbeatermembershipinthesectionfellfrom 2,309to1,823between1922and1923.44InNewZealand,wherethestormacrosstheTasmancouldhardlyhavegoneunnoticed,comparableeffectswereseen. Accordingtocensusfigures,Theosophydeclinedbyeighteenpercentbetween1921and1926.TheofficialTheosophicalSocietymembershipcountalsostartedto fallin1922from1,299toalowof766in1940,afterwhichitbegantoriseuntilitreached1,671in1987.(However,itmaybenotedthat,onapercapitabasis, 1922wasthehighyear.ThenroughlyoneinathousandNewZealanderswereTheosophistsinthe1980s,becauseofpopulationincrease,itwasaboutoneintwo thousand.) JidduKrishnamurti Thedecadeofthe1920s,unsettlingthoughitmayhavebeen,isrememberedasthegreatdaysbyTheosophists,aboveallbecauseoftheexcitementandexpectancy createdbytheKrishnamurtiadventure.In1909LeadbeaterhaddiscoveredtheslightandillnourishedIndianboyJidduKrishnamurti,thesonofadedicated Theosophistandretiredcivilserviceemployee.LeadbeaterdeclaredthatthischildwastobecometheVehicleoftheLordMaitreya(thefutureBuddha,alsoidentified withChrist),orworldteacher,andmustbetrainedforthatpurpose.TothisendLeadbeaterandBesantundertookhiseducation,firstatAdyar,finallyinEnglandand Ojai,California.In1911theOrderoftheStarintheEastwasformedtoprepareforthecomingthisorganizationspreadexcitementthroughouttheTheosophical worldbymeansofitspublicationsandconventionsthattingledwithanticipation.The

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orderspawnedamagazine,theHeraldoftheStar,apublishinghouse,LotusPress,andayouthorganization,theServantsoftheStar. Krishnamurti'sfather,JidduNaraniah,raisingtheissueofLeadbeater'ssexualreputationaswellasothermatters,broughtlegalactionin1912togaincustodyofthe boyandNitya,Krishnamurti'sbrother,whoaccompaniedhimasacompanion.Althoughlowercourtsgaverulingsintheparent'sfavor,theywereeventuallysetaside ontechnicalgroundsbythePrivyCouncilinLondon,andtheVehicleremainedunderTheosophicalcontrol.Althoughtheeducationalresultsweremixed KrishnamurtiwasunsuccessfulingainingadmissiontoaBritishuniversitytheonceunpromisingyouthgrewintoahandsomeandpleasingman,whosatisfiedhis mentorswithsimpleyetcogenttalksandwritingsonspiritualmatters.Leadbeaterspokeknowinglyofthehighinnerinitiationshewasreceiving.Thewiseyoungsage showedeverysignofbeingwhathewasprophesiedtobe. The1910s'and1920s'extraordinaryinterestinKrishnamurtimessianismseemstosaysomethingsignificantaboutthosetumultuoustimes.Againstawildlyerratic backdropofprogressivistoptimism,thehorroranddespairoftheGreatWar,andthe1920s'giddymixoffuturistdreamsandanxioussenseoftheworld's foundationsshaking,Krishnamurtiandhiscauseprojectedatangibleeschatologicalhope.AsianreligionhasoftenbeenpresentedintheWestasavoiceofthe perennialphilosophyortheancientwisdom.LessfrequentlyhastheeschatologicalorapocalypticthrustofitsAvatarandMaitreyacults,oftenquiteimportantintheir homelands,hadmorethanminorornominalresponse,saveasallegedlypersonifiedinateacherlikeMeherBabaorSatyaSaiBabafortheirsmallbandsofWestern followers.ButKrishnamurti,bynowamanbothEasternandWestern,wasaComingOnewhoseemedtoanswerawidelyfeltneedintheshellshockedWest.This worldteacherwasanarchetypeofthefutureaswellasthepast,ofcomingwisdomaswellasancientwisdom,ofthereconciliationofallthoseprogressivethingsthe Westknewbutcouldnotintegrateintosuccessful,harmoniousliving. Butin1929thestarsuddenlyset.AtacampoftheOrderoftheStarinOmmen,Netherlands,beforeanaudienceofsomethreethousand,includingMrs.Besant, KrishnamurtidramaticallydissolvedtheOrderoftheStar,leftTheosophy,andrejectedforhimselfallorganizations.Inhisspeechheproclaimed:
Imaintainthattruthisapathlessland,andyoucannotapproachitbyanypathwhatsoever,byanyreligion,byanysect.Thatismypointofview,andIadheretothatabsolutely andunconditionally.Truth,beinglimitless,unconditioned,unapproachablebyany

Page120 pathwhatsoever,cannotbeorganisednorshouldanyorganisationbeformedtoleadorcoercepeoplealonganyparticularpath.

Henceforth,untilhisdeathin1986,Krishnamurtipursuedanindependentvocationasadistinguishedlecturerandteacherofnamelesstruthand"choiceless awareness."45 TheendoftheTheosophicalKrishnamurti,thepuncturingoftrustintheComing,atleastinTheosophicalterms,andtheprotg'simplicitrejectionoftheorganization thathadsetitshopesonhim,leftthesocietyinmuchdisarray.Ithadtocontendwiththesedisappointmentsasbestitcouldinthegrimmerworldofthe1930s.Beset bytheGreatDepressionandadarkeningworldscene,andsoonwithoutthelongfamiliarfiguresofAnnieBesantandC.W.Leadbeater,whodiedin1933and1934, respectively,Theosophyinthe1930sandafterwasasmallerandsoberermovementthanbefore.Yetitdidnotgounder,andinsomewaysbecamemorestableand mature.Unplaguedbyfurtherseriousscandalandundercompetentleadership,Theosophyfoundamodestbutsecureplaceforitselfintheworld'sspiritualecology. TheOrderoftheStarintheEast In1909,theyearofLeadbeater'sdiscoveryofKrishnamurti,ReverendC.W.ScottMoncrieff,anAnglican,wascompelledbythebishopofAucklandtoresignhis positionaswardenofSt.John'sTheologicalCollegeinAucklandandreturntoEnglandafterjoiningtheTheosophicalSociety.46 Then.Z.FreeLancedescribedtheaffairwithcharacteristicvigor:
TheAnglicanCommunioninAuckland,whichispresidedoverbythathighlyorthodoxbishop,Dr.NeliganwhogaveNewZealandsuchabadnameatHomeforitsalleged Godlessschoolshasjustbeentreatedtothespectacleofa"heresyhunt"...thenationalsportofthePresbyterians....Theparticularhereticwhowasmarkeddownforthe huntwastheRev.C.W.ScottMoncrieff,whowasimportedfromEnglandlessthantwoyearsagotobeWardenofSt.John'sTheologicalCollege,wherepaleyoungcurates,with theOxfordbleat,areturnedoutyearbyyeartotherequiredchurchpattern. Mr.ScottMoncrieff,beingofaninquiringturnofmind,joinedtheTheosophicalSociety,incompanywiththevicarofanAucklandchurch.Theythoughttheyhadasmuch freedomtojointheT.S.astheywouldhavetobecomeFreemasonsorDruids,seeingthatitisnotadogmaticreligioussect...ButthatisjustwhereMr.ScottMoncriefffell in....TheGovernorsoftheCollegemadethingshot,andtheparsonhasresigned.47

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Littlerepentant,theexwardenremainedwithTheosophybackhome,andsoonthrewhimselfintotheStarintheEastexcitement.In1911,justaftertheformationof thatorder,hereadapaper,laterpublished,toagroupofLondonclergytitled,"TheComingChristandtheOrderoftheStarintheEast."48Initheendorsednot onlyTheosophybutalsoitscurrententhusiasmfortheimminentadventofanewChristorworldteacher. ScottMoncrieffmadetheprogramofthenewmessiahsoundlikenomorethananaturalextensionofultraliberalChristianity.TheSecondComingofChrist,he asserted,neednottaketheshapeofthetraditionalLastJudgmentasatthefirstAdvent,theexpectedonemayarriveonlyinthesimpleguiseofateacherdeeply attunedtotheneedsofthetime.Butnow,throughtheorder,theworldcanprepareitselfbetterforHisaugustmission.Christianity,thepriestwentontosay,may triumphinHim,butitwillnotdosoasitisnowbutinanewformtowhichallworldreligionswillcontribute.EastandWestarenolongerwatertightbecauseraces andreligionsinteract.Thereisanewuniversalism:theclergymancitedsuchinternationalactivitiesasthelabormovement,thewoman'smovement,theEsperanto movement,"scienceitself,"andgroupsliketheTheosophicalSocietyandBaha'i.Thecomingfaithwill,furthermore,bea"scientificreligion"towhichnotonlythe naturalsciences,butalsosuch"sciences"associology,education,socialism,andeugenicswillbereconciled.Forallthisthemightyvisionofanewworldteacher,to appearintheEast,willberequisite. In1912ScottMoncriefffoundedaGuildoftheMysteriesofGodandwentonaworldlecturetourwiththeReverendFrankWatersPigott,theAucklandvicarwith whomhebecameaTheosophistin1909.AlaterTheosophicalsourcedeclaresthatScottMoncrieff"wonmanyagnostics"withhis"esotericChristianity."49Pigott subsequentlybecameaLiberalCatholicpriest,andeventuallypresidingbishopofthatchurch.C.W.ScottMoncrieffhimselfapparentlyremainedanAnglican,while, ontheotherhand,thesonoftheformerwardenofSt.John's,GeorgeIrvingScottMoncrieff,becameawellknownwriteronScottishandRomanCatholictopics. Itmightbeworthnotingthat,eventhoughbackinEnglandScottMoncrieffwasabletoretainhisChurchofEnglandclericalstatuswhilepointingtotheStarinthe East,50hisconflictwithhischurchinNewZealanddoesdemonstratethatAsianreligion,howeverbroadlyandTheosophicallyread,canandoftendoesserveto gaugethepermissiblelimitsofChristianliberalism.Inthosedays,notafewAnglicanclergymenweredeeplyinvolvedinmarginallyChristianhermeticismoftheGolden Dawnsortwithapparentimpunity,assomelikeStaintonMoseshadbeenwithSpiritualism.S.J.Neil,thePresbyterianTheosophical

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heretic,hadpreviouslybeenaregularatSpiritualistsanceswhileaministerinThames,butitapparentlytookhisTheosophicalaffiliationtobringhimbeforethe bench.InbothcasestheTheosophicalacknowledgmentoflightfromtheEastaswellaseventhemostesotericWesternsources,andofsuchcharacteristicdoctrines asreincarnation,seemtohavebeenthecrushingstraws. TheOrderoftheStarflourishedinNewZealanduntilitsdissolutionin1929.ItsNewZealandheadwasD.W.M.Burn,oneofthecountry'sbestknownpoetsand anavidTheosophist.DavidWilliamM.Burn(18621951),anOtagoschoolteacher,wroteverse,muchofitoncurrenteventsandoriginallypublishedintheOtago DailyTimes,moreconventionalthanmarkedbyindividualvisionorpassion.DuringtheFirstWorldWar,heissuedgreatamountsofstandardpatrioticodes,though thereisalsoapoemonAnnieBesant,datedOctober1,1916,whichwouldhavebeenduringherpresidencyoftheIndianHomeRuleLeagueandconsequentsevere difficultieswithBritishauthorities.FewoftheversesareexplicidyTheosophical,thoughsomereferpoeticallytosuchmotifsasspiritualityandreincarnation.51Burn's personallifewas,reportedly,abitlesspredictablethanhisliteraryoutputhecommonlyworeknickersandaskullcapandhikedextensivelyinthehillsaroundSt. Clair,wherehelivedwithhiswifeAliceandadaughterwhoalsobecameanardentTheosophistalmostasarecluse.52 TheosophyinNewZealandforNovemberandDecember1926recountsthefuneralofA.W.Maurais,thepioneerTheosophistinDunedin,conductedbyBurn.In thesameissue,anewsitemdescribesKrishnamurti'sappearanceinChicagoattheAmericanconventionoftheTheosophicalSociety,wherehe"completelydisarmed hisquestioners"ashe"parriedquestionswithdexterityandspokewithanairofauthority."53Abitlater,inMayandJune1929,ontheeveoftheyoungIndian's disconcertingannouncement,thereisnewsofAnnieBesant'spressingfordominionstatusforIndiaandanarticlebyBurn,nowinhiscapacityaspresidentoftheNew ZealandandIndiaLeague,ontheimportanceofaliberatedIndiatotheempireandalsototheplanofthemasters.Thereisalsoareportofalecture,againin Chicago,inwhichKrishnamurtiwasaskedwhetherhewasamemberoftheTheosophicalSociety.Apausethentheanswer,"Iam."Andthefurthercomment: "Thereisnothingwrongaboutitthereisnothingparticularlyrightaboutit.Itdoesn'tmakeagreatdealofdifferenceonewayortheother.''54 OnewhohadreadcarefullysuchpriorhintsofKrishnamurti'smindshouldnothavebeenoverlysurprisedathis"Truthisapathlessland"speechandthatwasthe positionquicklytakenbyTheosophicalapologistsaftertheevent.TheosophyinNewZealandforSeptemberandOctober1929opinedthatwhathehadsaidbefore 1929hadleduptothe

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CampOmmenevent,forthosewhohadearstohearlife,hehadalwaysinsisted,istheteacher,anditdoesnotmattertowhatonebelongs.Thepresentteachingof Krishnamurtisoundsrevolutionary,yetitstruthisselfevident.55 IntheNovemberDecemberissueJohnRossThomson,generalsecretaryoftheTheosophicalSocietyinNewZealand19181925andbishopoftheLiberalCatholic Church,quotedin1926assayinghewasconfidenttheworldteacherspokethroughhischosenVehicle,sawlittlereasontochangethisopiniondispitethechallenge ofchangingappearances:Krishnamurti"isnotverydifferentfromtheyouthIlastsawin1923,thoughhenowcombinedthe'ManofSorrows'withtheboundlessjoy ofeternalyouth.56Hisexquisitecharmofmanneraccompaniesagiftofintuitiveperceptionnotequalledanywhere.Childrenruntocaresshim....Hismessageis revolutionary.Hesays'Challengebelief,'buthemeansone'sownbelief,notthebeliefofone'sfellows...."57InMayandJune1930,Thomsonadded,"The disturbancewhichhasbeencausedbytheteachingsofMr.Krishnamurtiistheresultoftoomuchorthodoxyinourselves,"58andfurtherarticlespublishedin TheosophyinNewZealandbytheprominentTheosophistsC.Jinarajadasa,T.Tidswell,A.Besant,andC.W.Leadbeaterechoedthesametheme:Krishnamurti's actionswerebutanaturaldevelopmentofhisstatusasaworldteacher,meanttoarrestusinanydogmaticcomplacency,Theosophicalorotherwise,wemayhave, andtherebyreallyconfirmratherthandiscreditordinaryTheosophyandthehopeTheosophistsputintheteacher.59 AdjustmentandTransition YettheabruptendofthehalcyonTheosophical1920s,OrderoftheStarandall,wasnotsoeasilydealtwithbymany.AnelderlyTheosophicalfriendandinformant, fullofclearmemoriesofthosetimes,toldmethatbefore1929peoplelookeduptotheirTheosophicalleadersin"anadoring,uncriticalway."Therewas,sheadded,a socialhierarchy,perhapsunconscious,inNewZealandTheosophy.Aleadershipclass,whichincludedthehigherLiberalCatholicclergy,wasrichandwellplaced socially,buttheTheosophicalrankandfile,thoughmuchlesswelltodo,"adored"theleadershipanddidtheworkinaspiritofselfabnegation. SheremembersJohnRossThomson,whostoodoutwithhissilveryhairandsenseofdignity,andahostofothers,includingherselfandherfamily,forwhom Theosophyinthosedayswasa"wholeworld."ThesocietyofferednotonlyitslecturesandclassesbutalsoconcertsandplaysandyouthgroupsliketheServantsof theStarandOrderofthe

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RoundTable,CoMasonry,theLiberalCatholicChurch,andfriendshipnetworksandconnectionsthroughwhichonegotjobs.Moreover,inthose"halcyondays"the Theosophicalsubuniverseofmeaningtookonanairofexcitementandintensebelief.Myinformanttalkedofhowpeople"believedinthesethingssoardently."They classifiedthemselvesintermsofthesevenrays,spokeofthemastersasthoughtheywere"realasrelatives,''gossipedknowinglyofvisionsandritesofpassage.("You know,shepassedherThirdInitiationlastweek""MyboyfriendandIsawaMasterwalkingonthebeachtheothernight.")Intheirgorgeouslyrobedorganizations, youthactedoutindramaticpageantsliketheKrotonaRitualtheyearnedforComingandthenewworlditwouldbring.Youngpeoplelikeherselfwereverykeento becomedisciplestotheawaitedworldteacheritwasrumoredhewouldhavetwelve. Thiswholeuniverseofhopesanddreamsandhumanconnections,sherecalls,iswhatKrishnamurtibrokewhenheburstthebubble."Hewasnotjustshattering beliefs,butalsoorganizations,relationships,loyalties...sayingtheyarenotneeded,heshatteredlives,patterns...nowrituallookedhollowandsillypeoplewho hadwalkedinagoldenlightnowseemedsmallbutpompous...."Itwas,sheemphasized,a"very,veryrealexperience...."Shewas"veryletdown." KrishnamurtivisitedNewZealandtospeakin1934.Asithappened,GeorgeBernardShawwasinNewZealandlecturingatthesametime.Thesetwoquitedifferent celebritieshadincommononething:theywerebothcensoredbyNewZealandradio.Krishnamurticouldnotspeakoveritatall,andtheepilogueofShaw's AndroclesandtheLionwasnotallowedtobebroadcastinChristchurch.Accordingtonewspaperaccountsatthetime,thepostmastergeneral'sdepartment decidedonthesuitabilityofanyparticularsubjectorspeakerforbroadcast,andthedecisioninthecaseofKrishnamurtiwasprobablymade"byaGovernmentradio inspector.""WedonotproposetobroadcastKrishnamurti,"wastheonlycommentmadebythechairmanoftheBroadcastingBoard,E.C.Hands. ShawgenerouslyremarkedinRotoruathatthedecisionnottobroadcastKrishnamurtiwas"farlessexcusable"thanhisownban."Heisareligiousteacherofthe greatestdistinction,whoislistenedtowithprofitandassentbymembersofallchurchesandsects,andtheprohibitionisanignorantmistake."Thegreatplaywright wenton:
Theexcuseastobroadcastingbeingcontroversialisnonsense.Everythingthatcomesoverthewirelessiscontroversialexceptthetimesignalandtheweatherreport.For instance,'AndroclesandtheLion'isaviolentlycontroversialplay,butithasbeenbroadcastwithoutanyprotestfromaninspector.Allmybroadcastsareblazinglycontroversial, buttheyarequotedoverthewirelessandelse

Page125 where.Controversialmeanssimplysomethingthatthegovernmentoraninspectordoesnotagreewith.ButthisdoesnotapplytothecaseofMr.Krishnamurti.Theauthorities areevidentlyignorantofhisstanding,andhisadmirablycatholicdoctrine,andclasshimjustasanIndianheathen.WhenhebecomesknowninNewZealandtheywillbesorry forit.

AlthoughtheyneveractuallymetinNewZealand,ShawwhohadbeenaclosefriendofAnnieBesantbeforeshebecameaTheosophisthadencountered KrishnamurtionceortwiceinLondon.HeoncewentsofarastocallKrishnamurti"themostbeautifulhumanbeingheeversaw."60InNewZealandaswell Krishnamurti,heathenornot,madeanimpression.Areporterspeaksofhis"compellingeyes,"his"greatearnestnessandobvioussincerity,"andnotesthat''above everythingelseheisdynamic."Questionedbyreporters,theIndiansaid,"Idonotcomeundertheauspicesofanyorganisation.Iwasinvitedbysomefriends,andI came.IfIamnotinvitedIstaywhereIam." HeexplainedhehaddissolvedtheOrderoftheStarintheEastbecauseitwasbecomingtoomuchlikewhatitwasintendedtotranscend:it

hadbecomeworldwide.Itwastremendous.Ithadeverythingland,property,buildingsandcarriedonitsworkasallotherorganisationsdo. Theysaythatreligionhelpspeopleandbringsthemnearertothetruth.Isaythatinrealityreligionsareahindranceandaremerelyinstrumentsofexploitation.Theykeeppeople apartandthereareinnumerablefightsbetweenthelittlepestiferoussectsthatareallovertheworld,eachonetryingtogetthefollowersoftheother.Isawthatmyown organisationwasbecomethesameastheothersthatanewreligionwasbeingproclaimedwhichwouldbeinthefightwithallotherreligonsstrivingforsupremacy,andsoI disbandeditandasfaraspossiblegavethepropertybacktothedonors....OrganisationsofthiskinddonotleadmantothetruthtoGod.Everypersonhastofinditoutfor himself...IthinkIhaveamessagetoallthepeopleoftheworld.Ihavesomethingtosay.Thewholeofthesocial,economic,andreligioussytemoftheworldisbasedon exploitation,andwillcontinuetobeaslongaseachindividualdoesnottroubletofindoutforhimselfwhatarehisneedsbothsocialandeconomicnotcravings,butrealneeds.

Andtoknowthis,Krishnamurtiadded,onemustfirstofallbeeducatedinanewway.WhenaskedifhisteachingswereupsettingtoorthodoxChristians,hereplied: "Ihopeso."Forhewould"eliminatebothnationsandreligions."Itwasannouncedhewouldgivepublic

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addressesandopenairtalks.Buttherewouldbenoradiochatstoadvancesuchstartlingproposals.61 TheosophyafterKrishnamurti NewZealandTheosophy,thoughchastenedanddeclininginmembership,perseveredthroughthe1930s.MyinformantremarkedthatsomeTheosophists,inthose depressionyearswheneconomicandsocialproblemsbecamesoacute,transferredallegiancefromtheOrderoftheStartoSocialCredit.Thismaybesomewhat borneoutinanarticleinTheTheosophist(Adyar),August1933,"byaNewZealandF.T.S."(possiblyBurn)titled,"TheosophistsandWorldEconomics:HowIt StrikesaContemporary."ThispieceissympathetictotheSocialCreditmovementofMajorDouglasandsaysthatinNewZealandasinAustraliasomelodgeshave formedcirclestostudyit.However,inanappendednoteC.Jinarajadasa,editorandlaterinternationalpresident,commentsthathehasreadthreebooksbyMajor Douglas''ontheSocialCreditScheme"buthas"notbeenthrilledwithanyrealizationthathissolutionistheoneandonlyonewhichwillleadtheworldto prosperity."62 ThedreamofarelationbetweenTheosophyandsocialandeconomicreformonapractical,politicallevelwasgivensomedegreeofrealizationinthepersonofHenry GreatheadRexMason,aTheosophistandministerofjusticeduringthewholetermofthefirstLabourgovernmentof19351949,andagainin19571960.The visionofanalliancebetweenTheosophyandLaboursocialismhadgonebackatleastasfaras1911,whenHarryH.Banks,presidentoftheAucklandbranchofthe TheosophicalSociety,wroteMichaelSavage,thensecretaryofthe(first)LabourParty,suggestingthat,becausetheaimsofTheosophyandsocialismwerein harmonyandtheirgeneralworldviewsnotincompatible,perhapstheycouldformajointcommitteeforcombinedaction.Savage'sreplywasfriendlybutpointedout thatsuchanarrangementwasnotpossibleundertheparty'sconstitution.63 Now,sometwentyfouryearslater,SavagewasprimeministerandMasonattorneygeneralandministerofjustice.JohnMarshall,thoughamanfromtheothersideof theaisle,wroteofhimwithrespect:"RexMason...wasundoubtedlyanintellectual.Hewasalsoavegetarianandatheosophistamanofpeaceandsweetreason atall,gaunt,ungainlyfigure,stridingthroughthecorridorsofpowerinuncongenialcompany.Buttheyneededhimforhisknowledgeofthelaw,andtheyrespected himforhisintegrity....ItisperhapsgoingtoofartosaythathekepttheLabourPartyonastraightandnarrowlegalpath,but

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theirpathwasstraighterandnarrowerthanitmighthavebeenifhehadnotbeenthere."64Mason'sobituaryinTheDominionaddsthathe"gaveLabouran intellectualismandadignitythathelpedthemimmensely."65 MasondidundoubtedlylendtheentireLabourenterpriseofthateraaflavorofquality,integrity,andintellectualtone,andhisnameisassociatedwithwomen'srights legislation.Buthispersonalcontributionseemsbestrememberedinconnectionwithcertaincauses,nodoubtprogressivebutalsonodoubtofsecondlevel importance,forwhichhecrusadedmightily,especiallydaylightsavingtimeanddecimalcurrency.Bothcampaignssuggestaneat,logical,ratherlegalisticbut wellmeaningreformistmindinbattleagainsttheAngloSaxon'snotoriousattachmenttoquaintandirrationaltradition.Perhapsthesametemperamentisreflectedin themoresubstantiveissueofMason'streatmentofconscientiousobjectorsduringtheSecondWorldWar,whichfellintohisprovinceasjusticeminister.Wearetold thathishandlingofCOsinthehighlychargedwartimeatmospherewas"correctbutcircumspect"hedidnotrespondtoappealsbyhumanitarianorreligiousleaders onbehalfofparticularcases,buthedidpropose(notalwayssuccessfully)tomaketheoftenharshlivingconditionsofthoseunpopular,detainedpacifistsmore humane.66 RexMason'swife,Dulcia,wasanimportantfigureintheTheosophicalWomen'sAssociationfoundedin1940,servingasitsfirstdominionsecretary,underEmma Huntaspresident.Thisorganizationpresentedasitsfirstaim"ToExaltWomanhood,"citingtheTheosophicalconceptionsof"GodinthedualaspectsofFather Mother"andthe"WorldMother,who,asamightyarchangel,focusesthespiritualforcesofthematernalnatureofGod."ThemanygoddessesofhumankindfromIsis toParvatitotheMaoriPapaTuanuku,arecalledtowitness.Otherpurposeswere"toencouragethedevelopmentofadistinctivecultureforNewZealand''and"to studydominionproblemsandtheirsolutioninthelightofTheosophy." Inthe1940sand1950sthisorganizationmanifestedastrikingsenseofassertiveness.Newslettersindicatethatitpassedresolutionsopposingcapitalpunishment,took partinpeacerallies,andissuedlongreportsonthedangersofsmoking.AMarch1,1948,addressbyEmmaHuntspokeofNewZealandasthe"homeofanew race."AnewcycleisbeginningwithinthepresentFifthRootRace,leadingtothenextevolutionarydevelopment,and(inacodathatmightnothaveoccurredto Leadbeater)withit"anewtypeofwomaniscomingforward."In1947MissHuntlookedforwardtothetimewhenPrincessElizabethwouldbequeen,whichshould heraldanageofidealismandculture,andwentontosaythat"whileshewasinHuizen[aTheosophicalcenterinHol

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land]shefeltasneverbeforesomethingofOurLady'sinfluenceandsherealizedforawhilethemarvelloustruthoftheIndwellingMaternityofGod."67 Itisworthnotingthatinthemid1940sEdmundHillary,latertheconquerorofMt.Everest,wasamemberoftheTheosophicalSociety,apparentlythroughpersonal friendshipwithBrianDunningham,ofaleadingTheosophicalfamily.Later,in1955,whileMr.DunninghamwasservinghisfirsttermasgeneralsecretaryoftheNew Zealandsection,SirEdmund,nolongeramemberbutevidentlyastaunchfriend,spoketotheTheosophicalSocietyconvention,relatingthatheclimbedhisfirst mountainincompanionshipwithBrianDunningham,speakingofhishighregardforGeoffreyHodson,anddescribingreligiouslifeintheHimalayas.68 GeoffreyHodsoninhisownpersonbroughtaprofoundlymysticaldimensionofTheosophicallifetoNewZealand.Hodson(18861983)settledinAucklandin1940 andremainedfortherestofhislonglife.AgenuineTheosophicalmysticandsaint,hewrotesomesixtybooksandbookletsonTheosophicalteachingandtheesoteric interpretationofscripturebutisbestknownforhisclairvoyantexplorationsofhiddenreality,presentedinsuchgorgeouslyillustratedworksasTheKingdomofthe Gods,onthedevas(naturegods)thatHodson,withhisclairvoyantvision,sawanimatingthenaturalworld. BorninEnglandofarurallandowningfamily,HodsonjoinedtheTheosophicalSocietyin1912afterhearingAnnieBesantspeak.Hissecondsightwasalready awakeninghesawthe"goldenblazeoflight"ofheraurafilltheManchesterhallasshespoke.69HeservedasatankofficerinWorldWarI,married,andafterthe warbegantheclairvoyantinvestigationsforwhichhewouldbecomefamous,includingsomeinassociationwithArthurConanDoyle.Heworkedinbusinessandasa YMCAsecretarybutafter1925laboredfulltimeforTheosophy,asawidetravelinglecturer,writer,andteacheratsuchcentersasAdyarandTheManorinSydney. HesettledinAucklandin1940when,duringthecourseofaNewZealandvisit,hiswife'shealthandwartimeconditionsintervenedtodisallowfurtherworldtouring. DuringhisfortythreeyearsinNewZealand,Hodsoncontinuedtowriteandlecture.HeservedasthemainspeakeratthenationalconventionoftheNewZealand sectioninhisninetiethyear.HewasfounderpresidentoftheNewZealandVegetarianSociety.Afterthewar,heresumedlecturetripstootherpartsoftheworldona limitedscale. GeoffreyHodsonlivedinamodestflatonthegroundsoftheTheosophicalSocietyheadquartersinEpsom,Auckland,andperhapsisbestknowntomorethana generationofNewZealandTheosophistssimply

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asanaginganddeeplyspiritualpresenceamidthesocietyandallitsworks.TypicalofHodson'ssortofvisionisanarticle,"TheTheosophicalSocietyinNewZealand throughtheEyesofaVisitor,"hewroteforthe1946jubileeeditionofTheosophyinNewZealand.Hespeaksofeachofthemajorlodgeshavingitsspecialesoteric keynote:Aucklandis"SpiritualandIntuitional"inWellington"OnealwaysreceivestheimpressionofActivePower"inChristchurchthemajorqualityis"Devotionto theCause,"inDunedinitis''PastGlory"and"InvincibleDetermination."Anotherperception:"ManyNewZealandTheosophistsare,infact,ceremonialists.They displayanaturalpower,throughritualandlife,toportraythatharmoniouscoordinationofmanydifferingpersonalitiesandactivitieswhichisaspecialfacultyofthe ritualist."70 ManystoriesaretoldofHodson'squietbutremarkableworksofspiritualguidanceandhealing.Althoughhewrotemuch,themostprofoundlypersonalandrevealing ofhiswritingsisLightoftheSanctuary:TheOccultDiaryofGeoffreyHodson,containingautobiographicalchaptersanddaybydayaccountsofhisinnerspiritual life,edited,annotated,andpublishedposthumouslybyhissecondwife,Sandra.71Herewereadofhisfrequentinnercommunicationwiththemasters,hisperceptions ofsupraphysicalrealities,andabovealltherich,incisivewisdomofhismysticalawareness.NewZealandersmaynotbefullyawarethat,foralltheallegedsecularity oftheircountry,theymaywellhavelongharboredamanwhothoughsuchthingsareadmittedlyverydifficulttojudgewasworthyofcomparewiththegreater seersandmysticsofanylandortime. Amongthelastlines,pennedinNovember1982whenhewasninetysix,arethese:
Twogreatthingsexist:TheCosmos Thatofwhichitisamanifestation. Thesecanbecomeexperiencesinconsciousnessthetrueobjectiveofyoga. IsthereanaspectofTHATwhichismotionless?... Onespiritexistsinspiteofmyriadforms. Thewidestdistancesinspacearehere.72

SinceGeoffreyHodson'spassingin1983,NewZealandTheosophyhascontinuedtorankamongthemostactivenationalsectionsintheworld,withfrequent conferences,camps,andlodgemeetings,someofwhichIwasprivilegedtoattendasguestandspeakerin1988.AtoneTheosophicalconclaveIhadthehonorof encounteringSarahMcGheeofGisborne,Maorihealer,seer,andTheosophist,andathinkerabletopresentintriguingcorrelationsofthetwotraditions.Perhapsshe isa

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precursorofthecomingcentury'sTheosophyinamarkedlymulticulturalNewZealand.ATheosophicalcommunityisbeingdevelopedatOrewaontheHibiscus CoastnorthofAuckland.IngeneralonesensesinTheosophyaoncerambunctiousmovementnowsettledintoactivebutsedatemiddleage.YetTheosophyremains thelargestandbestorganizedvoiceforalternativespiritualityinNewZealand,andthereisfuturepotential.

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5 MagicintheMind: OtherGroupsintheTheosophicalandEsotericTraditions
TheTheosophicalSocietyhasnotstoodaloneinservingthetraditionofesotericlorethatithelpedbringtoawidepublicinthelatenineteenthcentury.Thewisdom mayhavebeenancient,butthesociety'sformatcharismaticandoftenfemaleleadership,comprehensivebooks,controversiallectures,crossculturalcontactsand teaching,alivelyinternationalorganizationwasconsiderednovelandinsomecirclesregardedashighlyprovocative.Althoughsomehavebeenprovokedto antagonism,otherswereprovokedtosupportthiscause,bothwithinandoutsideofthetraditionalTheosophicalSociety.ThischapterwilllookattheNewZealand representationofgroupsthatarerelatedtoTheosophybutnotidenticaltoit.Insomecasestherelationishistoricalorpersonal,inothersmerelyanideologicalkinship. Fourtypesofsuchgroupscan,infact,bediscerned: FirstarewhatmaybecalledalliesofTheosophy.Thesegroups,CoFreemasonryandtheLiberalCatholicChurch,containconsiderableoverlappingmembershipwith theAdyarTheosophicalSociety.AlthoughtheyhavebeencontroversialwithinTheosophy,theyareregardedbytheiradherentsaspositivesupplementsorparallel ritualexpressionstoTheosophicaldoctrine,innowayhintingatvariantsinit. SecondaretheliberalizingchildrenoftheTheosophicalmovement,theKrishnamurtiworkandAnthroposophy,activitiesfoundedbyonetimeTheosophistswho soughtfreedomfromwhattheyperceivedasexcessivesupernaturalism,Orientalism,orinstitutionalismonthepartofthetraditionalTheosophicalSociety. ThirdcomeswhatIterm"newrevelation"Theosophy,groupsfoundedonabeliefinfreshcommunicationsoutsidethemainTheosophicalcanonfrommastersthe sameasorsimilartothosewhoinitiatedandinstructedHelenaBlavatsky,C.W.Leadbeater,andothersin

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thefirstandsecondgenerationsoforiginalTheosophy.TheonlysuchgrouphighlyactiveinNewZealandistheArcaneSchool,basedontheteachingsof"the Tibetan"throughAliceBailey,throughthe"IAm"activityandtheChurchUniversalandTriumphant,substantialgroupsofthissortintheUnitedStates,havebeen representedthere. Fourthandlastarewhatmightbetermedkindredgroups.Thesetwoverydifferentorganizations,theBeevillecommunityandtheBuildersoftheAdytum(BOTA), havenomajoroverlappingmembershipordirecthistoricallinkswithTheosophy.Theyareputinthischapterpartlyforconvenience,buttheplacementcanbejustified onthegroundsofsomehistoricalinteractiononthepartofthefirstandideologicalcompatibilityinthecaseofthesecond. AlliesofTheosophy TheStoryofCoFreemasonry WeshallthenturnfirsttotheinterestingstoryofCoFreemasonry.TraditionallyFreemasonryhadbeenreservedstrictlyformen,andsoitisinmostlodgestothis day.Butin1882aFrenchlodgeinitiatedawoman,MariaDeraismes.SuspendedfromtheGrandLodgetowhichitbelonged,thisunconventionalordersoughtanew affiliation,andin1893LaGrandeLogeSymboliquecossaisedeFrancewasfounded,admittingbothmenandwomen.TheFrenchconnectionisstillacknowledged bytheNewZealandFederationofInternationalCoFreemasonry,whichflourishesthemotto"LeDroitHumain"onitsstationery.ThefirstEnglishwomantoenterwas MissFrancescaArundale,aTheosophistsince1881.ShewasauntandadoptivemotherofGeorgeS.Arundale,whobecameinternationalpresidentofthe TheosophicalSocietyafterAnnieBesantin1934,aswellas(in1935)grandcommanderoftheEasternFederationofCoFreemasonry.MissArundalehelpedfound thefirstCoMasonicLodgeinLondonin1902,whereitbecamepopularwithTheosophists.SheintroducedBesanttoCoMasonrythesameyearandpioneeredits workinIndiathenext.1 AmongtheearlyEnglishCoMasonswasJamesIngallWedgwood,whomweshallalsohaveoccasiontomeetinconnectionwithLiberalCatholicism.Wedgwood (18831951),ofthefamouspotteryfamily,asayouthwasanAnglicanofstronglyAngloCatholicbent.Hewasstudyingbothorganandtheology(withaviewto enteringthepriesthood)inYorkwhen,in1904,heheardtwolecturesbyAnnieBesantthatchangedhisorientationentirely.HerenouncedhisAnglicanvocationand joinedtheTheosophicalSociety.Wedgwoodcarriedoverfromhispast,however,anabidingloveofritualthatshapedthecharacterofhisTheosophicalcareerand washardlylessdeeplytostampthefortunesof

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Theosophyincomingdecades,throughtheimmenseinfluencehewastohaveonC.W.Leadbeater. Soitwasthattheformertheologicalstudent,generalsecretaryoftheTheosophicalSocietyinEnglandfrom1911to1913,wasactiveintheOrderoftheStarofthe East,aCoMasonby1910,from1912to1914prominentintheTempleoftheRosyCross(ashortlivedritualistbodywithcloseTheosophicalties),andin1913 wasordainedpriestinatinyOldCatholicChurch,amovethatwouldsoonleadtohisbecomingfirstprimateoftheLiberalCatholicChurch.IntheMasonicworld,by 1911WedgwoodhadrisentothepostofVeryIllustriousSupremeSecretary33degreeoftheBritishFederationofInternationalCoFreemasonry,underAnnie BesantinhercapacityasVeryIllustriousMostPuissantGrandCommanderoftheBritishJurisdiction.Wedgwoodwasconvincedthattheritualisticworknowarising inTheosophy,whichhewassoactiveinpromoting,wasunderthedirectionofthemastertheCountSaintGermain,lordoftheSeventhRay.ThatRay,emphasizing ceremony,wasemergingaspartofthenecessarypreparationfortheComingoftheworldteacher.(InthesecondgenerationTheosophyofBesantandLeadbeater, theconceptoftheSevenRayswasimportant.Theseweresevenlinesofspiritualforceeachunderthedirectionofaparticularmasterandemphasizingaparticular virtueorspiritualemphasis,suchasritualundertheseventhguidedbySaintGermain.Personsmightbealignedtooneoranother,anddifferenthistoricalperiodsfell underthedominationofparticularrays.) In19141915WedgwoodtraveledtoIndiaandAustralia.OnJune12,1915,inSydney,heinitiatedLeadbeaterintoCoMasonry.Atfirstthelatterwashostileto theyoungermanandtotheritualismhewaspromulgating,perhapsoutofjealousyofWedgwood'ssophisticationandrisingoccultinfluence,butonmeetinghimthe formercuratewassoonenoughwonoverandindeedbecamenolessapassionatepartisanofritual'sesotericimportance.Leadbeateralsofoundaplaceforhimselfin thenewwork,quicklyrisingtothehighestMasonicrankandbecomingAdministratorGeneraloftheUniversalCoMasonicOrderinAustralia. Wedgwood,onanaroundtheworldtourmarkinghisfirstyearasprimateoftheLiberalCatholicChurch,broughtCoFreemasonrytogetherwiththatchurchtoNew Zealandinlate1916.ThefoundinglodgewasestablishedinAucklandJanuary27,1917.Inevitably,thenovelventurebroughtoutragefrombothtraditionalMasons andunimpressedTheosophists.ButittookrootandcontinuestolivequietlyinthefourmajorNewZealandcities.InternationalheadquartersremaininFrance,and, althoughmanyCoMasonsarealsoTheosophists,noformalormandatorylinkexistsbetweenthetwoorganizations.2

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TheLiberalCatholicChurch TheearlyhistoryoftheotherallyofTheosophy,theLiberalCatholicChurch,parallelsthatofCoFreemasonryinAustraliaandNewZealand.J.I.Wedgwoodand C.W.Leadbeaterattainedveryhighstatusinbothritualorganizations,andbothfellafoulofsimilarchargesandcontroversies.Thenegativesdidnot,however,fatally affectthelongtermfortunesofthetwogroups.Furthermore,bothlodgeandchurchcametothetwocountriesatthesametime,intheluggageofWedgwood's1916 visit. WemaybeginourhistoryoftheLiberalCatholicChurchin1913,whenWedgwood,sensingarenewalofhiscalltothepriesthood,approachedArnoldHarris Mathew,archbishopoftheOldCatholicChurchinGreatBritain.3 Thatprelatewassympatheticand,seeingnoimpedimentinthepostulant'sTheosophy,ordained himpriestonJuly22,1913.ForacoupleofyearsWedgwood,laboringenergeticallyinthisvineyard,promotedritualinTheosophicalpublicationswhileencouraging fellowTheosophiststojoinhischurch.Beforelongthebishops,priests,andlaityofthetinydenominationwerepredominantlyTheosophical,apparentlywithMathew's tacitapproval. Then,onAugust6,1915,thearchbishopsuddenlydeclaredTheosophyhereticalandorderedallhisclergytoresignfromthesociety.Mathewapparentlyhad underestimatedtheextentoftheircommitmenttoTheosophy,formostinsteadwithdrewintoschismunderFrederickS.Willoughby,aTheosophicalbishopoftheOld CatholicChurch.(Mathew,leftisolated,subsequentlyannouncedhissubmissiontotheChurchofRome.)WilloughbyconsecratedtwootherTheosophistpriests, BernardGauntlettandRobertKing,totheepiscopatethethreethenconsecratedthepersonableandarticulateWedgwoodonFebruary13,1916tobecome presidingbishopoftheOldCatholicChurch. LeavingKinginchargeoftheworkinwartimeEngland,WedgwoodlostnotimeindepartingforAustralia,whereheconveyedtoLeadbeaterhisenthusiasmforthe newchurchasavehicleforTheosophyandaspreparationfortheComing.TheformerAnglicanpriestwasbynowhighlysusceptibletothatcontagion.OnJuly15, 1916Wedgwoodreordainedhiscolleaguesubconditione,andonJuly22consecratedhimtotheepiscopate.TheyofferedtheseeffortstotheLordMaitreya,the comingBuddhaandworldteacher,evenastheysensedthechurchtobeinspiredbya"thoughtcurrent"fromthemaster,theCountSaintGermain.Thetwoprelates thenworkedassiduouslytogethertocompileaMassandotherritesappropriatetoachurchofTheosophicaldoctrinebutCatholictradition,atthesametime persuadingAnnieBesantto

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sharetheirardorforthesenewoldliturgicalchannelsforoccultenergies.Thefirstpublicservicesusingthenewtextwereofferedearlyin1917.Leadbeatercontinued overaperiodofyearstorefinetheliturgyandtopreparerevisedororiginalhymnsforitsrites.ThenameLiberalCatholicChurchwasadoptedin1918."Old Catholic"nolongerseemedappropriatetoabodyviewedasverynewinapositivesense,beinglinkedtocurrenteschatologicalexpectation.4 TheessentialLiberalCatholicdoctrinalstatementisC.W.Leadbeater'sTheScienceoftheSacraments.5 Herethebishoprecountstheresultsofhisclairvoyant investigationsintothehiddenprocessesatworkintheChristiansacraments.ThesehadcommencedyearsbeforeatanordinaryRomanCatholicMassinanobscure Sicilianchurch.InthathumbleplaceLeadbeater'sinnereyehadbeenamazedtoseepowerfulwavesofprayerfulfeelingrollfromthepeasantcongregationtothealtar, andsplendidlightdescendfromaboveontopriestandaltar,irradiatingtheconsecratedbreadandwineastheritereacheditsclimax.TheoccultsideoftheMass,he pronounced,isthebuildingofapsychictempleontheinnerplanesbythecombinedwords,gestures,andconcentratedthoughtsofthecelebrantandthe congregation.Thisinvisiblesanctuarythenfunnelsandfocusesthetranscendentenergiesthatthemastersknowandserveandculminatesinthechannelingofsupreme divinegracethroughtheshiningwhitelensoftheconsecratedHost. Thefundamentalideaisofthoughtforms.LeadbeaterandBesantwroteabookofthattitle,equippedwithpaintingsillustratingwhatLeadbeatersawclairvoyantly aroundpersonsinvariousmentalconditions,fromtherichvibrantcolorsofexaltedmysticalstatestothedarkthunderoushuesofdesolationorrage.6 Thoughtforms, thetwoTheosophiststaught,canbemodifiedbyprayer,meditation,andaboveallthemanufactureofaspiritualcathedralbythewordsandgesturesofthemost sublimeriteofall,theMass.Theesotericgeometrylimnedbythisritualconcentratesandlocalizesimmensepower,energythateventhecutofthevestmentsandthe movementsofsacerdotalhandsmanifestandmanage.Theclairvoyantbishopthusnotedsuchdetailsasthatthesacredincenseisfullofelves,delightfulcreatureswho danceinitsaromaticcloudsandhelpdistributeitsbenedictions,andthatangelscometobatheinthelightstreamingfromtheHost. Leadbeater,inTheScienceoftheSacraments,alsodiscussestheinnerplanesmeaningofbaptism,penance,andtheothersacraments,togetherwiththeesoteric significanceoftheChristianyearandtheeventsinthelifeofChristtheycommemorate.ButthemajorfocusistheEucharist.Ratherironically,inviewofLiberal Catholicism'sinceptionasaradicallynewliturgicaldeparturetiedtohigheschatologicalhopes,theenactmentofthisgreatChristianritenowhasaratherdated,

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periodpieceairaboutit.LittletouchedbytheepochalliturgicalrenovationsthatsweptthroughRomanCatholicism,andhardlylessAnglicanismandotherliturgically mindedWesternformsofChristianity,inthewakeofVaticanII,theLiberalCatholicChurchingeneralcontinuestobuilditsspiritualcathedralsbytheblueprintsofthe old"westernrite"asLeadbeaterreadthemnonewinterpreterhasyetarrivedwithhisvisionaryauthoritytoprovidefreshguidelines.Norhastheordinationof women,latelysuchacontentiousissuewithinlargerbranchesofCatholicChristianity,yetcometotheprematurelyfossilizedLiberalCatholicChurch. TheLiberalCatholicMassesIhaveattendedinNewZealandandelsewherehavealwaysevoked,formepersonally,bittersweetchildhoodmemoriesofoldstyle AngloCatholicEpiscopalianism(Anglicanism),apeculiarreligionatoncerigidandromantic,inwhichIwasraisedbutwhichisrarelyencounteredthesedaysinthat pre1960sform.TheLiberalCatholicaltar,likethoseofthatneomedievalstrainofAnglicanism,isagainstthebackwallofthesanctuaryratherthanfreestandingand isornamentedwithsixcandlesticks,missalstand,cross(thoughnotcrucifix),andfrontal.TheonlyunusualitemisapictureofJesusoftenplaceddirectlyoverthe crossonthealtar,adistinctiveLiberalCatholicfeature. AstheMassbegins,asofold,numerousclergyandacolytesinresplendentcopesandchasublesandsurplices,swingingcensorsthatcloudthechurchwiththe fragrantelvanincense,enterinprocession.Movingwiththeslownessofancientritual,theyapproachthealtarchantingandgenuflecting.Thewordsoftheritearein EnglishandaregenerallyreminiscentoftheAnglicanorRomanCatholicmissal,butwithcertainvariationsinaGnosticdirection.Theconfessiondoesnotsuggestthat "wearemiserablesinners,"butratherthat"oftenweforgetthegloryofourheritageandwanderfromthepathwhichleadstorighteousness."Sacringbellschimeasthe priestgenuflectsandelevatestheHostandchaliceattheconsecrationofthebreadandwine.ThencomesanotherdistinctiveLiberalCatholictradition:thesingingof thehymn,''OCome,AllYeFaithful,"ateachcelebrationafterthatclimaxoftherite. ThetraditionalChristianmight,however,bemostsurprisedatthesermon.ThevisitortoaLiberalCatholicservicemayhearofanimpersonalAbsolutebeyondGod theFather,ofmastersandpsychicphenomena,andofesotericinterpretationsofChristianityinwhichthefestivalsofthesacredcalendar,ortheparablesandmiracles ofJesus,andevenhisbirth,death,andresurrection,aredepictedassignsandsymbolsofoccultrealitiesfardeeperthanordinarytimeevents. Inhistoricaltime,however,theLiberalCatholicChurchsufferedvicissitudesnolessthantheTheosophicalSocietyandcloselyrelatedto

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them.In1922,theyearofLeadbeater'scloseinvestigationbytheSydneypolice,JamesWedgwoodwasforcedtoresignfromtheLiberalCatholicChurch,aswellas theTheosophicalSocietyandCoMasonry,becauseofhisownallegedscandalsinvolvinghomosexuality.Hewassucceededin1923aspresidingbishopofthe LiberalCatholicChurchbyLeadbeater,whohadbythenoutlastedhiscalvariesinconnectionwiththesameproblem.Wedgwood,afteranabortiveattempttogaina doctorateattheSorbonne,atthesametimereportedlylivingawildParisianlife,returnedtothechurchandotheroccultactivitiesin1924.Buthismentalcondition thereaftergrewincreasinglyunsteady,andtheformerprelatewaspushedintosemiretirementasLeadbeaterremainedprimateoftheLiberalCatholicChurchforthe restofhislife. LiberalCatholicisminNewZealand,likeTheosophygenerally,experiencedthesetrialsonlyasdistantthunderandlightning.Itsownpriestsandbishopshavegenerally beenofsterlingcharacter,itsbishopsincludingrespectedgeneralsecretariesoftheTheosophicalSocietyanditspriestssuchsaintlymenasGeoffreyHodson.Thusin 1917BishopWedgwoodordainedtothepriesthoodtwomenwhowouldholdbothgeneralsecretarialandepiscopaloffice,JohnRossThomsonandWilliam Crawford.ThomsonservedasVicarGeneralforNewZealanduntil,in1924,hewasconsecratedSuffraganBishopforNewZealandinSydneybyLeadbeaterand twootherbishops.Heheldthisofficeuntil1935,whenCrawfordwasconsecratedasRegionaryBishop(hewasthefirsttoholdthistitle)tosucceedhim.Crawford wasfollowedasRegionarybyH.H.Banksin1962,S.G.Nichollsin1971,andA.E.Lambdenin1980. ParisheswereestablishedinthemajorNewZealandcities,thoughnonehavebeenlarge.ServicesweregenerallyheldonTheosophicalSocietypremises,but, increasingly,aneedwasfeltbyLiberalCatholicsfortheirownedifice.PlanningbeganfortheerectionofthechurchofSt.FrancisinAucklandin1944,andfinallyin 1964theprocathedralofthatnamewasdedicated.In1975theLiberalCatholicChurchbecameamemberoftheNationalCouncilofChurchesinNewZealand, afterlivelydiscussionandsomedissentinboththelargely"mainline"councilandthesomewhatunconventionaldenominationoftheappropriatenessofthisaction.(An earlierapplicationformembershipbytheLiberalCatholicChurchin1957hadbeendeclined.)7 TheNewZealandLiberalCatholicChurch'sgoldenagewascertainlyamidtheintensityandexpectancyofthe1920s,whenitwasnewandtiedtothosehopes,and itssilverageinthepostwardecadeswhentheSt.Francischurchprojectwasunderway.Nowitsmembershipappearstobeaginganddeclining.ButLiberal CatholicismwithseveralhundredadherentsremainsstrongerpercapitainNewZealand

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thaninvirtuallyanyothercountry,andmaylongremainasignificantsegmentofthenation'sreligiouslife. TheLiberalizingChildrenoftheTheosophicalMovement JidduKrishnamurti AprimeexampleoftheliberalizingchildrenoftheTheosophicalmovementis,ofcourse,isKrishnamurti.JidduKrishnamurtiwasalmostliterallyachildofTheosophy, havingbeenraisedandshapedbythemovement,butwhobrokewithitsinstitutionalandideologicalexpressionin1929inordertoliveandteachavisionoftruthas"a pathlessland."8 Histeaching,inbrief,wasthattruthisfoundnotinanyintellectualcontentbutin"choicelessawareness"ofdailyexistenceandmentalactivity.Oneconstructssymbols andbeliefsinthehopeofsecuringtheuniversewiththem,butinsteadtheseropesofthemindbecometoilsfromwhichitisdifficulttoescape.Truefreedom,therefore, is"freedomfromtheknown,"simpleobservationwithoutpastorfuture,simpledoingwithoutknowing.Throughlecturesandintimate,muchvaluedclassmeetings Krishnamurticommunicatedtheexperiencebehindthesedictatoagrowingaudience.MuchofthisteachingwaspublishedinbookformbytheTheosophical PublishingHouseandthroughotheroutlets. TheKrishnamurtiFoundationTrust,basedinEngland,wasestablishedin1968,asasuccessortoearlierorganizations,tohandlevariousaspectsofhiswork.Itis responsibleforKrishnamurtiworkinallcountries,includingNewZealand,excepttheUnitedStatesandSpanishspeakingLatinAmerica,whichareservedbyparallel foundations.Thetrustaidsindistributinghisbooks,tapes,films,recordsandvideocassettes.AlthoughaKrishnamurtidenominationwouldbevirtuallyacontradiction interms,thefoundationscomeasclosetobeingsuchaholdingcorporationfortheKrishnamurtilegacyascanbe,andsincehisdeathin1986theyhaveset themselvesuptopreserveitfortheages. Aspartofhisworldrangingtours,KrishnamurtispokeinNewZealandbeforetheSecondWorldWarin1934andagainin1939.(Postwarvisitswereplannedbut didnotmaterialize.)TheworkoftheKrishnamurtiFoundationTrustinNewZealandwasverymuchboundupwiththelifeofRayFalla(19231987),whoserveda numberofyearsasitsNewZealandagent.AccordingtoElizabethFalla,hiswidow,Rayservedasapilotduringthewar.ShotdownovertheMalayPeninsulaand severelyinjured,hewasaparaplegicforseveralyears.Throughstrengthofwillasmuchasanythinghemanagedtowalkagain.Hewas

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ordainedintotheMethodistministrybutleftitafterrealizingthatthedoctrinesandwayoflifedemandedbythatcallingwereincreasinglyincompatiblewithhisown spiritualquest.Thebreakwiththechurchalsomarkedtheendofhisfirstmarriage. Inthe1950sFallahappenedtohearofKrishnamurtiandreadhisbookswithgreatinterest.Stillseekingacausetowhichhecouldcommithimself,hewenttoIndia, whereforoverfiveyearshetaughtphysicsattheKrishnamurtischoolatRajghat,andasithappenedmadethefirstrecordingofaKrishnamurtitalk,becauseofhis abilitytooperatethennovelequipment.FallaalsoreportedmountaintopspiritualexperiencesinthecourseofextensivetravelsintheHimalayas.Hisdiaryhashimsay, afterhearingKrishnamurtiforthefirsttime,"IwasheldlikeIhaveneverbeenheldbefore...notsomuchemotionalasseeingoneself...."Tendayslater,after anothertalk:"Surelythisdayisacrisisinmylife...." FallatookovertheNewZealandworkwhenthefoundationwasstartedin1968.Yethewasalwaysacutelyconsciousofthelimitationsofhisabilitiesandhisrole.He continuallystudiedKrishnamurti'steachings,but,accordingtohissecondwife,Elizabeth(whomhemetin1976),wasoftenfrustratedasanyonewouldbeathis humanincapacityalwaystoliveinaccordancewiththem.HebelievedthatKrishnamurti'swaycouldnotbetaughtinaproselytizingmanner,andhelikewiseopposed interpretationandcommentary.Hefelthisjobwassoleytoprovideinformationandtofacilitatethecirculationoffilms(latervideos)andpublications.Whenhewas presentatashowing,hewouldrefusetodiscusstheteachingsbutwouldfreelygivefactualinformation,thoughhedidgreatlyenjoysharinghisunderstandingof Krishnamurtiwithsmallgroupsoffriends.AccordingtoElizabeth,heshowedgreatenthusiasmforlifeandinhislastmonthsoftensaid,echoingearlywordsofhis guide,"Thereisnosuchthingasteacherandtaught,onlylearning."9 AfterthedeathofRayFalla,theKrishnamurtiFoundationTrustsetaboutarrangingtheestablishmentofalegallyregisteredcharitabletrustinNewZealand,tobe calledtheKrishnamurtiAssociationinNewZealandapprovalofthisstatuswasfinallygainedin1990.FiveofthetrusteesareNewZealandresidents,thesixthisthe trustitself,withwhichtheassociationislegallyaffiliated.Itsworkcontinuesasbeforethereisanewsletter,andabookandvideolibraryismaintained.The associationhasalsobeensuccessfulisorganizinginformalKrishnamurtistudygatheringsandindevelopingalistoflocalcontactsthroughoutNewZealand,prepared toofferinformation,holdKrishnamurtivideoshowsintheirhomes,andpromoteawarenessofKrishnamurti'steachingsinappropriateways.10

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Anthroposophy Anthroposophy,asecond(andquitedifferent)movementthatcanbeseenasaliberalizingformofTheosophy,hashadamarkedinfluenceinNewZealand.The AnthroposophicalSocietywasfoundedinGermanybyRudolfSteiner(18611925)in1913andrefoundedinSwitzerland19231924.Steinerhadbeengeneral secretaryoftheTheosophicalSocietyinGermany19021912butbrokewithTheosophyin1912overwhatheconsideredtheexcessestowardwhichthesociety wasmovingunderBesantandLeadbeater.HewasparticularlyupsetbytheKrishnamurtienthusiasmandtheOrderoftheStaroftheEast,whichhehadtriedto preventmembersofhisGermansectionfromjoining.(Forafewyearsafter1906hewasalsoamemberoftheOrdoTempliOrientis[OTO].) ItwasinanycaselikelythatamysticalandoccultmindascreativeasSteiner'swouldsoonerorlatergoitsownway.EvenasaTheosophistSteinerhadshown considerableindependence.Wishingprimarilytoexplorethedeepertraditionsofhisownpartoftheworld,believingstronglyintheimportanceofChristianand RosicrucianesotericismandinthespiritualdimensionsofWesternscience,hewasmoreWesternorientedthanmanyTheosophists.AnauthorityonGoethe, philosopherofscience,educatorandlinguist,hismindwasbrimmingwithesotericideas,andhewasabornteacherwhocouldmakethemostreconditeconcepts significantandexciting. FundamentaltoSteiner'sdoctrinewasthedescriptionintermspartlycommontoTheosophyoffourlevelsofhumannature:thephysical,etheric,astral,andego. Eachofthesemakespossibleitsownmodeofknowing:thephysical,sensoryknowledgetheetheric,imaginativeknowledgetheastral,inspirationalknowledgeand theego,intuitiveorspiritualknowledge.Indevelopmentaltermsthelastcamefirstsupportedbyhislinguisticscience,Steinerarguedthatthehumanphysicalbody evolvedfromitsspiritualnatureratherthantheotherwayaround.Makinguseofalltheselevelsofknowing,Steinerclaimedabilitytopenetratethespiritualnatureof allentitiesandshowhowspiritualsciencecouldbeappliedforhumangood. RudolfSteinergaveoversixthousandlecturesthatofferedrichandspecificinsightsintoaremarkablerangeofendeavorsonthebasisofhisimaginative,inspirational, andintuitiveseeing.Hedescribedtheinnerethericandotherforcesatworkonbothplantandhumanlifeandonthisbasispromulgatednewmethodsofagriculture andmedicine.Hesawsignificanceincolorandmusicforhealthandhumanwholeness.Hedevelopedtheoriesofeducationinvolvingeurhythmicsandastudyof sevenyearcyclesofdevelopmenttheseareimplementedbythewell

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regardedWaldorforSteinerschoolsaroundtheworld.Healsocontributedtothetheoryofart,sculpture,andarchitecturetheseideasareembodiedinthe Goetheanumbuilding,whichheadquartersthesocietyinDornach,Switzerland. Steiner'steachingcametoNewZealandasearlyas1910,whenMrs.E.J.RichmondofHavelockNorth,ofthefamilyinvolvedinearlyTheosophy,beganreadinghis bookswithappreciation.Dr.RobertFelkin,whovisitedHavelockin1912andsettledtherepermanentlyin1916andwhowasagreatadmirerofSteiner,employed someofhistechniquesinhismedicalpractice.HavelockNorth,downtothepresent,hasbeenamajorcenterofAnthroposophyinNewZealand,Steiner'smovement enjoyingsomeoverlappingmembershipwithotheractivitiesinthatextraordinarytown,theHavelockWorkandtheGoldenDawn.AfterMrs.Richmond'sdeathin 1921,theRichmonds'daughterandsoninlaw,Mr.andMrs.BernardComptonSmith,continuedtopromotetheSteinerwork.Studycirclesemergedthroughoutthe country,asfarsouthasInvercargill,andin1930theAnthroposophicalSocietyinNewZealandwasformallyestablished. Althoughrelativelyfewinnumbers,"Anthropops"throughouttheworldhaveamostimpressivecapacityfororganizationandhardworkonbehalfoftheircause.I havefoundAnthroposophiststobeexcellentpeople,butnotentirelyeasytomeetwithinformallyoratlengthbecauseoftheirinevitablycrowdedschedulesand numerousongoingprojects.Itisnotsurprising,then,tofindthatNewZealand'sfewhundredAnthroposophistsoperateateachers'collegeandseveralschools, includingQueenswoodinHastings,aboardinganddayschool,theHohepaHomeSchoolinNapierandasecondhomeschool,theFarndonHohepaHomeSchool onfiftyacresoffarmlandnearClive,forchildreninneedofspecialcare.ThereisanewelementaryschoolinLowerHutt.ThePrometheusFoundationinNapier engagedincommunitybanking.TheBioDynamicFarmingandGardeningAssociation,headquarteredinHavelockNorth,promotesSteiner'sagriculturalmethods, whichamongotherthingspioneeredorganicfarmingandtheuseofcompost.HavelockNorthisalsotheNewZealandcenteroftheWeledaOrganization,a pharmacythatdistributesremedies,largelyherbal,preparedalongSteinerianlines.Ithasitsownattractiveherbgardenwheremanyofthemedicinalsaregrown. OnaFridayeveningin1988IvisitedalocalAnthroposophicalmeetinginLowerHutt.LowerHuttnowhasaSteinerschool,constructedofcedarinaSteinerian architecturalstyle,togetherwithacenterandreadingroom.Mymeeting,however,washeldinaprivatehome.SuchdiscussionsastheoneIattendedgatherweekly, andthisFridayaboutadozenpersonswerepresent.Thediscussionwasbasedononeof

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Steiner'sexceedinglynumerouspublishedlectures.ItwasoneofthoseinwhichthesageoftheGoetheanum,aswashiswont,introducednotionslikelytoseem bizarre,eveninsane,tothoseunaccustomedtohisspiritualacrobatics.Onfurtherreflectiononemaybegintogetaperturbingsenseofhavinginadvertantlyglanced downastunninglynovelbutnotdismissibleangleofvision,thoughonesoofftheordinarycoordinatesofmodernthoughtastoleaveonestumbling,likePlato's escapeefromthecave. Thetopicwasmanasmicrocosm.Unlikemostphilosophersruminatingonthisancientconcept,Steinerwasnotcontenttodealwithgeneralitiesbutinsistedonhighly specificcorrespondencesbetweenhumanandnaturalnature.Thehumanhead,then,isrelatedtothebird.Abird'slifeiscenteredinitshead,Steinerclaimed,between eating,seeing,andsong,andourthoughtscorrespondtothebird'splumageintheirkaleidoscopesofcolor.Thechestlungsandheartarerelatedtothelion, whoselifeiscenteredonbloodandbreathandtheirbalance.Thestomachanddigestion,withobviousrationale,isdierealmofthecow.Thereareother correspondences,too:memoriesarebutterflies,emergingfromcocoonsinthedepthsofthemind. Manymayregardthesecorrelationsasnomorethanpoeticmetaphors,appealingbutofnoscientificvalue.ButSteinerwasnotsosure.Heinhabitedamiddleground allhisownbetweenpoetryandscience.Hislecturesexplicatedsuchnotionsastheforegoingmuchtoofullyforthefleetingconceitsofthepoet'sartyeteludedalso thesupposedclinicalobjectivityofthelaboratory.Perhapshisvisionoftheuniverse'swebofalmostunimaginablysubtleconnectionshadsomethingincommonwith thatofanothergreatimaginationistwhooftenrowedagainstthetidesofhistime,WilliamBlake,whoin"AuguriesofInnocence"couldwrite,
Thewilddeer,wand'ringhere&there, KeepstheHumanSoulfromCare... TheOwlthatcallsupontheNight SpeakstheUnbeliever'sfright....

FundamentaltoSteiner'smethodwashislinguisticawarenessthatmetaphorsarenotmerelypoeticgracenotes,butarethoughtitselfinthelastanalysisthoughtis seeingonethingassomethingelse,andtherearerootmetaphorsbehindwhichonecannotgo,forasSteiner'sdiscipleOwenBarfieldputit,theabstractionsbywhich onemightwanttodosoarethemselvesbut"decayedmetaphors."Tosaythatthehumanheadandthebirdhaveaspecialrelation,withitsfeadiersourintricate plumageofthought,maymakenonormativescientificsensewhatsoever,howeverthecasemaybewiththesciencesoftheetheric,astral,orspir

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itualplanesSteinerprofessedalsotohavepenetrated.Ontheotherhand,Iwouldguessthatnobodyreallyknowsallthereasonswhythecountlessentitiesofour universehavetheshapesandcolorstheydoorallthelevelsonwhichtheyareinterdependent.Steinermaintainedthatwewillnevergetallthosereasonsuntilwe cometotermswiththespiritualandinnerplanesdimensionsofevolutionaswellastheouter,anduntilwerecognizemetaphorstheseeminglyadventitious"fit"of oneentitywithanotheraswaysofknowing,aswellasoftalking. TheLowerHuttgroupofAnthroposophistswasawelleducated,intellectualset,thoughnotacademicorscholarlyinthenarrowsenseofthewords.Theywere chieflymusiciansandSteinerschoolteachers,itseemedotherAnthroposophicalgroupswouldcertainlyincludeaquotaofartistsandarchitectsaswell.Theytypically explaintheirinterestinSteinerintermsofaconcernfortheharmonyofone'sinnerandouterlife,andofone'sspiritandcreativeexpression. WhenIwasinHavelockNorth,IdroppedintotheWeledaPharmacy,namedafteranoldGermanicgoddessofhealing,andwasimpressedbythewidearrayof gentleremediesandherbaltoiletries.Isurveyednatural,nonprescriptionaidsforsleeplessnessandheadaches,oilsformassageandbath,lotionsforbabiesand bruises,elixirsforcoldsandcoughs,andmuchmore.WeledawasnowalsohandlingtheBachflowerremedies.Thesebotanicalessences,dissolvedinwater,are usedtocounterfears,worries,andundesirablemoodsratherthanphysicalailments:Cherryplumcombatsuncontrolled,irrationalthoughtswildroseovercomes apathyandresignation.IwalkedinthelovelyherbgardenbehindthepharmacyandsatinoneofitsbowersgazingatdistanthillsasIreadsomeAnthroposophical literature.Althoughsometimesunconventional,Ireflected,theWeledaandBachrecipesarelikestrikingmetaphors,likeheadandbird,nowunexpectedlyconjoining somethinginthehumanorbitwithsomethingintheworldofroots,leavesandflowers. AtthepharmacyImet,byfortunatechance,acouplewhowereleadersintheSteinerianpracticeofbiodynamicfarming.SomeninetyfarmsinNewZealandfollow itsprinciples,Iwastold,andtheyraiseallNewZealandcrops,includingsheepandcattleformeat,wool,anddairyproducts.Biodynamicsisbasicallyorganic farmingthatendeavorstoprogressivelydoawaywithchemicalsupportsystemsinfavorofastrologicalandhomeopathicprinciples.Bothoftheseprinciplesareclearly furtherexamplesoftheapplicationofcorrespondences.Astrologypresupposesintimatethoughinvisiblelinkagesbetweenthestarsaboveandthehumanandnatural earthherebelow.Traditionally,ittiespartsofthebody,activities,andarenasoflifetoparticularplanetsandsignsofthezodiac.Biodynamicfarmingemphasizesthe cyclesofthe

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moonandusesthemashavefarmersformillenniatoscheduleplantingandharvesting. Homeopathyisamedicalsystemthatreliesonadministrationofverysmalldosesofsubstancesthat,inahealthyperson,wouldproducesymptomsoftheaffliction beingtreated.Itisbasedonthesoundprinciplethatmanysymptoms,suchasfever,arenotcausedbythediseaseitselfbutbythebody'seffortstofighttheillnessand destroythealienbacteria.Homeopathyseekstoaidthiseffort.Butitalsoholdsthattheeffectivenessofsuchremediesisnotrelatedtostrengthandthatinfacthighly dilutedprescriptionsmaybepreferable,apparentlybecausetheybetterencouragethebody'sownnaturalstruggleorattractbenignbacteriatodothejob. HomeopathyisnotnewitreceiveditsmodernformulationfromSamuelHahneman(17551843).Ithadsomepopularityinthenineteenthcenturyandhasreceived freshattentionfromadvocatesof"alternativemedicine"inthelatetwentiethcentury. Biodynamicsappliesthesehomeopathicpracticestoagriculture,especiallyintheuseofherbstocombatplantdiseasesandinfertilizer.Iwasinformed,forexample, thatacowhornfilledwithcowdungthathasbeenburiedoverawinter,thenmixedwithwaterandspreadoverone'sfields,perhapsfromaplane,willfertilizefive thousandacres.Thehomeopathicuseofveryminutequantitiesofbeneficialbacteriaandnutritionalsubstances,generatedinthedung,magneticallyattractsnatural fertilizers.Oncethisprocesstakeshold,myinformantassuredme,theresultsaredramatic.Anthroposophy,too,offersaradicallyoriginalperspectiveonhumanlife that,ifitweretotakehold,couldbringvastchangesintheworkingsofhumanlife. NewRevelationTheosophy Theterm"newrevelationTheosophy"isalittlemisleadingifitistakentoimplythatthesemovementsnecessarilyadheretofundamentalistinterpretationsoftheir material,fortheArcaneSchoolatleastalsohasliberalizingaspects.Butitandtheothernewrevelationtradition,thatoftheIAmactivityanditsoffshoots,nonetheless basetheirteachingonallegednewcommunicationsfrommastersidenticalwithorsimilartothosewithwhomHelenaBlavatskyandherassociateswereintouch severaldecadesearlier. TheArcaneSchool: AliceBailey ThesetofactivitiesIamherelabelingtheArcaneSchoolinfactgoesunderaratherbewilderingsetofnames.InBeliefsandPracticesinNewZealand:A Directory,theyareheaded"Goodwill,"inreferencetotheAucklandGoodwillUnitofService.Butthereis"anotherautonomous

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UnitofService,"theTrianglesCenter,inPaikakeriki,whichalsooperatesacenterandinformationserviceinCubaMall,Wellington.Thetraditionhasbeenknown moreinformallyastheFullMoonMeditationGroups,becauseoftheirunifyingtraditionofpracticinggroupmeditationeveryfullmoon,andsimplyastheAliceBailey Movement.MeditationGroupsinOjai,California,sponsorsMeditationGroupsfortheNewAgeandGroupsforCreativeMeditation,termsthatmayalsobeused collectivelyforthetradition.ButallthesediverseactivitiesarebasedonasetofbooksbyAliceBaileybelievedtohavebeeninspiredbyamasterknownasThe Tibetan.TheyarepublishedbytheLucisTrustinNewYorkandLondon.TheirteachingsareexplicatedincorrespondencecoursesofferedbytheArcaneSchool, inNewYork,andbyarivalcenter,alsoinNewYork,theSchoolforEsotericStudies.TheArcaneSchool,whichsponsorsboththeTrianglesandWorldGoodwill, isthemostimportantinternationalconnectioninNewZealandfortheAliceBaileyMovement,andforconvenienceIwillrefertoitbythatname.11 AliceBailey(neLaTrobeBateman,18801949)wasborntoawelltodoEnglishfamily.Adifficultandheadstrongchild,shebecameaferventevangelicalasa youngwoman,preachinghellfiresermonstoBritishtroopsinIndia.LikeAnnieBesant,shewasbrieflyandunhappilymarriedtoanAnglicanclergyman.ItwasAlice's husbandwhobroughthertotheUnitedStates.Aftertheemotionalordealofthatepisode,shecametoTheosophy.Bythelate1910sshewasworkingasmanagerof thevegetariancafeteriaattheKrotonaTheosophicalschoolinHollywood,Californialatershebecameeditorofthesociety'smagazine. Oneafternoonin1919shewaswalkinginthehillsaroundthecenter.Shefeltshewasbeingcontactedbyamaster,theoneshewastocalltheTibetan,whowanted hertowriteforhim.Shebeganthelongseriesofbooks,eventuallypublishedinuniformbluebindings,presentinghisteaching.Inasomewhatdiffusemannertheyoffer agreatamountofmaterial:onthehierarchyofthemasters,onmethodsofmeditation,onastrologyandtheSevenRays,andontheestablishmentofaNewGroupof WorldServers.Thedefiningteaching,though,istheemphasisontheComingReappearanceoftheChrist,orworldteacher(inthisComingOnetheworkofthe BuddhaandtheChristmustfuse),andtheimportanceofgroupmeditationinpreparingfortheeschatologicaleventbythesettingupofspiritualcurrentsconduciveto it.ThisisdonebyrepeatingaprayercalledtheGreatInvocationtogetherwithvisualizingthefunnelingdowntothepoweroftheHierarchy,asthegrandcompanyof benignearthlyandcosmicmasters,authorsanddirectorsofthegreatplantowhichwemustandshallreturn,isinevitablycalled.TheGreatInvocationgoeslikethis:

Page146 FromthepointofLightwithintheMindofGod Letlightstreamforthintothemindsofmen. LetLIGHTdescendonEarth. FromthepointofLovewithintheHeartofGod LetLovestreamforthintotheheartsofmen. MayCHRISTreturntoEarth. FromthecentrewheretheWillofGodisknown LetPurposeguidethelittlewillsofmen ThePURPOSEwhichtheMastersknowandserve. Fromthecentrewhichwecalltheraceofmen LetthePlanofLoveandLightworkout Andmayitsealthedoorwhereevildwells. LetLightandLoveandPower RestorethePlanonEarth.

ConflictwithofficialsoftheTheosophicalSocietyandherindependentteachingledAliceandherfiancFosterBailey,whohadbeennationalsecretaryofthesociety inAmerica,towithdrawfromit.In1923theyestablishedtheArcaneSchool.WorldGoodwillwasfoundedin1932tomobilizespiritualenergyforestablishingright humanrelations,anddealingwithworldproblemsthrougheducationofpublicopinion,togetherwithgivingsupporttoindividualsandgroups.Ithasnoformal membership.TheTriangles,foundedin1937,isintendedtolinkgroupsofthreepersonseachwhomeditatedailytoreleasepositiveforceintotheworld,thuscreating a''networkoflight."Duringthethirtyyearsfromherfirstcontactwiththemasterin1919toherdeathin1949,AliceBaileyproducednineteenbooksoftheTibetan seriesaswellasotherwritings,includingheruncompletedautobiography.12Theeschatologicalemphasisinthewritingbegantoappearforcefullyinthe1930s.Foster BaileycontinuedtodirecttheArcaneSchoolworkuntilhediedin1977. AlthoughscatteredindividualsinNewZealandhavelongbeeninvolvedintheAliceBaileywork,itdoesnotappeartherewasorganizedactivityuntil1976,when JanetandSteveNation(shefromTasmania,hefromHawkeBay)startedtheArcaneSchoolTrianglesCenterinWellingtonbyputtingupabigposterinashopping mall,invitinginterestedpersonstowrite.Onlyfourrespondedatfirst,butthosefourwereenough,andthecenteropened.Soonithadabookshop,lendinglibrary, readingroom,collectionofNewAgemagazines,collectionofcassettetapes,andmeditationroom,allopenforseveralhoursdaily.TheNationswenttoLondonin 1978toworkfortheLucisTrustthere,butothershavecontinuedtheWellingtonactivities,andanothercenterhasopenedinAuckland.

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ThespirituallifeoftheNewZealandArcaneSchoolgroups,likethatoftheAliceBaileyMovementeverywhere,centersaroundgroupmeditationatthefullmoonof everymonth,andtheThreeLinkedFestivalsheldatthemostimportantfullmoonsofall,thoseofAries,Taurus,andGeminiroughly,thethreemonthsof(the northernhemisphere)spring.Atthosegreatholyfestivals,groupsfromawideareamaycombinetomakeitaparticularlymemorableoccasion,withchoralmusic, sacreddance,anddistinguishedspeakers,aswellasthesolemnrecitiationoftheGreatInvocationanddeepmeditationunitingthespiritualenergiesofagoodly numberofpeople. Theordinaryfullmoonmeditationsoftheotherninemonths,however,maybenolessimpressiveasreligiousexperience.Thefullmooncorrelationshouldnot,of course,betakentoimplyanysortofgrosslunariansuperstitionormoonworship,anymorethandoestheChristiandatingofEasterbythepaschalfullmoon.Itdoes, however,reflecttheregardforaratherdeepandphilosophicalastrologycharacteristicoftheentireTheosophicaltradition,andinparticularaconventionthatthefull moonespeciallyopenstheportalsofcommunicationbetweenearthlingsandtheHierarchy. AlthoughIhavevisitedseveralfullmoonmeditationsintheUnitedStates,theoneinwhichIparticipatedinWellington,inthetinymeditationroomoftheCubaMall center,wasdefinitelythedeepestandmostpowerfulofmyexperience.Perhapsitwasthestillcrispnight,perhapsthecloseknitgroupofveryspecialpeople, certainlytheleader'swisdomintalkinglittleyetweavingasenseofcommonpurpose,commondirection,commonenergy,andcommonjoyvirtuallywithoutwords. "EnergyisEternalDelight,"saidWilliamBlake,andIfeltsomethingofthatwondrouscombinationasIwalkedbackhomeupthesteephillsofWellingtonafterthat hourofcommunionwiththeHierarchy. AcoupleofothernewrevelationTheosophymovementsdeservebriefermentionbecause,althoughimportantintheUnitedStates,theyseemtohavetakenmuchless holdinNewZealand.(Perhapsthatisbecausetheyarelessexportable.UnlikeotherformsoftheTheosophicaltradition,theyhavearatherrightwingpolitical coloration,whichputsagreatdealofemphasisonthesymbolsofAmericanpatriotismandinculcatesaspecialquasimessianicroleforAmerica,thoughonebywhich allnationswillultimatelybeblessed.) IAmActivity WhilelookingforachurchnamedaftersomesaintintheAucklandtelephonedirectory,IserendipitouslycameacrosstheSaintGermainFoundation.ThisIknewto bethesponsoringorganizationofthe"IAm"Activity,anAmericanmovementwitharemarkablehistory

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aboutwhichIhadwrittenanarticle.13Theactivitygoesbacktothetroubleddecadeofthe1930s.GuyBallard,thefounder,claimedthatin1930,ontheslopesof beautifulMt.ShastainnorthernCalifornia,hehadencounteredSaintGermain,oneoftheTheosophicalmastersandalso,aswehaveseen,aspecialpatronofLiberal Catholicism.Thispersonage,inhistoryanenigmaticoccultistwhoornamentedthecourtofLouisXVandofwhommanyamazingstoriesweretold,gaveBallarda wonderfullyinvigoratingdrink,assuringhimitcamefrom"UniversalSupply...OmnipresentLife."Theadeptwentontoinstructhisnewdiscipleinkarmaand reincarnationincludingtimetravelvisitstoancientPeru,Africa,andelsewheretoscanhispastlives.14InthisandsubsequentrevelationsBallardalsolearnedofthe livesofthemastersintheirhiddenretreatsunderthemountainfastnessesoftheAmericanWest,oftheoccultpastandfutureincludingtheAmericandestiny,of spiritualpracticescenteringonchantlike"decrees,"oftheastoundingclaimthatonecancheatdeathandascendlikeJesusorSaintGermainandtheotherAscended Masters,andoftheIAMpresence,the"individualizedGodpresence,"overeachpersonfromwhichonecandrawstrength.The"IAm"Activityhasaunique atmosphere,withitsextensiveuseofcolorandcolorfultitlesforitsmasters,itstemplescharacteristicallydecoratedinthewhiteandgoldrococooftheLouisQuinze styletogetherwithAmericanflagsandpaintingsofmastersandthefounders,itsharpandorganmusic,itsleadersdressedincarefullytailoredwhitesandpastels. UndertheleadershipofGuyBallardandhisstrongwilledwifeEdnathemovementbasedontheserevelationsgrewwithremarkablespeedduringthe1930s.By 1938,theyearofitspeak,followersnumberedasmanyasamillionormore,andtheBallardsfilledthelargestauditoriumsinthegreatestcitiesofthenationwiththeir dramaticpresentations.Then,latein1939,GuyBallardsuddenlydied,leavingnotafewbelieverswonderingwhythis"AccreditedMessenger"oftheAscended Mastershadnothimselfascendedratherthandyinginthenormalmanner. Ontheheelsofthattragedycamemoretrouble:asuitfromtheU.S.governmentagainsttheleadersofthemovementformailfraud,allegingtheyhadsolicited donationsusingdeceptiveclaimsofhealingpowerandspecialspiritualstatus.TheBallards,thegovernmentclaimed,promotedafalsereligionforgainknowingitwas false.Amidthesedisturbingchargesandunwelcomepublicity,"IAm"dwindledgreatly.Butfinally,in1944,theindictmentforfraudagainstthe"IAm"leadershipwas voidedbytheU.S.SupremeCourtinalandmarkreligiouslibertydecision,onthegroundsthatitcouldonlybejustifiedifthefaithoftheBallardsinthemasterscould beprovedfalse.Thehighcourtdeclaredthatthetruthorfalsityofreligiousfaithisbeyondthepowerofthelaw

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todetermine,andreligiousadvocatescannotbeforcedtoproveitsveridicality.AsJusticeDouglasassertedinthedecision,"Menmaybelievewhattheycannot prove.Theymaynotbeputtotheproofoftheirreligiousdoctrinesorbeliefs."(JusticeJackson,inconcurring,proposedfurtherthatthesincerityorinsincerityof religiousbeliefisalsobeyondtheprovinceofthelaw,butthisdoctrinehasnotyetbeentested.) Inthepostwarworld,thoughitneverrelivedthehighdaysofthe1930s,"IAm"recoveredsomegroundtobecomeamodestbutapparentlyenduringpartofthe Americanreligiousscene.ItsadherentshavesomethreehundredtemplesandabeautifullydesignedandlandscapedheadquartersinsuburbanChicagoandmountan impressivepageantatMt.Shastaeverysummer. WhenIcalledthenumberoftheSaintGermainFoundationinAuckland,Ireceivedonlyarecordedmessageintypicallymellifluous"IAm"tonesgreetingmeand tellingmewhereIcouldwriteforfurtherinformation.Ifoundnoevidenceofanyvisible"IAm"centerorgroupinNewZealand. TheChurchUniversalandTriumphant TheChurchUniversalandTriumphant(CUT),yetanotherNewrevelationdevolutionofTheosophy,isfocusedonmessagesfrommasterschanneledthrough ElizabethClaireProphet.Clearlyinfluencedby"IAm,"itshareswithitmanyofthesamemasters,includingSaintGermain,thesameconservativeattitudes,and somewhatsimilar"decree"practices.Alsolike"IAm,"ithasexperienceddizzyinglyprecipitouscyclesofriseandfall.Inthe1970sand1980sthemovementwas highlyvisibleifcontroversial,itsadsandbookseverywhere,itsheadquartersonaseriesofcampuses.Butinthelate1980s,aftersetbacksfromlawsuitsand defections,ProphetandtheCUT'ShardcoreofadherentsretiredtoformacommuneinruralMontana,wheretheyproclaimedimminentapocalypsewhile encounteringtensionwiththenativesoverlandpurchasesandtroublewiththelawforallegedstockpilingofweapons. TheCUTappearsinBeliefsandPracticesinNewZealand:ADirectoryunderanoldertitle,SummitLighthouse.ButalettersenttothatGlenfield,Auckland, addresswasreturned,andIcouldfindnoevidencethatthismovementwasactiveinNewZealandatthetimeofmyresearch. KindredGroups Beeville ThecuriousBeevillecommunitywaslocatedatOrini,seventyfivemilessouthofAuckland,betweenTaupiriandMorrinsville.Itcen

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teredaroundtwobrothers,RayandDanHansen,andseveralwomen.Beevillewasaselfsufficientagriculturalcolonythatderiveditscashincomechieflyfromthe productionofhighqualityhoneyhencethename.Itsinhabitantswerealsopacifists,vegetarians,advocatesofcompleteindividualfreedomincludingsexualfreedom, andreportedlysoughttoeliminateanysenseofpersonalpossessivenessnotonlyinmaterialgoodsbutalsoindomesticrelationships. Inthe1940sand1950s,Beevillereceivedafairamountofmediaattention,bothbecauseofitsmembers'wartimeobjectiontowarandtheirunusualmarital arrangements.Headlineslike"n.Z'sStrangestCommunity:'Beeville'HasPeculiarViewsonFamilyLife"(n.Z.Truth,August18,1959)appearedfrequently. TheosophicalconnectionsemergeearlyintheBeevillestory.TheoriginalHansenshadimmigratedfromDenmarkinthe1880s.Ray,bornabout1910,joinedthe HamiltonbranchoftheTheosophicalSocietyateighteen,acoursefollowedbytherestofsixHansenbrothers,andtheywereallactiveforanumberofyears. (However,onlyRayand,later,DanwereinvolvedinBeeville.)Rayalsobecameapoet,whichbroughthimintouchwiththeTheosophicalpoetD.W.M.Burn. ThroughTheosophicalcontactsheapparentlyalsobecameveryactiveintheSocialCreditmovementintheearly1930s.Hevigorouslycampaignedinthepressonits behalf,andatonetimeevencarriedaSocialCreditplacardonhistruck. ThroughTheosophicalconnectionsRaymetthewomanhemarried,Olive.In1937asecondwoman,AnneSanders,joinedthehousehold.AccordingtoRay's accountasgiventothepress,AnnehadcertainpersonalproblemsthatledOliveandhimtoofferherahome:
ItwaseitheraquestionofaskingAnnetoleaveorfindingsomewayoflivingharmoniouslytogether.BothheandOliveshiedawayfromaskingAnnetoleave....Olive,Ray says,waspreparedtoliveasatrioifRayacceptedtheresponsibilityfortakingthisstep.Withouthercooperationnomovecouldhavebeenmade,hesays.Itwasattheirjoint invitationthatAnneshared,andstillshares,theirintimatelife.Thiswasmadepossible,Raymaintains,becauseofthecompletenessofhisownandOlive'srelationshipandnot becauseofanydissatisfaction.15

Intheend,OlivehadtenchildrenbyRay,whoalsohadfourwithAnne.In1955,OliveandAnne,thenbothfiftyone,weredescribedas"charmingandintelligent women."16 Bythe1950s,thecommunitywaslargeandflourishing:therewastheoriginaltrioDan,Ray'sbrother,paralyzedfromthewaistdownbyanaccidentandunableto havechildren,whosewifeEdithwastherefore

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impregnatedonhisbehalfbyoneofRay'ssonsallthedozenandahalforsooffspringand,astimewenton,theirspousesandchildrenandseveralnonfamily memberswhofromtimetotimejoinedthecommunity.Thelastgeneration,andthechildren,however,showedlessstabilityinattachmenttoBeevillethandidRay's generation,notseldomcomingandgoing,waveringbetweenthebondtheyfelttotheunusualmnageanditsvalues,andyouth'snaturaldesiretoleavehomeandfind one'sownwayintheworld. TheHansensandallotherlongstandingmembersofBeevillewereconscientiousobjectorstomilitaryservice.Someofthemsufferedimprisonmentduringthewarfor theirobjectiontoforceorcoercioninanyform.Danhad,infact,metEdithin1945,whenhewasconveyingfriendsandrelativestovisitinmatesofdetentioncamps Edith'sbrotherwasinoneofthecampsatthetime.Theobjectiontoforcewas,however,sorelytriedafterthewarwhen,in1948,aformerprisonerofwararrivedto takeadvantageofBeeville'shospitalityandlackofdefiniteleadershipdecisionsweremadebyconsensus.Thestrangerwasasunworshipper,nudist,argumentative nonpacifist,andfinancialfinaglerofstrongandingratiatingpersonalitywhoprovedtobeextremelydivisiveandsogaveabadpublicimpressionoverthetwoyears ofhisstay.Althoughthecommunityhaddifficultyfindingagreementonwhattodoabouthim,hefinallyleftjustaheadofanewspaperinvestigationofBeevilleandits accounts. ThespiritualfocusofBeevilleearlyshiftedfromstandardTheosophytoKrishnamurti.Accordingtoa1959article,"Most'Beeville'membersareseriousstudentsof theteachingsofJedduKrishnamurti,theIndianphilosopher,protegeofthelateAnnieBesantandC.W.Leadbeater....'Beeville'peoplepursuewhattheyterm 'truthindailyliving.'TheyholdwithKrishnamurti'sstatementthatiftruthisindividual,eternal,unique,thenorganisationbornoftimecanonlyimprisonanddistortthat truth,whichisofeternity."17Krishnamurtidoesnot,however,appeartohaveimpededBeeville'srelationswiththeTheosophicalSociety.AnarticlefromTheYoung TheosophistofNovember1957enthusiasticallydescribesavisittoBeeville,asitrelatesthattheBeeville"children'sfriendlysmilesgreetedusfromallsides"and speaksofthehealthyvegetarianfood,fromcarrotjuicetosoyabeanflour.Oflivingarrangementswearetold:
Twentythreepeopleliveonthefarmandthesmallersection,enjoyingcommunallifebecausetheybelievethatthisistherightwaytoliveinordertodevelopinitiativeandco operationintheindividual.Theydonotaimtoseparatethemselvesfromsociety,butrathertointegratewithit. Therearenorulesandnoprogrammeandtheyfacedifficulties

Page152 astheyarise.Eachindividualstrivestopullhisorherweightforthesakeofthecommunity.Therearenotanywages,allchequesbeingmadeouttothecommunityaccountfrom whichtwomembersareauthorisedtodraw.Thuseachmemberneedsonlytoaskformoneytomeethisorherrequirements.Decisionsinvolvinglargeamountsofmoneyrequire theunaminousconsentofthemembers,butthisseldomcausesdifficulty.

Muchlater,in1970,aletterfromRayandOliveHansendiscussedtheirshowingofKrishnamurtifilmsand,itturnedout,alsoansweringeagerquestionsabout Beeville!attheTheosophicalcommunityinOrewaandtheTheosophicalSocietyconvention.Relationsappearedtobegood.18Therearehintsaboutthistimeofa BeevilleinterestinScientologyalso,butitseemstohavebeenbrief. IhavenotascertainedjustwhatthefateofBeevillewas.TheTurnbullLibrarycollectionofBeevilleclippingsandpapers,themselvesforthemostpartrunningnolater thanaround1970,weredonatedbyRayHansenin1984and1985.He,presumablyinretirement,thenhadaWhangamataaddress.Letterstothataddresswerenot answered.Butnonaturaldecline,fromageorthetidesofhumanaffairs,caneclipsethefreedomofspiritthatoncewasBeeville. TheBuildersoftheAdytum OneofthemostimpressiveofalternativespiritualitytemplesinNewZealandisthehomeoftheBuildersoftheAdytum(BOTA)inLowerHutt.Thename"Adytum," fromGreekfortheinnersanctuaryor"holyofholies"ofatemple,oughttosuggestthat,liketheGoldenDawn,thisgroupisinthetraditionoftheWesternMystery Teaching,asitsdevoteesliketocallit,thetraditionofNeoplatonismandGnosticism,ofthekabbalahandtarotcards,ofangelicchantsandbanishingrituals.Allthis exceptthelast,fortheBOTAdoesnoritualmagicisindeedthecase.Thevisitortothisexternallysimplebutattractivewhitestructurewillbegreeted,onentering, withlargebrilliantlyilluminatedreproductionsofthegreatertrumpsofthetarotcardsthemagician,thepriestess,thehermit,thehangedman,allthosestunning archetypesofhumanexperiencearoundthewalls. Atthefront,whereonemightexpectanaltar,thereis,betweenthewhiteandblackpillarsofSolomon,alargeandbeautifulrepresentationofthekabbalistictree,that brightchainofsephirothorsupernaldivineattributeslinkingtheinfinitedeepsofGodwiththeworldandthedepthsofhumanexperience.ItistheheartofJewish mysticism,butalsomuchdrawnonbyChristianandotherWesternseekersafterprofoundtheosophicwisdom.Theendlessshiftingplayofthestrandsinits"tapestry oflight"oneachotherandtheirreflectionsamidthe

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weavingsofhumanlife,togetherwiththekabbalist'sreadingoftheHebrewscripturesonseveralprofoundnumerological,allegoricalandspiritualplanes,offerthe thinkermuchfood.Here,inahousebuiltbytheBOTA,inasettingindependentofconventionalJudaismandChristianityalike,thistranscendentalarborstandsalone initsownglory. ThefounderoftheBOTAwasPaulFosterCase(18841954),anAmericanmusician.Asayouth,asanamateurmagicianinterestedinplayingcards,hemeta Theosophistwhointroducedhimtothetarotdeck.Fascinated,hebegancollectingliteratureonthecardsandintimewroteabookabouttheirmeaning.Healsoheard aninnervoicethatheidentifiedasoneoftheMastersoftheWisdom.Throughthisguidance,around1910hejoinedtheThothHermesTemple,NewYorkbranchof theOrderoftheGoldenDawn.HeeventuallybecamePraemonstratorGeneral,orheadoftheHermeticOrderinAmerica,afterthesuddendeathoftheprevious incumbent.Butthen,againundertheguidanceofhismaster,CaselefttheGoldenDawn.Thatorderwasbytheninaninternationalstateofdisruption,andinNew Yorktherewas,accordingtosomereports,alsodissensionoverCase'syouthandtheallegationthathispublicationsonthetarotrevealedordersecrets.19In1929 Caseformedaverysmallorganizationconsistingmostlyofpersonalpupils,theSchoolofAgelessWisdom,inMassachusetts.In1933hemovedtoLosAngelesand thereestablishedtheBOTAin1938. AccordingtoMr.WilliamChesterman,leaderoftheNewZealandBOTA,theGoldenDawnfailedinlargepartbecauseitbecame"lostinpsychism,"more concernedwithmagicandpsychicalpowersthanrealwisdomorspiritualgrowth.Butitsinitiates,hegranted,wereimportantaspioneersofmuchoftheWestern MysteryTeachingagainmadepublic.TheBOTAendeavorstopresentthatwisdominitspureform,usingthekabbalistictreeandthetarotcardsasteachingdevices. Itemploysritualandchantsbothasfurtherpedagogicexperiencesandtoraisetheforceforinnerdevelopmentlatentinthem,fortheconceptoftheuniverseasagreat ritualthatwecanjoinforempowermentisimportanttotheBOTA.ButtheBOTAeschewallemphasisonpsychicphenomena,evocationalmagic,oruseofsorcery toachievepersonalgoals. NoactofPaulFosterCase'sesotericcareerwasmoreimportantforthefutureofhisworkthan,in1943,histakinganenergeticyoungwomannamedAnnDavies (19121975)asastudent.Beforethat,byherownaccount,shehadbeenthroughatheism,agnosticism,Buddhistmysticism,andyoga.ButonmeetingCasethere wasan"immediaterecognition"thatthiswasherspiritualguide.OfNewYorkJewishbackground,survivorofaverydifficultchildhood,shewasadark

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haired,vivacious,outspokenwomanwhoclearlyfoundherlifeintheBOTAandmadeitaspiritualpresenceinLosAngelesandinternationally.AfterPaulFoster Case'sdeathin1954,Daviessucceededhimasprolocutorgeneraloftheorder,servinguntilherowndeathin1975.Undoubtedlyshehadmorecharismaifless scholarshipthanCase.Underher,theBOTAadvertisedwidely,developedextensivelycirculatedcorrespondencecourses,andestablishedcentersinotherU.S.cities andinvariouspartsoftheworld,includingNewZealand. IwellremembervisitingSundaymorningservicesattheflagshipBOTAtempleinLosAngelesduringAnnDavies'tenure.Althoughshewalkedwithalimp,herentry inaspectaculargown,herflashing,engagingeyesgreetinghercongregation,wasanunforgettablemoment.Asshethenstoodbyherrobedandchantingchoir,amidst thesplendidtarotcards,betweenthepillarsofSolomonandbeforethekabbalistictree,sheseemedindeedapriestessinthemidstothertemple,asmightyasanyof old.Icouldnothelplovingherandfearinghermorethanalittle. TheBOTAliteraturepublishedbackthendescribedAnnDavies'mysticalexperiencesinsomedetail,andmademuchoftheremarkablehealingofatumorinherdog Tzaddibythepowerofprayer.DespitetheintricateandsometimesratherabstractworldviewoftheWesternMysteryTeaching,hersermonswereanythingbut pedantic.Theywere,asIrecallthem,fullofanecdotes,digressions,andwarmaffirmativesequencesalmostmorereminiscentofpositivethinkingpreachingthan occultism.Thesermonwascushionedbyritualandcommunalworkchanting,singing,raisinghands,evenswinginglamps.Afterthedramaticentryofprolocutorand choir,thechoirrespondedtoaseriesofdeclarations.Followingannouncementsandthesermoncameprayers,scripture,music,andsilentmeditation,allrather GnosticintonebutphrasedinsuchaswayasnottobeoffensivetotheaverageliberalChristian.Theserviceendedwithhealingdecreesforthesickinmindorbody somewhattypicalinstyleofNewThoughtchurches,thoughenrichedbyAnnDavies'occultimagination. Inaninterview,AnnDaviesexplainedtometheimportanceofritual.TheworlditselfistheritualofGod,shesaid,downtotheatomsandelectrons.Alllifeisritual withoutitonewouldhavenoevolutionbecausetherewouldbenoreorganization.ConsciousnessineverythingistheCreator,butthatcosmicconsciousnessworks throughritual.Sheaffirmedreincarnation.20 AnnDaviesvisitedNewZealandtolecturein1963.ByallaccountstheaureatepondofNewZealandoccultismwasgreatlyroiledbytheimposingguest.Thestill lingeringHavelockNorthGoldenDawnwasdividedoveritsresponsetothiswoman'slively,populistpresentationof

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aversionofthevenerabletraditionitrepresented.Somewereputoff,somethoughtshewaspreciselytherevitalizationtheyneeded.Theosophistsand Anthroposophistswerealsoagitated,thoughtoalesserdegree.Inanyevent,sheleftbehindenoughBOTAenthusiaststoconstituteabranch,andperhapsunwittingly sheprobablyhastenedthedeclineoftheGoldenDawn.TheNewZealandgroupwasinitiallyledbyAlastairWallace,alongtimememberoftheHavelockNorth TempleoftheGoldenDawnandthemanwhohadinitiallymadecontactwithAnnDaviesandarrangedher1963visit. WilliamChestermanhasledtheNewZealandchapteroftheBOTAsinceWallace'sdeathin1969.Chestermancametotheworkthroughacloserelationshipwith thefamousarchitectJamesWalterChapmanTaylor(18781958),amanoflongstandinganddeepinterestinoccultism.(HewascloselyassociatedwithTheosophy andAnthroposophyandbuilttheHavelockNorthtempleoftheGoldenDawn,WhareRa.)Chesterman,amanofconsiderablebusinessexperienceandacumen,was calledtoLosAngelesafterAnnDavies'deathin1975tosettheaffairsofthemovementinorder.Followingthisreconstruction,theNewZealandorderhasbecome oneofthemostimportantvenuesoftheWesternMysteryTeachingtraditionintheSouthernHemisphere.

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6 TheWizardsofHavelockNorth: TheGoldenDawnundertheSouthernCross
NostoryfromtheannalsofalternativespiritualityinNewZealandismoreremarkablethanthetaleoftheHermeticOrderoftheGoldenDawn,thatcelebrated phenomenonof1890sLondon,initssecondandgreaterincarnationinHavelockNorth.Thereitpossessedafinertemple,moremembers,andgreaterritualfinesse thantheBritishmodelandmoreoverlastedlongerthanthedecadeorso(initsoriginalform)giventhatfactionriddenbody.TheHawkeBayorderwasfoundedin 1912byDr.RobertFelkin,acolorfulformermemberoftheLondongroup,andcontinueditsoccultritesuntil1978. AlthoughtherearetinyrevivalsoftheGoldenDawntraditioninseveralpartsoftheworld,includingWellington,theHavelockNorthgroupwasthelastmajor expressionoftheHermeticOrder,andperhapstheonlyonepossessingundisputeddirectcontinuitywiththeoriginal.Itwasalsoprobablythebesttwentiethcentury expressionofseriouswizardryintheGoldenDawn's1890stradition.Suchistheviewofnotafewcognoscentiofmodernmagic.AsonecontemporaryAmerican magicianreportedlyputit,''IfyouwanttohearElizabethanEnglish,yougotoAppalachiaifyouwanttoseewhattheoriginalGoldenDawnwaslike,yougotoNew Zealand."1 TheHavelockNorthGoldenDawnwastheconvergenceoftwolinesofdevelopmentonoppositesidesoftheglobe:theHermeticOrderinVictorianLondon,andthe HavelockWork,asitwascalled,inEdwardianNewZealand.Theformerpreparedthetraditionthelatter,thepeoplewhoweretoembraceit. TheHistoryoftheGoldenDawn Thatorderwastheculminatingexpressionofthenineteenthcenturyoccultrevival.Thisrevivalinturnrepresentedamarriageof

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theRomanticspiritandearlieresoterictraditionssuchasthoseembodiedinSwedenborgianismandFreemasonry.Spiritualismandespeciallyitsmorerecondite successor,Theosophy,wereprecursorsoftheGoldenDawn'svividfindesiclemanifestationofthatrevivalthenewlodgebroughttogethertheSpiritualist'ssenseof directcontactwiththeotherworld,theTheosophist'sknowledgeofinnerplanesandforces,theMason'santiquarianismandgradedinitiations,andtheromanticera's loveoftheatricalrites.ItschiefintellectualsourcewastheFrenchformerseminarianandoccultistAlphonseLouisConstant(18101875),whowroteunderthename EliphasLvi. Lvipromulgatedthreefundamentalprinciplesofmagic,whichtheGoldenDawnsoughttoputintopractice:(a)thatthematerialuniverseisonlyapart,andbyno meansthemostimportantpart,oftotalrealitybesideitareotherplanesandothermodesofconsciousness,whichmustbetakenintoaccountbyonewhowould havefullknowledgeandfullpowerinthismultiversalreality(veryimportantamongthemisthe"astrallight,"acosmicfluidcapableofbeingmoldedbywillintovisible forms)(b)thathumanwillpowerisarealforcewhenproperlytrainedandconcentrateditcanachieveanything,includingsupernaturalseemingresultsand(c)that microcosmandmacrocosmmeshtogetherinotherwords,thehumanbeingisaminiatureoftheuniversetherearecorrespondencesbetweengreatandsmall,the cosmicandtheterrestrialorhumancausessetinmotionononelevelcanhaveeffectsonanother. TheGoldenDawnaddedtoLvi'sthreeafourth"law,"thepowerofmagicalimagination.Bymentallyimaginingorvisualizingadesiredreality,onecanconcentrate one'swillonit,moldingitsforminastrallightandfinallyintheplainestphysicalreality.Putallthesetogether,andonecanseehowmagicaloperationsintheGolden Dawntraditionmightwork.Supposeonewished,forexample,toevokeadivinespiritsuchasAphroditeorHermesor,ifonepreferredoperatingonlywithinthe JudeoChristiantradition,acorrespondingangelicbeing,andtodevelopthegiftsofloveorcommunicationassociatedwiththatentity.Theoccultistwouldfirstassume thatspiritorangel'sexistenceinthismultileveledspiritmatteruniverse.Thentheadeptwouldpreparebysurroundinghimselforherselfwiththecolors,numbers,and substancesassociatedwithitandselectapropitioushour,suchastherisingoftheplanetsVenusorMercury.Heorshewouldthenfinallyevoketheentityby employingtheproperchantsandrituals,buttressingthembyferventlyshapingintheimaginationtheformandpersonalityofthedesiredgodorangelandintensely concentratingthewillonitsappearance.2

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TheSocietasRosicrucianainAnglia TheimmediatebackdropoftheGoldenDawnwasagroupdevotedtothestudyofesotericlorecalledtheSocietasRosicrucianainAnglia,foundedin1866andopen onlytoMasterMasons.In1887amemberofthissociety,WilliamWynnWestcott(18481925),aLondoncoronerwithadeepinterestinoccultism,cameintothe possessionofcertainreputedlyantiqueeighteenthcenturydocumentsincipher.HeallegedlyreceivedthemfromtheReverendA.F.A.Woodford,whodiedin Decemberofthesameyear.WoodfordwasanelderlyclergymanandMasonicwriter.Byoneaccounthehadinheritedthemysterioustextsfromamidcentury studentofmagic,FrederickHockley(18081885)anothermoreromanticversionhadthelearnedparsondiscoverthempressedbetweentheleavesofanold volumeinanoccultbookshop. Westcottmanagedtodecodethedocuments.HefoundtheycontainedfivemysticalquasiMasonicrituals,informationonesotericgrades,andtheaddressofone FrauleinSprengel,aRosicrucianadeptinGermany.Correspondingwithher,WestcottreceivedfurtherinformationtogetherwithauthorizationtoformaBritishbranch ofherGermanorder"DieGoldeneDammerung,"(theGoldenDawn).WestcottthencalledtogethertwocolleaguesintheSocietasRosicruciana,SamuelLiddell Mathers(18541918)andthesociety'ssuprememagus,Dr.WilliamRobertWoodman(18281891).OnFebruary12,1888thesethreesignedthemselvesfounding chiefsoftheIsisUraniaTemple,theLondonheadquartersoftheHermeticOrderoftheGoldenDawn. ThestoryofWoodford'smysteriousmanuscriptsisnowgenerallythoughttorepresentadeliberatelycreatedlegend.Thedocumentsgiveeveryindicationofbeing 1880sconstructionsbasedonrecentMasonicandoccultsources.TheywerenodoubtcomposedbyWestcott,orpossiblybyhim,Woodford,andothers,butthey describedtheGermanorderinsuchawayastolendthenewfoundationthatauraofmystery,antiquity,andparticipationinanoccultapostolicsuccessionsomuch desiredbyesotericlodges.FrauleinSprengelwasundoubtedlynolessafabricationthanherorder.3 Nonetheless,theoldpriest'spuzzlingpapersstrucktheopeningchordsofamodernmythicconcertowithprofoundresonance,fortheneworderquicklyattained remarkablesuccess,probablyfarmorethanthethreechiefshadanticipated.Acompactbutinfluentialpublicwasthere,itseemed,whichknowinglyornotwasready foracomprehensivemagicalorder.Itwouldbeonethatpulledtogetherallthebitsand

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piecesinthecentury'sspiritualundergroundstorehousesandmadeofthemacoherent,progressivesystem,wherein,ifonereallyworked,onecouldattainmasteryof thatstrangeworld.WithinayeartheGoldenDawnhadthreetemplesandsixtyonemembers.Atthispoint,in1890,wordwasconvenientlyreceivedfromGermany ofFrauleinSprengel'sdeath,leavingthechiefsentirelyinchargeoftheEnglishwork. In1891Woodmandied,puttingtheleadershipinthehandsofthevolatileMathersasimperatorandthequiet,kindlyWestcottaspraemonstratoranuneasyalliance, astimewastotell.Buttheeffortcontinuedtoflourish.By1892membershipreached150,despitetheseriousandstrenuousworkthattheorder'strainingentailed.4 Somemembersweretoachieveprominence.AmongthemprideofplacemustgotoWilliamButlerYeats,whoenteredasearlyasMarch7,1890,takingashis magicalname"DemonestDeusInversus."YeatswasaveryseriousadherentoftheGoldenDawn,whohadapartinwritingitsritualsandstrovedesperatelytobea conciliatorinitsincreasinglybitterinternalwars.Criticsrightlyopinethattheesotericorder'smagicalopeningstootherplanesandinnerworldshadamajorrolein shapingthemasterpoet'srichandcompleximagination.OthersofsomefamewhosharedtheGoldenDawnexperiencewerethewritersofoccultfictionArthur MachenandAlgernonBlackwood,thewifeofOscarWilde,andFlorenceFarr,acelebratedactresswhowasaclosecompanionofG.B.Shaw. Increasingly,effectiveheadshipoftheorderpassedintothehandsofS.L.Mathers.Thisunusualandambitiouspersonwasanauthorityonmilitaryhistoryandancient magicaltextsandruledhissectwithanautocraticwill.Butchronicpenurydoggedhim,andhedependedonvariouspatronsforsupport.Hiswife,Moina,wasthe sisterofthephilosopherHenriBergson,butthatapparentlywasnotsufficientvicariousfame,forMatherstookasasecondsurnameMacGregorinaspuriousclaimto distinguishedJacobeanancestry,andevenlikedtocallhimselftheduedeGlenstrae.S.L.MacGregorMathers,ashecametobeknown,wasnotcontentwiththe GoldenDawn'soriginal"outer"pedagogicaldegrees,andby1892hadcreatedasecond"inner"orderofadepts,theR.R.etA.C.(OrdoRosaeRubeaeetAureae Crucis).Itsinitiatesweresupposedtobepreparedtopracticerealmagic,atleastonthelevelofsuchartsasastralprojectionandexorcism.Athird,stillhigherorder comprisedthose"secretchiefs"whowerethetrueheadsofthisandallotherauthenticRosicrucianorders.Mathersperfectedthehierarchyinadegreetablethatwas usedintheNewZealandlodgeaswell.

Page160 GOLDENDAWNDEGREETABLE Grade Firstorder: Neophyte Zelator Theoricus Practicus Philosophus Secondorder: Zelatoradeptusminor Theoricusadeptusminor Adeptusmajor Adeptusexemptus Thirdorder(thesecretchiefs): Magistertempli Magus Ipsissimus NumericalSymbol

0=0 1=10 2=9 3=8 4=7

5=6 5=6 6=5 7=4

8=3 9=2 10=1

TheGoldenDawn,however,failedtofunctionwiththesmoothpolishthosesonoroustitlessuggest.By1896frictionwithinthesecondorderhadreachedapointthat calledfortheinterventionofthechief,Mathers,fromhisParisianhome,buthispontificationsweresufficientlybizarretoraisequestionsabouthismentalstabilityand didlittletoalleviatematters.MathersthenexpelledthewelltodoAnnieHorniman,whohadbeenthefirstinitiateofthesecondorder.Herdisgracecameinnosmall part,itwaswhispered,becauseshehadrefusedtocontinuefundingMathersandhiswife.AlmostalltheremainderoftheR.R.etA.C.petitionedforher reinstatementbuttonoavail.Then,amidsttheseandothertroubles,Westcott,themostbalancedoftheGoldenDawn'sleaders,resignedallesoterictitlesin1897 underpressurefromthehomeoffice,whichgovernedhispositionascoronerandcametodisapproveofsucheccentricities. AsthoughtoreplacethemildWestcottinspades,inNovember1898theorderacquiredanewmemberofquitedifferenttemperament,FraterPerdurabo,otherwise knownasAleisterCrowley.Thismagician,whowassoontoclaimforhimselfthesupremetitleipsissimusandtoattainajournalisticreputationas"thewickedestman intheworld,"thoroughlydisruptedthedovecotesoftheGoldenDawn.ByJanuary1900hehadcajoledMathersintoadmittinghimintothesecondorder.Thatwas justbeforethesameimperator,withwhomCrowleywastheninleague,hadthrowntheadeptiintoanuproarthroughaletterto

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FlorenceFarr.InthatepistleMatherswarnedtheactressagainstWestcott,whomhenowaccusedofforging,orcausingtobeforged,theSprengellettersonwhich theGoldenDawnwasfounded. ThesecondorderdemandedprooffromMathers,ensconcedinParis.Instead,theimperatorsentthethenloyalCrowleybacktoLondontoseizethetheR.R.et A.C.'spropertyinthenameofhischief'slegitimacy.OnApril19Crowley,sharingforthemomenthisspiritualsovereign'sScottishRomanticism,arrivedinfull Highlandregalia,withawhitecrossonhisbreast,torepossesstheorder'shallsat36BlytheRoad.Therebelshad,however,changedthelocksandthemissionwas unsuccessful.Soonafter,CrowleysuddenlydecampedforNewYork.Inthemeantime,thegreatmajorityofthesecondorderproceededtodeposebothCrowley andhiserstwhilemaster,Mathers.YeatswasmadeimperatoroftheIsisUraniaTemple. Thetroublesoftheorderwere,however,farfromover.In1901theGoldenDawnwasacutelyembarrassedbythehighlypublicizedtrialforsexualoffencesofaMr. TheoHoros(FrankJackson)andhiswife.ThispairofspiritualswindlershadestablishedabogusversionoftheGoldenDawn,usingcertainauthenticritualstheyhad somehowobtained,amongtheirotheroccultdegreeanddiplomamillfrauds.Worse,theseoperationswerefrontsforsexualaswellaspecuniaryexploitations.Mr. Horoswassentencedtofifteenyearspenalservitudefortherapeofayoungwomanentrustedtohimforspiritualinstruction,andMrs.Horos,a.k.a.SwamiViva Ananda,tosevenyearsasanaccomplice.Thesensationaltrialbroughtthelegitimateordermuchveryunpleasantpublicityinthepopularpress.Authenticinitiates were,tobesure,sparedtheodiumofcriminality.ButbeforethehordesofinvestigativereportersweredonetheadeptsoftheGoldenDawnhadbeenmadetolook likegulliblefools,theirritesheldupbeforeasnickeringpublicasridiculousmummery.Notafewonceseriousmagiciansresignedandslunkaway.5 ThoseleftfoundtheirvisionoftheGoldenDawn'sfuturehopelesslydivided.By1902therewerethreesuccessorgroups,theIndependentandRectifiedRiteofthe HermeticOrderoftheGoldenDawnundertheChristianmysticA.E.Waite(whoretainedcontroloftheIsisUraniaTempleuntilitwasclosedin1914),theAlphaet OmegasectofMathersloyalists,andagroupprimarilyinterestedinthemagicaldimensionoftheGoldenDawncalledtheStellaMatutina,undertheleadershipofthe rapidlyrisingoccultistDr.Felkin,whowastovisitHavelockNorth,NewZealand,in1912,bringingwithhimtheGoldenDawn,andsettletherein1916.6

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RobertFelkinandtheStellaMatutina RobertWilliamFelkinwasborninNottinghamin1853,thesonofaNonconformistlacemanufacturer.AfterschoolheworkedforatimeinGermany,commencinga lifetimeofspecialrelationswiththatcountry,andacquiringfluencyintheGermanlanguage.ButFelkinhadotherdreams.AchildhoodmeetingwithDavidLivingstone, thegreatAfricandoctorandexplorer,hadledhimtocontemplateacareerasamedicalmissionary.HebeganmedicalstudiesinEdinburghabout1876and,though notyetalicensedphysician,lefttojoinamissioninUgandain1878.ThesameyearhejoinedtheChurchofEngland,attractedbyitsliturgicalandsacramental richnessfortherestofhislifehewastoremain,byhisownlights,afaithfulchurchmanaswellasanoccultist.HespenttwoadventurousyearsinAfrica,becoming personalphysiciantoakingwhohadearliertriedtokillhimandgainingexpertiseintropicalmedicine,aboutwhichhewastopublishseveralarticlesinmedical journals.7 (HealsowroteUgandaandtheEgyptianSoudan[1882]EgyptPresentandtoCome[1885]Uganda[1886],andotherAfricanworks.)Buthis owndeterioratinghealthcausedhimtoreturntoEdinburghtocompletehisacademicprogram,whichhedidin1884.FelkinsubsequentlyreturnedtoGermanyfor furtherstudy,acquiringanM.D.fromMarburgin1885.Hehadmarriedhisfirstwife,Mary,in1882ababygirl,Ethelwyn,wasbornthefollowingyear. AfterMarburg,FelkinworkedasadoctorinEdinburgh.Bothspiritualseekers,heandMaryjoinedtheTheosophicalSocietyin1886,butfindingitinadequateto theiryearningforpowerfulritualexperience,enteredtheAmounRaTempleoftheGoldenDawninEdinburghMarch12,1894.Subsequently,afteraperiodofrest followingabreakdownfromstrainandoverwork,hetransferredhispracticetoLondonin1896.HeandMaryenteredthesecondorderthesameyear. ThefullestaccountofFelkin'slifeisacuriousdocumentcalled"AWayfaringMan,"writtenbyhissecondwife,Harriot,andpublishedininstallmentsin19361938in TheLantern,anattractivemagazineofesotericaandinspirationsheeditedandproducedinHastings(NewZealand)between1936and1949."AWayfaringMan" representsanunusualgenre:thestoryofaman'slifebyhiswidow(Felkindiedin1926)castinfictionalizedform.Thewidowherselfisostensiblythestoryteller,butin asmuchashalfthebookespeciallythosepartsbeforeFelkinmetHarriotthesubjecthimselfbecomesnarratorasherecountshisreminiscencestoheratlength. Thenamesarelargelychanged,andundoubtedlyconversationsandincidentsnowdecadesinthepastareinexactlyrendered,thoughitislikelythatHarriotdrewon diariesandmemorandainherpossessionaswellasficklememory.

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Moreover,asinthebestofmarriages,therewereprobablyfacetsofthislifeofwhicheventhespousewasunaware,ordidnotunderstandaright.Nonetheless,there seemsnoreasontoquestionthatthisunusualworkofjustovertwohundredpagesfairlyrepresentsFelkin,atleastasHarriotperceivedhim. Shemakesnoattempttoconcealthoughshedoesendeavortounderstandthelessflatteringfeaturesofherhusband'slife.Sherevealshislongstruggle,notalways successful,withalcoholism.ButthewidowattributesitscommencementtoaprescriptionunwiselygivenhimbyanotherdoctorduringhisEdinburghperiod,totakea "stiffdoseofwhiskeyandquinine"wheneverhefeltaboutoftherecurrentmalariahehadpickedupinAfricacomingon.Thepersistenceofhishabitwasalsopartly attributabletohisfirstwife,accordingtoHarriot.ForallhervirtuesasabeautifulandspiritualpersonwhosharedbothFelkin'sesotericquestandhisworthypractical laborsonbehalfofchildwelfare,shewasoftentoounwordlytoplanadequatemealsontime,leavinghimtocomehomefromhismedicalcallscoldandwetand unprovidedfor.Thetemptationofaliquidpickmeupinsuchacasewasirresistible. Thesecondwifeacknowledgesthatthefirstwaslovely,with"hershininggoldenhair,hercleargreyeyes,herslendererectfigure."ButHarriotcannotresistmaking onethingclear.WhenhertextreachesthepointofMary'sdeathin1903,thesuccessorinsiststhatFelkin,although"stunned"anddescribedasweepingathis partner'sgrave,"wasnotinlove"withthedeceasedmate,thoughtheyhadbeen"closefriends''since"theywerechildrenandduringtwentyyearsofmarriedlife." ItshouldbeaddedthatathismomentofpersonalcrisisafterMary'sdeathRobertFelkintookpainstoreinforcetheveryrealcommitmenthehadtoAnglican Christianityaswellastooccultism.InhisanguishofsoulthefreshwidowermadearetreatatthemonasteryoftheMirfieldfathers,theCommunityoftheResurrection, anAnglicanreligiousorder,andgaveseriousthoughttobecomingalaybrotherinthatfellowship.ItmaybenotedthatseveraloftheMirfieldfathers,likearemarkable numberofChurchofEnglandpriestsofthattime,showeddefiniteinterestinRosicrucianorGoldenDawnstylesofinterpretingtheChristianmysteriesandregarded RobertFelkin,thoughalayman,asaneminentfigureinthattradition.OnepriestFelkinmetatMirfield,FatherFitzgerald,waslatertoplayacrucialroleinhis invitationtoNewZealand. OnethingthatbothFelkin'swivessharedwasenthusiasticsympathyforhisinterestinspiritualityandtheoccult.Inthebeginningyearsoftheyoungdoctor'spracticein Edinburgh,heandMaryjoinedasmall

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groupoffriendsinterestedindiscussingtheBible.Itwasapparentlyanopenmindedcircle,forsoontheyhadgoneontoconversationsonotherscriptures,suchas theTaotechingandtheBhagavadGita.Twoorthreemembersoftheset,infact,wereTheosophists,anditwaspresumablythroughthisinfluencethatRobertand MaryenteredthesocietyandwereledtowardtheireventualcommitmenttotheGoldenDawnin1894. Byallaccounts,includingthatof"AWayfaringMan,"Felkin'sfirsthalfdozenyearsorsointheHermeticOrderwerefairlyinconspicuous.Next,accordingtothat text,cameatimewhentheGoldenDawn"hadgoneintoabeyancefornearlytwoyears"nodoubttheperiodofthecrisesof19001901.Butthen:"Anintimation nowreachedmethatitwastobereconstituted,andthatIwasappointedasoneoftheLeaders.AtfirstIwasnotalittledismayedatthisproposal.Ifeltmyselfquite inadequatetothetaskthusthrustuponme,butIwasgivennochoice....'' UndoubtedlywehavereferenceheretohistakinguptheleadershipoftheStellaMatutina,thoughitisnotclearwhenthatnamewasfirstused.Interestingly,according toHarriot,Felkin'sinitialconcernonbeingpresentedthisnewresponsibilitywasthathisdaughterbyhisfirstmarriage,Ethelwyn,andhisprospectivesecondwife (whoincidentallywasfewerthantenyearsolderthanthatdaughtertheyweretobecomelifelongcompanions)shouldbeadmittedtothework.Ethelwynatfirst demurred,beingatthetimeaverydevoutChristian.(ButHarriotwasapparentlyanoccult"natural"shequotesherhusbandassayingtoher,"youtooktothewhole systemoftrainingasthoughyouwereenteringuponyourproperheritage.") RobertFelkinhimself,however,mayhavebeenlessmodestaboutundertakingtheresponsibilitiesofhighoccultofficethanhiswidowintimates.EllicHowe,inhis historyoftheGoldenDawn,indicatesthatFelkinalsohadhighlyesotericreasonsforassumingtheleadershiphethentookup.Fromaroundthistime,thedoctorcame increasinglyundertheinfluenceofdirectcontactwithsupernaturalteachersandchiefsoftheorder.InresponsetotheextensivereformsundertakenbytheGolden Dawn,includingabandoningthatnowmuchmalignedname,J.W.BrodieInnes,aleadingfigureintheEdinburghtemple,wroteinaletterofApril11,1902:"This thingwasrushedbyaclique.Itooknopartinitanddon'tacceptitnow.HasF[inem]R[espiceDr.Felkin]gotanydirectionfromthe [Sun]Mastersofcourse thatmightmodifymypointofviewconsiderably."8 Felkin'sOtherworldlyConfidants Themysterioussunmasters,adeptsontheastralplanewithwhomFelkinwasapparentlyinspecialcommunication,werethusin

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demandforguidancebysomeothermembersofthenowdividedfraternity,andthisobviouslyputFelkininapositionofprominence.Norweretheyhisonly otherworldlyconfidants.Around1908Felkincontactedan"ArabTeacher"calledAraBenShemesh,fromaNearEastern"TempleintheDesert"inhabitedby"Sons ofFire."ThisadepthadbeengivenspecialpermissiontogetintouchwithWesternstudentsofwisdomandhelpthem. Hisadventseemstobedescribedin"AWayfaringMan,"thoughheisherenamedonlyas"theChaldean."FelkinhadbeentalkinginhisconsultingroomwithArthur, presumablyA.E.Waite,fortheguestisdenominatedasa"manprofoundlylearnedinthemysteries,"butwho''hadhisowngroupofstudentsbutforagoodmany yearswehadworkedtogetheruntilhisjealousyforcedaquarreluponus."ThatcanonlyalludetothesplitbetweenFelkin'sStellaMatutinaandWaite'smore ChristianmysticalIndependentandRectifiedRiteafterthecrisis.Butasthetwooccultistsconversed,nodoubtalittlewarily,Felkinbegantoperceive"ashadowy presence."HecalledforHarriot,whosepsychicvisionwaswelltested.Comingin,shesaidshesaw"atallmaninEasterndress,kuftan,galabieh,andturban.Hehas asmootholiveface,andlargedarkeyes."FelkinaskedHarriottoinquirewhyhehadcome,andthevisitorreplied,apparentlythroughherinsomementalmanner, thathewasinsearchof"someonewhowouldworkwithhimtowardstheunionofEasternandWesternteaching."Hereassuredthem,inanswertoafurtherquestion, thathe"believedintheLordJesusChrist,"andthereuponthepairagreedtocollaboratewithhimfromthattimeon.Heledthemto"certainCentreswhichwemight callPowerStations,"amongthem"aHallofMemory,andtherewecouldseescenesfromthepastunrolledbeforeus,verymuchlikeacinematograph,withthis differencethatwecouldactuallyenterandtakepartinthem." YetanothermysticteacherwasaSriParananda,whowasfirstencounteredbyFelkininthebathsatBadPyrmontinGermany,afavoritespaofhis."Iwas,"he avowed,"lyinginthedelicioushotwaterandwatchingthesteamrising,inthepleasantlydreamystatethatthesebathsinduce,whenIsawtheheadandshouldersofa manforminginthesteam....bydegreesImadeoutadarkEasternfacewithabeardandlargeblackeyes.Themanwaswearingapeculiarconicalcap,nota turban,andthesteamappearedtobeformingtheoutlineofflowingrobes."Ongainingvoice,thecoinhabitantofhisbathinformedFelkinthat"onemonthfromtodayI willmeetyouinLondon.GototheloungeoftheCarltonHotelandwaitforme."Atthatmoreconventionalrendezvous,FelkindidindeedagainmeettheHindu gentlemannowcleanshavenwhohadfirstintroducedhimselfinsuchanunusualmanner.HehadvaluableconversationswithParanandaovera

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periodofyearsonmanytopics,fromvegetarianism(whichFelkin,unliketheHindu,neverfullyaccepted)toFlorenceFarr'sconclusionofhervariedcareeras headmistressofaschoolinCeylon. FelkinandtheRosicrucians FelkinwasalsoveryeagertocontacttheRosicrucianorderinGermanythatwasallegedlythefountainhead,throughthemysteriousFrauleinSprengel,oftheGolden Dawn.Heseemstohaveharborednodoubtsoftheexistenceofthosemagicians,noroftheirexceedinglyhighoccultstatusandpower.ButtheEnglishmanrealized thatforthisveryreasonthecontinentalguildwouldbeunderverydeepcoverandlikelytoregardeventheheadofthepremieresotericorderintheBritishIslesasno morethananovice,withdubiousrightofaccesstoitssanctuaries.YetFelkin,persistinginthequest,traveledtoGermanyin1906,1910,and1914.9 Heturnedupa coupleofwomennamedSprengel,oneortwoesotericgroupshethoughtatleastrelatedtothepotentbutultrasecretlodgehewasseeking,andameetingwithRudolf Steiner,founderofAnthroposophy.FelkinfeltsureSteinerwasanextremelyhighinitiate,virtuallygodlikeinfact,butonewhochosetopresenthimselftotheworldas nomorethanapopularphilosopher,ateacherhonoredincertaingroupsdabblingonthefringesoftrueesotericism. TheheadoftheStellaMatutinaandHarriot,whileseekingoutRosicruciansinGermanyin1914,foundthemselvesinanenemynationwithBritain'sdeclarationofwar againsttheReichthatAugust4.PerhapsFelkin'sunworldlinesscausedhimtoignorethescreamingheadlinesthatsentmanyothersscurryingtothefrontiersthatfateful summer,orperhaps,as"AWayfaringMan"hints,theChaldeanhadpredictedthecataclysmbutpostedhimonanoccultmissionthatrequiredhispresencein Germanypreciselyatthatterriblemoment. Inanycase,theywereinadifficultspot.ShopkeepersturnedcoldandrefusedtotaketheirBritishmoney.Theywerepossessedbyalivelyfear,drivenhomebythe fateofothersaroundthem,ofbeinginterrogatedorevenshotasspies.AslateasAugust14,1914,Ethelwynsentacircularlettertomembersofthesecondorderto saythatDr.andMrs.Felkinwouldbe"unabletocommunicatewithusuntilafterthewarisover,"anditwassignedbyoneofheroccultnames,"MariaPoimandres," called"ChiefinCharge."10ButwiththehelpofGermanMasonstheFelkinsfinallymadetheirwaybacktoEnglandthroughneutralHolland. LaterFelkinapologistshaveclaimedthathebroughtwithhiminformationofinteresttoBritishintelligence.Nonetheless,whenhesubsequentlyofferedhimselffor nationalservice,thearmytooknoadvantageofhisspecialacquaintancewiththeopponent.Dr.Felkinwasinstead

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givenalessglamorous,butnodoubtimportant,assignmentasinspectorofsanitaryfacilitiesfortroopsintheLondonarea.Atthesametimehecontinuedhisworkas headoftheStellaMatutina.AdocumentofNovember11,1915indicatesthisorderhadtheneightythreeouterordermembers(fortythreemenandfortywomen), andfortyinthesecondorder.InJuly1916Felkinfoundedthreenewtemples,oneinBristolandtwonewfoundationsinLondon,oneforformermembersofWaite's temple,onerestrictedtomembersoftheSocietasRosicrucianainAnglia.However,hisEnglishStellaMatutina,liketheGoldenDawnbeforeit,wasriddledwith jealousiesanddissensions.ForthemostpartitdidnotlongsurvivehispermanentremovaltoNewZealandin1916. TheHavelockWork PreparationsfortheGoldenDawninNewZealandfocusontheintriguingculturalmilieuknownastheHavelockWork,anditsnoteworthyliteraryvehicle,The Forerunner,whichran(withoneinterruption)fromMay1909untilterminatedbywarin1914.11HavelockNorth,asmallbutprosperousvillageofnomorethana thousandsouls,wasthen(aslater)hometomanyoftheeliteoftheHawkeBayregion.InthoseexpansiveandnowdistantEdwardiandays,thiscommunitybecame forafewshiningyearstheVaticanofapeculiarbutlocallypowerfulculturalwave,albeitonesetinaremotecolonyofafarflungempire.TheHavelockNorth sensibilitypaidhomagesimultaneouslytoPreRaphaeliteRomanticismand"MerryEngland"idealizationofthehomeland'sruralpast,tocraftsmanarchitectureandthe newcentury'soptimisticexpectationthatabrightnewagewasdawning,toliberalAnglicanismandthedecade'svogueforanEvelynUnderhillstyleofinterestin mysticism.Itgavevoicetoforcefullyexpressedsocialconcerns,whilenourishinganinwardbutgrowingintimationthattheHavelockset'sspiritualjourneymight eventuateinthediscoveryofasurprisingarrayofoccultmeaningsbehindtheworld'ssurfaces. Muchofthis,tobesure,reflectedwidelydistributedturnofthecenturythemes.AstheworldstoodJanuslikeatthatjuncture,theMauveDecade'saestheteepigoni ofRomanticismlookedbackwardtotheAgeofChivalryandtheAncientMysterySchoolswithoneeye,whilekeepingasharplookoutforthebravenewworldof thetwentiethcenturywiththeother.Itwasaparadoxicalbutnonethelessattractivemood,providingforthoseabletoafforditagracefulcombinationofelegant livingandadvancedthinking.And,Iwouldventure,itwasdoneaswellinHavelockNorth,NewZealand,asanywhere.12 SeldomwerethesediversemotifsmoresmoothlyintertwinedthaninthepagesofTheForerunneroritsspiritualimplicationssowellexplored

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asinthatmagazine'scongenialsymposium,andnowherediditproducesucharemarkablespiritualresultastheNewZealandresurrectionoftheGoldenDawn.For allthis,ifanythingcanbesingledoutbeyondchanceoroccultdestiny,creditmustnodoubtgototheunusualhomogeneityandisolationofaNewZealandvillageof upperclasssettlersoneafewyearsbehindthefadsofLondonorNewYork,perhaps,butallthemorereadytotakethemveryseriouslywhentheycomeandto makeofthemawayoflifeinthefullestsenseofthewords. ReginaldGardiner JohnvonDadelszenisnodoubtcorrectinsayingthattheHavelockWorktrulybeganin1907.13InthatyearReginaldGardinerandRuth,hiswife,cametolivein Havelock.(ThevillagedidnotbecomeHavelockNorthuntil1910.)ReginaldGardinerhadbeenbornin1872inNewSouthWales,wherehisfatherwasanAnglican clergyman.Afterlosingbothparentsinchildhood,hewasraisedbyrelativesinEnglanduntilcomingtoNewZealandwithhisstepmotherandsisterwhenhewas thirteen.RuthScott,thewomanhemarried,wasCanadian,andGardinerlivedinhercountry19001907.InthelatteryearthecouplereturnedtoNewZealand, settlinginHavelock,wherehisbrother,theReverendAlienF.GardineralsoamajorparticipantintheHavelockWorkwasAnglicanvicar. ReginaldGardnerinitiallyestablishedanimportbusinessinHastings,butin1910becamefirstchairmanofdirectorsofthecompanythatpublishedtheHawke'sBay Tribune(latermergedwiththeHerald),apositionhehelduntilhisdeathin1959.ReginaldandRuthGardinerbuiltahome,Stadacona,inwhatisnowKeirunga park.HereTheForerunnerwasfirstproducedonahandpress,andmanyoftheearliestproductionsoftheHavelockWorkdiscussedandexecuted.Althoughafew yearslaterStadaconawassold,andtheworkmovedtoaroominthevillage,thankstothegenerosityofthesubsequentowner,GeorgeNelson,Stadacona(renamed "Keirunga")hasbecomethecommunityandculturalcenterofHavelockNorth,anhonorthisfinehomerichlydeserves. JohnvonDadelszentellsusthatin1908ameetingofmorethanonehundredpeoplewasheldinFrimley,nearHastings,todiscussculturalaffairs,withReginald Gardinerasoneofthemainspeakers.Thismeetingledtothecommencementofthework.The1908openingsessionswerelittlemorethanreadingsfrom ShakespeareandDickensinabarechurchschoolroom,withonlyahalfdozentoadozenpresent.ButoutofthiscameWednesdaynightentertainmentsemploying "allthelocaltalent,"andsocialafternoonsaswell.Nextarrivedcarvingclasses,dramaclasses,flowerandfruitshows,artsandcraftsexhibitions,chil

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drenlearningMorrisdance,andthefamousfestivals.In1911theseculturalendeavorsclimaxedintheOldEnglishVillageFete,openinginawonderfulprocessionof overahundredmen,women,andchildrendressedinmedievalcostumeandcarryingbanners.ThereafteritsMorrisandfolkdances,itsrefreshmentstandsandcrafts shops,itstourneysandplaylets,wereallpresidedoverbyKingArthurandhiscourt. Thenextyear,1912,stillgreatereffortsbroughtforththeShakespeareanPageant.Thissplendidoccasionbeganwithagreatprocessionledbytwoheraldsandtwo pursuivants,followedbynoneotherthanQueenElizabethIattendedbyhercourt,thenthebardhimselfandagroupofplayers.Duringtheafternoonthevisitorcould choosebetweenteasandgames,sixteenthcenturysongsanddances,amusicalprogramofsixteenitemsprovidedbytheHastingsTownBand,andaproductionof MuchAdoaboutNothingbythegirlsofWoodfordHouse.TheeveningbroughtscenesfromTwelfthNightandTheMerchantofVenice,moreconcertsand Shakespeareangames,andontheweekendaballinShakespeareancostume. Behindallthefunwasasolemnpurpose,ifTheForerunneristobebelieved:thefestivity"aimedatcultivatingafeelingforwhatwasbeautifulandtrue,"for"behind theoutwardmanifestationofthingslaytheideal"and"itisbythe'powerofharmonyandthedeeppowerofjoythatweseeintothelifeofthings'"amantic statementthatcouldwellbesaidtorepresenttheidealbehindtheGoldenDawn'soutwardmanifestionatitsbest. ThefirstissueofTheForerunner(May1,1909)thewordsareperhapsReginaldGardiner'sthussetthetonebydeclaring,"Weallseekexpressionfortheideals thatwellupfromtimetotimefromthedeepsofoureternalself."Sothismagazinewouldendeavortodrawtogetherpersonswholivedforthesameideals.Incolor splashedandprobablyTheosophicallyinspiredlanguage,theperiodical'seditorialartistproclaimedthat,"AseachprovestruetohisownspecialRay,hewillspeedfor hisBirthstarinthevasthorizon,andrevolvinginthefiremistofhisownspecialhue,willunitewiththeothersandformavortexofglowingwhitenesswhichwillbea Beaconlighttoattracttheseekersafterloveandtruthandbeauty." Thisexpresses,albeitinratherflowerybouquetsofwords,thecleanandclearidealsofEdwardian,preWorldWarIliberalism:unfetteredselfexpression,thesense thatanewagesweptfreeofVictorianfustinesswasintheair,andtherebornPlatonismofthesymbolistsinartandletterswhoconcretizedspiritualidealsindistinct butsubjectiveimageslikethoseoftheGoldenDawnmagicianstomakealltheripertheirrealization.Forinfurtherwordsthatcouldbeofesoteric,rit

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ualsignificanceandpointtowardTheForerunner'simpendingoccultfulfillment:"Rememberthatthewordsanddeedsofamantodayarethematerializationsofthe idealsandaspirationsoftherealmanyearsback."Finally,astheeditorialistputitsuccinctly,"LetouraimbeUnityinDiversity." Typical1909articlesincludedentriesonSt.Francis,onthewelfareoffishermen,andonprotectionofbirdshuntedfortheirplumage.Apieceonthe"GiftoftheSpirit amongQuakers"joinedonethatwentsofarastoask,"IstheBibleinItsFinalForm?"Putthesetogether,andthereappearsamostcharacteristiccombinationof socialconcern,veryliberalreligion,andidealizationofhighsaintlyspirituality.Addtothemothersonscienceandreligion,whichdonothesitatetomentiontheSociety forPsychicalResearchandeminentparapsychologicalscientistslikeSirWilliamCrookesandSirOliverLodge,andtossinstillmoreonthebelovedartsandcraftsof theEnglishvillagethenamorecompletepicture,astunningcombinationofreformistzealandHighTorymoods,emerges. Anotherconsideration:thetheologicalandscripturalliberalisminreligion,withitscompensatingadmirationofthesaintlyandmystical,bynomeansimpliedan advancedProtestantism.AnarticleofFebruary10,1910onsacraments,althoughacknowledgingthat"sturdy,wholesomeProtestantism"hassweptawayabusesof ritualism,highlighted"agrowinginterestamongchurchpeopleastothetruevalueandinnersignificanceofritual,"whichtheauthor(knownonlyas"Student")heldto culminateintheconceptandpracticeofa"WordofPower.'' Thatwasonlyanadumbration,however,ofthecelebrationsofritualtoappearafterthefirstadventoftheFelkinsin1912.Anarticle,"ConcerningCeremonial"(July 1913),byC.T.(ChapmanTaylor,thenationallyfamousarchitectandparticipantinseveralesotericsocieties)informsusthatceremonialisthewayoftheearth,of natureandtheseasonsceremonialinthechurchreachesthesoulthroughthesenses,beingalanguagethateventhosewhodonot"know"canread.Inthesameissue, "SymbolsandSymbolism"byH.F.(HarriotFelkin),observesthatagoodsymbolmust(a)haveanessentialcorrespondencetothatwhichitsymbolizesand(b)must bereducedtothebarestsimplicityattainable.Buttheexamplesthewriterproduceswouldscarcelybeobvioustoanyonenotimmersedinthekabbalisticoroccult traditions:thepentagramorstarassymbolofthe"justman,"AdamKadmonthehexagramforGodandhumanitythetreeforlife. Yet,astheFelkinswouldhavewished,themovementstayedwithintheChristianfaithasitsprincipalsunderstoodit,andtheywereapparentlyforthemostpart devoutAnglicanchurchgoers.Severalwriters

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quoteStopfordBrooketotheeffectthat"Christianityisthemostromanticofallreligions."14AnarticlebytheReverendEdgarWood,"TheHiddenTreasure"(June 1914)indulgesinaquiteesotericinterpretationofthe''mysticChrist."Inthesamefatefulyear,anongoingpublishedcorrespondencebetweenapseudononymous "MissButler"and"RichardWickstead"combinesatepidandimpliedromancewithferventdiscussionofBergson,Ruysbroeck,Law,Augustine,andthelike.An attractiveMarch1910piecebyRuthGardiner,"TheDailySacraments,"spokeofmorning,noon,andeveningas"beadsonadailyrosary,"eachwithitsowndivine glory,especiallyreflectedinchildrenastheyareatthathour. Otherconcernsariseaswell.Alsoin1910EmmaRichmond,ofthefamilymentionedinconnectionwithTheosophy,wroteonprisonreform.15OtherwritersinThe ForerunnerincludesuchprominentlocalnamesasMargaretChambers(wifeofMasonChambers),H.C.Chambers,ReginaldandRuthGardiner,theReverendA. F.Gardiner(AnglicanvicarandbrotherofReginald),HaroldLarge,ThomasTanner,S.W.andKatherineFitzherbert,MissM.M.McLean(sisterofMrs.Mason Chambers),BerthaV.Goring,MissE.T.Hamilton,andW.J.Rush.WritersfromfurtherafieldincludedSirRobertandLadyStout,andtheprominentscholarof Maorihistoryandculture,ElsdonBest. HaroldLargerequiresspecialmention.VonDadelszen,althoughperhapsnotconcurringinthejudgment,remarksthat"ReginaldGardiner,withamodestywhichwas typicalofhim,gavemostofthecreditfororganisingtheHavelockWork"toLarge.S.W.GrantportraysLargeas"somethingofaneccentricwho,whenwalking aboutthevillage,carriedwithhimaquarterstaffthatheusedforthepurposeofjumpingfencesandgates,ratherthanproceedingintheconventionalway."16Bethisas itmay,itseemsthatheandReginaldGardinerwereoldfriendswhometagainsoonafterthelatter'sreturntoNewZealandin1907.AtthispointLargehadrecently lefttheTheosophicalSocietyandtakenconfirmationintheAnglicanchurch.AccordingtovonDadelszen,"HisreasonforforsakingTheosophywasthathe consideredtheeasternmethodsoftrainingwereunsuitableforwesternpeople.Furthermorehewasconvincedthatsomeformofesoterictrainingmustalsoexistinthe West,andhewasdeterminedtofindit,foritwasinconceivablethatChristianity,ofallthegreatworldreligions,shouldbetheonlyonelackinginthisrespect." ThiswastobecomethefundamentalconvictionoftheHavelockgroup,thepresuppositionthatunderlaytheirexotericandesotericlaborsalike.Theywereall dedicatedChristiansandchurchmen.Atthesametime,theywereconvincedthatthechurchhadsomehowlosteso

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tericteachingsthatJesushadbequeathedhisdisciples,themysteriesofthekingdomofGodtheSonofManhadsaidweregiventhemtoknow,whiletotheothers theywereimpartedonlyinparables,"thatseeingtheymightnotsee,andhearingtheymightnotunderstand"(Luke8:10).TheHavelockseekersweredeterminedto makethemselvesworthyofthosesecretspromisedtheChristianeliteandwerewillingtoundergowhateverrigoroustrainingandawesomeinitiationswereneededto reachthatsublimeend. ThequestthatwouldeventuateintheGoldenDawn'simprobableimplantationintinyHavelockNorthwasthusalreadymountedinitsfutureinitiates'hearts.First, however,itwouldfindexpressioninmoreconventionalpiety.HaroldLargestayedinHavelockonlytwoyearsbeforereturningtoLondon.Yetduringthosemonths henotonlyimbuedReginaldandRuthGardinerwithenthusiasmforthatquestbutalsospenttimeeachdaywiththeminprayerandmeditation.Thatgroupofthree wassoonjoinedbyMissM.M.McLeanandReginald'sunmarriedsister,MissRoseGardiner.MissMcLean,ahighlyeducatedScotswoman,hadaspirationssimilar toLarge'sandhadearliermetpeopleinBritainwithcomparableinterests.AmongthemwasFatherFitzgerald,theAnglicanpriestoftheCommunityofthe ResurrectionorMirfieldfathers,thesamewhomRobertFelkinmetonhisretreatatMirfieldafterhisfirstwife'sdeath. VonDadelszenrecordsthefollowing:"FromnotesmadebyReginaldGardinerin1951itisquiteclearthatheviewedwhatwasgenerallyknownastheHavelock Workasanoutwardexpressionofthismorepersonalquest,forhereferstotheHavelockWorkasaculturalsociety,'builtaroundthissilentpowerstation.'"Some maywishtocontendthattheunusuallyhealthyqualityoftheHavelockWork'sculturalrenaissanceinthoseyearsstemmedfromitsgrounding,unlikemuchmodernism, indisciplinedspirituality.Inanycase,evenafterLargereturnedtothehomeland,theunseenworkoftheprayerandmeditationgroupcontinued.Indeed,asitgrewin numbers,andcametobecalledtheSocietyoftheSouthernCross,simpleformsofritualbegantobeintroducedintoitspracticeritesthatweretoexfoliateuntilthey becamethefullfloweredesotericliturgiesoftheGoldenDawn! FatherFitzgerald Thenextstageinthecurioustaleofhowthatcameabouthappenedin1910.InthatyeartheMirfieldfatherssentamissionofhelptopreachandconductretreatsin variousNewZealandparishes.OneofthevisitingpriestswasFatherFitzgeraldwhomFelkinandMissMcLeanhad,atdifferenttimes,encountered.MissMcLean arrangedforFitzgeraldtomeetmembersoftheHavelockprayergrouproughlyidenticalwiththecoregrouporganizingtheHavelockWorkat

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BishopscourtinNapier.There,intheresidenceofthediocesan,theBritishpriestagreedtoserve,albeitatlongrange,asasortofspiritualdirectoroftheHavelock group.ThepromisewasfulfilledthroughexchangesofletterspointingtheminthedirectionofaChristianmysteriesapproachtotheircorporatespirituallife. ButafteratimeFatherFitzgeraldtoldthemalevelhadbeenreachedatwhich,iffurtherprogressweretobemade,personalinstructionwouldbenecessary.He recommendedaDr.RobertFelkinastheidealpersonforthistask.Withinaweekofreceivingthatletter,ReginaldGardiner,thankstothegenerosityofJohnand MasonChambers,cabledthreehundredpoundstopaypassageforFelkinandhiswifeanddaughtertocometoNewZealandforthreemonths.17Felkinwasatfirst reluctanttoacceptthecallbecauseofhismedicalpractice,butontheotherhand,accordingto"AWayfaringMan,"hefelt"itwouldbeaterriblepitytoletsuchan opportunityasthisslip.Wewouldbepioneersinanewworldwithvirginsoiltoworkwith."WestcotthelpedbygivingFelkinintroductionstoseveralMasonicgroups inAustralia.AsathirtytwodegreeMason(thoughhehadbecomeaFreemasononlyin1907),FelkinwasoneofthehighestthusfartovisitNewZealand.Hewas alsoappointedaninspectorfortheSocietasRosicrucianainAnglia,theGoldenDawn'sparentbody,thoughhedoesnotseemtohavefunctionedinthiscapacity. IfthewordsputintoRobertFelkin'smouthin"AWayfaringMan"aretobegivencredence,theFelkins'initialexperienceofNewZealandwasamixtureofwarmth andkindlyamusement.TheWellingtonwelcome"madeusfeelathomeimmediately,"andthecity"lookedanoddramshackleplacetous,withitsdingyhouses,but theharbourandthecirclinghillswerebeautiful."Then:
Therailwayjourneythatfollowedseemedtousratherinthenatureofajoke.TheleisurelyratecomparedwithourexpresstrainsatHome,withfrequentcupsofteabroughttous thestopformiddaydinnerwhilethewholetrainloadofpassengersfiledintoabigbarnofadiningroom,boltedtheirdinner,drankscaldingcupsoftea,andfiledsolemnlybackto thetrain,eachonepayingatalittleticketboothatthedoorastheypassed.Lateronwebecameaccustomedtothisprocedure,butthefirsttimeitstruckusascomical.Italso seemedtomeaprettydirectroutetodyspepsiaforwewereonlyallowed25minutestoconsumeathreecoursemealplustheinevitabletea.IshouldthinkNewZealandmustuse moreteaperheadofthissmallpopulationthananyothercountryintheworld....

Eventuallytheyarrivedattheirdestination,Awatea,apparentlyacipherforHavelockNorth."Thusbeganabusy,happy,andmostamusingexperiencewhichlasted forthreemonths."Cultureshock

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remained."ComingfreshfromEnglanditseemedveryoddtouswhenpeopledroppedinandvolunteeredtodoallkindsofjobsforus.Onemanusedtocomeand cleanalltheknivesandboots,anotherattendedtotheoillampsastherewasneithergasnorelectricity.Peoplewerecontinuallycallingwithofferingsofcakesand scones,orbasketsoffruitandflowers....Wedulyadmiredthetreeferns,andthecabbagepalmsremindedusofthedompalmsinEgypt.Butthenativebush seemedtousdarkandsombreafterthelovelyEnglishwoods." Asforthebusinessathand,apparentlyitwentwell."FatherO'Connell[Fitzgerald]hadpavedtheway,butthesepeoplewerehungryfortheteachingwehadcometo givethem.Ourtimewassoshort,andtherewassomuchtheydesiredtolearn.Severalofthemshowedverymarkedaptitudeforwhatiscommonlytermed'psychic' development,thatistosay,theyhadthatpeculiarpowerofseeing,hearing,orfeelingwiththeinnersensethatexistsindependentlyfromtheexternalsenseorgans." Judgingfrom"AWayfaringMan,"thispsychicdevelopmentwouldappeartobethemainfruitofFelkin's1912laborsinNewZealand,butvonDadelszenreportsthat duringthatbriefstayoneroomofthesmallhouseinwhichthevisitorsresidedhadtoserveasatemple,andtwelvememberswereadmittedtotheorder.Moreover, hesays,
theywereadvancedthroughthegrades,muchmorequicklythanwasusual,toastagewhereitwashopedtheywouldbeabletocontinuewiththeworkandinstructothers,with onlysuchassistanceascouldbegivenbymail.InthemeantimeMasonChambersandhiswifehadgenerouslygiventhelandonwhichwasbuiltthehousedesignedby ChapmanTaylorandknownas'WhareRa.'ItwastobecometheheadquartersoftheOrderinNewZealand,andthefirstpartofthebuildingwasconsecratedbeforetheFelkins returnedtoEngland.18

DocumentaryevidenceiscitedbyEllicHowetoconfirmthatFelkinthenfoundedtheSmaragdumThalasses(EmeraldSeas)LodgeoftheStellaMatutinaalthough undatedhedoesnotdoubttherescriptisfromthe1912visit.(R.A.GilbertopinesthatthenamewasgivenbyFelkin'sastralmentor,AraBenShemesh.)19Ina privatecollectionofGoldenDawndocumentsHowefoundacontemporarywarrantfortheHavelocktemple,whichreads:

TheG.H.ChiefFraterAurMemMearab[Dr.Felkin]8=3andtheV.H.SororMaimChioth[Mrs.Felkin],membersoftheR.R.etA.C.undertheObedienceoftheRitesofGermany andGreatBritain,andtheV.H.SororMariaPoimandres[Ethelwyn]6=5

Page175 permitthreeV.H.Fratres PiscatorHominum5=6 Kiora5=6 LuxeTenebris5=6 toformandruleboththeInnerandOuterOrdersoftheR.R.etA.C.andtheStellaMatutinainAustralasia. FortheOuterOrdertheSmaragdumThalassesTempleoftheStellaMatutinaintheOuter. HavelockNorth,HawkesBay,NewZealand[nodate]20

"AWayfaringMan"informsusthat"Suzanna"(Ethelwyn)stayedforacoupleofmonthsafterherfatherandstepmotherreturnedtoEngland,andthat"shethoroughly enjoyedhertwomonthsofsolitaryauthority.Aslongaswewerethereshekeptverymuchinthebackground,alwayseagertohelpbutneverputtingherselfforward. Oncewewereawayshewasforcedtotaketheleadanditdidheraworldofgood."(Thedaughterwas,nonetheless,destinedtoremainathome,unmarriedandto allappearancesaselfeffacingsubordinateinthehouseholdandorderuntilherstepmother'sdeathin1959,afterwhichsheonceagainenjoyed''solitaryauthority"for threescantyearsuntilherowndeathin1962.VonDadelszenstatesthatshewas"verydevotedtoherstepmotherandfaithfullyservedtothelasttheHermeticOrder, whichhadbeensomuchpartofherlife.") "AWayfaringMan"alsoinformsusthatbeforethetwoolderFelkinsleftforhometheyvisitedTaupoandthethermaldistricts.ToFelkin'socculteye,this extraordinaryregionofhotspringsandboilingmudwas

fulloftheveryqueerestelementalsIhaveeverseen.Bothofusarefairlyfamiliarwiththeinhabitantsofearth,air,fire,andwater,wehavetalkedtodryads,andwatchedfairiesat theirplay,andatworktoo,fornonaturespiritisidle,butthesefantasticcreaturesfilledusbothwithamazement.Theoldlegendsofdragonsandgriffonsmusthavehadtheir origininsomesuchplacereptileswithwingsandbirdlikeheads,birdsthatwerepartlyfrogorlizard,monstrousparodiesofhumanformwithmisshapenlimbsandheads,weird andhorribleyetfascinatingcreatures,tooalienforustodescribe.Weseemtohavegonebacktotheprimordialslimewhencelifeandformfirstemerged.

FelkininNewZealand ThuswassetinmotionthecourseofeventsthatledtotheFelkins'permanentremovaltoNewZealandin1916,21inthemidstofwar,whentheirlightlypassengered shipmadeitslongmonotonousvoyagewithlightsdoused.22Accordingto"AWayfaringMan,"theyweremetinAucklandby"KingslandHorton,"obviouslyReginald

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Gardiner,whotraveledwiththemtoHavelock.RobertFelkinisheremadetoremark,
AswesatinthetrainhourafterhourIstudiedthemanwhohadexercisedsogreataninfluenceoverourlives....AtthattimeKingwasintheprimeoflife,buthehadknocked abouttheworldandexperiencedagooddealofhardshipasayoungster,andthesethingstaketheirtoll.Hewasatalldarkman,whilehiswifewassmallandfair.Shewasvery psychic,andhehadaprofoundadmirationandrespectforhergifts.Iforesawthatitmightbeexceedinglydifficultforthemtoacceptthestrictdisciplineinvolvedinourtraining itisfareasierasaruletotrainanentirenovicethanonewhohaddevelopedanaturalgiftalongadifferentline....AsitturnedoutKingandMercy[Ruth]passedthisexacting testandprovedthemselvestobetruedisciples,loyalandaffectionatethroughouttheensuingyears.

FelkinwasthefirstmedicaldoctorresidentinHavelockNorth,exceptforoneortwotemporarypracticionersinthenineteenthcentury,andthisrolenaturallygivehim animmediatepositionofcommunityprominence.S.W.Grant,inhishistoryofHavelockNorth,notesthataftertheterribleinfluenzaepidemicof1918hadabatedby midDecemberofthatyear,withnodeathsoccurringinthecityitself,thetownboardexpresseditsthankstoDr.Felkin,whohadbeenheadofacommitteesetupto combatthedisease.23SeeinghiminthisroleleadsonetoappreciatethatFelkin,clearlyamanofmanyparts,wasbynomeansalwaystheunworldlybeinginditedby GoldenDawnhistorians. Yethispractice,likehisbeliefsandhislife,wasnotwithoutitscontroversialaspects.Granthimself,thoughnostudentoftheesoteric,waswellawareofthedoctor's otherlives.HenotesthatFelkin"becamesomethingofacharacterintheVillage,anauraofmysteryclingingabouthim,"andwasinterestedin"theosophicaland philosophicalideas."Grantciteshissubject'sstrongbeliefintheimportanceofritual,bothwithintheAnglicanchurchofwhichhewasastaunchcommunicantand otherwise,statingthatFelkin''carriedthisbelieftotheextentofobservingthearrivalofthesolsticesandtheequinoxesbyritualisticceremoniesat'WhareRa,'"which mayreflecttheextentofpublicknowledgeofwhatwentoninthephysician'smysterioustemple,ofwhichthosewhoknewdidnotspeak."Naturally,"Grantcontinues, "theVillagebeingaplacewheregossipwas,andisrife,darkrumourscirculatedaboutsecretmeetingsheldundergroundattheFelkinresidence,titillatingthe imaginationsofthegood,credulouspeopleofHavelock."24 (Itmustberecalledthatitwasalsothegoodandcredulous?folkofHavelockandsurroundingareawhowereinvolvedintheenigmatic

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doingsofthatwhisperedabouthouse.Notafewoftheorder'smoststalwartmemberswerealsoamongthetown'smostprominentcitizens,thoughsecrecywassuch thatinitiateswouldmakenoopenacknowledgmentoftheiroccultfellowshipoutsidethetemple.AsanoutsiderfromfarawayvisitingHavelock,Iwastoldin1988 thatthesubjectoftheorderwasstillatouchyonetoraise,sodeeplywereneighborsandfamiliesdividedoverit.OnestoryIheardwasthatonceanewcomerto Havelock,pickingupdisturbingrumorsofdarkandmysticalgoingson,wenttothetownboardtorequestaninvestigation.Hewascordiallypromiseditwouldbe done,andseveralweekslaterthepetitionerwasreassuredtohearthematterhadbeenlookedintoandtherewasnothingtoworryabout.Whathedidnotknowwas thatfourofthefivemembersoftheboardwerethemselvesalsomembersofthemysteriousorderthathadgivenrisetothegossip.)25 Dr.Felkin'smedicalpracticeincludedabeliefinthehealingpowersofcolor,techniquesapparentlyborrowedfromRudolfSteinerofAnthroposophy,whomaswe haveseenFelkingreatlyadmired.Grantsaysthatpatientsweregivencolortreatmentinabasementroomespeciallydesignedforthatpurpose.26Whetherthisrefers tothevividlyhuedlodgeroomisnotclear,butitisunquestionablytruethatthedoctorembracedunorthodoxtherapies,somereportedlyinspiredbySteinerand Anthroposophy.AmongtheHavelockrumorsIhaveheardisthatthelivesofcertainFelkiniteschoolchildrenweremademiserablebytheirhavingtowearstockings ofmixedandunusualcolors,whichnaturallyinvitedridiculeonthepartofmoreconventionalmates. PatrickZalewski,aNewZealanderandGoldenDawnoccultist,whopersonallyknewpeopleinvolvedinFelkin'sorder,tellsusthatduringthetenyearsFelkinlived atWhareRa,he"ranthetemplelikeamilitaryoperation."Classeswereheldonweeknightsforouterorderparticipantsinwhichinstructioninesotericphilosophy andritualwasimparted.Onweekendsclassesforinnerordermembersenhancedtheirmoreadvancedknowledgethroughworkonritual,meditation,andEnochian pronunciation.(TheEnochian"keys,"orcalls,areevocationalchantsderivedfromtheElizabethanmagusJohnDeebelievedbysometobeverypowerfulifsaid correctly,theyhaveaconspicuousthoughsometimesmysteriousandcontroversialplaceinmodernoccultism.)By1926,theyearofFelkin'sdeath,theinnerorder alonehadmorethanonehundredmembersandwas,accordingtoZalewski,collectivelyaverywealthyandlocallypowerfulgroup,namingonitssecretrolesmanyof themostimportantpersonsintheHavelockNorthandHastingsarea.Outerordermembersnumberedmorethantwohundredatthepeak. Thislevelofsuccessinrecruitingpresumablyhardheadedgraziers

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andbusinessmenandtheirkin,followedbygettingtheminclassweekafterweektomeditateandchantthenamesofangels,certainlysuggeststhatFelkinwasaman ofconsiderableauthorityandabilityaswellasmetaphysicalvision.27Byallaccountshewasaperfectionistwhodemandedmuchofhisstudentsandoftengotit. Zalewskiisundoubtedlycorrectinquestioningthoseocculthistorianswho,generallywritingfromtheLondonperspectiveandintotalignoranceoftheNewZealand phaseofhiscareer,28portrayFelkinaslittlemorethanadreamergiventodelusionalvisionsandquixoticquests,asinhissearchforthetrueRosicruciansin Germany.29Whetherthiswaseverentirelythecase,orwhetherhischaracterunderwentaremarkableseachangewiththe1916move,isperhapsanopenquestion. Butthereisnodoubtthat,afterarrivinginHavelockNorthas(forthefirsttimeinhispersonalGoldenDawnhistory)theoccultistundisputablyincharge,hecameinto hisownandprovedequaltoachallengingtask.30 ZalewskistatesthatGoldenDawnritualswereactuallyfarmorestrictlyperformedatWhareRathantheywereinEnglandevenbeforethe1900crisis.Further,he observes,theHavelockceremonies,thoughatfirstdoneundertheaegisoftheStellaMatutinaOrder,wereinfactnotthemodifiedStellaMatutinaritesFelkin composedforhisStellaMatutinatemplesinEngland,buttheoriginalGoldenDawnrituals,nowvirtuallyforthefirsttimedoneastheywerereallymeanttobe enacted.ZalewskisaysthatinfactmanyoftheritualpapersandlecturetextsusedinHavelockNorthmerelyhad"GoldenDawn"crossedoutand"StellaMatutina" writtenin.31(In1933theNewZealandorderbrokewiththeremnantoftheStellaMatutinainEngland,becomingwhatitineffectwas,simplytheGoldenDawn. But,despitedifficultieswiththeAmounTempleinLondon,underthedirectionoftheincreasinglyunstableChristianaStoddart,Havelockmaintainedgoodrelations withtheHermesTempleinBristol,theorder'slastBritishstronghold.32AcertainnumberofpeopleemigratedfromBristolunderthisinfluencetostudyunderthe FelkinsandliveinNewZealand,andotherscametovisit.) ThereisreasontothinkthatFelkin'sextraordinarycontactsmoderatedsubsequenttotheNewZealandmove.EarlyinSeptember1918AraBenShemeshreportedly toldFelkin"thataftersixweeksweweretocallhimnomoreashisworkforuswasdonethen,andheaskedustotellallwhohadbeentohismeetingsinLondonnot tocallhimagain."YetonSeptember22,1918FelkinwroteMissStoddartinLondonofpsychicattackinNewZealand:"Idonotknowwhathappenedtomeonthe higherplanes,butIhavebeenawayfromheremostofthetime.Allisfog.AttheEquinoxIhadatonetime,whentheouterdoorwasopenedandshut,abigfightto keepoutsomeawfulpresence.Ididit,

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butsinceIhavehadabadheadacheandqueervisionsandbothnightswasfarawayandcouldbringnothingbackatall."33 WhareRa SomethingshouldbesaidofHavelock'smagicalmysticalhouse.WhareRa(HouseoftheSun),theChapmanTayloredificeandoneofthefirstresidencesmadeof reinforcedconcreteinNewZealand,waswaitingfortheFelkins.Ithadahugetempleareainthebasementofsomefifteenhundredsquarefeet.Butthehousewas unfurnished,andthethreeoccultistshadtostaywithvariousmembersofthegroupforsomesixweeksuntiltheirfurniturearrived,anarrangementthatnodoubt strengthenedtheirhosts'relationshiptotheorder.LaterRobertFelkinaddedanannextothehousethatheusedasaconsultingroomforhismedicalpractice.The mysteriesofWhareRa,oncehometotheSmaragdumThalassesTempleoftheStellaMatutinaoffspringoftheGoldenDawn,arenowopen.WhenIvisited HavelockNorthin1988,Ifoundthesturdyoldedifice,withitscraftsmanadzedtimberbeamsandinglenooks,inthepossessionofapleasantyoungcouplebecoming seriouslyinterestedintheirlovelyhome'sextraordinarystory.(Apreviousownerafterthewindingupoftheorder,Ihavebeentold,wasaRomanCatholicfamilywho foundmuchgoingonintheplacetomakethemuneasyuntilitwasexorcised,butthecommonsensicalpresentinhabitantshavereportednothingunusual.) Thehome'smostexceptionalfeature,ofcourse,isthebasementtemple.Hereonecanstillgodownturningcementstaircasesfromtheneophyte'swaitingroominto thesubterraneanhallofritesandsymbols.Descending,Iimaginedmyselftobeanervousandexcitedblindfoldedpostulantapproachinghisorherunforgettablefirst encounterwiththemysteries.Thenovicewouldbewearingananklelengthblackrobe.Eyeswouldbecovered,andacordtriplecoiledroundthewaist.Therope's freeendwasinthehandsofaguide,alsorobed,butwithamajesticwhitecloakoverhissombergownandaredcrossonhisleftbreast.Inthementor'sfreehand wouldbearegalredandgoldscepterandaroundhisneckalargecruciformemblem. Asthetrembling,sightlessseekerenteredthehall,sheorhewouldbegreetedbybillowsofincenseandthewords:"Childofearth,whyseekestthoutoenterour sacredhall?Whyseekestthouadmissiontoourorder?"Theguidewouldanswerforhim:"Mysoulwandersindarknessandseeksthelightofthehiddenknowledge, andIbelievethatinthisorderknowledgeofthatlightmaybeobtained."Theentrantwouldthenbeledforwardbeforeacubicalaltar,onwhichlayaredcrossanda whitetriangle.Herethepostulantwouldkneel,andswearanoathtokeepthesecretsoftheorder,includingthenamesofitsmembers.The

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admittantwouldthenvowtopersevereandnottodebasemysticalknowledge. Heorshewasthenledaroundthetempleandwaspurifiedatvariousstationswithsprinklingsandcensings.Aninvocationto"theLordoftheUniverse"was pronounced.Finallythepostulantheardthewords:"Childofearth,longhastthoudweltindarkness,quitthenightandseektheday!"Atthistheblindfoldwas removed.Theamazednovicenowfoundhimselforherselffacingthecubicalaltar.Standingbyhimorherwerethreerobedmagicians,twoofthemholdingscepters, theotherasword.Onthealtarbeforehimorherstood,inadditiontothetriangleandcross,offeringsofbread,salt,wine,alampandabowlofrosepetals.Oneither sideofthealtarweretwopillars,onewhiteandoneblack.Threehighpriests,inyellow,blue,andscarlet,satwatchingfromadaisnearthealtar. Movingintothisnowbareandsilentgreathall,thevisitoroftodayseesnicheswheresigilsofgodsandangelsmayoncehavereposed,andfromwhichtorchescast theirdimlightonsuchnowalmostforgottenproceedingsasthisinitiation.Onecanseewherethecubicalaltaroncestoodandwherethepillarsstillrise.Tothefront, mostinterestingofall,isawallwithconcealeddoorsoneitherside,fromwhichvesturedhierophantsmightadvancewithslowandsolemnpaceatawelltimed moment,astheordercommencedanotherritualevocationofsupernormalrealitiesorpreparedtobringanothernoviceintoitsmystickingdom.Andbetweenthe doorsstillliessomethingevenmoreintriguing,ahexagonalchamber,thevault. Herethoseundergoingintiationintothesecondorderwouldspendanentiresolitarynightlosttotheouterworld,dwellinginsomesubheavenofesotericsymbols.The insidewallsandceilingsofthisroomarestillcoveredwithkabbalisticdiagrams,andtargetlikesetsofconcentriccirclessaidtoserveassightsforastralprojection. Perceivingitswonderswithnohelpbutthatofaflashlight,Ibecamedizzyinspiritafteronlyafewminutesinthisstrangeplace.Icanwellimaginethatonewho,on topofaneveningofsecretceremonial,spentanightherewithsuchcompanionsasthegoldeneyeofHorusandtheTetragrammaton,andnoclearwayoutsavevia theastralplane,wouldemergethenextdaymightilytransfigured.34 EllicHowehaspublishedanexcerptfromamanuscriptaccount,probablybyFelkin,ofW.B.Yeats'6=5degreeinitiationOctober16,1914inaStellaMatutina ritualFelkinhadwritten.Itremarkablyevokesthestrangeinnerweatherraisedbytheorder'srites.Atonepoint,thepostulantisrequiredtolieinthePastos,ahighly ornamentedcoffin,withinthevault,whileaseriesofthirtysixbellswererung:

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"AtthethirteenthBellheisfaintattheFourteenthheisverycoldatthesixteenthheagainemergesintoafurtherhigherplaneattheSeventeenthheislikea transparentrainbow.TheColoursofthePlanetsplayuponhim.ThentheymergeintobrilliantLightandfortherestoftheBellsheshonewithit.Therisingfromthe TombandtheSprinklingappeartoinvolveaverygreatandseriouseffortonthepartofbothPostulantandOfficers...."35 Atthesametime,Felkin'sdevoutlyAnglicanaspectshouldnotbeoverlooked,thoughsometimesitmergedwiththeesoteric.ThusonJanuaruy9,1915hisoccult guide,AraBenShemesh,toldtheFelkinsthataspecialgroupforhealingshouldbeformed.36Thisgroupwasformed,andthefraternityeventuallybecametheGuild ofSt.Rafael,nowarespectedandtheologicallyquiteconventionalsocietywithintheAnglicanchurchdevotedtothehealingministry.Felkinspoketochurchgroups frequently,generallyonbehalfoftheguildandastaunchlyorthodoxalbeithighlysacramentalandritualcenteredvisionofAnglicanChristianity.37Asachurchmanhe hadmuchincommonwithhisfraterReginaldGardiner,formanyyearsanAnglicanlayreaderandsynodsman. AfterRobertFelkin'sdeathin1926,attheageofseventythree,achangeintheleadershipoftheorderwasrequired.Thetradition,goingbacktotheGoldenDawnin 1890sLondon,wasthattheordershouldhavethreechiefs.DuringhislifetimeFelkinwasseniorchiefhiswifeanddaughteroccupiedtheotherpositions.In1926 Harriotbecameseniorchief,ReginaldGardinerjoiningEthelwyntocompletethecomplement.38 HarriotFelkinwasnowreadytobeginherownnotablecareerofspiritualinfluenceinNewZealand.Shewasafflictedbyneartotaldeafnessandchronicillhealth. Butshewasaperson,asvonDadelszenputit,"ofindomitablespiritandunusuallywideinterests."Althoughshemaintainedtheorderandherroleinitasleadertoher life'send,probablyshewasmoreecumenicalifthatistherightwordinherspiritualsympathiesthanherhusband.Shewasagreatcorrespondentandsentletters ofopinionandsupporttopersonsofmanypersuasionsaroundtheworld,exemptingneitherreligiousnorpoliticalfigures.Between1936and1949shepublishedher magazine,TheLantern(monthlyuntilJuly1944,thereafterbimonthly),whichinsomewaysrevivedthetraditionofTheForerunner,thoughitwasmoremodestin scopeand,apartfromaleadergenerallybyGardiner,almostentirelywrittenbyoneperson,HarriotFelkinherself.TheLanternwasthevehiclefor"AWayfaring Man,"buttheauthoralsocomposedserialstoriesonbiblicaltopicsincluding"JesusandHisFriends,""JosephofArimathea,''and"Paul

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theApostle."Articleslikewiseappearedonsuchsubjectsas"TheChurchandtheSacraments,""LivingRhythmically,"and"CivilisationandHistory,"aswellaspoetry andepigrams. TheTauharaTrust HarriotFelkinwasgreatlyinterestedingardening,especiallydifferentmethodsoforganichorticulture.ThisinterestbroughtherincontactwithCharlesMcDowell,an AustralianAnthroposophist,whohadanespecialconcernforSteiner'sbiodynamicsystem.AsshecametoshareideaswithMcDowell,Harriotfoundthatshealso heldwithhimavisionofanewspiritualcentertobebuiltintheSouthernHemisphere.Determinedtomakethevisionreality,inOctober1938shefoundatractof nearlysixtyacresoflandinTaupotobeusedasitssite.Itwaspurchasedinthenameofthreetrustees,JohnvonDadelszen,EthelwynFelkin,andReginaldGardiner. ThiswasthebeginningoftheTauharaTrust,afurtherfruitoftheGoldenDawnHavelocklegacy,oneintendedasaplacefor"thestudyandpracticeofSpiritual Wisdominallitsaspectsacentredesignedtolinktogetherallmenandwomenofgoodwill,irrespectiveoftheirparticularbeliefsormethodsofworking."39 OnJanuary7,1939,withMcDowellpresent,thesitewasdedicatedanddeclaredazoekaiphos(aplaceoflifeandlight).Harriotspokeofthenewworkasgrowing outoftheworkatHavelockNorthbutnowcast,sheseemedtoimply,inamoreuniversalistvesture.Notlongaftershewrote,"Preconceivedideasmustnotbe allowedtoconstrictgrowththeoldmustindeedactasafoundation,butwhenthefoundationislaidthenitmustbebuiltupon,andthoughthefoundationsdo,tosome extent,indicatetheplanofahouse,theymustneverberegardedasthehouseitself."40 Butthewaryearsthenintervened,andtheprojectwassuspended.AfterthereturnofpeaceTauharagrew,thoughtherewereproblemsowingtorisingratesand expenses.Partofthelandhadtobesoldoffpiecemealtomeetobligations.Thenin1970theTaupoboroughcouncilsoughttoacquirethemostvaluablepartofthe holdingforareservoir.In1971thetrusteessoldwhatwasleftoftheoriginalpropertyandpurchasedthepresentbeautifulestatecommandingaspectacularview aboveAcaciaBay.Thislandhassubsequentlybeendevelopedwithattractivebuildings,admirablyfulfillingtheoriginalpurposeofprovidingmeetingandconference sitesforspiritualgroupsofallsorts,mostcharacteristicallythosewithameditation,Eastern,NewAge,andincreasinglydeepecologyflavor.Thushasthelatestof severalimprobabledevelopmentsintheGoldenDawnsagabeenbuiltontheorder'sfirmestfoundation,itssenseoftheinterrelatednessofallfragmentsofthe

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cosmos,toprovideameetingplaceformindsofmanybentsandacenterforthecareoftheearth. ReginaldGardinerdiedatthebeginningof1959,HarriotFelkinattheendofthesameyear,bothattheadvancedageofeightysix.AlthoughEthelwynFelkin continuedtoliveatWhareRaandtoserveasleaderoftheorderforthethreeyearslefther,theoriginalgenerationoftheHavelockWorkandtheGoldenDawnin NewZealandwasnowclearlybecominghistory.Harriot's1939visionhadnotbeenamissthenewpostwarpopulationtakinghergeneration'splacegenerallylacked thepatience,thestudiousness,andthesenseoftheimportanceofritualandtraditionthathadinformedtheearlierHavelock.Itsspiritualrequirementswereobviously betterattendedtobythefreeflowingdiscussionsand"happenings"ofTauharathanbytherobedritesofWhareRa.Astheformerprospered,thelatterdeclined. Numbers,enthusiasm,andenergyperceptiblyfell,untilin1978,vonDadelszentellsus,"thechiefsofthatdayreluctantlycametotheconclusionthatitsparticular methodofworkingwasnolongerappropriatetothetimesandthatithadserveditspurpose."41 TheOrderoftheTableRound OneinterestingcousinoftheGoldenDawnremainsaliveinHavelockNorth:theOrderoftheTableRound.Accordingtoitsownliterature,thisorderwasintendedas "aSchoolofChristianChivairy"inparallelismtotheGoldenDawn'sroleas"aSchoolofChristianSpiritualWisdom."42Reportedly,itwasestablishedbyFelkinin 1912alongwiththemorefamousorder,andReginaldGardinerservedasitsgrandmasterforsomeyearsafterFelkin'sdeath.43Felkin,inturn,issaidtohave receivedtransmissionoftheorderfromhiscloseassociateinesotericworkinEngland,NevilleMeakin,whohimselfdiedinOctober1912.Meakinwas,byall accounts,notthemostbalancedofindividuals,andhisclaimthattheOrderoftheTableRoundhasbeenalivesincethedaysofKingArthur,havingbeenthenrevived fromanoriginalfoundingbyJosephofArimathea,andthathewasitsthirtyseventhgrandmasterbyvirtueofsecretdescentfromtheHouseofTudor,seems improbableandtotallyunproved.Thisleavesitsactualgenesisslightlymysterious,thoughitcertainlyfitstheturnofthecenturycultofchivalryandthegentleman, whichspawnedhundredsoflodgesandyouthgroupswithsuchleitmotivs.44 ButtheHavelockOrderoftheTableRoundisaparticularlyharmlessandattractiveexampleofthetype,onethatstandsoutbyemphasizinglinkagesbetween chivalry,theArthurianmythos,andtheoccult.Indeed,intheearlyyearsonlymembersofWhareRawhohadreachedtheinnerorderwereaskedtojointheOrderof theTableRound.At

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firstthetwoorderssharedtheWhareRafacilities,buttensionsdevelopedandeventuallytheordermovedtoasmallhouseonthewoodsyoutskirtsofHavelock North.Thisattractiveoblongbuilding,stillinuse,featuresaroundtableonwhichthetwelveknightsoftheancientking'scourtareidentifiedwiththetwelvesignsofthe zodiac.ItisnotfarfromthehomeofthelateJackTaylor(d.1986),aprominentfigureintheendgameoftheHavelockNorthGoldenDawnandalsointheOrderof theTableRound.Hewas,moreover,amanoflocalreputationasamysticandhealer. Neartheorder'sedificeisasmallshrinewherepeoplerepairedtoprayandmeditateafterreceivingtherapyfromTaylor,who,almostlikeFelkinbeforehim,didcolor andotherpsychicremedies.Somestillfindtheirwaytothelittleshrine,andatleastatthetimeofmyvisitin1988,thishalfhiddenfanewasstillmaintainedby someone,thoughTaylor'shousehadbeensold.ItsaltarheldaChristiancrossand,likeacounterweightfromtheesoterictradition,symbolsofthetraditionalfour elements:salt,roses,water,andacandle.Thatobscurecrossandthosefewbutstillfreshrosepetalsseemafittingmomentowithwhichtoconcludethestrangestory ofHavelockNorth'sRosicrucianadventure.

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7 CultsandtheCommonwealth: ConcludingReflections
IwasinitiallyattractedtothestudyofalternativespiritualityinNewZealandthroughanarticlebyRoyWallisintheJournalfortheScientificStudyofReligion, whicharguedthatBritishsettlersocieties,particularlyNewZealand,leadamongcomparablefirstworldsocietiesinreceptivitytonewreligiousmovements.1 Wallis' articleisbasicallyaresponsetothetheoryofRodneyStarkandWilliamS.BainbridgeintheirTheFutureofReligion.2 OnebodyofdataStarkandBainbridge employsuggeststhatnewreligionsappeardisproportionatelyinsettingswheretraditionalreligionisweakandthatEuropethereforeismarkedlymorereceptiveto themthanistheUnitedStates.Wallisfindsthatclaimwanting.Throughreanalysisofthedata,andtheadditionofnewmaterial,hedemonstratesthat,althoughcult activitymayincreasewithdecliningchurchattendance,itisalsoparticularlyhighinAngloSaxon,Protestantdominated,immigrantbasedsocieties,despitecontinuing highratesofchurchattendanceasintheUnitedStates.3 BothStarkandBainbridgeandWallisseemtomeatthispointtorelyexcessivelyonasmallnumberofrecentgroupstheHareKrishnas,Scientology,the UnificationChurch,theChildrenofGodandonsometimesquestionablestatisticsprovidedbythesegroupsthemselves.Afullerpicturecan,Ithink,beobtainedby referringtolongstandingalternativespiritualitygroupssuchasSpiritualismandTheosophy,thecentralfociofthisstudy.Thesetraditionsnotonlyenableappreciation ofasociety'shistorical,ingrained,aswellascurrent,patternsof"cultreceptivity,"butalsoaremorelikelythannewlyemergentgroupstopresentmeaningfulstatistics, whethertheirownorcensusfigures.ThemainpurposeofthisbookistoprovidethathistoricaldimensioninthecaseofNewZealand.Theworkingthroughofthis taskhas,Ibelieve,onlyenhancedWallis'pointthatlargelyProtestantBritishimmigrant

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societiesmanifestparticularlyhighratesofcultactivity,aswellasStarkandBainbridge'sthatthisactivitycorrelateswithlowconventionalchurchattendance.New Zealandmaywell,infact,beaprimeexemplarofallcornersofthisargumentbecauseithascomparativelylowchurchattendanceestimatesrunfromelevento sixteenpercentofthepopulationinanaverageweek,comparedtofortypercentintheUnitedStates,twentypercentforAustraliaandtenpercentforBritainhas comparativelystrongalternativespirituality,andisaBritishsettlersocietyparexcellence. TherelativestrengthofNewZealandalternativespiritualitycanbesampledbymeansofafewfigures.TheTheosophicalSocietyisnowavenerableinstitutionthat, beyonddoubt,produceshonestandcompatiblefiguresthroughouttheworld.Atthetimeofwriting,itreportedaboutseventeenhundredmembersinNewZealand andaboutfivethousandintheUnitedStates.GiventhatNewZealand'spopulationisonlyoneeightieththatofthelattercountry,thismeansmorethantwentyfive timesasmanyTheosophistspercapitainNewZealandthanintheUnitedStates,thenationofTheosophy'sfounding.(Morepercapita,infact,thaninanyother countryintheworldwiththepossibleexceptionofIceland,whichinsomewaysoddlyparallelsitsSouthernHemisphereislandcounterpart.) ResultsonthesamescalecanbederivedforothersucholdstandbysofalternativespiritualityastheLiberalCatholicchurch,Anthroposophy,andprobablythough figuresaremuchlessreliableSpiritualism.ThesamecanbesaidforthenewgenerationofEasternspiritualpathsbroughtinbythe1960s,andevenforthelater NewAgevogue,whichtookonwellinNewZealand.DespitetheimagethatmanyforeignersandKiwisalikehaveofNewZealandasablandlyconformistifsocially progressivesociety,itisonethatnonethelesshasrespondedwithsomeenthusiasmtospiritualexperimentation.IcannotsaythatIhavecomeupwithfinalanswersto thequestionofwhythisisso.Finalanswersarenodoubtneverreallypossibleinamatterasirreduciblysubjectiveasspiritualchoices.ButIdohopetoofferafew insights. UnconventionalSpirituality: TheUnitedStatesversusNewZealand BoththeUnitedStatesandNewZealandarefundamentallysettlersocieties,withinstitutionsoriginallyshapedbyBritishcolonizingandgoverning.ButanAmerican senseofnationalidentityanddestinyperhapsevendivinelyordaineddestinywaswroughtbyalongwarofindependence.BythetimeNewZealandemergedin themidnineteenthcenturyasacoherentsettlerentity,themothercountryhadprof

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itedfromtheAmericanexperience,andatthesametimewaschargedwithgreatimperialresponsibilitiesaroundtheworld.Itpushedthoseremotebutloyalislands towardnationalselfgovernmentunderthecrownatagoodpace,sometimes(thoughnotalways)fasterthantheywishedthemselves.Atthesametime,theNew Zealandpopulation,unlikethatoftheUnitedStates,hasremainedpredominatelyBritishinnationalorigin. Yet,likehersistersinthe"white"commonwealth,CanadaandAustralia,NewZealand,withthequeenonitscoinsandlocalfaunafromitsstrangeecosystemonits stamps,hassufferedacertainconfusionaboutexactlywhatitis.NewZealand'scrisisofidentityisnowexacerbatedbyafastgrowingPacificIslandpopulation.Like CanadaandAustralia,NewZealandneverexperiencedmythmaking,destinyconfirming,nationcreatingwarorrevolutioncomparabletothoseoftheUnitedStates, LatinAmerica,orthetwentiethcenturyexcolonialnations.LikeCanadaandAustralia,NewZealandenjoysabasicallygoodlife,withahighleveloflivingbyworld standards,butsometimeswonderswhetheritisabackwatertotheonrushingriverofhistory. SomefearNewZealandhasnowlittlesenseofimportantmissionandhaslosttheprestigeofbeinginthesocialvanguarditoncefelt,whenthelaborandwelfare reformsofthe1890sBallanceandSeddongovernments,orofthe1930sSavageadministration,weretheadmirationoftheliberalworld.(Thestrongsupportmost NewZealandersgavethecountry's1980sdefianceofU.S.nuclearpolicy,whenitrefusedadmissiontoNewZealandportsofAmericanwarshipsthatmightbe carryingnucleararms,wascertainlyrelatedtoafeelingthatthroughthisgestureofindependencesomethingoftheformerstaturemightberecovered.) LatelytheAmericandiscussionofcivilreligionhasreachedNewZealand.ReligionscholarshavedevotedsomeefforttotryingtofigureoutwhetherNewZealandhas acivilreligionornot.4 Ifitdoes,itshouldbequitedifferentincharacterfromtheAmericanasinsomanycases,theUnitedStatesismoreprofoundlydifferentfrom seeminglysimilarstatesintheareaofreligion,civilorotherwise,thaninanyother. Thethreecommonwealthcountriesjustnamed,togetherwiththeUnitedStatesandtheUnitedKingdomitself,dohave,ultimately,acommonBritishbasedspiritual andsocialfoundation.Allfivenationssharethecomplexheritageofwhathasbeencalledreligious"monopolypluralism."Inallthenotionofastatechurchwhether loved,hated,orignored,whethercurrentoradistantmemoryhoverssomewhereinthecollectivemind.ThissideoftheBritishspiritualmindcarriestheideathat onereligioncanandperhapsoughttohaveauniquegeneralresponsibilityforthespiritualwelfareofanationalcommunityand,secondly,that,inanalmostmystical sense,anationcanandper

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hapsoughttobeaspiritualaswellasapragmatic,temporalentity.TheBritishmonarchy,especiallyasdefinedinthedeeplyreligiouscoronationrite,articulatesthat sideofthosenations'spirituallives.Somethingofthesamefeelingliesbehindthenotionofcivilreligion,withitsimplicationthat,ifnoonechurchcananylonger meaningfullymanagethenationalrole,itshouldbesupplementedbysomesortofsupradenominationalnationalspiritualidentityandpurpose. TheDenominationalSociety Atthesametime,allfiveofthesenationshavebeendealtthepluralismsideoftheequationingenerousportions.Theyallsharetheheritageofthefissiparous,often cantakeroussectarianismthathasalsocharacterizedBritishreligionsincetheMiddleAges.SometimesespeciallyinthecaseoftheUnitedStatesthissectarianism wasamajorincentivefortheoverseasimmigrationthatcreatedthe"outerfour."AtleastsincetheadventoftolerationintheBritishworldafter1688,eachofthefive countrieshasbeen,orhashascomeintobeingas,adenominationalsocietyinessentialrespects,andexceptforBritainitselfdejureaswellasdefacto.Eventhe system'spragmaticbuthardlyrationalpluralityofstatechurchesofScotlandandofEngland,anddefactoincolonialAmerica,Congregational,Catholic,and QuakeraswellasPresbyterianandAnglicanreinforcedthedenominationalidea. Adenominationisbasicallyaparticularinstitutionalandsociologicalorganizationwithinalargerreligioustradition.Althoughacknowledgingthespiritualauthorityof thattradition,including(tovaryingextents)itsscriptures,creeds,andwaysofworship,itadmitstonostructuralauthorityoveritself,thoughitmayinpracticeandeven intheorygrantthatotherdenominationsareparallelentitieswithinthesamegreattradition.Atthesametime,thedenominationlinksanumberoflocalreligiousbodies underitsgovernanceandprovidesarecognizedreligiousidentityLutheran,Baptist,andsoon.Ineffectdenominationsministermostlytotheneedsoftheir members,apartfrommissionaryendeavors,withoutastatechurch'ssenseofplenaryresponsibilitytothenationasawhole.Exceptfordependentmissionchurches, denominations,lackingtheinternationalmagisteriumoftheRomanCatholicchurch,aregenerallyorganizedalongnationallines. Inessentiallymonopolisticreligioussocieties,suchasSpainorYemen,minoritymovementscanbedescribedinchurchorsectterms,withallthatimpliesintermsof withdrawal,alienation,andintensityonthepartofthesectarians.Butadenominationalsocietyischaracterizedinsteadbythepresenceofseverallongstanding religiousgroupsofbroadlycomparablesize,effectivenessandprestigeoperatinginthe

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sameterritory.Inthosecountries,evenRomanCatholics,Jews,andEasternOrthodoxChristianshavehadlittlechoicebuttooperateinpracticeasdenominations andtoobservetheunspokenrulesofadenominationalsociety. Althoughtheremaybesectarianandcultistoutsiderstothedenominationalcartelwhodofeelsomealienationandevenpersecution,accepteddenominations recognizethatcollectivelytheyarethechurchinadenominationalsociety.Althoughtheycanaspiretonothingmorethanparitywithothers,inimmigrantsocietieslike thoseoftheAmericasandAustralasia,itisnosmallthingforadenominationmadeupoflatecomerstobeabletoattainrecognizedequalitywithonethatarrivedwith theFirstShips.Evengroupsoncethoughtexceedinglysectarian,suchasSwedenborgiansandMormons,canandhavewonmoreorlessequalacceptanceassmall andunusualbutproperdenominationsthroughmanyyearsofplayingbytherules.5 AllfivecountrieshavebecomeworldclassexamplesIwouldsaytheworld'sbestexamplesofrelativelysmoothlyfunctioningdenominationalsocieties.Further, thepluralisticmodeltheydemonstrate,andthecapacityfortolerancetheyhaveperforcedeveloped,havemadethemrelativelyaccessibletonewreligiousmovements seeking,onemightsay,theirownsliceofthemultidenominationalpie.Theentryofsuchgroupshasnotalwaysbeeneasy,fordenominationalsocietiescanbequite sharpaboutwhatconstitutesalegitimate,accepteddenominationandwhatdoesnot.Yet,intheend,theirpluralisticandtolerancevirtueshavetendedtoprevail,and perseveringnewcomershavefoundanicheandeventualaccreditationaspartofthepattern.Butdifferencesalsoobtainbetweenthereligiousecologiesofthese countries. RationalismandRomanticism OnedeepleveldifferencebetweentheUnitedStatesandNewZealandisthattheEuropeansettlercommunityinAmericawaswellinplaceintheeighteenthcentury. Thebasicinstitutions,includingtheattitudesthatgowiththem,hadandtoaremarkabledegreestillhavetherational,individualistic,Lockean,Jeffersonianstampof thatera.NewZealand,derivinginsteadfromthemidVictorianworld,wasmoreinfluencedbyRomanticisminseveralforms,fromsecularutopianismofthe WakefieldandOwenitecolonizationschemestothestaunchlyAnglicansettlementatChristchurch,alltemperedaswehaveseenbyevangelicalmissionaryand philanthropicconcernforthenatives,andbythepopulistreformismofthe1890s.(InthisrespectNewZealandismoreliketheWestCoastoftheUnitedStates, notablyCalifornia,whichdidnotreceivesubstantial"Anglo"settlementuntilaboutthesametimeasNewZealand,andwhichespeciallyinthelate

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nineteenthandearlytwentiethcenturywasnotoriouslyopentoutopianism,reformism,andspiritualexperimentation,althoughrelativelylowerthanotherpartsofthe countryinconventionalchurchattendance.)6 TheRoleofReligion Theroleofreligioninthetwosettlementswasnolessdifferent.BothAmericaandNewZealandsharethebackgroundsectformationproclivityofEnglish Protestantismgoingbackatleasttotheseventeenthcenturyrevolution,withitsplethoraofPuritans,Baptists,Quakers,Seekers,Levellers,andFifthMonarchyMen aswellashardcoreAnglicansandRomanCatholics.ButNewZealand'simmigrationwaslessgroundedinthepressuresofthaterathantheAmerican.Severalofthe AtlanticcolonieswereestablishedexplicitlybyfreedomseekingsectariansinthespirituallysuperchargedatmosphereoftheEnglishcivilwarera.Nosuchgodly compulsionbroughtmostsettlersouttothetheSouthPacific. ReligionmayhavecomeintheluggageofsomeimmigrantstoVictorianNewZealand,butfewcameforexplicitlyreligiousreasons,asituationvastlydifferentfromthe myth,atleast,ofpilgrimfoundedAmerica.ChurchisattendedinNewZealandtodaybysomeeleventosixteenpercentofthepopulationonanaverageSunday, comparedtofortypercentintheUnitedStatesthelattercountrystillamazinglydivergentfromthefirstworldnorminreligiousmatters.7 ThechurchhistorianHugh JacksonhasestimatedthatinlatenineteenthcenturyNewZealandattendancewasataroundtwentyfivepercent,onlyhalfthatoftheEnglandandScotlandfrom whichmostsettlerscame,presumablyalreadyputtingtheislandcolonywellontheroadtosecularization.8 (Ihave,infact,heardNewZealandersdescribetheir country,whetherinprideorsorrow,asthemostsecularintheworldbutthatmaybeonlyhalfthestory.)9 Whythislowreligiousparticipationfromthecolony'searliestdays?First,despitethehighlevelofbourgeoischurchattendanceinnineteenthcenturyBritain,New Zealandwassettledwhentheworkingclassfromwhichmanycolonistsderivedwasalreadybeginningtobealienatedfromchurch,ifindeediteverhadmuchholdon them.10Second,religiousinstitutionswereslowtomakeadequateprovisioninNewZealandforchurches,especiallyinthehinterland.Thirdandmostimportant, immigrantstendedtocometoNewZealandassingleindividualsoratbestasfamilies,ratherthanassubstantialethnicgroupsforwhomchurch(ortempleor synagogue)wasanimportantcenterofidentityandsupportinastrangeland.DespitetheonlyhalfsuccessfulChristchurchexperiment,NewZealandreallyhashad nothingona

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nationshapingscalecomparabletotheiconofthepilgrimfathersandthePuritanheritageinAmerica,wherebyasettlementjustifiedandinterpretedreligiouslywas heldupasaparadigmofthewholesociety.(IfanythinghasplayedthatroleinNewZealand,itwould,significantly,berathersecularutopianvisionsoftheOwenite sort.) NorhasNewZealandknownthelargeethnicandnationalitygroupseasternandsouthernEuropean,African,Jewish,German,Dutch,Scandinaviansomucha partofthefabricofAmericanlife,whomoreoftenthannotcameingroupsandsettledinclusters,inalandtothemfarstrangerinwaysandlanguagethanwhat confrontedtheaveragesettlerarrivinginNewZealand.ForthoseAmericanimmigrantsorbondsmen,religionwasacrucialpsychiclinktosomethingfamiliar,and religiousinstitutionsbecamevitalcentersofcommunityandsupport.TheirunderstadablereligiousloyaltyhasdonemuchtomaintainthehighAmericanlevelof religiousparticipation.MostNewZealandsettlerswereinsteadofBritishorigin,andforthemthisnewBritainintheantipodeswasnotsufficientlydifferenttocreate tensionscallingforAmericanstyleethnoreligioussolidarity. AnglicansandScotsPresbyteriansbuilttheirchurches,butapartfromsomeindividualcasesdisplayednomorethanperfunctorypiety,therebeinglittleinNew ZealandtocomparewiththerevivalismandcircuitridingevangelicalismoftheAmericanfrontier,ortheburgeoningimmigrantbasedLutheranorCatholicchurchesof thefarmlandsandgreatcities.11Thepioneernormwasmoretheisolated,harddrinking,andlessthandevoutmaleimmigrantwhodriftedunderpressureofLondon orcountrysidepoverty,ormiddleclassoppressiveness,outtothesheepstationsorquaysidesofnineteenthcenturyNewZealand.12Inthisregard,aswehave suggested,NewZealandwasmorelikethenineteenthcenturyAmericanWestwithitsminer,logger,andcowboyculturesthanotheraspectsofAmericansociety. TheWestsignificantlyhasthelowestchurchattendanceinAmericaandreputedlythegreatestinterestinEasternandalternativespirituality. CasesappearofimmigrantstoNewZealandwhoclaimedtohavebeenraisedinastrictreligiousenvironmentathomeandthenfoundthatitsomehowfellawayinthe courseofalongandoftenadventurousprogresstoanewlifeDownUnder.Thereaftersomeofthesepioneersdiscoveredthemselvesopentonewlightfrom SpiritualismorTheosophy.SomethingcomparablealsohappenedtomanytraditionalAmericanMethodistsandBaptistswhomadethelongtrekacrossthedesertsto magnetsofrenewedlife,andoftheesoteric,likeSanFranciscoandLosAngeles. However,mostAmericanshavealsosharedasensethatreligion,thoughitmaytakeathousandforms,remainsanimportantaspectof

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Americanidentity.Thishastodowiththehalfmythicizedparadigmaticroleofthereligiousmotivatedfirstsettlers,andtheevenmoremythicreligiosityofthe1776 foundingfathers,andisperpetuatedinapervasivenotionthatbeingreligiousandfrequentingaplaceofworshipisquintessentiallyAmerican.Itmatterslesswhatthat templeissolongasitisnotperceivedaswhollybeyondtheeverexpandingpale.(AtonetimemainstreamBritishderivedProtestantismEpiscopalianism, Presbyterianism,Congregationalism,etc.clearlyconstitutedtheinnercircle.ThenthefamousProtestantCatholicJewformulaemergedaroundtheendofthe SecondWorldWar.Inthe1970sevangelicalProtestants,longlookeddownonascountrycousinsbythemainstream,madeabidforsocial,andpolitical,equal status.RecentlythefirstBuddhisthasbeencommissionedamilitarychaplain,asuresignofchangingreligiousfrontiersintheUnitedStates.) However,NewZealand'slightlyattendedchurchesdonotappeartoberegardedinquitethesameway.AlthoughtheyhavesurelyhadapartinNewZealandhistory, theyareneitherwidelyconsideredparadigmaticofthewholecolonizingenterprisenorthoughttohavemuchtodowithbeingaKiwiassuch.Tobesure,duringthe highlyBritishorienteddominionperiod,forthefirsttwoorthreegenerationsofimmigrants,manychurchesepitomizedbothlocalcolonizingstrugglesandlinkswith homeandweregreatlyvalued.YetreligionhardlydefinesaNewZealanderinthewayIslamdoesanAraborevenPresbyterianismaScot.Althoughthisisavery subjectiveassessment,IwouldventuretosaythatcomparedtotheAmericanchurchmystiquechurchesinNewZealandarealmostsensedtobeslightlyalien, institutionscomeinfromelsewhereandmoredeeplyconnectedwiththehistoryandcultureofothertimesandplacesthanoftheyoungPacificnation.(Aperception likethishadapositiveroleintheviewofcertainTheosophists,inspiredbyC.W.Leadbeater,thatAustraliaandNewZealandwerethebreedinggroundofanew rootracewithanewspirituality.)Churchesareallrightforpeoplewholikethatsortofthing,manyNewZealandersmightsay,butinessentialtothecohesionofthe nationassuch. OneobserverhasarguedthatthestrongestfocusofNewZealandcivilreligionhasbeennottheconventionalchurches,northequeenwhoseimageandsuperscription gracethecurrency,norevenrugby,butAnzacDayanditsritesandhasnotedthatcuriouslythemonumentsfoundinvirtuallyeverytowntothetragicallylarge numberofNewZealanderskilledinthetwoworldwarstendtobenotChristianbutpaganinstyle,notcrossesbutEgyptianobelisksorRomanarches,asthough theseweremoresuitabletofallenwarriors.13Inthelackofafoundingwarorrevolution,theFirstWorldWar,thewaroftheAnzac

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heroes,inwhichNewZealandchivalrouslyproveditsloyaltytokingandempirebysustaininglossesgrotesquelydisproportionatetoitssmallpopulationor(in hindsight)necessarygeopoliticalinvestmentintheoutcome,hadtoserveassurrogate. Butaslivingmemoryofthattitanicconflict,andevenofthesecond,closertohomeone,fadeswithtime,sohasintense,quasireligiousinvolvementinAnzacDay. Yetdespiteorbecauseoftheabsenceofanationalreligionorevenmuchcivilreligion,anddespitethecolorlessmediocritythatNewZealanders(andothers) oftenimagineascharacteristicofthesociety,aremarkableresponsetoalternativespiritualityhasobtained. NewZealand'sResponsetoNewReligions TheresponsestartedwithSpiritualismasearlyasthe1860s.SpiritualismwasimportantinNewZealand,asinBritainandtheUnitedStates,notonlyforitsownsake butalsobecauseitpavedthewayforTheosophyandlaternewreligions.Spiritualismprovidedadirectmodelforthesortofcommunicationwithunseenmasters claimedbyBlavatskyofTheosophyandothermagi.TogetherwithitsprecursorsSwedenborgianismandmesmerism,Theosophydidmuchtoshakemultitudesloose fromconventionalpietiesinfavorofafaithbetteralignedwithboththeforwardwaveofprogressandtheinnerlandscapeofconsciousness.Theseclaimswouldbe madebyTheosophyandotheremergentcreeds. Moreexplicitly,apartfromtheobviousappealofimmediatecontactwiththosebeyondtheveil,nineteenthcenturySpiritualismofferedseveraltimelyandoften reiteratedthemes.Itprofessedtobethemostdemocraticofreligions,becausemediumshipwasinprincipleaccessibletoanyoneregardlessofeducation,statusin ecclesiasticalhierarchies,or,mostsignificantly,sex.Spiritualismpresentedwomen,likeJaneHarris,avirtuallyuniqueopportunitytomakereligious,social,andeven politicalstatementseveniftheywereformallyattributedtospiritmentorsandtoexercisespiritualleadership.ThiswasthecaseinNewZealandSpiritualism,and Theosophyaswell.InNewZealandaselsewhere,thehighlychargedissueofwomenandreligionappearsasacovertbutunmistakablesubtextinmostofthe controversiesprovokedbynewreligions. Giventhenineteenthcenturyprestigeattachedinforwardlookingcirclestotheconceptsofscienceandprogress,theclaimofSpiritualismtobethemostscientificof religions,becauseitwasbasedonempiricalevidenceratherthanthedogmaandauthorityofthepast,wasmuchdiscussedanddisputed.SowasTheosophy's imposingclaimtobeamodernsynthesisofscienceandreligionandlikewiseitsvisionofa

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comingnewageandnewrace.Spiritualism(likeTheosophy)wasalsocommonlyassociatedwithsocialreform,andindeedinsomeplaces,asintherhetoricofJane Harris,wasaproletarianmovementwitharadicalaswellasutopianedge.14 NotafewoftheseSpiritualistandTheosophicalthemesenjoyasometimeshiddenbutrealcongruitywithimportantfeaturesofNewZealandsociety,whetheronthe levelofpracticeorideals.Wemustthereforelookatcertainofthosefeaturesrelevanttotheunderstandingofnewreligiousmovements.Indoingso,wemaydetect reasonswhy,despitetheallegedconformistnatureofNewZealandsociety,somestrikinglyunconventionalreligionshavegainedafootholdinit.Certainofthose featuresgoindirectionsotherthanconformityandmaybesubtlyatoddswiththekingandempirevaluesoftheeraofthetwoworldwars,butforthoseveryreasons deservetobeisolated. Secularism NewZealandisandhaslongbeenanexceptionallysecularsocietybymostcriteria.Whatdoesthismean?Secularism,whetherexplicitlyorbystrongimplication, arguesabeliefthatreligionisaninadequate,andinfactfalse,responsetohumanneeds.First,thesecularistplatformassumesthathumanproblemsaremosteffectively solvedthroughscientifictechnologyorsocialplanning.Itassumes,too,thatscienceand,somewouldsay,itssocietalcorrelate,socialengineeringpossessesan inherentcapacityforselfimprovementhencetheideaofprogress.Givenhalfachance,thetechnologyandsocialorganizationofthenextgenerationisbetterthan thepresent.Theninteenthcentury,stillunchastenedbythehorrorsofthetwentieth,producedquiteafewbelieversininevitableprogresswhowereinnoway preparedtoletreligiousobscurantismstandinitsway.Understandably,thatcentury'simmigrantcommunitieswereespeciallysusceptibletoscienceandprogress, aboveallsocialengineering,becausetheyofferedespeciallyadvantageoussettingswhereboldnewexperimentscouldbeventured.The1890sinNewZealandoffer anexcellentexample,andagain,scienceandprogresshadbeenmajorthemesoftheSpiritualistandTheosophicalvision. ErikOlssen,inainterestingarticleonthePlunketSociety,founded(originallyastheRoyalNewZealandSocietyfortheHealthofWomenandChildren)aroundthe turnofthecenturytopromoteinfantandchildwelfare,observeshowmuchitsimplicitideologyembracesseveralsidesoftheNewZealandmind.15First,thesociety servesthosewhoseethecountryasanembryonicutopia,attheforefrontoftheemploymentofadvancedtechnocraticandscientificthoughtforhumanbetterment, essentiallysecularsofarasseriousmattersareconcerned.Itssterilelay

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ettesandnursingschedulesreflectedthelatestscientificknowledge,andassumedthemtobefinal. Atthesametime,thePlunketapproachalsotacitlyreaffirmedtraditionalfamilyandsexualrolesandconformistvalues(NewZealandbabiesideallywerealltobe raisedinthesameprogressiveway)andmandatedineffectthatmothersandfathershavetheselfdisciplinetoacceptregimensinculcatedbythesociety'sfaceless committeesbenignsocialism,theplannedsocietyguided,likePlato'srepublic,bywiseguardians,nowbeginningwhereitoughttobegin,inthecrib.Startingwith nursingbytheclockandrigoroustoilettraining,selfdisciplinewasexpectedofthosefavoredbabiesastheygrewup,becausetheirlives(anddeaths,ineventofwar) werenotfortheirsakealonebutalsoforthatofthe(white)raceandtheempire.Soonenoughthishealthy,selfcontrolledstyleoflifewascontinuedindiet,exercise, andsport.Wenotedthattheseidealsseemarticulatedinacurious1890snovelbyEdwardTregear,sometimeTheosophistandspokesmanforthereformgovernment ofthatdecade. Olssencontendedthattheaustere,secularprogressiveidealofthePlunketSocietysufferedmuchundercuttingfromHollywoodmovieswiththeirglamorizingof indulgentlifestylesandsexualitydedicatedtootherendsthanmotherhoodandhealthybabies.Ithasalso,needlesstosay,beenchallengedbytherivalidealsof Freudianandhumanisticpsychology(e.g.,atCentrepoint,acommunenorthofAucklandbasedonprinciplesofthelatterschool). InTregear'sutopia,uncontrolledsexualitywastherootenemyofaplannedparadiseandmustbemanagedtocreateanidealPlunketsortofworld.(Yeteventhere, aswehaveseen,thetwoprincipallovershavearivalprivatescheme,tofleeutopiaandmakeanother''sortofparadise"onanislandnearFijithisdreamsuggesting lesssocialismthanasteamymovieposterfromthegoldenageofHollywood.)ButitmustbeacknowledgedthatthesuccessofthePlunketmentalityinNewZealand helpsinterpretthesuccessofmovementslikeTheosophy,withtheirseriousfuturismandtheirinculcationofhealthyselfdiscipline. Nolessimportanttosecularismandthenewreligionsalikewasanticlericalism.Aspartofthesecularideology,andasreflectedinthewritingsofsomeonelikeHelena Blavatsky,orinmuchMasonicdiscourse,itcouldbecomeapassionateandveryexplicitharpingonalltheevilsperpetratedbypriestcraftthroughouttheages. Spiritualisminthe1870sand1880sformedanalliance,atleastinthemindsofsome,withRationalismtoattackclericalbigotryandtofurtherprogress.Buttherewas alsoasoftkindofanticlericalismlessconcernedwithverbalassaultonthechurchesandtheirprofessionalministriesthanwithquietdoityourselfspiritualityandlay leadership. Freemasonryisagoodexample,eventhoughintheEnglishspeaking

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worlditwas,whileantiCatholic,notanticlericalassuchandnumberedsomeclergymenoftherespectableProtestantchurchesamongitsinitiates.Yet,morethan some(thoughnotall)Masonsperhapswishedtoconcede,itsextraecclesiasticalmythsandrituals,withtheiroccultrootsanditslayhierarchy,virtuallycreatedan alternativechurch,andanimportantone.TheroleofMasoniccontacts,visitations,andfriendshipnetworksinbuildingandcementingtheBritishimperialestablishment ofthenineteenthcenturyisnottobeunderestimated.Althoughonlyinpassinginthisbook,MasonryforgedlinkswithinNewZealandgoverningcirclesandlinked theminturntotherightsortofconfreresinLondonandelsewherethroughoutthefarflungworldthenbeneaththeUnionJack.Moretothepoint,Masonryis importantasprecedent,model,andideologicalpreparationforbothTheosophyandtheGoldenDawn.Yetforourgroups,layleadershipgenerallymeantsomething elsenotgrantedbymostMasons,thefurtherequalityofmenandwomeninthatleadership.ThisissueevenledtoTheosophicalinvolvementinCoMasonry,anorder oftheMasonictypethatdidallowfullritualandgoverningequalityforbothsexes. HereisanothersideofsecularisminNewZealand,itsmeaningfortheroleofreligiousinstitutionsthemselves,andthereforefortheplaceofunconventionalreligionsin thespirituallandscape.AninsightfularticlebyW.J.Stuart,"SecularizationandSectarianism:TheStruggleforaReligiousFutureforNewZealand,"holdsthat secularizationisthesinglemostimportantfactorcreatingthefutureofreligioninNewZealand.16Citingcensusandpollfigures,StuartmaintainsthattheaverageNew Zealanderhaslittleinterestinorganizedreligioninanycase,andchurcheshavemuchcompetitioninacountrydevotedtosports,travel,andfreeweekends. Butthissituation,Stuartholds,doesnotnecessarilymeanNewZealandersinthefuturewillbecomeevenlessreligiousthanthepresentlowlevelofactivitywould suggest.Althoughtheymaynotbeeasilyquantifiable,certaincontrarystrawsareinthewind.AmongtheMaoriandPacificIslandpopulations,agrowingdesireto preserveadistinctivereligioculturalidentity,eitherthroughrecoveringPolynesianspiritualityorthroughChristianchurchlifewithinahomogeneousethniccommunity, mayrevitalizesomereligiousinstitutions.(ThesamesortofimmigrantandAfricanAmericancommunityreligiosityhasdonemuchtomaintaintheUnitedStates'high levelofreligiouslife.)Second,StuartnotesthatmanyNewZealandersundoubtedlyhandlereligiousneedsintheirownway,oftenwithoutjoiningareligiousgroup. Sometimesthechoicewillbeatherapygroupwithitssecularequivalentstoritual,priesthood,andguru,oritmaybeentirelyindividual.Doityourselfism undoubtedlyworksmoretotheadvantagethandis

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advantageofalternativespiritualitygroups,becausemanyofthemprovideusefulresourcesforvariouskindsofindividuallycustomizedtherapyandreligion.They oftendonothesitatetoseekcasualorparttimeparticipantsaswellashighlycommittedones,whichiswhytheyadvertiselecturesandmeditationclasseswidely. ThemoreNewZealanderswantreligionbutnotorganizedreligion,themorealternativegroupswhichmayactuallyhavetheirowntightbutsmallscaleorganizations yetdonotlooklikeestablishmentsareapttodowell.Thistendencyhasinfactlongbeenthere,helpingtoaccountforthenineteenthcenturyvogueforSpiritualism asmuchasforthelatetwentiethcenturyNewAgestyleofindependentspirituality.Thepioneerlegacyofthepragmatic"I'dratherdoitmyselfinmyownway" mentalityremainsaveryimportantpartofNewZealandcharacter,inreligionasmuchasinanythingelse. Thirdandmostimportant,Stuartobservesthatsecularizationinevitablyentailsreligiouspluralism.AsStarkandBainbridgealsonoted,thelackofastrongreligious centercancatalyzetheproliferationofalternativemovements,mostlysmall,butcumulativelyasignificantphenomena.Stuartpointstothegrowth,indicatedinthe censusandothersources,ofbothfundamentalistandpentecostalChristiansects,andofquasiandnonChristiangroups,particularlyinethnicminoritypopulations. Hepredicts,however,that,"whilethenumberofsuchgroupswillcontinuetoincrease,thenumberofpeoplewhoaffiliatethemselveswiththesegroupswilleither remainconstantordecline,"apparentlyduetothecounterpullofsheersecularism."Forinstance,ifBuddhismcontinuestoincrease,itsincreasewillprobablybedueto anincreaseofBuddhistpeoplesettlinginthecountry,i.e.,refugeesfromSoutheastAsia."17 Here,however,itmaynotnecessarilybeamatterofeither...or.CertainlyNewZealand'sBuddhistpopulationhasincreasedmarkedlysincetheVietnamWarera becauseofimmigration,butIhavealsoobservedasurprisingnumberofnonAsianfacesatBuddhistcenters.TheBuddhistupsurgemayconnectbothwith immigrationandwithStuart'ssecondpoint,thatNewZealandershandlereligionintheirownways,owingtotheeasewithwhichWesternBuddhismcanpresentitself asculturallyindependent,concernedonlywithspiritualtherapy,growth,andmeditationhowevermuchthatmaybeatoddswithwhatethnicBuddhistsseekin dharmacenters,preciselytheirculturalroots. Inanycase,paradoxicallyornot,NewZealand'ssecularismisofapiecewithitsreceptivitytonewreligiousmovements,andforthatreasonisnowsimplya continuationofapatternthatbeganwiththefirstsettlers.AsRoyWallisputthecasesuccinctly,"Inasocietywherevirtuallyeveryaspectofcultureisimportedora recentinnovation,less

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stigmagenerallyattachestoadoptinganyparticularinnovationorimport,thaninatraditional,oraculturallyhomogeneoussociety.Culturalpluralismencouragesthe acceptanceoffurtheradditionstotherangeofavailablebeliefsandlifestylesasatleastpotentiallylegitimate."18 NewZealandmeetsthiscriterionparticularlywell,perhapsbetterthananycomparablesociety.Herearesomereasons:(a)virtuallyeveryaspectofPakehacultureis animportorarecentinnovation,generallysince1840(b)settlerscamefromwhatwasinpracticeadenominationalsociety,whichthereforeofferedamodelof pluralismapatterncarriedoutinearlymissionaryworkinNewZealand(c)settlementwasatitsheightinthemidtolatenineteenthcentury,whenalternativesto traditionalreligionlikeSpiritualismandTheosophywereintheair,asweretheutopianvisionswhichfrequentlyjoinedforceswiththem. Insummaryofthismaterial,then,letuslookatsomefeaturesofnineteenthcenturyBritish(orwesternUnitedStates)settlersocietiesespeciallyrelevanttonew religiousmovements.Elevencometomind: 1.Manyimmigrantscameasisolatedindividuals,primarilymale,oratbestasnuclearfamilies,whogenerallyfeltlesssocialpressureforreligiousparticipationthanat home. 2.Religiousneedswerelesswellprovidedforthaninthesendingsocietieschurcheswerefewer,andclergymennotalwaysofthebestcaliberorpreparedtoadaptto colonialconditions.19 3.Immigrantswereoftenfromclassesalreadyquasialienatedfromreligionorwerefootloose,adventuroussortsofpersonswithoutdeepinnercommitments,but wereperhapsopentonewspiritualforms. 4.Oftenimmigrantsexperiencedaseachangesuggestingthatthey,andtheworld,couldbedifferentfromhowtheyhadknownit. 5.Atthesametime,immigrantstendtowardapragmaticmentalitywithsomuchtobedone,thebentistowardthatwhichworksinreligion,thiscanmeanreligions likeSpiritualismthatemphasizeimmediateempiricalphenomenamaybefavored. 6.Yetimmigrantsalsohaveacapacityforutopiandreamsthatpromisetojustifyallthehardshipstheyhaveundergoneinmakinganewhomeinanewlandtheyvalue concepts,likemodernityandprogress,thatarecongruouswiththosedreams.Inreligion,theymayrejectformsthatseemtobedependentmerelyontheauthorityof thepast,infavorofthoseabletolegitimateacommitmenttoprogress,thebestofthemodernworld,andbuildingthekingdomofheavenonearth. 7.Theequalityofwomen,anddemocracygenerally,hasbeenimportantinsomepioneersocieties.Evenwhere,asinthePuritanMassachusettsBayColony,gender orunqualifieddemocraticegalitarianismwasnotinitiallyrealized,thesettlerexperienceclearlycontainedthegerm

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oflaterdevelopmentsinthosedirections.ItisnomerecoincidencethatwomenfirstreceivedthevoteinWyoming,certainAustralianstates,andNewZealand. Genderegalitarianismcanapplytospiritualmatters,too,bycreatingpressureinfavorofreligionsvaluinglayandfemaleleadershipnolessthanprofessionalmale. Ultimatelyequalityinreligiouslanguageandsymbol,anobjectivetowardwhichTheosophytookbravesteps,maybesoughtaswell. 8.Onanotherlevel,thefrequentisolationofpioneerlife,theimmigrant'sbreakwiththepastandwithsupportivecontexts,meansthat,muchmorethanbefore,settlers farfromhomemusttakeresponsibilityfortheirownsubjectivityhowonefeels,whatoneexperienceswithin,willbelessconditionedbytraditionalinfluencesone musthandleallthisoneself,orrungraverisksofanomieorinnerchaos. 9.Atthesametime,theromanticmoodwithitsexaltationoffeelingandexperienceoverreason,itstalkoflovereachingbeyondthegrave,itsbeliefinthehuman abilityalwaystotranscendpriorlimits,togetherwithitsdreamsofthedistantandthepast,ofwisdomhiddenandprimordial,setaclimateconducivetoSpiritualism, Theosophy,theoccult,andtheEast. 10.Howevermuchtheysometimeswishedtodenyit,thesettlersocietiesofboththeAmericanWestandNewZealandwerefarfromEuropeandrelativelycloseto Asia.Soonerorlater,tradeandimmigrationweretomakeAsia,includingitsspiritualtraditions,avisiblepresence,andsoapresentoption. 11.Alsopresentwereindigenousreligions,MaoriorNativeAmerican.Theypresentedachallengeofcomprehensiontosettlersociety,oftendespitetimesof hatredandbloodyconflictwithmixedandinterestingresults.EarlySpiritualisminNorthAmericaandNewZealandalikehadsomelimitedinteractioninboth conceptualandpersonalrespectswithnativeshamanism(e.g.,theimportanceofIndianguidesinthesanceroom,theMaorirecognitionofkinshiptoSpiritualismin theNationnarrative).AMaoritohunga(shamanpriest)wasamongthefirstTheosophistsinNewZealand,andinbothNewZealandandtheU.S.sympathetic interestinindigenousspiritualityisevidentinTheosophicalandSpiritualistliteratureovermanydecades. GeneralCharacteristicsofAlternativeSpiritualMovements Despiteasometimesamazingsurfacediversity,alternativespiritualmovementstendactuallytohavequiteabitincommon,bothinideologyandstructure.Inpart,that isbecausethepresentexamplesintheEnglishspeakingworldhavesomecommonrootsandinterlocking

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histories.Buthistoryisnotasufficientexplanationnewreligionsinotherplaces,suchasIndiaorJapan,canalsosharethesefeatures.Many,infact,appeartobe simplywhatisrequisiteinanovelfaithseekingtochallengeanestablishedreligiouspattern. Wach'sThreeformsofReligiousExpression ThisdiscussionisbasedonthethreeformsofreligiousexpressiondevelopedbythesociologistofreligionJoachimWach.20Thesethreearethetheoretical, essentiallythereligion'sverbalexpressioninnarrative,creed,andconceptthepractical,thereligion'spractices,whetherpublicworshiporprivatedevotionandthe sociological,itsformsofleadershipandorganization.(Newreligionsofthesortdiscussedinthisbookare"metaphysical"orEasternstrandswithinWesternculture thatarelargelyindependentofthemainstream,notsectarianJewishorChristianmovementslikeHasidismorPentecostalism.) Theoretical.FarmorethanthepersonaltheismofconventionalJudaismorChristianity,alternativespiritualitytendstoseethedivineinimpersonalmonisticterms,as anallpervasiveconsciousnessorgroundofexistencethattakesmanyforms.Theindividualsoulisanoutcropping,sotospeak,ofthatuniversalspiritandsohasa separateoriginanddestinyfromthephysicalbodyaviewthatobviouslyjustifiesSpiritualistmediumshipandTheosophicalreincarnation.Thephysicalbodyisonly moreindirectlythecreationofspirit,beingtheproductofkarmaoraloweremanation. Asthoughtocompensateforthetranscendentimpersonalityofultimatereality,alternatespiritualworldviewstendthicklytopopulatewhatmightbecalledthemiddle rangebetweenthehumanandthesupremeasdoesthepopularpietyofmanyreligionswiththeirsaintsandlocalgods.Hereinthismiddlegroundarethesoulson theothersideoflifeofSpiritualism,thespacebrothersofUFOcults,themastersofTheosophy,theavatars,buddhas,bodhisattvasofEasternreligionsintheWest. ThegoalofthespirituallifeisgenerallynotunderstoodtobesalvationintheordinaryChristiansensesomuchasaformofselfrealizationorselfunderstanding, attainedthroughmysticorecstaticexperienceaswellaslearning,whichmakesrealthetruthaboutthesoul,itsoriginanddestiny,andrelationtoultimateGodhead. Practical.Thepracticalexpressionofnewreligiousmovementsvariesconsiderably,fromoldergroupssuchastheSpiritualistandNewThoughtchurcheswith basicallyaProtestantChristianformat,togroupsthatsimplycenteronchantingormeditationpublicandprivate.Theformersetcanbeseenaswishingtomaintain symbolsofcontinuitywiththeenvironingreligionandasstressingthatthenew,perhaps

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exotic,faithdoesnotrepresentatotalbreakwithitbutonlytheadditionofanewteachingorpractice. Thelatter,thosethatdonotlooklikeordinarySundaymorning,appealstopeoplesufficientlyalienatedfromthesociety'straditionalreligiontowishinsteadsymbols suggestingsomethingquitedifferent.Or,theywanttoseethenewteachingasonlysupplementalandsoasrequiringnomorethanaconcisepresentationofitsdoctrine andpractice,notafullservice.Inanycase,differentpresentationindicatesthenewisdiscontinuousinstyleaswellascontentfromtheold.Insteadofastandard servicewiththeusualhymnsandofferingandsermon,itmaybeasatsangor"dharmatalk,"asanceorclass,intheevening,withcasuallydresseddevoteessittingon thefloororinyogicpostures,andawhiffofincenseintheair.Liturgicaldevelopmentneednotbetheonlypath.Spiritualismmovedfrominformal,almost spontaneouscircles,generallyintheevening,toSundaymorningchurchservicesofaProtestanttype. Eitherway,though,thepracticalexpressionofalternativespiritualityusuallycentersaroundasinglepracticeoractivity,asinglesimplesurekeytothepowerand realizationthereligionoffers,whetheritismediumship,positivethinking,ceremonialmagic,meditation,yoga,chanting,orTheosophicalstudy.Thispracticemaybe liftedoutofthevaststorehouseofoccultandEasterntechniques,butitaloneisthemainpracticalfocus. Thereasonsforthesinglefocustypicalofnewandreformedreligionsgenerallyareobvious.Analternativereligion,withoutthesocialsupportsfamily,ethnic, communityofthedominantfaith,mustofferanexperienceofsufficientselfvalidatingintensitytocounterbalancetheirnaturalpull,andcompensateforthecostmany willfeel,ingivinguporcomminglingthefaithoftheirfathers,foraperhapsunpopularminorityreligion. Thenewfaith,therefore,cannotmerelypresentgeneraltruths.Itmustcenteronapracticethatcanbecountedontogivesomepeoplepromptandtangibleresults,in theformofpeaceofmind,prayersanswered,anewsenseofpowerandpurpose.Insum,alternativespiritualpracticeshavestructuralaswellascontentmessages. Theyalignanddemarcatethegrouptheybuttressandjustifytheadherent'sparticipationinit. Sociological.Muchthesamesortofmessagesaccompanythegroup'ssociology.First,thenewreligion,aboveallinitsfirstgeneration,islikelytobecenteredon charismaticleadership.Itmay,asinSpiritualism,findanumberofcharismaticmediumsorlecturers,likePeebles,Hardinge,ConanDoyle,orHarrisRoberts,orinits UFOaspectAdamski.Or,asinTheosophy,thereappearafewlikeBlavatskyand

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Besant.InsomeEasternimportsthenovelspiritualitymaybecenteredononepersonwhoisthefounder,thecommunicatorofaspecialrevelationorinitiation,the authoritativeteacherofthegroup'sspecialpractice,andtheheirofauniquespirituallineageinthisworldortheworldsofspirit.Inanycasethecharismaticleader gathersabandofdisciplesforthemheorsheisaboveallapersonalcenterofspirituallife,moreimportantasapersonthanasthepromulgatorofanyparticular doctrineorpractice. Thenewgroupofteacheranddisciplesisrelativelysmallbutintenseagain,itmustcompensateasasurrogatefamilyorcommunityforthenaturalattractionsofformer bonds.Itisnotseldomintensionwiththesurroundingreligionandsociety.Allthatmaygeneratepressuretowardinternalconformityandevokesymbolsofseparatism fromtheoutside,forexample,indress,diet,oroccupation,suchasthevegetarianismofsomeSpiritualistsandTheosophists. ChangeandDevelopment Newreligiousmovements,however,arecontinuallyinaprocessofchangeanddevelopment.Ofparticularimportanceisthetransitionfromthefirstgeneration,thatof thefounderorfounders,tothesecond,whenhis(orher,ortheir)charismamustbepassedtoasuccessorgeneration.Inevitablythismeansthatitmustberoutinized, packagedinritesorstandardizedteachingratherthanasthespontaneousandcontinuousflowofgraceofthefirstformlessyears.Aninstitutionalstructure,with officersandprograms,isneeded,andso(evenmorethanbefore)areregularmeetingsorservices.Onlybysuchmeanscananewreligionavoidthefateofthemany thathavenotsurvivedtheirfirstgenerationandmakeitselfaforcefeltdowntheages. ItisworthnotingthattheNewZealandmovementspresentedherecametothatcountryonlyduringoraftertheroutinizationofcharismahadbeeneffectedtosome extentthefirstgenerationofSpiritualism,Theosophy,andtheGoldenDawnwasbegottenelsewhere,thoughthesegroupscamesoonenoughforsomeoftheoften hardroutinizationprocessanditseffectstobeclearlyvisible.SpiritualismdidadvancefromcirclestochurcheswhileinNewZealand,thelonglingeringstorms surroundingTheosophy'smovetothepostBlavatskygenerationofBesantandLeadbeatercertainlydarkenedNewZealand'sTheosophicalskyline,andtheGolden Dawncametotheantipodesinthewakeofitsprematuregenerationalcrisis. Finally,itshouldbeobservedthatmovementslikethese,farmorethanconventionalchurches,havebothintenseanddiffusefollowings.Theymayhaveaninnercircle ofhighlycommitted,evencommunal,adherents.Buttheyprobablyalsohaveawideinvisiblecongregationof

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personswhomerelyreadtheliterature,perhapsattendanoccasionalmediumshipdemonstration,classorlecture,dothechantorthemeditation,allthewhileperhaps alsoattendinganotherchurchforfamilyreasons,orevenappearingtotheworldasquitesecular. Thisdiffuseinfluencemeansthatcensusormembershipfiguresdonottellthewholestoryofanalternativereligion'seffect.Althoughmostpersonsatanaverage AnglicanorPresbyterianserviceareAnglicansorPresbyterians,itisasafebetthatthemajorityattheaverageSpiritualistmeetingarenotformallyorexclusively Spiritualists.Evenwideristhecircleofthosewhohavemerelyreadabookfromthetradition,oneoftheWhiteEagleorSilverBirchvolumes,forexample,orknew someonewhodidandtalkedaboutit,andwhononethelesspickedupanideathatmadeapersonaldifference.Theseare,inotherwords,notonlyreligionswith alternativeideasorpracticesbutfaithswithalternativewaysofspreadingtheirinfluence.TheydonotalwayscontendaltaragainstaltaronSundaymorningagainstthe mainstreamchurchestheymayalsospreadlikeundergroundstreamsfindingvariouschannelsofopportunity,perhapsevenseepingintothebasementsofthosesame churches.Theinstitutionalstrengthofthereligionsconsideredinthisbook,then,doesnottellthewholenarrativeoftheirpowerinthelifeofNewZealandoranyother society.Inanimageusedbefore,againstthemightyinstitutionalchurches,theyareliketheamoebatothewhale,smallerandweakeryetinarealsensefarmore immortal.

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Appendix1 AutobiographicalWritingsofJaneElizabethHarrisRoberts
JaneElizabethHarrisRoberts"TheMaster"ofNewZealandSpiritualism,lefttwoaccountsofherlife,eachofaboutthreepages.Onewaspublishedintheperiodical Aquarius(October21,1939)theotherisahandwrittendocumentofaboutthesametimenowinthepossessionofMr.J.W.GrahamofAuckland.Theyarethus bothfromshortlybeforeherdeathatageninetyin1942.Thereismuchoverlapbuteachcontainssomedistinctivematerialaswell.Ithereforeendeavortopresenta coherentpictureofJaneElizabethHarris'lifebycombiningselectedmaterialfrombothsources.TheAquariusmaterialislabeledA,themanuscriptMS. A:Verysimpleindeedwasthemethodofmy"calling"intothespiritualmovement.Asagirl,IwasbroughtupindieChurchofEngland.In1873ImarriedMr.Harris, aloverofnature,ofgardensmorethanchurches.AnobleyeomanwasheanardentstudentofsocialquestionshisfavouriteteacherswereStaintonMoses, ProfessorDentonandAndrewJacksonDavis.Buthecametochurchwithme,forhewasbroadminded.Iwasjust20,he12yearsolderandhisthoughtswentfar beyondmynarrowunderstanding.Hehadafriend,Mr.H,whowasinvestigatingspiritualscience.Hesubscribedto"BannerofLight,""ProgressiveThinker,"and the"Harbinger,"[wellknownSpiritualistperiodicals]andkindlylentthemtomyhusband,whoeagerlydevouredtheirteaching. Mr.HandtheRev.L.J.Neil,ofthePresbyterianChurch,attendedacircle,towhichtheyinvitedMr.Harris.Excellenttranceaddressesandclairvoyancewere given.Mr.Neil'ssermonswereinstructive,hisinterpretationoftheScripturesquitedevoidoffear,terrorofdeathortheafterwards.[Thisclergyman,actuallySamuel JamesNeil,wasministerofThamesPresbyterianchurch18771894,whenhewassuspendedforholdingTheosophicalviews.]Itwasthegospelofspiritcommunion byinspiration.

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Iwasverytroubledaboutthecircle.TheIndianguidesometimesusedmyhusband,andIwasfrightened.Iwouldnotreadthe''Harbinger,"butverycarefullyplacedit onahighshelf! MS:Beloved!Ihavemuchsympathyforthosewhoareconscientiouslystrivingto"proveallthings,"becauseitwasverydifficultformetoaccepttheteachingsof SpiritualismandIwasextremelynervousinthoseearlydaysofphenomenalmanifestations.Myhusbandwasaverypracticalpersoncautious,thoroughinhis investigations,andwasprivilegedinattendingacircleofwellbalancedmindsinsinceredesiretoreceivethetruth,andhaveactualknowledgeof"survival"afterso calleddeath. Iwasafraidwhentablesturned,andtappingswereheardIwasafraidwhenthepencilwroteofitsownaccord,andadheredtothetableduringallthetippingand rocking.IwasafraidwhentheIndianguideschattered,andmyentrancedhusbandwasnothimselfatall. The"Harbinger"and"BannerofLight"gavestrange,wonderfulmessagesfromtheothersidewhichcausedmemuchanxiety.Myownhandwasusedtowriteon varioussubjectsinthesilenceofthenightIwouldhearvoices,utteringbeautifulthoughtsinproseorpoetry. ButIwasafraidofbeing"controlled"byinvisibleentities,orofbeingdeceivedbyuntruthfulmessagessoIdecidednottoreadanymorespiritualisticliterature,or listentotheunseenspeaker.Iplacedthe"Harbinger"onahighbookshelf,andtriedtoforgetwhatIhadread. A:Atravellercametoourhome,sellingdraperies.Healsowasastudent,andMr.Harrisenjoyedhisconversation,afterwhichtheysatatourtable,whichwas heavy.Theyplacedtheirhandsuponititrockedtoandfro.Mr.Harrislaidaleadpencilonit,andthepencilnevermoved.Itseemedfastenedtothetable.Isatnear, watching.Thetableroseupintheair,touchingtheceiling,camedownagain,quietly.Isatstill,frightened,andpresentlythetablerockedtowardsme,andIlost consciousness....Iwasentranced.ThecontrolspoketoMr.Harris,toldhimIwastobeamessenger,andworkforthecause.WhenIcametomyself,Mr.Harris toldme,andIcouldnotbelieveit.Ithoughtitwashypnotism! However,topleasehim,wesatinacircleinourownhome.Thereweresevenofus,myhusband'sfriendsandMrs.Neil,withtwoladyfriendsalso.AgainIwas entranced,andstillafraid. Onedaytherewasahighwind,andthelittlepileofnewspaperswasblowndownuponthefloor.The"Harbinger"flewopenatthesupplement,whichwas"ALittle PilgrimintheUnseen,"byMrs.Oliphant.Almostafraid,Ireadthestory,andfoundhowbeautifulwasthelife"overthere,"whereisnodeath,nosorrow.Igained courage,andreadwithaviditybooks,journals,writings,prncipallybooksborrowedfromtheManselibrary,towhichMrs.Neilgavemefreeaccess.Ihadmanytalks withher,andotherfriends. Ibegantogatherfaith,butwasstillafraidofphenomena.Forinstance,onedayIwastroubledbecauseIcouldnotgetmyworkdonebabywasfretful,wouldnot rest.Ihadtoleavethingsundone.Mr.Harriscamein

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fromhisgardenand,smiling,tookupastrawbroom,withwhichhecommencedtosweep.Presentlyheleftholdofthebroom,anditstillwentonsweeping,thoughno handwasguidingit.Icaughtupthebabyandranoutside. Ididnotlikecircles,tranceandclairvoyance.ItriedtopersuadeMr.Harristo"leaveitalone,"buthecouldnot.Hewasverymagnetic,couldrelievepainwithhis hand,andsootheacryingchild.Onedayasilent,invisiblepresencecametoourhome.Ihadnotseendeath,butnowmylovelylittlesonoffourmonthswassick,and verysoonhepassedinspiteofallhumanaid. Itiswritten,"Alittlechildshallleadthem."Ourclergymancametome.Hewaswhitewithage,very"reverend."Thetearsstoledownhisfaceandheexpressedhis sorrowthatwehadallowedourlittlechildtodieunbaptised.Oh!thepainofitthethoughtofit!Hewasnot"achildofGod,aninheritoroftheKingdomofHeaven." Mr.HarriswasangryandrefusedtobelievethatbabyboywasnotinHeaven.Gravelyhebadetheclergymanleaveusandthencameaneighbour,abelovedsoul,a memberoftheRev.Mr.Neil'schurch.Shetriedtocomfortme,andsenthersontotheMansetoaskMr.Neiltotaketheburialservice. Hecame,andpouredthebalmofGileadintoourhearts.HetoldustotrustintheDivineMaster,whohadsaid:"SufferthechildrentocomeuntoMe."Hetookthe service,buttherewasnofear,nosorrow.Hesaid,"Thereisnodeath."HequotedSwedenborg's"ChildreninHeaven."Hespokeoftheirunfoldmentinthatpainless life,andbadeusrealisethatourchildwouldbeour"angelmessenger."Italmostseemedthatlifeherecouldnotbeperfectexceptwehad"hostagesinHeaven.'' Yearspassed.Ireceivedinspirationalwritingwhich,beingsenttothe"Harbinger,"openedthewayforundreamedoffuturework. MS:Onedayaseveredraughtblewthepapersdownfromtheshelf,andtheChristmassupplementtotheHarbingerlaywideopenonthefloor.Itpresentedthe beautifulstoryoflifeontheothersidebyMrs.Oliphant,entiled"ALittlePilgrimintheUnseen."Fascinatedbythename,Ireaditthrough,andsenseditswondrous truth,thecomfortofreunionwithlovedones,continualprogress,increasinghappiness,joyouspeace. Ijoinedthenextcirclethatmetandwassoonentranced.ThefriendstoldmeIgaveajoyousaddressonthewords,"Seekyethetruth,andthetruthshallsetyou free!" WhenIawoke,Ifoundmyhusbandrejoicingoverthissuddenchangeandafterthatwesateagerlyandvariousspiritfriendsspokethroughmyorganism.Sopassed twoyears,whenverysuddenlymyhusbandwascalledtothehigherlife,andwewerebereftofourprotector.Alittlefamilyoffiveandtheirveryincapablemother, whohad"noheadforbusinessatall"! DuringthosetwoyearsIhadsentmany"writingsinproseandpoetry"tothe"Harbinger,"andwasknownas"JennyWren."Mr.Terry,theeditor,kindlyaccepted, andapprovedthe"guides"whowrotethemsowhenhe,asPresidentoftheVictorianAssociationofSpiritualists,perceiveda

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vacancyinthepositionof"speaker,"hewrotemeaninvitationtocometoMelbourne,andacceptanengagementfortheplatform.Thisitappearedalmostimpossible formetoacceptIhadspokenforafewgatheringsofprogressivethinkers,fromtimetotimebutdidnotfeelqualifiedtobecomemoreprominent.Iwasnot financiallyabletomeetthedemandeitherforImusttakethefamilywithme,andmyincomewasbutsmall.Howeveritistrue,Ihaveproveditmanytimes,that marvellouspromise,"Hewillgivehisangelschargeconcerningthee,toguidetheeinallthyways."Unknowntome,thevariousNewZealandjournalsforwhich "JennyWren"[Mrs.Harris'penname]scribbled,hearingofourbereavement,hadstartedafundattheofficeofoneofthe"weeklies,"toassistinsomewaysokindly bridgingthedifficultyof''faretoAustralia." Sothewaywasmadeplain.InafewweekswewereonboardtheS.S.TaraweraboundforSydney.Suchkindreferenceshadbeengivenme,thatIfeltIshould obtainwork,andhadalreadypreparedamsforaSydneyjournal. A:In1887Mr.Harrispassedsuddenlytothehigherlife,leavingmewithsixchildren.Theyoungestwassixweeksold,andhewassparedforonesweetyear.Then scarletfevercame.AllthechildrenrecoveredexceptlittleDenton,whomIcalledtheangelchildbecausehewassobeautiful.IfItellyouthat,ashelayinmyarms,he wavedoneweehandandsaid,"Tata!Mamma,"couldyoubelieveit? Itwashardtoseehimpass,butIknewhewasonlylentandthatinsomewayheandIwouldworktogetherbetweenthetwoworlds. ThenIfeltImustleavemypeacefulcountryhomeandgowhereIwasaskedbyMr.Terryandtoldtogobytheangelfriends....toMelbourne.Myexperienceasa psychicdemonstratorhadbeenlimitedtomyownhome,andonthreeoccasionsIhadreadpapersbeforeaudiences.ButItookthefivechildrenandwent,as"Jenny Wren,"withreferencesfromNewZealandjournals,toAustralia.InSydneyItookrooms,visitededitors,receivedordersforaserialandarticlesfromthreepapers.I waswellreceivedbyacommitteeofspiritualists,whoaskedmetoacceptanengagementforthreemonthsandthengotoMelbourne.MyfirstSundayinWest's academywassuccessfulandwaswellreported. MS:Ishouldbeastrangerinastrangeland.IknewnooneinSydneybutIwastoldbytheunseen,writetoaMr.Munro,PresidentoftheSydneySocietyof Spiritualists,andoffermyservicesforthoseSundayspriortotheMelbourneengagement.ThisIdid,andweweremetattheboatbyMr.Munroandthesecretary. ForafewdaysweweretheguestsofMrs.Munro,whosegraciouskindnessIshallneverforget.(Theyhaveboth"risen,"totherewardofalltheirlabour.) ThefirstSundayinWest'sacademy,CastlereaghSt.,wasarecordone.WhenIsawthelargeaudienceIwasverynervousbutmostgraciouslytheguideentranced me,sothatIknewnomoreuntiltheserviceended.Iawoketothesoftmusicoftheorgan,andpresentlythesingingofthechoir.

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Duringtheweekweheldseances,receivedvisitsfromvarioussupportersofthecause,andfoundsuitableroomsforourshortstayinSydney. Suchkindnesswasextendedtome,suchsympathyforthe"newmedium,"whocertainlywassustainedbyinvisibleagenciesorshewouldnothaveconsentedto appearbeforesuchadvancedstudents,anddevotedworkerstowhomshemusthaveseemedaninfantincomparison. A:Now,justasmyearlierwritinghadhelpedmetosecureengagementsonAustralianplatforms,so,assoonasmynamewaspublishedinadvertisementsfor spiritualistservices,formerlykindeditorsturnedmedownandwouldnotacceptmywork. Thisimportantsourceofincomewaslosttome,andtherewerethechildrentobeprovidedfor.Iaskedforhelpfromthebeyond,andsimplyenoughitwasshownto methattheyknewandcared.Ihadgivenanaddressonvegetariancookeryatanexhibitiononwomen'sworkinSydney,andLadyC[LadyCarrington,wifeof LordCarrington,governorofNewSouthWales],thepatron,wasmuchpleasedwithit.Tothenobleladywasbornadaughter,littleLadyJudith,andmuchwas madeofthefactthatthebabywasAustralianborn.Several"welcomes"inproseandpoetrywerepublished,andonesigned"JennyWren"attractedherExcellency's attention.TherecameamessengertomyroomwithakindinvitationtovisitherExcellency.Iwent. Gentlythekindladystrovetopersuademeto"keepveryquiet"about"thisspiritualism,"whichwasnotpopular,andtodependonliteraryworkwhich,shethought, wouldsoonincrease.Shemadementionofapossiblepositionasaprivatesecretaryorlibrarianandotherfavoursthatcouldbeextended.Infact,thereneedbeno moreanxietyaboutmychildren'sdailybreadifIwouldgiveuppsychicwork.WhatshouldIdo? Someunseenhelpercametomyaidandgavemewordstoreplytothisoffer.SoIpartedfromherExcellency.Weekspassed,bringinganxietyaboutrentandfood. AtlastIdecidedIwouldfollowmanyothermothersandtakemybagtothecharitableaiddepotforsupplies. AsIwalkedacrosstheparkImetamanwhogapedatmeasthoughtryingtobringsomethingtomemory.Heraisedhishat,inquiringifhehadthepleasureofmeeting "JennyWren,"forifsohehadamessagetodeliver.HeaskedifIrememberedreadingapaperonvegetariancookeryatthewomen'sexhibition,addingthatLady Chadwrittentotheboardaskingthemtogivemeanengagementforaseriesoflecturesonhomescience.Thenhedrewanenvelopefromhisbreastpocket, saying,"IfyoucangivethefirsttalkonThursdayevening,Imayaswellhandyouthepaymentnow." Intheenvelopewasachequefortwoguineas.Suchadinnerthechildrenhad!Howtheyenjoyedthepuddingandaskedwhohadsentit.Iexplainedtotheelder ones,sothattheirthoughtswouldturntotheunseenwhoweremindfulofourneeds. AfewdayslaterIreceivedaninvitationtoaseancetobeheldbyaMrs.

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Mellon,amaterialisingmediumfromEngland.Afterwehadsatforatimeinsemidarkness,floatinglightsappeared.ThenthecabinetwasopenedtoshowMrs. Mellonsittingwithclosedeyes,entranced.Therewerepresentedtoourviewseveralfriendsofthesitterswhowererecognised.Thenwithdelight,Irecognisedthe figureofmyhusband.Hecametomysideandspokegentlytome,tellingmenottodoubtorfearandthatIshouldbeguidedeverystepoftheway. Onemoreincidentwillbearouttheassurancesgivenmefromtheotherside.Onedaytwomencalledatmyrooms.Onewasapublishertheotheranardentstudent ofspiritualism,inwhosegarden,inbrightmoonlight,Mrs.Mellonhadgivenaseance,manyformsmaterialisingandwalkingaboutthegarden.Thepublisheraskedme togatherupthepoemsIhadfromtimetotimewrittenforthe"Harbinger"sothathisfriendmightarrangetheirpublicationinbookform.Sowewerehelpedinmany ways. MS:IhadaveryhappytimeinSydneywiththelittlechurchstartedinReichardtbyMr.Nettledon[?].Heboughttheproperty,onwhichwasafiveroomhouseand attheendofthesection,abuildingthathadbeenatannery.Thiswastakendown,renovatedandplacedbesidethehouse.Itwasthenfurnishedwithchairs,apiano wasloaned,andahallopenedforservices.[Thenfollowsasentencethatseemsgarbled.]Bythenchairs,[?],platformandallwerearranged,andmanyhappy meetingswereheldthereinthe"halloflove." Wehadalyceumthere,circleswereheldweeklyfordevelopment,andsocialsweregivenforthebuildingfund.Wewereahappylittlecompanyandallwasharmony andpeace. A:LaterIwascalledtoMelbourne,whereImetMr.Terry,presidentofthespiritualistorganisationMr.StanfordMajorCavalierSmith,anotedEgyptologistand manymediums,amongwhomweretheveteranMilnerStephen,thehealerMr.Evans,theindependentslatewriter,andhisgiftedwife,amaterialisingmedium,with whomwehadwonderfulmanifestationsofpsychicpower.IalsometMrs.Morris,whowasmediumfortheSunAngelOrder.Shetaughtme,andIwasadmittedinto theirservice.Ilistenedtowonderfulteachersthroughthesesensitives. Ihadsorrow,too:sorrowwhichIdonotthinkIcouldhavebornewithoutthehelpoftherisenones.Myeldestson,Willie,aged16,wasengagedinacarriage factoryandmetwithanaccidentathiswork,whichresultedinbloodpoisoning.Hereceivedbothmedicalandpsychicaid,butnaughtcouldavail.Hisworkwastobe doneinanotherworld.ThenIrealisedwhatourfaithwasworthatsuchatime. IwasclairvoyantandclairaudientthenightWilliepassed.Iheardhisfather'svoiceandsawmysoncarriedbyhisfathertothelandwhereisnosorrow.Sowerethey, too,unitedtoworktogether.Sincethenanotherson,thelastofmyfour,hasjoinedthem. SometimelaterIsawwonderfulphenomenathroughthemediumshipofMr.Bailie,whoseguideproducedapports[objectsapportedinbyspiritualmeans]suchas livingbirds,seaweedandrockfromtheocean,andarticles

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fromanEasternTemple.IknewagiftedDunedinman,aMr.Rough,whocouldcarryredembersfromthefireinhishand,andwho,intrance,couldgivemarvellous messagesandtreatments.Ihavehadpropheticreadingsfrommediumswhoknewnothingofmeormywork,whichhaveprovedwonderfullycorrect.Ihavereceived writingsthathavebroughthelpandcomfort.Ihavebeenentranced,likethe"manofwhomPaulknew,"andhavehadglimpsesofspiritlifesobeautifulthatitwaswith reluctancethatIreturnedtothebody. MS:AndnowtoMelbourne! WelcomedbyMr.TerryandhisdaughtertotheirlovelyhomeatCaulfield,untilsuchtimeasshouldfindasuitablelodginginornearthecity.Wehadtheprivilegeof meetingMr.&Mrs.FredEvans,fromAmerica,thewellknownindependentslatewritingmedium,andhisgiftedwifewhowasamediumformaterialisation.Such wonderfulsittings,whenmyhusbandwroteonthelockedslates,inhisownhandwriting,messagesofcheerandlovingcareforus.HappydaysinMelbourne. Wonderfulfriends,marvellousmediumsfromEnglandandAmerica,amongwhomwereMrs.Mellon,Mr.Cooley,Mr.Colville,Dr.Peebles,Mr.Spriggs[?],Mr. MilnerStephens,Mrs.Morrisonandothers.Thesewereamongthepleasuresofthattenyears.Therewasalsosorrow,forIhadmyeldestson,Willy,withmeatMr. Terry'shome.Heworkedinacarriagefactory,therewasanaccident,abruise,bloodpoisoningandasuddenpassingalthoughsurroundedbyhelpershewasmet byhisfatherandtwobrothersIknowheisveryhappy,andwilltrytohelpuswheneverhecan.(Fiveyearsago,hisyoungerbrotherpassedonattheageof53so nowthefourbrothersarewiththeirfather.) Atlast,onaccountofuncertainhealth,IcamebacktoNewZealand.Apleasantsurpriseawaitedme,forIhadheardthatSpiritualismwasdead,orforgottennow. HoweverthelargeaudiencethatfilledtheOperaHouseonourfirstnightshowedatleastanactiveinterestinourmissionandwewereabletomeetallexpenses. Threemonthsthere[Auckland],thenwewereaskedtoformandstartasociety,whichweeasilydid,fromtheaudience,willingfriendscameforward,nowthe "SocietyforSpiritualProgress"wasformed,underMr.Resnor[?]thefirstPresident.JoyouslyweopenedthefirstserviceintheOddfellows'HallPittSt."allset" organistincluded,choirofyoungvoices,helpersoncommittee,andlotsofgoodwill.Iwastoldbytheguidestogothroughn.Z.tostartchurcheswherepossible,to formcircles,and"liftupthespiritualbanner."InduetimecameagoodbrothertotaketheAucklandplatformandstartaLyceum.ThenIwascalledbyMr. MacLeanWellingtonwherewehadahappyyear,andpresentlygoodbrotherMacLean,whowasamemberoftheHouse,gotthebillhehadformulatedthrough, andwecouldhaveourownchurches,andberegistered.ThenIwassenttoChristchurch,andformedlifelongfriendshipstherewithnoblesoulswhohadstudied Truth,andwereeagerforservices.Mr.McCloudCross[?]followedon,providedloyalservicefortherestofhisearthlylife,intheworkofhealingandteach

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ing.Hetoois"risen."ThenavisittoDunedin,veryhappytime,metsomegrandpioneerworkers,amongwhomwasMr.Rough,nowrisen.VisitingNewPlymouth, westartedachurchthere,whichwascarriedonbythedevotedserviceofMrs.Butler,untilshealsopassedon. ThentoNelson,wherewestartedachurchintheoldAtheneum,whichcontainedtheOddfellowsHall,willinghelperscamearound,andmanysensitivesdeveloped. Nowtheyhaveachurchoftheirown,andmanyworkers,amongwhomstandsmydearsisterasPastorandleader.WealsovisitedGisborne,Wanganui,wheremany happymeetingswereheld,especiallybyMr.Robertsalsorisen. GoodMr.andMrs.Newtonhaverisentothehigherlife,buttheirworkislovinglyremembered,thelittlehallstillusedforlecturesorcirclesallwelcome.AsIlook downtheyears,Iremembertheloveandsympathyofthepeople,theirearnestdevotedefforthasnotbeeninvain. Manysoulshavebeenhelpedandcomforted.Aucklandoncemoreis"home,"andthebelovedchurchesthroughoutn.Z.havemyloveandmyblessing,nowinthe twilightofmydays.Icanonlysendthoughtstothemandallwhoworkforthem.Godblessthem.Peace,power,andprogressbetheirsinHisNamewhomweserve. Mater

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Appendix2 The1960sandAfter
ThegreattraditionofalternativespiritualityinNewZealandcentersontheSpiritualistandTheosophicallineages.Theirdiscipleshavekeptwatchandwardoverits sacredflamelongerthananyoneelseandhavehelpedothersaswellasthemselvesbylegitimatingthenotionofthespiritualalternative.But,althoughthoseolder movements,deeplyrootedinthepassionsandopportunitiesofthenineteenthcentury,havebornetheheatandburdenoftheday,theyhaveunderstandablybecomea littletiredandhavesettledintowellworngroovesoverthedecades.Newcomerstothequesthaverediscoveredtheiroriginalfireandhaveusedittoignitetheoilof otherlampsfromEastandWest. VirtuallyallalternativespiritualitygroupsinNewZealandoutsidetheSpiritualist,Theosophical,andGoldenDawntraditionsareeffectivelyproductsofthe1960s worldwidespiritualrevolution.Onewayoranother,theyarereflectionsofthesearchlightthatgenerationcastaboutasitlookedfornewwaysofbeing,bodyand soul,intheworld.Ifnotdirectlyoffspringofthecelebrated1960scounterculture,theywereprecursorsofit,responsestoitsquestanditschaos,orfollowersinits wake.The1960s'decadeisthegreatwatershed.WhatwentbeforewasessentiallyintheVictorianstyleofalternativespirituality,heavyonreading,lectures,andat bestbookishantiquarianmagictogetherwithCrowleytypebadboyrebellion.The1960sweresomethingelse:alternativespiritualitythoroughlymixedupwith popularmusic,streettheater,thedrugexperienceanditssurrogates,communalism,Easternguruscomingwestbytheplaneload,andthefamousgenerationgap. AlthoughtheearlierseekerswereinterestedintheideasoftheEastortheoccult,theywereoftenmorethanalittlefrightenedofreallydroppingoutorgoingnative. Theycontinuallyreassuredthemselvesby

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establishingsymbolsofcontinuitywithliberalProtestantismorCatholicismor,atthemost,Freemasonry,andbycultivatingguruswhowereeitherordinarilyinvisible, liketheTheosophicalorRosicrucian,orwelltamedlikeKrishnamurti. Forallthat,thosereallyintothe1960sscenecouldnothavecaredless.Theywantedsymbolsofdiscontinuityratherthancontinuity.Theirchantingsormeditations wereinincenseheavybasementsorstorefrontcentersratherthanpubliclecturehalls,andatanytimeofdayotherthaneleveno'clockonSundaymorning.Their beadsandbellsandpaisleyshirtswerehardlywhattheestablishmentworetochurch.Mostimportantofall,whattheysoughtwasnotaclassroomtypediscourseon karma,orthespiritofasonkilledatMons,orevenariteresurrectedfromsomeBritishMuseumgrimoire,butthespiritualequivalentoftrippingandapilgrimageto Katmandu.Theywantedexperience,handsonreligion,andtheyweremorethanwillingtodispensewithheadtripsinfavorofembracingtotalpracticeandtotal lifestyle.IftheytookupyogaorZentheywantedthefood,thedress,thesoundsandposturesofIndiaorJapan,notmerelytheideas.Theywantedsacramentalsthey couldseeandtouch,smellandwearmandalas,crystals,josssticks,andmedallionsaswellasconsciousnessexpandingnotionstothinkabout. InNewZealandtheflavorofthe1960scountercultureiswelldistilledinthemagazineMushroom,althoughitdoesnotseemtohavebeenpublisheduntilabout1970. (Thefirstissuehasnodate.)Itwasprimarilyfocusedonalternativeliving:communes,backtonaturelifestyles,organicfarming.ButMushroomnumber16(January 1979)wasdevotedtospiritualthemes,withfeaturesonastrology,Maorispirituality,meditation,Mahikari(aJapanesenewreligion),andadirectoryofspiritual resourcesinNewZealand. Typesof1960sAlternativeSpiritualGroups Asapreliminary,herearesometypesofalternativespiritualgroupsthe1960sepochgenerated,orgreatlyenhanced:First,thereiswhat,forwantofabetterterm, maybecalledoccultorWestern(includingIslamic)initiatorygroups,groupsthatpresentexperiencesdesignedtofacilitatespiritualgrowthandawarenessonthebasis ofsomespecialknowledgeofinnerrealitythattheyhold.Theknowledge,forthem,isnotcouchedinthelanguageoftheEast,butintheterminologyofWestern esotericism,likethatoftheGoldenDawn,orisdrawnfrommodernscienceandpsychology,orislargelyoftheirownmaking.ThesewouldincludeAleisterCrowley's OrdoTempliOrientis(OTO),theGuardians,theEmissaries,Subud,andgroupsinthetraditionof

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G.I.Gurdjieff,inwhichtraditionIwouldplacetheGnosticSociety,theSchoolofPhilosophy,andEmin. ThencomegroupsofEasternreligiousbackground.TheseincludethoseofIndianorigin,suchasvariousyogaschools,theBrahmaKumari,AnandaMarga, TranscendentalMeditation,andtheSatyaSaiBabaandDaFreeJohnmovementsBuddhistgroupsliketheZenCenter,FriendsoftheWesternBuddhistOrder, Vipassana,Theravada,andTibetanBuddhistcentersand,inaseparatecategory,Baha'i. AmiscellaneouscategorywouldincludetheUnificationChurch(Moonies),anunconventionallyChristiangroupofKoreanextractionthequasispiritualCentrepoint community,1 verymuchbasedin1960shumanisticpsychologyBritishIsraelandacoupleofgroupsintheNewThoughtor"independent"ChristianScience tradition,theSchoolofRadiantLivingandInfiniteWay.2 Finally,thereisagrowingnumberofgroupsintheneopaganandwomen'sspiritualityfamilies.Oftencenteredonworshipofthegoddessrepresentingearthand cosmos,andidentifyingwiththeWiccaortraditional"white"witchcraftlineage,thesegroupsreflectfeminist,ecological,andprimordialistconcerns.Theyarecertainly connectedwithaworldwideneopaganmovement,whichhasbeenespeciallystronginBritain,theUnitedStates,andAustralia.AtthetimeofmyresearchinNew Zealand,however,thismovementwasstillintheprocessofemerginginthatcountry.Itconsistedmostlyofinformaloratleastundocumentedgroupsandwas inaccessiblewithintheparametersoftheresearchscheduleandcapabilitiesIhad.ThiswassomewhatdisappointingbecauseIhavehadveryfruitfulcontactswith comparableneopagansandtheirkinintheUnitedStates.ButIwillofferafewreflectionsonNewZealandpaganismandwitchcraft. Hereisoneinterestingpossibility:IntheUnitedStates,theEuropeanbasedmodernpaganmovement,onceeagertorecoverthetraditionalcraft(witchcraft)or authenticancientEgyptian,Greek,Celtic,orGermanicreligion,hasasithasgainedconfidencesteadilybecomeincreasinglyeclectic,wantingnotonlytoreclaim thepastbutalsotocreate,orallowtoemerge,newformsinthepaganstyleappropriatetotoday'slife.Atthesametime,paganshaveforgedlinkswithaparallel movement,thediscoveryofNativeAmericanspiritualityasaresourcebypersonsofEuropeandescent.Thesepeoplehaveprofitablyundertakenthevisionquest, enduredthesweatlodgeexperience,andexploredtheshaman'spathsbetweentheworlds.PerhapsthetwentyfirstcenturywillbringadistinctlyNewZealandstyleof modernpaganism,inwhichtheKiwiloveofnatureanditspowers,thesacredspaceofsport,andtheutopianNewZealandmyth,blendpowerfullywiththemesfrom Maorispiritualitytocreatesomethingnew.

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Pre1960Sources Someofthegroupscitedabovehavesourcesmuchearlierthanthe1960sandindeedmayhavehadstrongorganizationselsewherethoughonlycomingtoNew Zealandaroundthattumultuousdecade.OneexampleistheGurdjieffmovement,wellknowntoNewZealandersthroughitsrelationtoKatherineMansfieldinthe 1920sbutnotapparentlyanorganizedpresenceinthelandofherbirthuntilthelate1950s. GeorgeI.Gurdjieff BorninRussianArmenia,GeorgeI.Gurdjieff(1872?1949)wasofmixedGreek,Armenian,andRussianparentage.LikehiscountrywomanHelenaBlavatsky,he wanderedmuchincentralAsiaduringtheearlieryearsofhislife,combiningadventure(and,accordingtosomereports,politicalintrigueonbehalfoftheczarist government)withspiritualseeking.Thedetailsofhistravelsarelessthanclear,andhisownaccount,MeetingswithRemarkableMen,minglesautobiographyand allegorywithafreehand.3 Butdownwhatevertrailshehadwalkedtoobtainit,whenGurdjieffappearedinMoscowduringWorldWarIandontheeveofthe subsequentrevolution,hehadawelldevelopedspiritualsysteminhandandwasreadytoimpartit.Byallaccountsthesystem,themanwithhisunforgettablypiercing blackeyes,andtheunfathomableandtraumaticdisciplinesthroughwhichhetaughtit,wereinseparable.Aboveandbeyondallelse,theGurdjieffexperiencewas Gurdjieff,forthoseprivilegedtofollowthemasterduringhislifetime. Thesystemisbasedontheideathatmosthumanbeingsareasleep.Wearemachines,operatingbyhabitandacomplexseriesoflawsthatGurdjieffenumerated.Itis possible,though,foronetobecomeahighermanbymasteringoneselfandalteringcertainofthelawsinone'sowncase.Thekeytothisprocessisdeepself awarenessandwhatGurdjieffcalledselfremembering,togetherwithexercisesrequiringattentionandfirmselfcontrol. GurdjieffleftRussiawithasmallbandofdisciplesfollowingtherevolution.Afterseveralvicissitudestheyendedupatachateau,thePrieur,nearFontainebleu, France,in1922.Herehismostfamousworkwascarriedout,andhereKatherineMansfielddiedin1923.Likeher,manyofthosewhostayedatthePrieurfor varyinglengthsoftimewerewritersandintellectualstheremarkableexperienceoflifewithGurdjieffhasbeendescribedbyseveralhands.4 Theheartofeveryone'saccountisthemagus'smagneticandenigmaticpersonality,thehardmanuallaborhedemandedofthem,the

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abruptstartingandstoppingofprojects,theausterityalternatingwithabundanceandinsultswithwarmth.Allthiswasclearlyintendedtoshakestudentsoutofhabit andforcethemtoknowthemselvesinunaccustomedsituationsorrelationships.Gurdjieffwasnolessfamousforthesacreddances,apparentlybasedonSufimodels, thathetaughtandthathistroupesperformedinEuropeandAmerica.Butforallhisauthoritarianism,thismasterdifferedfromsomeinhisinsistencethatstudentsstay withhimonlyforalimitedtimewhenthattimewasup,hewouldsendthemoff,sometimesforcibly.TheupshotwasthatbeforelongGurdjieffgroups,underdisciples oftheseerbutotherwiselargelyindependent,spranguparoundtheworld.Theywouldstudyhisworksandstrivetoinculcatehismethods,someinonewayand someinanother,oneperhapsbyharmoniousdanceandanotherinrigorousselfawarenesstechniques. P.D.Ouspensky Russianmathematician,philosopher,andsometimediscipleofGurdjieff,P.D.Ouspensky's(18781947)vividaccountofthemasterinInSearchoftheMiraculous (1947)andsubstantialmetaphysicaltomes,suchasTertiumOrganum(1912Englishtranslation,1922)andANewModeloftheUniverse(1934),attracted considerableattentiononpublication.LikeGurdjieff,heleftRussiaatthetimeoftherevolution,landingfinallyinEnglandasGurdjieffdidinFrance.Acareful, systematicthiinkerandlecturerincontrasttoGurdjieff'sirasciblecharisma,Ouspenskyputmanyofthelatter'skeyideasintopolishedform,thoughrelationsbetween thetwomenwerenotalwayssmooth.Butdespitethis,anddespitethedifficultyofsomeofOuspensky'smysticalmathematicalmetaphysicsforallbutthemost devotedstudent,manygroupsinthistraditionincludebothnamesintheircanonandowesomethingtoboththefreewheelingmagusofthePrieurandtheprofessorial, pincenezedvisionaryoftheLondonlecturehall. NeilDougan Inthe1950s,aNewZealandbuilderandspiritualseeker,NeilDougan(19181987),chancedtohearaboutGurdjieffandbecameinterestedinhisway.Hejoineda GurdjieffstudygroupinAuckland.Later,inthe1960s,Douganformedhisowngroupunderthedirection,fromEngland,oftheGurdjieffianC.S.Nott.By1968 DouganwasinAfghanistanexploringSufism,theIslamicmysticalteachingthatistheprobablebackgroundofmuchofGurdjieff'swork.Thatquestculminatedin Dougan'sformallybecomingMuslim,underthetutelageofanAfghanshaikhwhowashisspiritualguide.(Astestimonytohisnew

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faith,hetooktheadditionalnameAbdullah.)BackinNewZealandin1969,DouganfoundedaSufistudygroupseparatefromtheGurdjieffgroup. In1974Douganwentonanotherspiritualjourney,includingafortydayfastheundertookwhiletravelingthroughIndiaandAfghanistan.Thisaudaciousbut,inhis view,spirituallysuccessfulordealisrecountedinhisfascinatingbook,40Days.5 Afteritscompletion,heundertookthehajj,theMuslimpilgrimagetoMecca. Aspectsofthisexperience,howeverthegreedycommercialismofthelocals,thelegalisticwranglingsofIslamictheologians,theunpleasantanimalsacrificeswere highlydisconcertingtoDouganandhisNewZealandcompanions.Thedisillusionmentiswellexpressedinthefollowinglongsentence,whichexpressesalsoareturnto Gurdjieffiancriteriaofjudgment:

ItwasonlytowardstheendoftheactualHajjthatIbegantorealisethatwhatAllahwasdoingwasforcingustofacetheconclusivefactthatIslamwasjustanotherreligion capturedbytheLawofSeven[aGurdjieffianhypothesisofhistoricalspiritualcycles]thattheKa'abaandtheProphet'sTombandeventheShatanstoneshadbecomeobjectsof ritualworshipandthattheonlylivelyreformmovementinIslamrepresentedbytheTabliahJumatfellowshipnotonlyignoredthepossibilityofaninnerspiritualteachingin theKoran,butactivelycampaignedagainsttheveryideathattheremightbe,witharigidliteralismwhichmighthavedonejusticetoasocietyofjurists.6

ThereafterDouganmadenopretenceofbeinganobservantMusliminanyconventionalsense,thoughhecontinuedtoholditsmysticalwinginhighregardandtokeep suchfacetsofIslamasseemedhelpfultohim,suchasthefastofRamadan.HealsofastedeveryMondayandgotuptoseethesunriseeveryday.Thequest, however,movedinstillanothernewdirection.BeforelongDouganandhisgroupofsomefiftycompanionsofthesearchwerestudyingGnostictextsandcalling themselvestheGnosticSociety.ButnowtheemphasisseemslessonnormativeGnosticism,orIslam,thanonageneralpantheisticmysticismofselfawakening,and onDougan'sownprecepts. Itseemsclearthat,forthecompanions,therealattractionwasnottoanyspecificdoctrinebuttoNeilDouganhimselfascombinedmentorandseeker.Heis describedashavingbeenononelevelahearty,pipesmoking,middleclass,ordinaryseemingNewZealander. Hereishisstory:Hisfatherhadbeenasociablebutimprovidentrailroadman.NeildroppedoutoftheUniversityofAucklandafteroneyear,nevertoreturn,when WorldWarIIbrokeout.Hejoinedthearmy,sawactioninNorthAfricaandGreece,andwaswounded.After

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thewarhislifewasatfirstenergeticbutchaotictherewereseveraljobsandhousebuildingontheside,amarriagethatendedindivorce,andaspiritualemptinessthat clearlypreyedonhim.(UntilabouteighteenhehadbeenanAnglicanaltarboy,buthethentookuprationalisticagnosticism,muchtothedistressofhismother.)He readbooksfromHavelockEllis'PsychologyofSextoPaulBrunton'sTheHiddenTeachingbeyondYoga.InthisconditionhemetaJewwhotoldhimof OuspenskyandGurdjieff.Intrigued,hemadecontactwithanAucklandGurdjieffgroupandspentsomefiveyearswithit,leavingabout1960tostarthisownafter conflictswiththeleaderofthatgroup.HecontactedC.S.NottinEnglandforGurdjieffianguidance,aswehaveseen,andalsoaroundthistimemetRose,whowould becomehissecondwifeandcompanioninhisspiritualwork. In1988IattendedaregularmeetingofWellingtonfollowersofDougan.Sometwentymenandwomenwerecrowdedintothepleasantsuburbanhome,including Neil'swidowRose,downfromAucklandfortheoccasion.(InAucklandthereisalargergroupofsometwohundredDouganites,manyofthemlivingasasortof informalcommunityinDougan'sBirkdaleneighborhoodthesocietyisnowheadedbyRose.)Asithappened,themeetingIvisitedwasduringtheMuslimfastof Ramadan,whichthesepeople,likeNeil,stillkept.Theytookneitherfoodnordrinkbetweensunriseandsunset,thoughIsawnosignofthedailyprayersfacing Mecca,noranyotherorthodoxMuslimpractice. TheeveningbeganwithasharingofRamadanexperiences.ThatfasthadclearlycontributedmuchtoaGurdjieffiansortofintimateselfawarenessfortheseordinary mothersandfathers,officeworkers,andbusinesspeople.VoicesrosetosaythatRamadanhadmadeonegetupalittleearliertoeatbeforedawn,thatitmadeone moreawareoftheselfanditsdependenceonthesatisfactionofphysicalneeds,ofhowaspecialspiritualpracticeasradicalasnoteatingordrinkingalldaylong affectsone'stemperamentandone'srelationtofamilyandcoworkers.IwasquiteimpressedbysomanyNewZealanders,nodoubtalienatedlikemostfromchurchly Christianity,undertakingsucharigorousapracticeborrowedfromanotherfaith.Icouldhardlyimaginealikegroupsoeclecticyetsoobviouslyseriousinmyown country.ThemeetingthenproceededtoadiscussionofwritingsofDougan,readandanalyzedwithcareandopennesslinebyline.7 Theeveningended(after sundown)withteaandrefreshments. WesternMovements TheSchoolofPhilosophy AnothermovementthatseemstobebroadlyintheGurdjieffOuspenskylineageissimplycalledtheSchoolofPhilosophy.Itisfound

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innowseparateAucklandandWellingtoncenters.TheWellingtonedifice,amonumentalbuildingonAroStreetthatoncebelongedtotheSalvationArmy,isthemost imposingstructurepossessedbyanygroupinthisbookitlooksasthoughitshouldbeacourtofjusticeoraparticularlyselectpreparatoryschool.Inasenseitis,for itinculcatesthelawsoflifeandisapreparationforbetterlivinginwhichonecan''realisehisownpotentialand...understandhisownnature"bydealingwiththe "simpleandfundamentalquestionsoflife.Whatisitspurpose?WhywasIbroughtintobeing?"8 TheSchoolofPhilosophyhasrootsintheSchoolofEconomicScience,foundedinLondonsomeyearsagobyLeonMcLaren.Thisinstitution,nottobeconfused withthefamousLondonSchoolofEconomics,wasdesignedoriginallytopromotethetheoriesoftheeminentsingletaxadvocate,HenryGeorge.However, accordingtoinformationgivenmeattheWellingtonSchoolofPhilosophy,theschoolsooncametorealizethatsomethingwasmissing,thatissuesofeconomicjustice andthebestuseofofnaturalresourcescanhardlyberesolvedwithoutrecoursetoawiderphilsophicalperspective.Beforeonecouldknowwhatjusticeandthe goodlifetrulyare,onewouldneedtograspthedeepertruthsabouthumannatureandnaturallaw.Ataroundthispointthosemonetarymysticssomehowdiscovered theviewsandpracticesofGurdjieffandOuspenskyandseemtohavefoundinthemwhatwasneeded.Indeed,bythe1970stheSchoolofEconomicScience apparentlyhadlittletodowithinterestratesorthepriceofgoldbutwasdescribedas"anesotericschoolbasedonOuspensky'sandGurdjieff'steachings."9 TheSchoolofPhilosophycommencedarticulatingtheseteachingsinNewZealandabout1960.Thebasiccurriculumisaseriesoftwelveweeklylectures,beginning February,May,andDecember,atacosttotheattenderofthirtyfivedollars.Beginningwiththequeries,"Whatisphilosophy?Whatisitspracticaluse?"they proceedtosuchconsiderationsas"theconditionandrefinementofthehumaninstrument"and"theworldswithinman"togetherwith"theuseofattentioninspeaking andlistening."AGurdjieffiancastislentbythetripartitedivisionofhumannatureintointellect,emotion,andmovingpartsandintheemphasisonawareness.Exercises andpracticesareemployed,inlinewiththattradition,to"verify"thetheoriesinculcatedandtogivethestudentexperienceinknowingoneselfandtruly"beingpresent." However,othertechniquesbothEasternandWestern,suchasmeditation,arealsoused.Moreadvancedcoursesareavailableforthosewhocompletethe introductoryseriesoftwelveclasses.TheWellingtonandAucklandschools,nowindependentofeachotherastheybothareoftheLondonschool,havebeen relativelysuccessfulatthetimeofmyvisit

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theWellingtonschoolreportedacontinuingpopulationofaroundeightyenrolleesandsupporters. TheEminFoundation Anotherinterestinggroupthat,inmyview,hasGurdjieffianbackground,istheEminFoundation.EminfirstpublicallyappearedinEnglandin1972,thefruitofmany yearsofprivatestudyandresearchbyaMr.RaymondArminintothe"understandingandexperiencethatisvitaltotheprogressionofhumanlife."Hisfourpublished worksareDearDragon,Gemrod,Frownstrong,andCobwebsandTears.Theseintriguinglytitledvolumesrefertonootherbookorteaching,thoughspokesmen acknowledgesomedebttoGurdjieffandSteiner. Theirinstructionproposesthathumankindisembarkedonamillionsofyearslongdevelopmenttowardultimateperfectionbutisnowindangeroffallingawayfrom theplanentirelytowardegotismandthenselfdestruction.Onlythroughselfknowledgeandreorientationtowardourtruenaturecanwegetbackontrack.TheEmin (thewordmeans"faithfulone"inArabic)offersadiversityofcomplementarywaysforonetosorectifyoneselfoneleaderofferstheencouragingobservationthat, constrictedandhabitboundthoughwemayseemtobe,"Itisouraimtomakepeopleawareofotherwaysinwhichtheyexist.Onehasonlytogobeyondtheselfand itslimitations.Oncewearefreeofourconditioningwelearnveryfast."10Thislearningrelieslittleonbooks,muchonhandsontechniquesrangingfromastrologyand tarottodramaanddancetopsychicexperimentation,reinforcedbylectureanddiscussion. In1988IspentafascinatingthoughlongeveningwiththeEmininAuckland.Thegroupgatheredinasplendid,almostpalatial,oldmansion.Thefortysomepeople presentincludedbothinquirersandactivememberstheywerepredominantlyyoung,attractive,successfullookingmenandwomenwhosetalkbuzzedwithreferences todormantfacultieslikeastraltravelingandnumerologicalsignifications. Thefirstexercisesweredesignedtodevelopawarenessoftheaura,oneofthemanyaspectsofhumannaturemorethanhalfforgotteninourracetowardshallow egoisticsatisfaction,butanecessarypartofourultimateperfection,andsosomethingofwhichwemustrecovercognizance.Wefirst"warmedup"withpracticeslike "pattycake,"donefasterandfasteruntilthehandstingled,andthen''Simonsays"untilthebrainwhirled.Next,membersstoodseveralfeetawayfromapartner,then movedinslowlytowardtheother,palmsextended.Itwasexpectedonewouldbegintofeeltheauraoftheotherataboutthreefeetawaytherewouldbeaverysoft rubberybarrierintheair,achangeof

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temperature,atinglingsensation,allverysubtlebutrealtothoserightlyattuned. Thentheteacherheldoutobjectslikeflowersandgemstonesovertheextendedlefthandofastudentonewasexpectedtosenseafaintmagneticorrollingfeeling fromtheinvisibleforceschanneledbythosepowercenters.Allthisexplainedwhy,weweretold,traditionalsocietieswithasenseofthesacredliketheMaoriuse ritualgestures,orwhyChristiansclasptheirhandsinprayertheseactscirculateortransmitthespiritual,auricenergieswewerenowexperimentallyhandling. Thenwevisitorsstoodinthecenterofalargeroomwhilefourdancersmovedaroundustobalanceourenergiesandauraswithstrokinggesturesimpressivelylikethe passesoftheoldtimemesmerists.Itwassaidthatheavyemotioncanruptureordistortone'sauraandrequireittoundergohealing.Then,properlyhealed,we withdrewandthequartetperformedstepsandgesturesnodoubtofesotericpurport,rangingfromgentleflutteringmotionstomilitantmarches.Thiswasfollowedby tea. Teawassucceededbylectureanddiscussion.Theyoung,nicelookingspeakerhadagentlebutdefinitelyyouhavethequestionswehavetheanswerstonetohis presentationandresponsesheremindedmeofcertaintooyouthful,plausible,andquiteorthodoxclergymenIhaveknown,includingmyselfmanyyearsago. Hediagrammedaperson'slifeaslikeacircle,withseveralspokescomingfromthecenter:one'sfamily,job,hobbies,andthelike.Butintheverycenteristheaspect oftheprofound,themysterious.Awarenessofthisdisturbinglydeepinwardcorecancausepeopletolookforanswersbeforetheyevenrightlyformulatethe questions.This"profoundandmysterious"isthatwithwhichtheEminhastodo.Itisthebasisofreligion,buttheEminatouchstoneofsanityinamadworld approachesitthroughmanyvenues:healing,comparativereligion,astrology,theater,dance,tarot,theaura,ancientEgyptianlore,andmuchelseallspokesthatcan beriddenbackintothecenter. SometeachingsIheardaboutintheEminambienceseemedabitmorerecondite:theshapeofone'shatcanaffectone'senergybellsandincensecancleararoomof psychicstaticafterdeathonecanreincarnate,surviveasanastralbody,or"feedthemoon"(aGurdjieffiannotion),whichisbecominganotherworld.Muchismade ofanagrams:Genesiscomesfrom"GenesofIsis,"whichhastodowithabeliefthatgodsmarriedthedaughtersofmenandthentriedgeneticallytoremovethetraces oftheirmisdeed. ItwillperhapsbeclearthatIretiredaftermyeveningwiththeEminwithstrongbutconfused,conflictingfeelings,andnodoubtsomethingsIdidnotcorrectly understand.ButEminwasgrowing,andperhapsis

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destinedmorepowerfullythananyothermovementtotransmitsomethingoftheactive,experimentalandexperientialGurdjieffianstyleofesotericismtoayounger generation. Subud AninterestinglinkbetweenGurdjieffismandanotherspiritualstyleisthegroupcalledSubud.ItwasfoundedbyanIndonesiancalledMuhammadSubuh(1901 1987),orBapak(father),andclearlyhasconnectionswiththehighlymystical,SufiformsofIslamsopowerfulinhishomeland.In1925,andagaindecisivelyin1933, Bapakreceivedauthoritativeinnerilluminationsthatreleasedtremendousenergyandthathecametobelievehewascalledtotransmittoothers.Themovementspread quietlyinIndonesiauntilaftertheSecondWorldWar,whencertainWesternersdiscovereditanditssimplepower. ThebasicSubudexperienceisinwhatiscalledthelatihan.11Init,initiatedor"opened"membersenteraroomseparateroomsformenandwomenandsimply releasethemselvestothepowerofGodforaperiodofanhour.Theresultisfrequentlyseeminglywildanduncontrolledshouts,cries,moans,jumping,dancing,and othermotoractivity.Prayerandhealingisoftensaidtotakeplace. WhenSubudfirstcametoEnglandin1957,itreceivedconsiderablepublicityanddrewparticularlywidesupportamongfollowersofGurdjieff.Theprocessisvividly describedinbooksbyAnthonyBrightPaulandtheleadingGurdjieffianJohnG.Bennett.12ThiswasjustifiedbyreportedpropheciesGurdjieffhadmadelateinhis lifeofacomingprophetfromtheareaofIndonesiawhowouldopenthe"higheremotionalcenters."Onealsohasasensethatthesimpleemotionalreleaseandfree formspiritualityprofferedbySubud,somuchincontrasttotheintricateintellectualismandhighlevelsofinnercontroldemandedbyGurdjieffandOuspensky,had theirownappealtodisciplesoftheRussianmasters.Atthetimeofwriting,SubudhadthreecentersinNewZealandholdingthelatihantwiceweekly,inAuckland, Wellington,andChristchurch. AlthoughIdidnothaveopportunitytovisitalatihaninNewZealand,IhavedonesoinLosAngeles.Isatinachairoutsidethecurtainedentrywaytothemen's latihan.Visitorsandpostulantsareexpectedtoparticipateinthisway,andalsotohavemetwith"helpers,"orSubudcounsellors,foraperiodofaboutthreemonths beforebeingpermittedintheroom.Atthattime,theirdesiretoenterSubudbeingjudgedserious,theyare"opened"inaverysimplemanner:ahelperreadssome wordsfromBapaktothecandidateandthengoeswithhimintothelatihanroom,andsayssomethinglike,"Nowcloseyoureyesandbegin." Thesoundofthelatihanisunforgettable,thesoundoftotalspiritual

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expression.Therearethecriesofthejungle,thecriesofthenursery,thelaboringlamentationsofprofoundprayer,anddeep,utterlystrangeandmovingwordless hymnlikechants.Onedetectsthethumpsofjumpingandhopping,andthesofterrustlesofindividualor,asthespirittakesthem,collectivedancelikemotions.As participantscomeout,theyarelikelytobebathedinsweatbutradiantandatpeace. TheSocietyofGuardians AveryinterestinggroupintheWesternesoteric,thoughnotGurdjieffian,traditionistheSocietyofGuardians.AsIenteredthemodestseeminghousewhichisits center,theSanctuaryoftheAngelsonthelowerslopesofMt.EdeninAuckland,Iwasoverwhelmedbyasenseofenteringsomerealmofrealityotherthanthe ordinary.Theretogreetme,inthesmalllibrary,wastheseniorguardian,MichaelFreedman(MichaelTyneCorbold),rotund,bearded,smiling,inbrownmonkish robesandcowl,surroundedbyheavymagicaltomesandvolumesofkabbalisticlore.Thewallswerebedeckedwithchartsofthesephirothandastrologicalsigils. Theslipperynatureofreality,wellknowntothemagicianastothemystic,wasontheseniorguardian'slipsaswetalked.Iwastoldthat"realityisimportant,whatis notsoimportantisanyexplanationofreality"andthat"tosomeextentwearediscoveringtheuniverse,tosomeextentcreatingit." Theseniorguardianrelatedsomethingofthetraditionalhistoryofthisgroupof"technicalmystics,"asitdescribesitself,withitsextraordinarycustodianshipofreality. ReportedlyitoriginatedinagroupoftwelfthcenturyChristiansinsouthernFrancewhowereinterestedintheJewishkabbalah.In1282,disguisedasFranciscans (hencethebrownrobe),theyrescuedthecelebratedkabbalisticrabbiAbrahamAbulafiafromprisonandsubsequentlystudiedonmoreadvancedlevelswithhim. Theyformedasmallorderthemaximumwastwentytwomemberswhich,drawingmostlyfromwithinthesamefamilies,continueddowntothetwentiethcentury inGermanandBritishbranches.Inthe1930stheGermanorderwasdestroyedbytheNazis,andtheEnglishseniorguardian,FreedmanBurford,decidedto immigratetoAustraliawithahandfuloffollowerstoavoidthecomingHolocaust.Intimethetransplantedguardiansalldied,andnonewmembersjoinedsaveone Australian,thepresentseniorguardian,whoreceivedthattitleaweekbeforeFreedmanBurford'spassing.Hetookthetraditionalguardianname,Freedman.Afterhe andhiswifenowabbessoftheGuardiansmovedtoNewZealandin1970,whereheworkedasapsychologist,hewasforatimetheonlysurvivingguardian.But hehassincethenbuiltaflourishingworkintheGuardiantraditioninAuckland.

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RitualandastrologyareimportanttotheSocietyofGuardians,fortheyseetheuniverseavortexofgreattidesandcyclesthattheseartsadequatelymirror.Thereare rites"Mithraistinaverybroadsense"offeredinconjunctionwiththesolarandlunarcycles.TheMassoftheHolyArchangelsisheldSaturdaysaftersunset vesperstomarkthebeginningofanewweek,andthereareseasonalfestivals.Theritualroomwasmostimpressive,withitslargepentagram,itsgemstonesand symbolsofthetraditionalelements,andtheritesIgathernolessso,involvingdancingandofferingsofbread,salt,honey,wine,andincenseaslibationstoMother Earth,andelementsredolentoftheChristianMass,andtherecitedwordsofJesusandtheBuddha. Meditationisalsoimportant.13In1978MichaelFreedmanreceivedquiteabitofpublicitywhenheofferedafreemeditationcoursethat,hesaid,heandhis associates'scientificresearchattheUniversityofAucklandshowedproducedresultsasbeneficialasthoseforwhichtheTranscendentalMeditationmovement chargedasmuchastwentyfivehundreddollars."Mystical'mumbojumbo'wasn'tneededtolearntorelax,"hesaid.14Hestillteachesmeditationonadonationonly basis. TheEmissariesofDivineLight AnothersmallbutinterestinggroupthisoneinternationalaretheEmissariesofDivineLight.TheEmissarieswereestablishedbyanAmerican,LloydArthur Meeker,in1932,buthavereceivedmajorimpetusthroughthesupportofanEnglisharistocrat,LordMartinCecil.HeadquartersareattheSunriseRanchin Colorado,withapproximatelytwohundredresidentsitisthemodelforsometwelveresidentialcommunitiesaroundtheworldtherearealsoabout160meeting locations.BasicteachingisthathumanswerecreatedtomanifesttheimageandlikenessofGodthatis,toenactthedivinedesign.Weallowevilinfluences,suchas jealousyandfear,toblockitsexpression,butbecausemanifestationisaconstantprocess,healing,andputtingnegativesbehindone,isalwaysapossibility.The Emissariesemphasizecommunitylifebecausetruemanifestationofthedivineinthehumanentailscooperativeventures,butthecommunalismisfarfromauthoritarian orevenhighlyreligiousinaconventionalsense.Thepurposeisexpressedmoreinaspiritualattitudetowardeverydayworkandhumanrelationsthaninservices, whicharelikelytobesimplylectures,forums,ormeditationswithouthighlydogmaticcontent. TheNewZealandEmissarieshavearegulargroupofaboutfifteenfollowersplusotherfriendsanddropins.TheymaintainahouseinBirkhead,Auckland.Atthetime ofwriting,sixpersonslivedtherefiveadults(includingonemarriedcouple)andachild.Spiritualgrowthistheirmajorconcern,Iwastoldinatelephoneinterview. OnWednes

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dayeveningstheEmissariessponsorafreediscussionpublicmeetinginwhichtopicsasvariedas"HowtoPutonanEvent,""MaleExperience,"and"UniversalLaw" havebeenconsidered.OnSundaymorningsthereisa"RadiationService."An"attunementtime''issetasideeveryevening. TheLectoriumRosicrucianum AsmallbutinterestingactivityistheLectoriumRosicrucianum,orInternationalSchooloftheGoldenRosycross,withaNewZealandcenterinAucklandand internationalheadquartersintheNetherlands.Itappearstobeprimarilyastudygroup.TheLectorium'sesotericChristianityseemstorepresentamorethoroughgoing reconstructionoftheprofoundcosmicdualismoftheManichaeans,radicalGnostics,ormedievalCatharstoallofwhomtheseRosicruciansexplicitlylink themselvesthananyothermoderngroupofwhichIamaware.Theybelievethereare"twoabsolutelyunrelatedcreationsornatureorders,onebeingofGod,the otherthatinwhichweareatpresentexistingashumanbeings."Thelatterorder,notpartoftheoriginaldivineplan,cameaboutastheproductofanancient catastropheandhasleftustotallyestrangedfromGodandouroriginaltruehumannature.Yetwecannotleavethisfallenworldevenbydeathheaven,hell, purgatory,whateverwecalltheotherplace,isstill"merelycircumstanceswithinthesamedegeneratenatureorder."Theonlywayinwhichtrueliberation,restoration backtotheotherorder,maybeattainedisinsteadthroughtransfiguration,exemplifiedbythetransfigurationandresurrectionofJesusChrist.TheLectorium Rosicrucianum'sinstructionpointsthewaytotransfigurationthroughtransmutationofthepersonalityandtheself,byworkingwiththelastremnantsofthetruedivine stillencapsulatedinthehumanbeing.15 TheOrdoTempliOrientis StillanotherrareexperienceisofferedbytheOrdoTempliOrientis(OTO),themysteriousandcelebratedoccultorderrefoundedbythenotoriousAleisterCrowley.I hadlunchattheUniversityofAucklandonedaywithapleasantyoungman,thenastudentthere,knowninreligionasFraterAmeth,masteroftheKantherosOasis theNewZealandbranchoftheorder.Allhisletterstomehadopenedwithastandardepigram:"'DowhatthouwiltshallbethewholeoftheLaw.'Greetingsand SalutationsonAllPointsoftheTriangle.Peace,Honour,TruthRespecttotheOrder." AlthoughclaimingcontinuitywiththemedievalKnightsTemplarandfoundedunderthepresentnameinGermanyaroundtheturnofthecentury,theOTOwas essentiallytakenoverbyAleisterCrowley

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whogavetheorderitspresentshape.16Crowleypoet,magician,libertine,humbug,drugaddict,surprisinglyprofoundwhenhewantedtobeasaphilosopherof "magick"(hisspelling,todistinguishtherealthingfromstageillusionism)andtheocculthasbeenmentionedinconnectionwithGoldenDawn.Crowley'smagick combinedtheGoldenDawn,yoga,sexualmagic(fromTantrismandtheOTO),andtheLawofThelema:"DowhatthouwiltshallbethewholeoftheLaw."He contended,onthebasisofrevelationhehadreceivedinCairofromaspiritcalledAiwass,thatanewAeonofHoruswasdawninginwhichthislawwouldbethe fundamentalprincipal,andanewreligionwouldprospercalled,inevitably,Crowleyanity.ButifthevaluesCrowleyreallytooktoheartareanywhereenshrined,itis surelyintheOTO.ItsbasictextisCrowley'sLiberalvellegis(Thebookofthelaw),andnopassageismoreoftenquotedthantheThelemicLaw,''Dowhatthou wilt...." LikemuchCrowleyana,thatsacredtextcanbeparsedfromseveralperspectives.Crowleywasnopuritan,andthelinecouldbetakensimplytopermitunfeigned hedonism.YetCrowleyinsistedthatdoingwhatonewillsisactuallyahighanddemandingideal.Itrequirestheutmostselfdiscipline,andthepainstakingmasteryof magickformagickisatrootthemobilizedpowerthatenablesonetoaccomplishone'sinnermostwill.ItisthispowerthattheOTOapprenticeispreparedtoknow anduse. Progressioninmagickfollowsascaleoftengradesordegrees,inturnbasedontheHinduchakras.Thenamesofthedegrees,however,reflecttheworldofWestern esotericismrefractedthroughCrowley'svividpoeticimagination:onemovesfromMinerval0,I,II,andIIIupthroughVIII(PerfectPontiffoftheIlluminati),IX (InitiateoftheSanctuaryoftheGnosis),andX(RexSummusSanctissimus[SupremeandMostHolyKing]).GradesIIII(FraterAmethwasonIIIatthetimeofour conversation)involvestudyoftheBookoftheLaw,undertakingatechniquelikeyoga,astralwork,learningthe"lesserbanishingritual,"keepingamagickaldiary,and selfawarenesspracticesallfundamentalskillsthatwouldhelpanyonecopewithoneselfandourmysteriousuniverseandthatwouldstandtheperfectpontifforholy kingingoodstead.Atleastayearmustpassbetweeninitationfromonegradetoanother.Thoseritesofpassageareorderceremonies,buttheotherpracticesare mostlydonealone.Inaddition,theOTOadeptdoesinvocationsoftentoHorus,Osiris,Apollo,andthelike.17 AlthoughtherehadreportedlybeenearlierversionsoftheOTOabroad,suchasthatassociatedwiththeenigmaticVyvyanDeaconinAustraliaandpossiblyNew Zealand(whobysomeaccountsbroughttheoriginalGerman,preCrowleyiteOTOtothetwosoutherndomin

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ionsasearlyas1908),theorderinitspresentsemipublicformcommencedinthelattercountryintheearly1980s.ANewZealandwomanlivedattheGrandLodge intheUnitedStatesandthenreturnedin1982toperformthefirstinitiations.TheNewZealandgrouphasabouttwelvemembers.18 GroupsofEasternBackground Thesehaveproliferatedmightilyinthe1960sandsince,andnoattempttodescribethemallindetailwillbeattemptedhere.TheMasseyUniversitydirectory,Beliefs andPracticesinNewZealand,providesadequatesummaries,andsomeofthesegroups,suchastheHareKrishnasandBaha'ihavebeendealtwithinmanyother studies,evenifnotalwaysexplicitlyintheNewZealandcontext.HereIcanonlygiveasamplingintheformofafewgroupsIwasabletovisitduringmysixmonthsin NewZealand. Ofthese,oneofthemostinterestingandattractiveistheBrahmaKumaris,anewHindureligiousmovementnowfoundaroundtheworld.Imyselffirstencounteredit ontheMaidaninCalcutta,India,whereonebrightmorningduringavisitthereIwentouttofindthisvastparkunexpectedlyornamentedwithseverallargebrilliantly coloredtents.OutofcuriosityIapproached,todiscovertheywerethedisplayofareligiousgroup,theBrahmaKumaris.Theexhibitswithinwerenolessvivid. Paradingaroundthewallsweremultihuedchartsofhumanspiritualevolution,thesubtlespiritualcomponentsofourconsciousnessandanatomy,andaboveall demonstrationsthatthehumansoulisultimatelyadimensionlesspointofpurelight,whoseoriginalhabitatisasupremerealmofgoldenredlight,alsotherealmofthe supremesoul,God.RadiatingoutofthiscentralsourcenamedasthedeityShivawereportrayednumerousblessings,oceansoflove,peace,bliss,and knowledgethetranscendenceofbirthanddeath,trueharmonyandhealth.Torealizeallthis,oneshouldpracticerajayoga,themethodofmeditation(notreally hathaorphysicalyoga)bywhichonecanlinkone'sownsoulwiththesupremesoul.For,Iwasassured,Iammysoul,notmyphysicalbody,thoughthehealthofthe bodydependsonthehealthofthemind,whichinturndependsonwhetherthesoulisstabilizedinitsoriginalstateandinrightrelationshiptotheultimateintheworld ofreddishgold. Ofnolessinteresttomewasthefactthattheassuringwasbeingdonebywhiterobedwomen.For,thoughfoundedbyamanbelievedtohavebeenanincarnationof God,theBrahmaKumarisarevirtuallyuniqueasareligousmovementministeringtobothmenandwomen,butadministeredentirelybywomen.Thefounderwas DadaLekhRaj(Sri

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PrajapitaBrahma[d.1969]),ajewelerinIndiawhointhe1930shadaseriesofspiritualexperiences,culminatingin1936whenhebelievedGodenteredhim,saying "IamtheBlissfulSelf,IamShiva,IamShiva,IamtheKnowledgeableSelf,IamShiva,IamShiva,IamtheluminousSelf,IamShiva."Shortlyafter,hegaveup businesstodevotehimselfentirelytothereligiousmissiontowhichhebelievedthisexperiencehadbeenacall,in1937foundingtheBrahmaKumarisWorldSpiritual Universitytogiveinstructioninrajayoga.Itsinstructors,theBrahmaKumaris,areallsinglewomenormotherswhohavereceivedfourteenyearsoftraining.Pitashriji, asthefounderisoftencalled,believed,underdivineguidance,thatwomenshoulddothisworkinordertobringforththematernalloveoftheShakti,theconsortof Shivawhoasthegreatgoddesstakesmanyforms,butaboveallisthedivinemother.Thegroupisvegetarianandemphasizespurityandcelibacy.Itsworld headquartersareatMt.Abu,inRajasthan,India. ItsNewZealandheadquartersareonMt.Eden,inAuckland,thoughtherearealsocentersinNorthcote,AucklandinPetoneoutsideWellingtonandin Christchurch.TheWellingtonworkis,Ihavebeentold,largelypatronizedbytheethnicIndiancommunity,buttheAucklandactivityismostlyEuropeanbothcenters commencedin1981.WhenIvisitedtheMt.EdenRajaYogaCentre,amodestbutamplehouseonabusycorner,Ifoundithadthreeresidents,witheightattending themorningclasses,andmanyothersupporters.AsinallBrahmaKumariscenters,rajayogainstructionwasthemainactivity.Thehousehadthequiet,peacefuland spotlesslycleanambienceofanywellrunconvent. Ihadamostinterestingconversationwithayoungman,deeplyinvolvedwiththemovement,whowasinthehouse.HepointedouttomethatNewZealandhasno realreligioustraditionofitsown,unlikeEnglandorIndia,andthatayoungergenerationofPakehasisrejectingtheimportedchurches.Butatthesametime,hesaid, othersoulsonotherquestsarebeginningtofillthecountry'sstreets,perhapsbecauseofthelackofestablishedcompetition.NewZealandisayoungnation,butitis attractingancientHinduswhoaretakingbirthhereinaWesternbody,andother"oldsouls"fromtheworld'stroubledpastseekingafreshvenuefortheirlatestlifea noveltwistontheNewZealandmyth.Thusthesmallandseeminglyfairlyhomogeneousislandnationis,actually,acarnivalofdiversespiritswhichperhapsexplains theremarkableassortmentofreligiouspathsIfound. ButifmanyofthesesoulsfindtheirwaytotheBrahmaKumaris,anytensionscreatedbythispluralismoughttoberesolvedpeacefullyas,iftheseteachershavetheir way,willthegreatertensionsoftheworldatlarge.AccordingtoSisterJayanti,asenioryoginiinthemovementwho

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lecturedinNewZealandin1985,rajayogameditationisthekeynotonlytopersonalhappinessbutalsotoworldpeace."Itisnotweaponsthatarethecauseofwar," shesaid."Thecauseofwarisinthehumanmind.Wecanrestoresomesortofhumanityinhumanmindsbyremovingstressandfearthroughthepowerofsilence."19 AnandaMarga AnandaMarga(PathofBliss)isamovementwhichseekstocombineinnerspiritualliberationwithsocialreform.FoundedinIndiain1955bySriSriAnandamurti(P. R.Sarkar[b.1921]),ithasattractednosmallamountofcontroversy. Itsostensibleethicsandgoals,basedontheYogaSutrasofPatanjali,seemunexceptionableenough.Theyincludeahimsa(harmlessness),satya(benevolencein thought,word,anddeed),notdeprivingothersofwhatisrightlytheirs,simplicity,andpurityoflife,mentalequilibrium,workingtoalleviatethesufferingofothers,and thelike.Itssocialprogramisbasedon"ProgressiveUtilisationTheory"(Prout),whichissaidtoblendspiritualandsocialliberation,andisdescribedasprogressive socialism.Itsprinciplesincludeaguaranteedprovisionofessentialsoflife,food,housing,clothing,medicalcare,andeducationequitabledistributionofwealtha decentralizedeconomy,withcooperativeworkerownedandcontrolledindustriesfullemploymentwithlessenedworkinghourseconomicindependenceforwomen andthesocial,cultural,andscientificfieldskeptfreeofpoliticalorbusinesspressures.20Toprovidemodelsofsuchanidealsociety,AnandaMargahasestablished cooperativecommunities.InIndiaaProutistblocpartyrancandidatesforofficein1967and1969,inoppositiontoboththeCommunistsandtherulinggovernment party.PerhapsitwasthatpoliticalpresumptionwhichputAnandaMargatoomuchinthelimelight. In1971Sarkarwasaccusedbyaformermemberofconspiringtomurdercertainexfollowers.Hewasarrestedandjailedtoawaittrial,hisimprisonmentlasting throughthenationalemergencydeclaredbyIndiraGandhiin1975underthoseconditions,AnandaMargawasoneoftheorganizationsbannednationallybythe primeminister.Inthemeantime,AnandaMargiswereinvolvedinanumberofantigovernmentincidents,someallegedlyviolent,protestingtheirleader'sincarceration. Sarkarwasfinallybroughttotrialandconvictedin1976,butundertheconditionsoftheemergency,whichmeantamongotherliabilitiesthathewasnotallowedtocall anywitnessesonhisbehalf.Subsequently,in1978,hewasretriedandfoundnotguilty.But,althoughreportedincidentslinkedtothemovementhavedecreased markedlysincethen,itsreputationhasnotbeenentirelycleared. AnandaMargacametoNewZealandin1974,anditstroublesin

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Indiahadrepercussionsinthiscountry.InJuly1977theNewZealandgovernmentdeportedErikFossum(ArunBrahmacarii),aNorwegianwhowasthemovement's NewZealandleaderandmeditationteacher.Anewspaperaccountspeaksforitself:
WhenaslightwispybeardedNorwegianintheunlikelyorangegarbofanIndianholymanflewoutofNewZealandforNewCaledoniaonedaylastweekstillvowingthathe wouldreturn,officialsintheIndianHighCommissioninWellingtonheavedacollectivesighofrelief. Theywereseeingwhattheyhopedwastheendofalongcampaigntheyhadwagedtogetridofoverseastrainedleadersofwhattheyregardasadangerousterroristmovement. Now,atlast,itseemed,theyweregettingthroughtotheNewZealandGovernment.21

ThearticlespeaksfurtheroftheIndianHighCommission'sactivelobbyingoftheministerofimmigrationandotherparliamentarians,andevenreportsthatwhenthe IndianHighcommissionermadehisintroductorycallonPrimeMinisterMuldoonayearago,thetinysectwasamajortopicofconversation.Tobesure,in1975 therewereincidentsinNewZealandaswellasIndiainvolvingAnandaMargis.TwoMargiswereaskedtoleavethecountry,andfourotherswerejailed,oncharges rangingfromconspiracytoblowuptheIndianHighCommissiontokidnappingandburglary.Themovementrespondedthattheperpetratorsoftheseallegedoffences wereactingontheirowntodrawattentiontoSarkar'simprisonment,andhadnoofficialbackingfromthesect.Margisusednonviolentmeans,too,frombannersto hungerstrikes,toprotesttheirleader'spersecution. Althoughaffirmingthat"therecanbenodoubtthatthejailedAnandaMargafollowerswereresponsibleforviolenceinthecelebrated1975incidents,"TheDominion, ina1977seriesofarticlesonthesect,wasabletofindlittlemorethanunprovedallegationsbehindmostothercharges.Intheendthepaperviewedthisgroupas generallya"relativelyharmlessnuisance"likeanumberofother"fringe''religions,unworthyofthehysteriaithadapparentlygeneratedinsomecircles.Thefeatureon AnandaMargacitedalettertoTheDominionbyWellingtonpoetDenisGlovercallingitnomorethan"anotherofthosepottylittlereligioussects."Thearticlenoted alsothattheAnandaMargisinturnaccusedthepoliceofexcessiveharassmentand"someminordenialsofcivilrightsinpolicestations."Theconclusion:"IfAnanda Margaisathreatitisawellcoveredone.IfitisnotithasprovedaveryexpensivenuisanceforNewZealand."22 TheDominionarticlesthenproceededtogivequiteagoodsummary

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ofAnandaMargateachingandpractice.Thepracticesincludeinitiationbyanacarya(authorizedspiritualdirector),kirtan(spiritualsinging,chanting,anddancing), andaboveallmeditation.Dharmacakra(kirtanandmeditationdonecollectively)isespeciallypowerful,asonewouldexpectinagroupsoorientedtowardhuman cooperativeendeavors:"Asthedancerbecomeslostinthechantfeelingsofseparatenessandegoaresaidtobereplacedbyfeelingsofintensehappinessandinner peace." AnandaMarga,headquarteredonSandringhamRoadinAuckland,continuestoworkquietlyinNewZealandtopromoteitsprinciplesandpractices. BhagwanShreeRajneesh HardlylesscontroversialhasbeenthemovementofBhagwanShreeRajneesh,thelateIndiangurunotedforhissexualfreedomdoctrinesandhiscollectionofRolls Royces.Rajneesh(19311990),aformerphilosophyprofessor,establishedanashramatPoona,inIndia.Inthe1970sitacquiredworldwidefameforitsdoctrine thatsanyas,theancientHinduconceptofrenunciation,didnotnecessarilymeanasceticismbutsimplyconsciouslivingandsocouldentaildeliberatelyjumpingintothe depthsofsensual,physicalexperiencesaswellastheirrejection.Forsomepeople,thisgurusaid,guiltfreesexualandothercarnalexperiencemaybemorespiritually salutarythandenialoftheflesh.Needlesstosay,theunusualashramdrewstreamsofpilgrimsfromWestaswellasEast,rangingfromjadedveteransofthe1960s counterculturetoerstwhilecelibatepriestsandnuns. In1981,partlybecauseofimpendinginvestigationsbytheIndiangovernment,RajneeshandmanyofhisfollowerstransferredtoAmerica.Landwaspurchasedin Oregon,whereamodelcommunity,Rajneeshpuram,wasestablished,andwhereRajneeshnowpracticingpublicsilencehousedthescoresofRollspresentedhim bywealthydevotees.Frictionwithneighborsandwithstateandlocalgovernments,however,plaguedtheproject,andfactionalismwithinRajneeshpuramwasnoless abrasive.Utopiacametoanabruptendin1985,whenseveraltopofficialsofthecommunitywerearrestedonvariouscharges,andothers(orthesameones) defectedafterbeingaccusedbyRajneeshofseriousoffences,includingattemptedmurder. ThenRajneeshwashimselfchargedwithmultipleviolationsofU.Simmigrationlaw.Afteramysteriousdisappearance,exuberantlyreportedinthepress,hewas apprehendedinCharlotte,NorthCarolina,anddeported.AttemptstorevivetheworkinUruguay,Greece,andothercountriesbroughtvisadenials,further deportationsandlittlesuccess.Loyaldevoteeshaveattemptedtokeepintouch,butitseemsunlikely,afterRajneesh'sdeathin1990,thatthemovementcanexpect

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muchfuture,despitesomeclaimsbyloyaliststothecontrary.The1985MasseyUniversitydirectoryreportedaRajneeshcenteronSymondsStreetinAuckland,but whenIwenttotheaddressin1988,Ifoundnosignofit. TheInternationalSocietyforKrishnaConsciousness TheHareKrishnas,oftheInternationalSocietyforKrishnaConsciousness,areanotherHindubasedgroupintheWestthathasnotavoidedcontroversy.Thesociety wasfoundedin1966byA.C.BhaktivedantaSwamiPrabhupada,whohadbroughtKrishnadevotioninthepurebhaktitraditiontotheUnitedStatesayearearlier. Sofarasispossible,itsdevoteesendeavortoliveacommunitylifeandgiveovertheirtimeandenergiestotheworkofKrishna.TherehavebeenNewZealand templesatRiverhead,Auckland,Wellington,andChristchurch. TheJohannineDaistCommunion TheJohannineDaistCommunion,earliertheFreePrimitiveChurchofDivineCommunionandlatertheFreeDaistCommunion,isbestknowninNewZealandforits highlyvisibleLaughingManInstituteandDawnHorseBookshoponHighStreetinAuckland.ItwasfoundedbyFranklinJones(b.1939),aonetimeLutheran seminarianinAmericaandstudentofSwamiMuktanandainIndia.Hehas,likehiswork,markedspiritualprogresswithchangesofname,havingbeenBabbaFree John,DaFreeJohn,DaLoveAnanda,andDaKalki.HisbasicteachingistheWayofRadicalUnderstanding,whichinvolvesmovingtoTranscendental Consciousnessthroughaseriesofsevensteps.Theseincludetheexperienceofsexualityandofthepursuitofmoneyandmaterialrewards,butonlytoshowtheir futilityintheend. Nonetheless,FreeJohnhasbeenaccusedofattachmenttothosegoods.In1985agroupofdefectorsfromhismovement,includingaNewZealandwoman,publicly accusedtheguruofextortion,degradationandfalseimprisonmentofcultmembers,physicalandsexualexploitationofthem,andoflivinginluxuryattheexpenseof followers.Lawsuitsfollowed,whichhaveledFreeJohntoleavetheUnitedStatesforrefugeinFiji,whereheallegedlylivesinseclusionandluxury,surroundedby ninewivesandindulgingin"drinkingbinges...andgluttonousfeasts."NewZealandandotherleadersoftheFreeDaistCommuniondenythechargesandthe wivesattributingthemtodisgruntledexmembers.23 TheSaiBabaMovement SatyaSaiBaba(b.1926)isperhapsthemostfamousofallholymeninIndiatoday,certainlyforthemiraclesheisreportedtoperform

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continually.AlthoughhehasnevertraveledoutsideofIndia,apartfromonetriptoEastAfrica,hisreputationhasbroughthimacoterieoffollowersinmanycountries oftheworld,includingNewZealand.Devoteesgathertosinghymnsandchantsinhishonor,talkabouthisteachingsandmightyworks,andorganizetripstohisnow vastashramsinSouthIndia. Unfortunately,theSaiBabamovementinNewZealandhasbeentouchedbyscandal,althoughthroughnowrongdoingonthepartoftheguruorthemovement'sNew Zealandleadership.Inthelater1970s,AmritLal(Andy)Narain,aNewZealanderofIndiandescent,performedspiritualhealingsforsubstantialfees,particularlyin theMaoricommunity.HeclaimedtodosointhenameofandthroughthepowerofSaiBaba,whosepictureswereprominentlydisplayedathishealingsessions.But atChristmasin1981,whileNarainwasatSaiBaba'sashraminIndia,theguruforcefullyannouncedthat"onlyhe,andhealone,couldperformhealingworksinhis name,andnoonehadeverbeenoreverwouldbedelegatedtodosuchthingstherewasnoneedforsuchdelegation."24SincethentheNewZealandand internationalSaiBabaorganizationshavefrequentlyrepeatedthatstatementintheirpublications. AlthoughithasnothingtodowithSaiBaba,itmaybenotedthatthreeyearslaterthesameAmritNarainwasconvictedofkidnappingandunlawfuldetentionand imprisonment,inconnectionwithaspiritualcommunehehadestablishedinGreytown.25 YogaSchools SeveralyogaschoolsexistinNewZealand.TheDivineLifeYogaSocietyisbasedontheteachingsofSwamiSivananda(1887963),thespiritualgrandparentof muchofmodernyogainstructionintheWest,asinIndia.Itssimplifiedinstructioninyogaasaphysicalpracticecombinedwithahealthy,spiritualwayoflivingfor peopleinallwalksoflifebeganinNewZealandasearlyas1936astheBalmoralPhysicalCultureandYogaSchool,thoughthepresentashramwasnotestablishedin Henderson,Auckland,until1969. AnotherimportantmodernyogateacherisB.K.S.Iyengar,representedbytheNewZealandSchoolofYoga.TheNewZealandbranchoftheInternationalYoga TeachersAssociationbringstogethersomeindependentinstructorsintheart.Siddhayoga,taughtbythecontroversialSwamiMuktananadauntilhisdeathin1982 andsubsequentlybysuccessors,emphasizesspiritualawakeningthroughthegraceofaSiddhaguru.TheSelfRealizationFellowshipemphasizesaspiritualwayoflife andasimplepracticeknownaskriyayogataughtbySwamiYogananda(18931952),oneofthepioneerIndianmissionariestotheWest.

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TranscendentalMeditation,astaughtbyMaharishiMaheshYogi,isthesimplepracticeofstillingthemind,throughtheuseofamantragivenatone'sinitiation.This movementhashadaremarkablecareersinceitsassociationinthe1960swiththeBeatles.InNewZealand,asinmostcountries,onecanfindTranscendental Meditationteachersandcenters. VedantaSocietiesandtheRamakrishnaMission BeforeleavinggroupsofHindubackground,awordmightbesaidaboutmodernHinduisminthetraditionofVedantaSocietiesandtheRamakrishnaMission.The latterisateachingandservicemonasticorderestablishedafterthedeathofthegreatmodernHindusaintRamakrishnabyseveralofhisdisciples.Amongthem,the dynamicSwamiVivekanandawasparticularlyinterestedinbringingHinduismtotheWestinaformitcouldappreciate.Aftermakingaforcefulimpressionas Hinduism'srepresentativeattheWorld'sParliamentofReligionsinChicagoin1893,hereturnedtoEuropeandAmericainthelate1890stolectureandestablish fledglinggroups,commonlycalledVedantaSocieties,ofoccidentalsinterestedinpursuingthispath.IntheUnitedStatesandseveralEuropeancountries,they representthefirstinstitutionalestablishmentofintellectualHinduism,intheformofitsdominantphilosophicaltradition,nondualist(Advaita)Vedanta.Thoughnever large,overtheyearsthismovementhasattractedaquotaofcreativethinkers,suchasthenovelistsAldousHuxleyandChristopherIsherwood,andhasmadeVedanta anintellectualandspiritualpresenceintheWest. AlthoughIhavenotbeenabletodiscoveranytraceofaninstitutionalpresenceoftheVedantaSocietyinNewZealand,acorrespondenceinvolvingithasturnedupin thepapersofaNewZealandwomanwhocancertainlybeconsideredacreativethinkerandintellectual,aswellasactivist(acombinationdeartotheheartofSwami Vivekananda),BlancheEdithBaughan(18701958).Thisremarkablewoman,borninEngland,wasoneofthefirstwomangraduatesoftheUniversityofLondon, takinghonorsinGreek,whilealsowalkingthestreetsasasuffragette.ShemovedtoNewZealandin1900,whereshewrotepoetry,becameactiveinprisonreform, andservedasNewZealandsecretaryoftheHowardLeague(involvedinpenalreform)in1928.Atthesametime,shecorrespondedonspiritualmatterswithswamis oftheRamakrishnaMissioninSanFranciscoandIndia,andwiththegreatIndianwriterRabindranathTagore.Thelastofferedhersomewisewords:"IwishIcould pointoutawaywhereawayisneeded.Wegointovagueandveryoftenworthlessgeneralitieswhenweadviseothersbecausewecannotenterintotheintricacies ofalife

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notourown....Letourlovefindoutitstruecoursethroughsomedailyservicewhichrefusestoacceptanyprofitforitself...."26 Whetherfromthisoranothersource,suchsentiments,combinedwithcommitmenttothespiritualquest,wereclearlyatthecoreofBlancheBaughan'slonganduseful life.AneditorialinTheAkaroaMail(shelivedinAkaroa,Canterbury)atthetimeofherdeathdeclared,"Shehadanintenselyreligiousoutlook,farbeyond sectarianism,andsheadmitteditwasfromthiscentreshefoundthecouragetodotheunpopularworkshehadtodoforsolongofherowngreatandsure choosing."27 TheSantMat AninterestingcollectionofIndianmovementsbelongtowhatisoftencalledtheSantMat,orsaintlyteachings,group.ThesederivegenerallyfromthePunjab,where theboundaries,onemightsay,ofSikhism,Hinduism,andmysticalIslammeet.SantMatmovementsarecharacterizedbyanemphasis,asinearlySikhism,onthe importanceofalineageoflivinggurusbyacosmologyofthegnostictypewithincreasinglyrarefiedspiritualplanesaboveearth,andafocusonsacredsoundasthe essentialofinitiationandmeditation.Theygenerallyinculcateavegetariandietandausterewayoflife.ThelargestisnodoubtRadhaSoami,foundinNewZealandas inmanycountriesoftheworld,withbothIndianandoccidentaladherents.KirpalRuhaniSatsangrepresentsasimilarteachingandisessentiallytheresultofa successiondisputeovertheRadhaSoamiguruship.28 EckankarandDivineLight Eckankar,calledtheancientscienceofsoultravel,wasfoundedbyanAmerican,PaulTwitchell,apparentlyonthebasisofdocumentsintheSantMatschool.Finally, alsoofSantMatbackground,thereis(orwas)theDivineLightMissionofGuruMaharajJi,thecelebratedteenageguruoftheearly1970swhosemeteoriccareer collapsedintoscandalanddebtafterthefailureofamuchpublicizedconventionintheHoustonAstrodomein1973.ButMaharajJi,nowbilledsimplyasa HumanitarianLeaderratherthanasLordoftheUniverse,stillvisitsNewZealandfromtimetotimeandmeetswithfriendsandfollowers,thoughthereisnoformal organization. GroupsofIslamicBackground InternationalSufiMovement ApartfromSubud,afewothernewreligionsinNewZealandhaveanultimateorigininIslamiccultureareas.TheInternationalSufi

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MovementpresentstheteachingsofHazratInayatKhan(18821927).ThisactivityoffersSufismworldwideessentiallyasanindependentspiritualforce,basedon universalmonotheismrealizedthroughknowingthedivinewithin,bymeansofbreathingandchantingexercisesderivedfromSufism. Baha'i ThebestknownreligionofthisbackgroundiscertainlyBaha'i,basedontheteachingsofthePersianprophetBaha'u'llah(18171892)itemphasizestheonenessof God,theonenessoftheprophetsofGodinallreligions,andworldunity.Baha'iisknownforsimpleworshipanddedicatedworkonbehalfofglobalharmony.Baha'is rightlystressthattheirfaithisanindependentreligion,notsimplyasectofIslamoranythingelse.IthaslongstandingrootsinNewZealandin1913Margaret StevensoninvitedinterestedfriendstoherhomeinParnelltostudytheBaha'ifaiththenumberofbelieversgrew,andthefirstSpiritualAssemblywasfoundedin Aucklandin1926. MovementsofBuddhistBackground TheravadaBuddhism Buddhismhasalsomadeitswaytopost1960sNewZealand,inbothTheravadaandMahayanaformsandwithbothEuropeanandAsianadherents.Oneofmy mostpleasantmemoriesofNewZealandisofavisittothenewTheravadaBuddhistmonasticcenterinStokesValley,justnorthofWellington.Thismonasteryisa branchoftheremarkableChithurstForestMonasteryinWestSussex,England,whichhasbroughtscoresofWesternersintotheSamgha.Thethreemonksandone noviceinStokesValleywereallOccidentals,thoughthusfarthereligiouslifehasattractednoNewZealanders.(TheheadmonkisaCanadianofLatvianorigin,the othersaSwissandanItalian,thenoviceEnglish.)YettheBuddhistlaitywhovisitandsupportitarealmostentirelyofSoutheastAsian(SriLankan,Burmese,Thai, Cambodian,andLao)immigrantbackground.HereonecanwitnesstheextraordinaryspectacleofEuropeanmonksinsaffronrobesquietlyreceivingfromAsians themonasticsasrepresentativesofthereligion,ofcourse,notpersonallytheprofoundreverencesandofferingsoffoodandclothingthatarecustomaryinTheravada lands. SurelyfewsettingsintheworldcouldmoreinduceonetothecontemplativelifethantheStokesValleyparadiseofthesefewmonks.Iwasdelightedwiththeclean rustictempleblendingintothehillsideabovethesparkling,rushingstream,wherethereligiousodorofincensemetthefragranceofwoodandrain,andthesofthumof sutrachanting

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beforethegreatbronzeBuddhaharmonizedwiththewindandthewhirofinsects.Scatteredupthehillwerethesmallhermitagesofindividualmonks,wheretheylive theirpeacefulandausterelives,practicingfourhoursofmeditationdaily,interspersedwithmanuallabor,study,andworshipinthetemple. InWellingtonitselfIattendedacoupleofmeditationclassesatthebusycenterrunbytheFriendsoftheWesternBuddhistOrder.Thissomewhatoddlynamed organizationrepresentsanotherquitesuccessfulWesternBuddhistmovementoutofEngland.IthasbeenconcernedwithovercomingtraditionaldivisionsofBuddhism consideredlessthanrelevanttothewesternseekerTheravadaversusMahayana,laityversusmonksandsopresentsamodern,eclecticbuteffectiveBuddhism basedonthesimpleveritiesoftheFourNobleTruthsandtheEightfoldPath,andfundamentalmeditationtechniques. Atthesametime,thelivelycolorthatissomuchapartoftheBuddhistworldwasnotforgotten.Theteachers,whethertechnicallymonksornot,worebrightrobes, andtheartofBuddhism,fromdeeplyglowinggoldimagesoftheenlightenedonetotheenigmatic,symbolladentankapaintingsofTibet,bedeckedthewallsand altar.Theinstructorsgaveoutplain,nononsenseBuddhismofalmosthomileticsimplicity,andIwassurprisedatthenumberinthescoresofWellingtonianswho cametohearthattheirlivesaremadelivesofquietdespairbythemaskstheywearandthefrustrationstheybear,thatthissufferingiscausedbyfalseidentitiesand attachmentsofthemind,andthatthesementalparasitescanbeleftbehindbycuttingthroughtheegotorealityinmeditation.Thentheassemblytriedsomesimple Buddhistformsofmeditation,andafterward,seatedinacirclewithateacher,eachpersontoldwhathadhappened,ornothappened,andwhereheorshewasaton thepath. VipassanaMeditation ArelatedtraditionisthatofVipassanameditation.Vipassana,themeditationofanalysis(i.e.,ofunderstandingwherethoughtscomefromandwheretheygoandthat lifeisactuallyincontinualflux,unsatisfactoryasordinarilylived,andwithoutanegocenter),istheheartofTheravadapractice.Butitcanalsobepracticed,many wouldsay,onitsownwithoutthetrappingsofconventionalsouthAsianBuddhism.ToteachitsindependentuseisthemissionofS.n.Goenkaandhisstudents,who offerpopulartendayVipassanaretreatsthroughouttheworld.TheVipassanaMeditationCentreinNewZealandsponsorsthesecourses. ThereareotherBuddhistpaths,tooor,ifonewishes,pathless

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paths,forasthemightyHeartandLotussutrasremindus,thepathvanisheswhenthegoalisreached,andonerealizesonewasreallythereallthetime.Onesearches forenlightenmentlikeamandesperatelysearchingtheworld,overmountainsandseas,junglesanddeserts,foralostjewel,havingforgottenitwasinhispocketallthe time. ZenBuddhism ThisisparticularlytheattitudeofZenBuddhism,whichemphasizesthejewellikeintrinsicBuddhanaturethateveryonehasandthatcanberealizedinquietsitting,or evenmoreintheordinaryeventsofeverydaylife,butofcoursethedeep,totalnaturalnessofsucharealizationrequiresrigorouspruningawayofthecontrivancesand selfdelusionsthatcluttermostofourlives.Thatiswhatzazen(Zensitting)justbeingalonewithone'smindandnothingelseisfor.Theroshi(Zenmaster)withhis challengesandriddlesandreassurances,canalsohelponecutbacktoreality.TheZenexperienceisavailableinNewZealand.ButasarecentissueofManawa,the newsletteroftheZenSociety,putit:

WemustworktoestablishgenuineKiwiZen(somethingwhichislikelytotaketwoorthreehundredyearsatleast),butwemustalsobeawareofKiwifailingssuchasthe "She'llberight"attitudeengenderedbyourrelativelyeasygoinglives,anattitudewhichmesheswith"bujiZen"thefatalerrorassumingtoourselvesthatsinceweareall intrinsicallyBuddhas,thereisnothingtostrivefor.WhenDogentalksoftheimportanceof"seekingnothing"heistalkingtomonksinahighlydisciplinedmonasticsetting. Althoughwearenotordainedpeople,thereisstillarealneedinourdistractionfilledandincreasinglyacquisitiveandviolentsocietytoestablishBuddhistcommunities.

CurrentZenworkinNewZealandbeganin1973withthevisitofJoshuSasaki,aJapaneseZenmasterlongresidentattheCimarronZenCenterinLosAngeles.He hasfrequentlyreturnedtoconductsesshins(intensivelyZentrainingsessions)inNewZealand.OneNewZealandstudentofSasakiroshi,MichaelRadford,has becomeaprominentZenteacherbothinhishomelandandattheCimarronCenter.Radfordhastoldmeofinitialoppositionfromneighborsandthecommunitytohis emergentZencenterinAuckland,but,astimehaspassedandtimeshavechanged,antagonismhasturnedtorespect.Althoughsmall,theZenSocietyofNewZealand (formedassuchin1983toreplacelooseraffiliations)iswellestablished,andhaszendos(meditationhalls)inGlenEden,Mt.Eden,andWellingtonaswellasregional contacts.

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VajrayanaBuddhism TheVajrayana(TantricorEsoteric)BuddhismofTibethasverydifferentmeans,thoughultimatelythesameend,asTheravadaorZen:therealizationofone'soriginal nature,priortotheaccretionsweldedonbyignoranceandcraving.InTheravadatheyaredissolvedbyanalysisofwhattheyareinZenfaceddownwithfierce samuraicourageinVajrayanapriedloosethroughskillfultechnicalmanipulationsofwords,images,andeventhepassionsthemselves. TheVajrayanaadeptwillidentifieswithabuddha,whoisonewithhisorherowntruenature,throughchantingmantraspropertothatfigure,visualizingitinallthe symbolicrichnessanddetailwithwhichitisportrayedinthetankas,andundergoeslongandarduousinitiations.Thesemay,inthecrazywisdomtradition,mandate doingthingscontrarytoone'ssuperficialnature,arousingstronganger,fear,ordesire,whichacannyscientistofthesoulcanfinesseintopurificationandeveninto breakingoutofallone'spreviousboundaries.SuchasavantistheVajrayanalamaorgurusupposedtobe,andnothingismoreimportanttothattraditionthanthetight bondslinkingmasteranddisciple.ThusVajrayanamovementsarealwaysfoundedonthelineageofagreatteacher,andthelivesofseriouspractitionerscenteraround successiveinitiationsorpowerimpartationsbestowedbythecurrentincumbent.TherearetwoTibetanBuddhistcentersinNewZealand:theDorjeChangInstitute, andtheKarmaKagyuTrust.Eachhasaresidentlamarepresentingimportantlineages.KarmaKagryuhasbuiltthefirstTibetanstylestupaintheSouthern Hemisphere. OtherWesternGroups: NewThought TurningtotheWestagain,weshallmentiontwogroupsrepresentingtheNewThoughtandwhatmaybecalledreformedChristianSciencetraditions,RadiantLiving andtheInfiniteWay.NewThought,thetraditionobviouslybehindRadiantLiving,isalatenineteenthcenturymovementemphasizingthepowerofthoughtand affirmationtoattainhealth,happinessandsuccessithasproducedanumberofreligiousmovements,suchasUnity,DivineScience,andReligiousScience,and perhapsevenmoreimportant,isattheheartofsuchwidespreadextradenominationalteachingsaspositivethinking. RadiantLiving RadiantLivingwasfoundedbyHerbertSutcliffe(18861971)andiscenteredatthePelohaHomesteadinHavelockNorth,ahealthresortdescribedasthe internationalheadquartersoftheSutcliffe

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School.AccordingtohisobituaryintheNewZealandHeraldTribune(October28,1971),SutcliffewasborninEnglandbutimmigratedtoAustraliawherehe lecturedonphysicalandspiritualhealthandbecamepresidentoftheAustralianHealthSociety(19251930)andeditorofRadiantHealth.Hetraveledwidelyin 19311941,establishingschoolsintheUnitedStates,Canada,NewZealand(firstinCanterburyin1938),andelsewhere.HesettledinNewZealandin1941and purchasedtheHavelockpropertyin1942.Thepresentperiodicalofthecenter,RadiantLiving,presentsamixofadviceondietandhealth,inspirationalpiecesofa liberalChristiancast,andquotesfromsuchsourcesasWhiteEagle,ParamahansaYogananda,theNewThoughtwriterEmmetFox,andHerbertSutcliffehimself,in paragraphswithsuchhighlyNewThoughttitlesas''AbundantSupply,""DivineUnderstanding,"and"DivineSupply."ThelastheadingsumsupallNewThought extremelywellasSutcliffewrites:

Materiallifeandmattercannotexistwithoutacause.Asearchrevealsthatallcausesareinvisible,beyondthelowerorslowerexpressionsofmatter.Thereinisthesourceof supply.YouhaveyourcontactwithdivineSupplywithinyourself.Bytrainingthemindyoucanreleasethecauseofyourdesire,foritbelongstoyourIAM,theinvisibleSelfand GodPowerwithin....Bethankfulthatthesupplyofyourneedscanbecontactedbyyourownspiritualdesireandyourimagination,yourfaithandpersistence.SeekDivine Supply.29

TheChristianSciencemovementhasalwaysinsistedthatitdiffersfromNewThoughtonanimportantpoint.Itsreadingofapassageliketheabovewouldbethatthe NewThoughtwriterisundertheimpressionhealthandallgoodthingsaretheresultofeffortaimedattrainingandconcentratingthepowerofmindtoproducequasi magicalresults,aprocessChristianSciencedisparagesasmesmerism.Instead,ChristianScientistswouldsay,thepointisthatGodisandhasalwaysbeenspirit, infiniteandperfect,hencematterhasnoroomtopossesseventherelativeexistencethatcouldmakeitsenhancementorhealingtheobjectoftheNewThoughtmind cure.MaryBakerEddy,thediscovererofChristianScience,insistedonlettinggoofmortalmindwithitsbeliefinmatteranditsills,andcalledforrealizationofthe divineperfectionalreadyhere. TheInfiniteWay Noonehastaughtthisradicalprinciplemorefirmly,orwinningly,thanJoelGoldsmith(18921964),anAmericanwhoworkedformanyyearsasaChristianScience practicionerbutwhowithdrewfrom

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theinstitutionalchurchin1946topursueanindependentcareerasaspirituallecturerandteacherofradicalmonismintheChristianSciencestyle.HeemphasizedGod astheonemind,theoneconsciousnessofwhichweareallapart,beforewhichthemanyisonlyasecondaryappearancetoestablishawarenessoftheoneistotap intothesourceofhealingandsupply.Goldsmithdidnotwishtoestablishanorganization,andduringhislifetimehadonlyaninformalcircleofstudents.Afterhisdeath, however,amodestorganizationhasissuedanewsletterandcontinuedtomakehistapesandbooksavailable.Meetingsareheldfromtimetotimeatwhichthetapes areplayed.GoldsmithlecturedinNewZealandandhasfollowersthereacenterinAucklandcontinuestheInfiniteWaywork,asitiscalled,afterthetitleofhismost popularbook.30 OtherMovements TheChurchofScientology ThecontroversialChurchofScientology,foundedbyL.RonHubbard(19111986),isalsobasedonaviewthattheinnerhumanessenceisradicallydistinctfromthe physicalshell,thoughwithquitedifferentpracticalconsequences.TheChurchofScientologywasestablishedinAmericain1954asanoutgrowthoftheenthusiasm generatedbyL.RonHubbard's1950book,Dianetics.Scientologyspreadforcefullytoanumberofcountries,especiallytheEnglishspeakingcommonwealth.In developedScientologicalteaching,theindividualisactuallyaThetan,aspiritualentitytrappedinmatter,energy,space,andtime(MEST),afateexplainedinvarious mythologicalways.Inthisstatewesufferandloseeffectivenessbecauseofengrams,conditionedresponsestheresultoftraumalikeexperiencesinthisorprevious lives.Scientologicalcounseling,or"processing,"canhelponecleanouttheengrams,"goclear,"become"atcause''inone'sownlife,andfinallybecomean"Operating Thetan." ControversyhasarisenaroundScientology'sfeesandfinancialpractices,itsallegedharrassmentofdissidents,itsallegedmisleadingclaims,itsallegedimproper psychiatricprocedures,anditsnumerouslegalactions.Ofthelast,thechurchhaswonsomeandlostsome,butintheprocesshasaidedseveralnationsindefining morecloselythanbeforefreedomofreligionandfreedomofinformationandhasadvancedthecauseofpublicaccesstogovernmentdocuments.A1965banon ScientologybytheAustraliangovernmentledtoalengthylegalbattle,resolvedinthechurch'sfavorin1983bytheAustralianhighcourt.Thatlandmarkdecision definedreligiousfreedomforthefirsttimeinAustralia.31

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TheUnificationChurch KnownmoreformallyastheHolySpiritAssociationfortheUnificationofWorldChristianityandlessformallyastheMoonies,theUnificationChurchhasalso attractedcontroversybecauseofitsbusinessactivities,itsmilitantanticommunism,itsallegedauthoritarianismandbrainwashingofconverts,anditsunconventional versionofChristianity.(Inregardtoitsunconventionality,itisthefirstbutwillprobablynotbethelastofthemanyspiritualisticandmessianicversionsof Christianitythathavesprungupinrecentlymissionizedterritories,conjoiningthenewfaithwithnativecharismaandpractices,toreinvadethesendingcountries forcefully.)Foundedin1954byaKorean,theReverendSunMyungMoon,itinculcatesanidealsocietybasedonthehomeandrightrelationships,propoundsthat Jesus'missiontoestablishsuchaworldwasonlyimperfectlyaccomplished,andhintsthatMoonmaybethemessianicvehiclefortherectificationofGod'swork.It hasestablishedcentersworldwide,includingworkinNewZealand,whichhaveparticularlydrawnyoungpeoplewhohavebecomeintenselyinvolvedinthe movement,oftenlivingcommunallyandenteringintomarriagesarrangedbytheMoon.32 TheBritishIsraelWorldFederation AnothergroupoftenaccusedofrightwingideologicalsympathiesisthevenerableBritishIsraelWorldFederation,whosebasicbeliefisthattheBritishpeoplesare theactualdescendentsofthebiblicalIsraelitesandheirsofGod'spromisestothem.FoundedinEnglandinthelatenineteenthcentury,thismovementprosperedin Britain,theUnitedStates,andthecommonwealthuntilthe1940s,whenitbegantodecline,untilbythe1980smembershipwassmallandaging.WhileIwasinNew Zealandin1988thenationalorganizationandtheWellingtonbranchweredisincorporated,butabookstore,withanindependentrelationtointernationalheadquarters inEngland,remainedonQueenStreetinAuckland.WhenIvisitedit,InotedaselectionofBritishIsraeltractstogetherwithalargeselectionofinternationalextreme rightist,anticommunistmaterialsoftheJohnBirchSocietytype.ButBritishIsraelpeopletowhomItalkedwereunfailinglycourteousandmildmannered,stressingthat theirdoctrineswerenotracistbutsimplypointedtothespecialmissionanddestinywithattendanttrialslaiduponpersonsofBritishdescent. WiccaandNeopaganism Bythe1980switchcraftandneopaganismhadreachedNewZealand.Aproduct,initspresentform,ofthe1950sand1960s,these

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closelyrelatedmovements,unlikesome,onlycontinuedtogrowafterthelattertumultuousdecade.Aswehaveseen,neopaganismrefersessentiallytotherevivalof religionslongthoughtdead,especiallythoseofpreChristianEurope,suchasthecultsoftheancientEgyptians,Greeks,Celts,orNorsemen.Theirmodernadherents oftencombineaRomanticloveofthepastwithakeenartisticsense,sometimesmountingritualsofexquisitebeautyandevocativeness.Inaddition,pagansaffirmthe spiritualmeaningofpolytheism,seeingthesacredaspluralisticratherthanmonolithic,nuancedanddifferentineachglade,grove,andhumanmoodwhetherofloveor war.Theycontrasttheecologicalsensitivityofpaganismwiththeallegeddominationismofthedominantreligions,holdingthattheoldreligion'spolytheisticholismgives humanityaproperecospiritualnicheinnaturewhileofferingnocomforttoourdreamsofdominionoverourancientmother.Manypaganritesareprofoundlygeared totheseasonsandpresencesofthenaturalworld.Thenewworshippersoftheoldgodsalsoemphasizepaganism'ssensitivitytotheequalspiritualpowerofmenand women.Theyreverencegodandgoddesstogetherandconsecratebothpriestsandpriestesses. Modernwitchcraft,orWiccaasitisoftencalled,makesmuchthesameclaimsinamoreeclecticway.Witchesaremorelikelythanneopaganstocreatenewritualsin thepaganmode,andrelatethemtocurrentproblems.However,ingeneralthemovementseemstobegoinginthisdirection,andthedistinctionisblurring.(Athird traditionoftenrelated,bothsociologicallyandideologically,totheseisceremonialmagicIamnotfamiliarwithanyNewZealandexpressionofitotherthanthe OTO.)AlthoughneopaganismhasbeenrepresentedinNewZealandbytheIrelandbasedFellowshipofIsis,mostactivityseemstobeintheWiccatradition, especiallyasitiscloselyrelatedtothewomen'sspiritualitymovement.33 NeopaganismandWiccaintheEuroAmericanAustralasianworldhasbenefitedfromthreeconcurrentdevelopments:Thefirstisfeminism,especiallyfeminist spirituality,whichhasledsomewomentoyearnforsacrednamesandrolescoequalwiththoseofmengoddessesandpriestesses,andritesaffirmingfemalephysical andemotionalexperiences.34Thesecondistheenvironmentalistmovement,withwhichthenatureemphasisofpaganismhasresonatedwell.Thethirdisthe rediscoveryofprimordialandindigenousreligiouswaysNativeAmerican,African,Maori,preChristianEuropeanwiththeirshamanism,herbalhealings,vision quests,andinitiations,asviablepathsforothersaswell.InEnglandandAmerica,thepaganandWiccanmovementsappeartobeansweringtoasurprisingly widespreadspiritualneed,andbyallindicationsareprogressingwellinAustraliaandgaininggroundinNewZealand.35

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Satanism AtthispointSatanismmustalsobementioned.Witches,pagans,andceremonialmagiciansveryproperlybridleatthecommoninsinuationtheyareSatanists.They pointout,first,thattheydonothinglicentiousorcrueltohumanorbeastintheirworship,suchasSatanistsareallegedtodo,beinginsteadgentle,ecologicalpeople whoareloversofnatureandnature'sgodsandgoddesses.Second,theycorrectlyindicatethattheyaresimplyadherentsoftheoldreligion,thefaithofpreChristian EuropeandhavenostockinthelaterreligionofChristtohonorSatan,thegreatrebelagainsttheJudeoChristianGod,impliesacceptinginsomesensethewhole theologicalsystemofwhichheisapart. ApparentlythereareSatanistsinNewZealand.IhaveheardrumorsofaSatanistchurchinEastbourne,andamotorcyclegang,Satan'sSlaves,wasinthenewsin 1988.The1986censusreported186selfprofessedSatanists(165malesand21females),acategoryunreportedinpreviouscensuses.Althoughsomeofthese responsesmayhavebeenfrivolous,itcouldwellbethecasethatin1986,forthefirsttime,therewerescoresofNewZealanders,mostlymale,whoseriouslythought ofthemselvesasworshippersofhewhomthedominantfaithconsiderstheantagonistofGodandofallthatisgood.Iwasabletolearnnothingaboutthesepeople. Buttheymustnotbeconfusedwiththosewhoaremerelyfollowersofwhattheyaccounttheoldreligionrevived. TheNewAge Bythelate1980stheNewAgehadhitNewZealandintheformofbookstores,tapes,crystals,acupuncture,holistichealing,andarticlesinthepressonthenew vogue.36Perhapsoneshouldsaynewold,fortheartifactsoftheNewAgetrackbacknotonlytoantiquity,butmoredirectlyjusttothe1960sandtheNewAge peoplebyandlargegivetheimpressionofbeing1960speople,nowwellintomiddleageandlookingforreaccesstothewondersoftheiryouth.Butnowundernew terms:beingputativelywellestablishedinfamiliesandcareers,nottomentionsusceptibletothelassitudeofnoondayandtheskepticismbornofalittleexperience, theyaremuchlesslikelythantheyonceweretodropout,tocommitthemselvesentirelytoaguruoragospel,totripouttoKatmanduortheantipodesofthemind. Ontheotherhand,theyarenowaffluentenoughtobeabletoputdowncashinspiritualsalesrooms,andselfassuredenoughtowanttoputtogethertheirown redemptionkits,withgemstones,tapes,teachers,doctrinesnowfromthistradition,nowfromanother.TheNewAgeseemstorepresentavirtuallyunprecedented levelofspiritualindependenceandcommercialismtogether.PeoplegetfragmentsofTibetor

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Chaldeainanenlightenmentemporiumandpracticeitontheirownathome,apartfromanylivingpriestortemple,withaconfidencebothwonderfulandappalling, withanattitudelessofcredencethanof,Let'scheckitout,andI'lltakefromitwhatIcanuse. <><><><><><><><><><><><> Whatdoesitallmean?Examiningsomecommonthemesofthese1960sandaftergroups,wefind,first.thatevenmorethantheolderspiritualcommunities,theyfocus onacharismaticleader,aGurdjiefforRajneesh,whoishimselftheirtruecenter.Certainworldviewconceptsseemgenerallytobetakenforgrantedreincarnation, anentitycapableofspiritualgrowthbuttherealfocusisthepersonnotthecreed.TheponderousbooksofoldfashionedTheosophy,likethescatteredandshifting charismaofSpiritualism,isnolongerwhereit'sat. Second,therecentmovementsputcompensatoryemphasisonpractice,usuallyonasinglesimplesuretechnique,achantormethodofmeditation,orthevariedbut simplepsychicevocationsoftheEminandtheOTO,inculcatedbythecharismaticteacherandforcefulenoughtobringrapidandappreciableresultsinthemeetingof needsorthechangingofconsciousness. Third,onegetsastrongsenseofsexualityasapowerfulproblemorpresenceinthesenewergroups,whetherinitsaffirmationasinRajneeshism,orintheheavy sexualsymbolicovertonesofsomethingliketheOTO'sWesterntantra,orinitsconspicuousrenunciation,asintheBrahmaKumaris. ThusfarmostofthenewgroupsseemmoreephemeralthanSpiritualismorTheosophy.Themidtwentiethcenturyhasproducedfarfewerofthediehardlifetime convertswhogavepassiontothedebatesandbuiltthelastingspiritualinstititionsoftheVictorianera.Allinall,ourageespeciallyinNewZealandhasseenreligion lessassomethingtoargueaboutorthrowoneselfintoforthelonghaulthanassomethingtotasteandsample,capableatitsbestofproducingaseriesof"good experiences."Theseriesmayinpracticebevaluedabovefindingthesingleonethatlastsfromheretoeternity.Thewill,oranysenseoftheneed,tocreatechartered, enduringalternativespiritualinstitutions,ortostickwithonlyoneoverthelongpilgrimageofalifetime,hasfaltered.

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Notes
Chapter1 FromNinevehtoNewZealand 1.JohnRockey,"AnAustralasianUtopist,"NewZealandJournalofHistory15,no.2(October1981):157178."Owenite"referstohisfollowingofRobertOwen (17711858),thecelebratedWelshmanufacturer,reformer,andutopiantheoristwhobecameaSpiritualistlateinhislife. 2.Thusin1869W.T.L.Traverscouldwrite,delicatelybutwithnomistakingthepoint,"IfbytheintrusionofthevigorousracesofEurope,smilingfarmsandbusy martsaretotaketheplaceoftheroughclearingandhutofthesavage,andmillionsofapopulouscountry,withtheartsandletters,thematuredpolicy,andthe ennoblingimpulsesofafreepeople,aretoreplacethefewthousandsofthescatteredtribesnowlivinginanapparentlyaimlessandunprogressivestate,eventhemost sensitivephilanthropistmaylearntolookwithresignation,ifnotwithcomplacency,ontheextinctionofapeoplewhich,inthepasthadaccomplishedsoimperfectly everyobjectofman'sbeing."W.T.L.Travers,"OntheChangeEffectedintheNaturalFeaturesofaNewCountrybytheIntroductionofCivilizedRaces," TransactionsandProceedingsoftheNewZealandInstitute2(1869):312313.CitedinAlfredW.Crosby,EcologicalImperialism:TheBiological ExpansionofEurope,9001900(Cambridge:CambridgeUniversityPress,1986),pp.267268.Traversmayhavehadinmindwordswrittentenyearsbeforeby CharlesKingsley,thatpaladinofChristianSocialismandmidVictorianreformismaswellasofrobustpatriotism,whoputthemattersuccinctly:"Thehumanspecies havearighttodemand...thateachpeopleshouldeitherdevelopthecapabilitiesoftheirowncountry,ormakeroomforthosewhowilldevelop them"(Miscellanies2(1859):2122). 3.Forfurtherdiscussion,seeMilesFairburn,TheIdealSocietyandItsEnemies:TheFoundationsofModernNewZealandSociety18501900(Auckland: AucklandUniversityPress,1989). 4.SeePeterJ.Lineham,"FreethinkersinNineteenthCenturyNewZealand,"NewZealandJournalofHistory19,no.1(April1985):6181. 5.ForNewZealandMasonichistory,seeF.G.Northern,HistoryoftheGrandLodgeofAntient,FreeandAcceptedMasonsofNewZealand18901970

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(publishedbyP.J.OliveronbehalfoftheGrandLodgeofNewZealand,Gisborne:TeRauPress,1971).ForthenineteenthcenturysocialroleofMasonicand similarorganizations,withspecialemphasisontheirroleofprovidingritesofpassageandbondingformalesinahighlygenderdividedsociety,seeavery interestingstudybyMarkC.Carnes,SecretRitualandManhoodinVictorianAmerica(NewHaven,Conn.:YaleUniversityPress,1989).Althoughfocused ontheUnitedStates,IimagineCarnes'observationsaregenerallyvalidforNewZealandandelsewhere,thoughIsuspectthepoliticalroleofFreemasonrywas moresecureinNewZealandthaninAmerica,wherethelodge,thoughpotentasabastionoftheAngloProtestantestablishment,wasalsoalwayscontroversial, counteredatonepointpoliticallybyanantiMasonicpartyandcontinuallyopposedbythepowerfulRomanCatholicchurchandcertainconservativeProtestant denominations.SeealsoLynnDumenil,FreemasonryandAmericanCulture,18801939(Princeton,n.J.:PrincetonUniversityPress,1984). 6.BrotherR.Ward,DruidismPastandPresent(Auckland:GeddisandBlomfield,1902).TheaccountintheCentennialBanquetbrochure,May8,1976,ofthe Druid'sFriendlySocietyofCanterbury,putstheoriginofmodernDruidismdifferentlythanWard,tracingittoa"gatheringofgentlemen"attheKingsArmTavernin Londonin1771,whenacertainHenryHurleproposedregularmeetingsunderthe"titleofDruids"to"promotegoodfellowship,hilarityandbrotherlylove,"in emulationoftheancientDruidswho''soughttoamelioratetheconditionsofmankind." 7.NewZealandBranch,ManchesterUnityIndependentOrderofOddfellows,OfficialHandbook19071908(PsalmerstonNorth:WatsonandEyre,1907). LillasF.A.Benzoni,ACenturyofOddfellowship(Dunedin:Pageant,1962). 8.W.H.Oliver,"SocialWelfare:SocialJusticeorSocialEfficiency?"inD.A.Hamer,ed.,NewZealandSocialHistory:PapersfromtheTurnbullConference onNewZealandSocialHistory,1978(Wellington:TurnbullLibrary,1978). 9.SeeRobertEllwood,"ReligionandtheDiscoveryofHistory,"inTheHistoryandFutureofFaith(NewYork:Crossroad,1989). 10.ElizaM.Butler,TheMythoftheMagus(NewYork:Macmillan,1948). 11.FrancesYates,TheOccultPhilosophyintheElizabethanAge(London:RoutledgeandKeganPaul,1979). 12.FrancesYates,TheRosicrucianEnlightenment(London:RoutledgeandKeganPaul,1972). 13.Forafascinatingdiscussion,seeColleenMcDannellandBernhardLang,Heaven:AHistory(NewHaven,Conn.:YaleUniversityPress,1988),especially chap.7,"SwedenborgandtheEmergenceofaModernHeaven." 14.SigneTaksvig,EmanuelSwedenborg,ScientistandMystic(NewHaven,Conn.:YaleUniversityPress,1948). 15.ForMesmer'slife,seeVincentBuranelli,TheWizardfromVienna(NewYork:Coward,McCann,andGeoghegan,1975). 16.H.P.Blavatsky,IsisUnveiled(Wheaton,Ill.:TheosophicalPublishing,1972facsimileof1sted.,NewYork:Bouton,1877)1:129. 17.AndrewJacksonDavis,ThePrinciplesofNature,HerDivineRevelations,andaVoicetoMankind,byandthroughAndrewJacksonDavis,the "PoughkeepsieSeer"and"Clairvoyant"(NewYork:LyonandFishbough,1847).

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18.SeeAndrewJacksonDavis,TheMagicStaff:AnAutobiography(NewYork:Brown,1857)andWilliamFishbough'sintroductiontohisThePrinciplesof Nature. 19.ThethoughtofthevisionaryFrenchsocialtheoristCharlesFourier(17721837)waspopularintheprogressivecirclesamidwhichearlySpiritualismwasathome FourieralsopromulgatedamysticaleschatologynolesscongenialtotheSpiritualiststyle.Hisagriculturebasedcommunes,orphalanxes,inwhichlaborwasrotated andwealthdistributedequitably,inspiredsomefortysuchcommunes,mostlyshortlived,intheUnitedStatesaroundthe1840sand1850sthemostfamouswas BrookFarminMassachusetts(18411846),anexperimentthatattractedseveralleadingTranscendentalists. 20.Thereis,surprisinglyandunfortunately,nogoodscholarlybookontheFoxsisterstorecommend,thoughthemovementtheysparkedwascertainlysignificant, andtheirsubsequentlivesasmediumsbesetbycontroversy,maritaltroubles,andalcoholismholdsmuchtragicbuthumaninterest.ButseeErnestIsaacs,"TheFox SistersandAmericanSpiritualism,"inHowardKerrandCharlesL.Crow,eds.,TheOccultinAmerica:NewHistoricalPerspectives(UrbanaandChicago: UniversityofIllinoisPress,1883),pp.79110.ForareadablesummaryoftheearlyyearsofSpiritualism,seeSlaterBrown,TheHeydayofSpiritualism(New York:Hawthorne,1970).Amajorprimarysource,byanauthorwhowaslatertoplayanimportantpartinthestoryofSpiritualisminNewZealand,isEmma Hardinge,ModernAmericanSpiritualism:ATwentyYears'RecordoftheCommunionbetweenEarthandtheWorldofSpirits(NewYork:Hardinge,1870). 21.TherelationofmidcenturySpiritualismtotheage'soptimisticviewsofscienceandprogress,inwhichthenewfaithwasitselfthehighestexampleofbothonthe spiritualplaneandtheguarantoroftheirvaluesintheworld,isexuberantlyexpressedinan1856articlebyHenrySteelOlcott,laterafounderandfirstpresidentofthe TheosophicalSocietybutthenaferventSpiritualist: Progression!Progressionistheeternallawofourexistencefromlowesttohighest,frombadtogood,fromsmalltogreat,itsceaseless,silentand irresistiblemarchbearsuson,upward,onward,tosomethingmoreperfect,moreDivine! Nationsdyingtogivebirthtomoreintellectualnationsgovernmentsandjustlawssucceedingtobarbarismandmisrulehousesreplacinghutssteamand electricitysupplantingthepaddlecanoeandthefootmessengerandmoregloriousfar,thespiritbeingmorerapidlydeveloped,andsoonerfittedforits immortalhome.... [Spiritualism]cultivatesthesentimentoflove,bothtoGodandtomanitfostersatruemanhooditmakesdemonstrablycertainthefactofimmortalityit extinguishesallformsoftyrannicalgovernments,andthusismostdemocraticinitstendenciesitreconcilesopposingfactions,unitingNorthandSouthin commoninterestsandacommondestinyitsweepsawayallfalsereligiousorganizations,retainingonlywhatittrue.... "TheSpiritualist'sFaith,"SpiritualTelegraph4,no.51(April19,1856):201. 22.Althoughsometimesspeculativeandsomewhatweakonintellectualbackground,seeMarionMeade,MadameBlavatsky:TheWomanbehindtheMyth

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(NewYork:Putnam,1980).AnewsubstantialbiographyisSylviaCranston,HelenaP.Blavatsky(NewYork:Putnam,1993).ForprimarysourcesseeMary K.Neff,PersonalMemoirsofH.P.Blavatsky(1937reprintWheaton,Ill.:TheosophicalPublishing,1967). 23.HenrySteelOlcott,OldDiaryLeaves:America18741878,1stseries(Adyar,Madras,India:TheosophicalPublishing,1895),pp.1718. 24.ForahistoryofTheosophy,chieflyinAmerica,seeBruceF.Campbell,AncientWisdomRevived:AHistoryoftheTheosophicalMovement(Berkeleyand LosAngeles:UniversityofCaliforniaPress,1980).SeealsoRobertS.Ellwood,"TheAmericanTheosophicalSynthesis,"inKerrandCrow,TheOccultinAmerica, pp.111134.AmajorprimarysourceisthesixvolumesofOlcott'sOldDiaryLeaves(Adyar,Madras,India:TheosophicalPublishing,variousdates). 25.HewaseditoroftheAllahabadPioneer,animportantAngloIndianpaper.Sinnettwasdismissedfromitin1883becauseofhisTheosophicalsympathies,ayear afterRudyardKiplingtookupeditorialdutiesatthesisterLahoreCivilandMilitaryGazette. Chapter2 UnbrokenCircles 1.The1986NewZealandcensusyielded2,679selfprofessedadherentsoftheSpiritualistchurch,upfrom2,403in1981andonly1,725in1976.Allowingforthe largenumberofnonmemberswhoregularlyattendSpiritualistservices,andthefactthatSpiritualismmaybeparticularlywellrepresentedinthe"other"and"object" categories,thisfaithcanveryconservativelybeestimatedtoexpressthemajorspiritualfocusofatleastoneinathousandNewZealanders.ButintheUnitedStates althoughcertainlythereisagreatdealofcryptospiritualisminallsortsofthingsfromNewAgechannelingtoHispanicmovementslikeSanterathe1988 membershipfigurefortheoldlineNationalSpiritualistAssociationofChurchesisonly5,558,which,evenifitweretripledorquadrupledtoaccountforthemany independentSpiritualistchurchesandnonmemberattenders,wouldcometoonlyoneintenthousandoutofapopulationof240million. 2.Thisprelate,afterbeingconsecratedinEnglandforthesouthernsee,arrivedinJanuary1869butwasdisapprovedbythefirstsynodofhisnewdioceseonthe groundsthathewasaritualistandeventuallyreturnedhome. 3.Thecontroversyissuggestedbyapamphletby"aspiritualist"intheRobertStoutcollectioninthelibraryofVictoriaUniversity,Wellington,datedJanuary11, 1870,andtitled"Spiritualism,totheReverendtheSynodofthePresbyterianChurchofOtagoandSouthland."Theanonymousauthorpresentshisvigorousdefence ofhisfaith"becausesomeofyournumberareenquiringafterthesubjectofSpiritualism,"and(ifwetakehimathisword)goessofarastoofferaonethousand guineawagerthatSpiritualismistrue. 4.Thisperiodicallasteduntil1956,whenitbecamethePsychicScienceNewsMagazine.NewZealandSpiritualistscontributedtotheHarbingerandreceivedmuch oftheirworkinginformationonSpiritualistaffairsfromit. 5.OnJamesSmith'slecturetour,seeOtagoDailyTimesAprilMay1872passim.ForpublishedlecturesseeJamesSmith,"SpiritualismortheMagneticTeaching, ItsMethodandItsObjectsBeingThreeLectures,Deliveredin

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Dunedin,April28,May5,andMay12,1872,"DunedinDailyTimes.(IntheStoutCollection,VictoriaUniversity).ForhislifeseeAustralianDictionaryof Biography:185118906:146. 6.ActuallyJamesM.Peebles(18221922)wasnomorethanfiftyatthetime,onlyhalfwaythroughalifeofnearlyahundredyears.(In1884heconfidently published,amidhisSpiritualistandtravelbooks,HowtoLiveaCenturyandGrowOldGracefullyandin1912,asthoughtokeeptabsonhisownprogressinthis respect,NinetyYearsYoungandHealthy:HowandWhy.) The1873journeywasrecordedinPeebles'AroundtheWorld(Boston:ColbyandRich,1875).TheNewZealandchapterdisappointinglysaysverylittleaboutthe Spiritualistswithwhomheinteractedinthatcountry,thoughthereismuchratherpedestriandescriptionofscenery,climate,andeconomy,togetherwith characteristicallyopinionatedviewsonsundrymatters.AnencounterwithChristchurchAnglicanismseemstohaveprovokedadiscourseontheChristianEucharistas cannibalism,andwiththeindigenouspeoplesontheMaorisasSpiritualists.Hedoes,however,provideanaccountoftheJohnLoganaffairinDunedin. OnJanuary1,1897,PeeblesarrivedinAucklandforasecondvisittoNewZealand,describedina1898accounteventuallycollectedinhisFiveJourneysaround theWorldorTravelsinthePacificIslands,NewZealand,Australia,Ceylon,India,EgyptandOtherOrientalCountries(LosAngeles:Peebles,1910). Unfortunately,thisaccountofNewZealandaddslittletothe1875oneandindeedborrowsgenerouslyfromit,includingbarelyrewrittenversionsofthecannibalism andMaoriSpiritualismmaterialsavethatinthelaterbookonesensesamanwho,nowinhisseventies,hasbecomeevenmorecantankerouslysetinhisviewsthan whenamerefifty.(Itwasonthe1897tripthatPeeblesvisitedHenrySteelOlcottofTheosophyinCeylon.Olcottratheraptlydubbedhima"combativesage"and oncetookawickeddelightinsettinghisfellowAmericanastrideonanelephantwithoutwarninghimoftheperilsofthatmodeoftransportationfortheunprepared theTheosophistthoughtthatitmightdotheSpiritualistgood"ifhisprideshouldhaveafall."Olcott,OldDiaryLeaves(Adyar,Madras,India:Theosophical Publishing,1935,1975),6:182,189. Interestinglyenough,Peebles,nowDr.Peebles,hasemergedasamajorspiritguideandcultfigureincontemporaryAmericanSpiritualism.Severalimportant mediumscommunicateoutoftrancehisgrufflyspokenbutoftenpertinentadvicetotheirclients,thoughforsomereasonthisAmericanborn(ifScottishdescended) divinesometimesturnsintoaScottishdoctorandacquiresaScotsaccent.But,althoughsanceroomtrailsareoftenmurky,andthereisevidenceofaspiritualDr. Peeblesevenbeforethedeathofthehistoricalfigure,itseemsbeyonddoubtthatthenameofthiscurrentmentorfromtheothersideisnowderivedfromthe opinionatedVictorianwhobecameapatriarchofhisfaith.See,e.g.,DonandLindaPendleton,ToDancewithAngels:AnAmazingJourneytotheHeartwiththe PhenomenalThomasJacobsonandtheGrandSpirit,"Dr.Peebles"(NewYork:Kensington,1990). 7.OtagoDailyNews,February3,1873. 8.AlfredDeakin,laterprimeministerofAustraliaandarchitectofFederation,wasanenthusiasticSpiritualistasayoungman,becomingpresidentoftheVictorian AssociationofProgressiveSpiritualists,theleadingAustralianorgan

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ization,in1878.BecausemostoftheworldtravelingSpiritualistlecturerscombinedtheirvisittoNewZealandwithanAustraliantour,Deakinwasfamiliarwith them.Hisremarksmakeitclearthatthesevisitswereanecessarybutmixedblessing.HighlytoutedSpiritualistlecturersfromabroadwerethemainsourceof publicityandincomeforlocalgroups,butthewanderingstarswhopresentedthem,Deakinindicates,werehardtomanageandlikelytosowsquabblesoverthe mantlesandthereceiptsintheirwake.PeeblesleftdissensionandaschisminMelbournebehindhim.AlfredDeakin,AutobiographicalNotes(unpublished materialinthecareofProf.J.A.LaNauze,UniversityofMelbourne),p.44,citedinF.B.Smith,"SpiritualisminVictoriaintheNineteenthCentury,"Journalof ReligiousHistory(Sydney)3,no.3(June1965):252253.ForthisperiodinAustralianSpiritualism,seealsoA.J.Gabay,"TheSanceintheMelbourneofthe 1870s:ExperienceandMeanings,"JournalofReligiousHistory13(1984):192212. 9.J.O.Barrett,TheSpiritualPilgrim:ABiographyofJamesM.Peebles(Boston:ColbyandRich,1878),p.37. 10.ForBritain,seeLogieBarrow,IndependentSpirits:SpiritualismandEnglishPlebeians,18501910(LondonandNewYork:RoutledgeandKeganPaul, 1986).FortheUnitedStates,withspecialreferencetofeminism,seeAnnBraude,RadicalSpirits:SpiritualismandWomen'sRightsinNineteenthCentury America(Boston:Beacon,1989). 11.PerhapsrightlysoBarrett,Peebles'biographer,doesnotevenmentiontheCincinnatischoolbutstatesonlythatDunn'smedicaltrainingwasbyspiritteachers andthathewas"Dr.E.C.Dunn"byvirtueofhisbeing"dulydiplomatizedinthemedicalschoolofthespiritworld."Barrett,TheSpiritualPilgrim,p.70. 12.OtagoDailyTimes,Jan.29,1873. 13.Ibid.,March21,1873. 14.Ibid.,March6,1873.Peebles,AroundtheWorld,pp.102103,givesabriefaccountoftheLogantrial,includingthewordingofthesummonsfromthesession clerktotheaccused. 15.DunedinEcho,March8,1873. 16.EmmaHardingeBritten,NineteenthCenturyMiracles(NewYork:Lovell,1884),p.270. 17.Deakin,AutobiographicalNotes,pp.433444,citedinSmith,"Spiritualism,"pp.253254.ForashortbiographyofHardingeBritten,seethenewintroduction byE.J.DingwalltoHardinge's1870workonAmericanSpiritualism,ModernAmericanSpiritualism.NewHydePark,NY:UniversityBooks,1970,pp.ixxviii. 18.HardingeBritten,Miracles,p.271.ForGreen'sassaultseeM.W.Green,"Mrs.HardingeBrittenintheCrucible,BeingaLectureDelivered...inDunedin... July9,1879,inReplyto'SpiritualismVindicated,andClericalSlandersRefuted'"(pamphletDunedin:Clark,1879)andGreen's"TheDevil'sSwordBluntedor SpiritualismExaminedandCondemned,"(pamphletDunedin:Clark,1879).BothpamphletsareintheStoutCollection,VictoriaUniversity. 19.HardingeBritten,Miracles,p.274.

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20.TheCommunicator,winter1987. 21.MoncureConway,MyJourneytotheWiseMenoftheEast(London:Constable,1906),p.87. 22.FreethoughtReview(Wanganui),July1,1885.OnfreethoughtandRationalism,seePeterJ.Lineham,"FreethinkersinNineteenthCenturyNewZealand," NewZealandJournalofHistory19,no.1(April1885):6181.Therelativelybriefvogueforfreethoughtinthelate1870sandearly1880scloselyfollowedsimilar developmentsinEnglandthatowedmuchtothewidelypublicizedelectionstoparliamentandtrialforpromotinganobscenebook(onbirthcontrol)oftheradical, atheisticCharlesBradlaugh,whosecloseassociateinthosedayswasAnnieBesantthesamewholater,inTheosophicalguise,wouldlecturetofullhousesinNew Zealand. 23."OurLegacy,"TheCommunicator(aSpiritualistperiodical)(Winter1987).RationalistsourcesalsosaytheFreeThoughtAssociationcollapsedoverdisputeson Spiritualism,butin1890,notin1893.See,e.g.,GordonStein,FreethoughtintheUnitedKingdomandtheCommonwealth:ADescriptiveBibliography(New York:Greenwood,1981),p.124. 24.J.ChantryHarris(18301895),describedas"afreethinkerandaSpiritualist,"wasborninBath,England,andmadehisadventurouswaytoNewZealandasa sailor,becomingproprietoroftheNewZealandTimesandNewZealandMail(Wellington)in1880.Hesoldthepapersin1890.Afterthetransferofownership, thetoneofthepapertowardSpiritualism,alreadyclimbingdownfromits1884high,distinctlychanged.Harris'wifewaspresidentoftheSocietyforthePreventionof CrueltytoAnimals. 25.W.C.Nation,TheUnseenWorld,3ded.(Levin,n.Z.:privatepublication,1920),p.63ff.InthisinterestingbookNationrecapitulatestheoriginalWairarapa materialandaddsotherSpiritualistincidentsanddiscourses. 26.TheMaorilandcourtsmettodetermineandrecordcustomaryownersofMaoritriballandpriortoitssale.TheMaoriinterestinancestorsischaracteristicthey keptlistscalledwhakapapaoftheirforebears. 27.TheRev.TheophiliusLeMenantdesChesnais,S.M.,ALectureonSpiriticandMagicManifestationsintheNineteenthCentury(Wellington:Edwardsand Green,1884). 28.WilliamMcLean,SpiritualismVindicatedandClericalSlandersUnmasked(Wellington:NewZealandTimesOffice,1887).DowiecametotheUnitedStates in1888,wherein1900hefoundedtheChristianCatholicChurchwithitstheocraticcommunityinZion,Illinois.Therescripturalliteralismwastoreachtheextentof flatearthbelief.OnDowie'svisittoNewZealand,seeJamesE.Worsfold,AHistoryoftheCharismaticMovementsinNewZealand(Bradford:JulianLiterature Trust,1974),pp.8687. 29.NewZealandMail,June13,1884. 30.McLean,SpiritualismVindicated,advertisementatend. 31.NewZealandMail,passim.JamesandPriscillaHackettwerealsoactiveinAustraliaandwereexposedbyT.ShackletonHenryinSpookland:ARecordof Research(Sydney:Maclardy,1894). 32.Throughvisitinglecturers,TheHarbingerofLight,andexperienceofvisitorslikeMrs.Harris,AustralianSpiritualism,alwayscenteredinVictoria,was

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clearlyamajorresourceofthereligioninNewZealand.ThisrelationiswitnessedtoinanunusualwaybyKatherineBates,aSpiritualistwriterwhosailedfor AustraliaandNewZealand"shortlyaftertheJubileeof1887"andinhermemoirstellsofseeingaghostatasheepstationnearDunedinonNewYear's1888.The apparitionwaslaterfoundtohavebeenprojectedtoherbyacircleinMelbourne!E.KatherineBates,SeenandUnseen(London:Greening,1907),p.49. Later,onp.64,shereferstoa"DunedinCircleorMetaphysicalClub." 33."JennyWren,"Woman'sWorkandDestiny(paperreadbeforetheThamesMutualImprovementAssociationpamphletThames:EveningStaroffice,1884). 34."JennyWren,"LeavesofLove(Sydney:Jerrems,1890).LadyCarringtonis,ofcourse,the"LadyC"oftheautobiography.WifeofLordCarrington,thenthe populargovernorofNewSouthWales,shewasactiveincharitywork,especiallyfordistressedwomen. 35.LecturesGivenbyMrs.T.HarrisattheOperaHouse,Wellington(pamphletThames:ThamesStarOffice,1897). 36.OnBailey,seeH.J.Irwin,"CharlesBailey:ABiographicalStudyoftheAustralianApportMedium,"JournaloftheSocietyforPsychicalResearch(London) 54,no.807(April1987):97118.Irwin(p.107)confirmsthatBaileyvisitedNewZealandin1909,where,inWellington,hewaschallengedbyastagemagician, whoclaimedhecouldreproduceBailey'sperformancebylegerdemain.Buttheoutcomeofthisconfrontationisunclear.Houdini,thatgreatbaneofmediums, assertedinhisAMagicianamongtheSpirits(1924)thattheconjurereffectivelydemolishedBailey'spretensions,butaSpiritualist,M.C.Benson,writinginThe HarbingerofLightin1935,claimedthattheskepticalmagicianwithdrewwhenhelearnedhowstringentthecontrolsforthetestwouldbe. 37.Deacon,wholaterinlifespelledhisfirstname"Vyvyan,"isaratherenigmaticfigure,veryactiveinAustralianSpiritualisminthe1920s.Leafdescribeshis Melbournesanceswithappreciation,andin1929hereceivedgreatpublicitybysuingtheMelbourneTruthforlibeloveranarticleaccusinghimoffraudinhis mediumshiphewonandwasawardedarecordsumindamages,althoughthepaperwasdefendedbynoneotherthantherisinglegalstarRobertMenzies.Deacon, makingmuchofafamilyconnectionwiththepoetRobertBrowning,claimedtobethecustodianofcertainesotericBrowningfamilylore.Thatclaimwasexpounded, thoughwithlittlesupportingevidence,inabookbyDeacon'sdaughterVivienneBrowning,MyBrowningFamilyAlbum(London:Springwood,1979).Accordingto hisownwordsin"TheMediumWhoThrashedaNewspaper!ARelativeofRobertBrowning:TheStoryofHisLife,asToldtotheEditor,"TheInternational PsychicGazette29,no.208,January1931,helivedinNewZealandbetweentwoyearsandthreeyears,apparentlyabout19201922(heisalsodubiouslysaidto haveorganizedDoyle'stour),"doingpublicandprivatemediumisticwork,"thoughIhavefoundnootherconfirmationofthisactivity.ButtothisdayDeaconis rumoredinNewZealandesotericcirclestohaveusedSpiritualism,thoughhewasveryproficientinit,asafrontforintroducing"harder"occultgroupssuchasthe OrdoTempliOrien

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tis(OTO)totheislandnation.AlthoughtheOTO,whichincludedesotericsexualpracticesinitsrepertoire,wastobecomeassociatedwiththenotoriousAleister Crowley,DeaconreportedlyintroducedittoAustraliainitspreCrowley,Germanform.HeisrumoredalsotohavesecretivelyplanteditinNewZealandduring his1920tourorstay.ForDeacon'sinvolvementintheOTOinSydney,seeNevilleDruryandGregoryTillett,OtherTemples,OtherGods:TheOccultin Australia(Sydney:MethuenAustralia,1980),pp.2829,andBrowning,MyBrowningFamilyAlbum,passim.SeealsoGregoryTillett,TheElderBrother:A BiographyofCharlesWebsterLeadbeater(London:RoutledgeandKeganPaul,1982),pp.284285,foradiscussionofconnectionsinSydneybetween DeaconandthenotedTheosophistLeadbeater,possiblyinvolvingtheOTOandtraininginsexualmagic. 38.WilliamRoughistheauthorofabook,FortyYears'ExperiencesofOccultResearch(Pahiatua:PahiatuaHerald,n.d.[c.1920]),whichaffordsaninteresting lookatthedevelopmentofaNewZealandSpiritualistinthisperiod.BorninScotlandabout1854,RoughcametoNewZealandasayouthin1870,wherehe marriedin1874,andbecameinterestedinSpiritualismin1882,attendingsancesand,accordingtohisaccount,obtainingremarkableproofs.Hehimselfreceiveda highteacher,theSage,whohadlivedinAtlantisoversixteenthousandyearsago.About1886RoughhelpedformanassociationofSpiritualistsinDunedin,which gainedoversixtymembersintwoweeks.Hebecameavegetarianandgaveuptobaccoandliquor,afterwhichhecommencedtoreceive"anOrientalBandcalled TheSunAngelOrderofLight,organisedintheFifthHeavenasinvisibleworkersupontheearthplane,andtoinfluencemortalstoassistthemintheirhoursof slumber."(NodoubtthiswasthesameSunAngelOrderwithwhichMrs.HarrishadbeenbroughtintouchinAustralia.)In1891,Roughstates,thesehighguides foretoldtheGreatWarof1914.Thevolumeendswithmuchdiscussionofprophecy,healing,thepracticeof"sublimemeditation,"andthe"ElderBrotherhood," togetherwithseveralspiritsermons,includingoneofauniversalistcastbyJohnWesley.Unfortunatelyforthereputationoftheauthor'sguides,propheciesforworld eventsafterthebook'sputativedateof1920goverymuchawry,buttheworkremainsanintriguingchronicleofaspirituallife. 39.CliveChapman,TheBlueRoom:BeingtheAbsorbingStoryoftheDevelopmentofVoicetoVoiceCommunicationinBROADLIGHTwithSoulsWho HavePassedintotheGREATBEYOND(Auckland:WhitcombeandTombs,1927)(anaccount,withajournalist"G.A.W.,"ofMissJudd'smediumship). 40.ThomasJ.McBride,GlimpsesintoSpiritLife(Christchurch:WhitcombeandTombs,1927). 41.BasedonJ.W.Graham,"ABriefResumeoftheDevelopmentalHistoryofSpiritualisminNewZealand,"NewZealandPsychicGazette103(July1988):12 13.Forthe1981statutes,see"SpiritualistMediums&theLaw,"TheNewZealandPsychicGazette30(January1982):1,11.Seealsothenotentirelyreliable historyinHaroldS.Sell,AGuidetoModernSpiritualism(Auckland:SpiritualistChurchofNewZealand,n.d.[c.1975]),pp.1617.The1981NewZealandAct actuallyfollowsthe1951BritishFraudulentMediumsAct,

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whichreplacedthe1735WitchcraftAct,closelyineffectifnotinwording.FortheBritish1951actionseeDoreenValiente,TheRebirthofWitchcraft(London: Hale,1989),pp.911. 42.UnidentifiednewspaperarticleinAlexanderHoggScrapbook17,p.65,intheTurnbullLibrary.InregardtoArthurConanDoyle'spatriotism,itmaybenoted thathisknighthoodwasnotbestowedforhiscreationoftheSherlockHolmesstoriesorotherfictionalendeavors,butforhisjournalisticsupportoftheBritishcausein theSouthAfricanWar. 43.ArthurConanDoyle,TheWanderingsofaSpiritualist(London:HodderandStoughton,1921reprint:Berkeley,Calif:Ronin,1988). 44.ArthurConanDoyle,"AnEpochMakingEventFairiesPhotographed,"Strand(Christmas1920)TheComingoftheFairies(London:Hodderand Stoughton,1922reprint,NewYork:Weiser,1972).SeealsoEdwardL.Gardner,Fairies:TheCottingleyPhotographsandtheirSequel(London:Theosophical Publishing,1945,1966).ThisbookbyDoyle'sTheosophicalcollaboratorinthefairyphotoinvestigationcontainsfurtheraccountsofmodernfairysightingsby correspondentsfromaroundtheworld,includingNewZealand.(TheoriginalCottingleypictureshave,however,beenthoroughlydiscredited,includingadmissionin oldagebythetwopercipientsoftheirfabricationthoughthewomenalsoinsistedtotheendoftheirlivesthattheyreallydidseerealfairiesintheYorkshiredales aroundCottingley,andthisinspiredthedoctoredpictures.SeeJoeCooper,TheCaseoftheCottingleyFairies[London:Hale,1990].) 45.ArthurConanDoyle,TheNewRevelation(London:HodderandStoughton,1918).Thisworkcontainssomeautobiographicalinformation,includingthe Lusitaniaincident(p.52).TheLeckieincidentisfromanintroductionbyColinWilsontothe1988reprinteditionofA.C.Doyle,TheWanderingsofaSpiritualist, andothersources.DoyleapparentlymentioneditinhisWellingtonaddress,asthesummaryinTheDominion,December13,1920suggests.ButDoylewascharyof citinganyparticularexperienceastriggeringa"conversion"toSpiritualism.Hisownandsecondaryaccountsofsupposedlysignificanteventslikethesevaryinweight anddetail.Hedoes,however,acknowledgethatthewargreatlydeepenedhisbeliefs,especiallyinthereligioussideofSpiritualism,whichhenowsawasoffar greaterimportancethanthescientificside.Spiritualismwas"notmerelythestudyofaforceoutsidetherulesofscience,but...reallysomethingtremendous,a breakingdownofthewallsbetwentwoworlds,adirectundeniablemessagefrombeyond,acallofhopeandguidancetothehumanraceatthetimeofitsdeepest affliction"(TheNewRevelation,p.49). 46.ForfurtherdiscussionofDoyle'sSpiritualisminrelationtohislife,personality,andliteraryworkseeShermanYellen,"SirArthurConanDoyle:SherlockHolmes inSpiritland,"InternationalJournalofParapsychology7,no.1(Winter1965):3363andKelvinJones,ConanDoyleandtheSpirits(Wellingborough,England: Aquarian,1989). 47.HoraceLeaf,UndertheSouthernCross(London:Palmer,1923). 48.AmuchlateraccountofhisinvestigationsintocomparativeSpiritualismisJamesAubreyMoyle,Reality(Wellington:Reed,n.d.[c.1960]). 49.HaroldS.Sell,AGuidetoModernSpiritualism,p.17.

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50.SeeJ.M.Henderson,Ratana:TheMan,theChurch,thePoliticalMovement,2ded.(Wellington:Reed,1972). 51.A.C.Doyle,TheEdgeoftheUnknown(London:Murray,1930),pp.147149.Referenceisto"LordNorthcliffeinNewZealand,"HarbingerofLight,July 1,1927. 52.HarbingerofLight,Sept.1,1930. 53.Ibid. 54.Itmustbenoted,however,thatVioletMayCottrellleftathickfileofpublicationsandpapers,bothSpiritualistandnonSpiritualist,withtheAlexanderTurnbull Librarythesematerials,togetherwithcopiesofthe1930snewspaperarticles,andherandherhusband'sobituaries,kindlysuppliedbytheNapierPublicLibrary, formtheprincipalbasisofthisdiscussion. 55.ThreefoldersofmaterialsfromthePsychicResearchSocietyofWellingtonareheldbytheAlexanderTurnbullLibrary. 56.OnMaryDreaver,seeBarryGustafson,FromtheCradletotheGrave:ABiographyofMichaelJosephSavage(Auckland:ReedMethuen,1986),p.280. 57.ForaninterviewwithBeatriceSwaby,seeGarthCarpenter,"Spiritualism,WithLibertyofInterpretation,"Thursday,September3,1970,p.30ff. 58.RosemaryVincent,"MaryLetstheSpiritsGuideHer,"NewZealandTimes,April11,1984. 59."RadioPsychicSwitchedOff,"TheDominion,September24,1983.SeealsoMaryFry'sautobiography,NewZealand'sRadioClairvoyant:MaryFry'sOwn Story(Wellington:Grantham,1987),whichconcludeswithhersideoftheradiocontroversy. Chapter3 PowersoftheAir 1.J.GordonMelton,TheEncyclopediaofAmericanReligions(Wilmington,n.C.:McGrath,1987)2:114115. 2.TheBookofGwineva(Tapu:CuldianMovementofMahara,1981). 3."AnIntroductiontotheCuldianTrust"(leaflet),p.5(Tapu:CuldianMovementofManara,n.d.). 4.Thames,whichthereadermayrecallwasElizabethJaneHarris'originalNewZealandhome,wasacenterofgoldmininginthe1870sbuthasbeensomethingofa ghosttownsincethen. 5.Oahspe(London:Kosmon,1975).Forahelpfulinterpretation,seeJ.NelsonJones,ThaumatOahspe(Melbourne:Stephens,1912).Thisbookwasoriginallya seriesofarticlestheHarbingerofLight,indicatingcontinuitybetweenmainstreamSpiritualismandthe"TeachingSpiritualism"ofbookslikeOahspe. 6.UrantiaBook(Chicago:Urantia,1955). 7.ForasummaryofthehistoryandteachingoftheWhiteEagleLodge,seeIngridLind,TheWhiteEagleInheritance(Wellingborough,Northamptonshire: Turnstone,1984),SeealsothenumerousworksoftheWhiteEaglePublishingTrust. 8.C.G.Jung,FlyingSaucers:AModernMythofThingsSeenintheSky(NewYork:HarcourtBrace,1959),andlaterpapereditions. 9.JacquesVallee,PassporttoMagonia:FromFolkloretoFlyingSaucers(Chicago:Regnery,1969).SeealsoThomasE.Bullard,"FolkloricDimensionsof

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theUFOPhenomenon,''JournalofUFOStudies,NewSeries,vol.3(1991),pp.157. 10.DanielCohen,TheGreatAirshipMystery(NewYork:Dodd,Mead,1981).SeealsoDavidM.Jacobs,TheUFOControversyinAmerica(Bloomington: IndianaUniversityPress,1975). 11.TonyBrunt,"TheNewZealandUFOWaveof1909,"Xenolog100(November1975),andXenolog101(December1975).SeealsotheaccountinMervyn Dykes,StrangersinOurSkies:UFOsOverNewZealand(Taita,LowerHutt:INLPrint,1982). 12.QuentinFogarty,Let'sHopeThey'reFriendly!(NorthRyde,NSW:AngusandRobertson,1983).Despitetheflippanttitle,thisisasoberaccount,with photographs,oftheepisode,includingreportsofinterchangesbetweentheobserversandskepticssuchasPhillipKlass.BillStartupwithNeilIllingworth,The KaikouraUFOs(LondonandAuckland:HodderandStoughton,1980),isanaccountbythepilotofthetelevisioncrew'splaneandcontainsanalysisofthe photographs. OtherscienceorientedbooksonUFOsinNewZealandincludeDykes,StrangersinOurSkies,andMichaelHervey,UFOsovertheSouthernHemisphere (London:Hale,1975),dealingwithphenomenaoverAustralia,NewGuinea,andNewZealand.Neitherputsmuchstressonspiritualaspectsoftheenigma. 13.GrayBarker,TheyKnewTooMuchaboutFlyingSaucers(NewYork:UniversityBooks,1956London:Laurie,1958). 14.Ibid.,p.216. 15.Ibid.,pp.243244. 16."WasItSorceryYouSaw,Sir,oraSaucer?"n.Z.Truth,September2,1958,p.22. 17.FlyingSaucers4,no.4(2dquarter1957),p.19. 18.JohnStuart,UFOWarning(Clarksburg,W.V.:Saucerian,1963). 19.GeorgeAdamskiandDesmondLeslie,FlyingSaucersHaveLanded(NewYork:BritishBookCentre,1953London:Laurie,1953).GeorgeAdamski,Inside theSpaceShips(NewYork:AbelardSchuman,1955). 20.Atranscriptofoneofthetapeshasresponseslikethefollowingonreligion: Q.DothepeopleoftheotherplanetsworshipthesameGodaswedoonearth? A.Welltheydon'tcallitGodaswedoanymorethantheycalltheplanetsVenus,Marsandsoforthaswedo.Theynametheirplanetsbyorbits,only,whichis thelogicalthingtodobecausethatwouldbeuniversal,andsoitistruewiththeirwordforthenameofGod,insteadofusingthewordGodtheysaySupreme BeingoftheUniverseorSupremeIntelligenceoftheUniversewhichisevenbroaderthanthewordGod. Q.DotheyhaveaSabbathdaythattheyobserve? A.ASabbathdaytothemiseverydaybecauseeverydayisaholydayoftheSupremeBeingandperpetuatedbytheSupremeIntelligenceoftheUniverse.And thatbeingholytheyconsiderallthingsholy.""75QuestionsandAnswers.AskedGeo.AdamskibytheNewZealand'AdamskiFlyingSaucerGroup'inTimaru. TakenfromTapeRecordingMadeon16thJune1955"(Mimeographed)Timaru:AdamskiFlyingSaucerGroup,1955,p.5.

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21.ThisparagraphfollowsHenryQuast,"AHistoryoftheUFOMovementinNewZeland,"Xenolog100(SeptemberOctober1975),pp.59. 22.SeearticlesonAdamskiinJ.GordonMelton,BiographicalDictionaryofAmericanCultandSectLeaders(NewYorkandLondon:Garland,1986),pp.2 4RonaldD.Story,TheEncyclopediaofUFOs(GardenCity,n.Y.:Doubleday,1980),pp.24and,forthebestcriticalaccounttodate,withextensive bibliography,seeJeromeClark,TheEmergenceofaPhenomenon:UFOsfromtheBeginningthrough1959,vol.2ofTheUFOEncyclopedia(Detroit,Mich.: Omnigraphics,1992),pp.112.Foramoresympathetictreatment,seeLouZinsstagandTimothyGood,GeorgeAdamski:TheUntoldStory(Beckenham,Kent: Ceti,1983).SeealsoLouZinsstag,UFO...GeorgeAdamski:TheirManonEarth(Tucson,Ariz.:UFOPhotoArchives,1990).Thisbook,writtenpriorto Zinsstag'scollaborationwithGoodbutpublishedlater,containsmuchmaterialalsoincorporatedintotheirjointwork,togetherwithothermaterial,including reproductionsofAdamskianphotos,publications,andcorrespondence. 23.GeorgeAdamski,PioneersofSpace:ATriptotheMoon,MarsandVenus(LosAngeles:LeonardFreefield,1949).DiscussedinZinsstagandGood,George Adamski:TheUntoldStory,pp.188194. 24.ThushisCivilianSaucerInvestigation(CSI)journal,FlyingSaucers5,no.1(3dquarter1957),p.21,reproduceda1953lettertotheeditorofaLondon publicationbyAdamski'scoauthor,DesmondLeslie.Needlesstosay,LeslieissupportiveofAdamski'sintegrityandhisstory.Theintroductorynotesays,"CSI headquartersneitherencouragesnordiscouragesbeliefinsuchlikeclaims.However,inviewoftheevidenceofthisnature,noonecanaffordtocompletelyrejectit norisitwisetogocompletelyoverboardwithit." 25.EveningPost(Wellington),January23,1959,p.14. 26.Ibid.,January31,1959,pp.7,16. 27.Ibid.,February2,1959,p.7. 28.GeorgeAdamski,FlyingSaucersFarewell(NewYorkandLondon:AbelardSchuman,1961),pp.121133. 29.However,itshouldbenotedthat,accordingtoZinsstagandGood,GeorgeAdamski:TheUntoldStory,pp.7071,80,85,91,andZinsstag,UFO... GeorgeAdamski,pp.7880,HenkHinfelaarwasmuchconcernedaboutaperceivedshiftinAdamski'smessageandreportedexperiencesabout1962fromcontact to"spiritualism."ThereafterAdamski'swritingsandlecturescontainedaveryhighquotaofmaterialonwitchcraft,telepathy,trancecommunicationsfromthespace entities,andreportsofhisvirtuallyoutofthebodytravelstootherplanets.Thischange,whichthesewriters,likeHinfelaar,deplore,seemtodividehispostcontact careerintotwoparts:(1)19521962,centeredonphysicalintereactionfrombenignspacebeings,and(2)1962untilhisdeathin1965,inwhichSpiritualismcameto theforeandnearlydestroyedthecontactee'simportantwork.ZinsstagandGoodsuggestthatthechangecouldhavebeenduetocontactwith,orintrusionby, anothermoresinisterbandofspaceentities,andtherearehintsinAdamski'sownwordsofthishappening.Insofarastheshiftisreal,otherpossibleinterpretations mightbethese:itwasameansbywhichAdamskisoughtconsciouslyorunconsciouslytodealwithanincreasinglyuntenablescientificposition(despitedefenceslike Hinfelaar'sofAdamskian"science")asasignthatourhypothesisaboutthecloserelationofSpirit

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ualismandreligiousUFOismisontrack,andthisdevelopmentisthereforeanaturalandpredictableevolutionofAdamskifromcharismaticcontacteetomedium, usingtranceormagicalmeansofperpetuatingtheexperienceandas(likeJohnStuart'sexperience)anearlymanifestationofagenerationalmoveawayfromthe wise,anthropomorphicspacebrothersofthe1950stotherathermoreominousandenigmaticslitmouthedmedicalexaminersoflatercontactaccounts.Inany case,itissignificantthatZinsstagandGoodgivetheNewZealanderHinfelaarmoreattentionthananyoneelseasanalarmedobserveroftheshift,whichcameto bebasictotheirownambivalentinterpretationofAdamski. 30.InapersonalletterofMay26,1988,HarveyCooketoldmethatovertheyearstheTaurangagrouphascometoadeepeningunderstandingofthespiritual meaningoftheirUFOexperience.TheUFOidea,andreadingbooksoftheAdamskisort,fromthebeginningsomehowhelpedthemtofullyrealizethatthereis intelligenceandpurposebehindtheuniverse,andthatwecandrawoncosmicmindtohandleproblemshereandnow.Onegetsafeelingthat,insomesense,the UFOsandspacebeingsarebuttriggersoftrancendencethathaveenabledpeopletobreakthroughtowhat,intheend,wasmoreimportant,thiskindofspiritual awareness.ButmostoftheAdamskieraspiritualityandcontacteegroupshavebynowfaded.TheTaurangagroupisonethat,thusfar,hasnot. 31.Quast,"AHistoryoftheUFOMovementinNewZealand,"p.8. 32.J.GordonMelton,TheEncyclopediaofAmericanReligions,3ded.(Detroit:GaleResearchInc.,1989)pp.122123. 33.TerryBell,"YearoftheFlyingSaucer,"n.Z.Woman'sWeekly,May8,1978,pp.3435.Thisshortbutinterestingarticleincludesreferencetoamellowingof publicopinionontherealityofUFOs,andsaysthatpeoplenowtalkopenlyevenofthe"MeninBlack,"whorepresenta"delinquentelement"amongspacemen.It alsomentionsmediumswhoreceivespacemessages. 34."OuterSpaceVisitorsAreRecorded,"WellingtonEveningPost,April27,1978. 35.KarenNimmo,"Aliens...'They'reHeretoHelp,'"n.Z.Woman'sWeekly,February29,1988,pp.5253.OntheAetheriusSociety,seealso,interalia,in Melton,EncyclopediaofAmericanReligionsandStory,EncyclopediaofUFOsandthenumerouspublicationsoftheSociety. 36."Alienschatupcouple!"SundayNews,April16,1989,p.13"Telepathiccontactwithaliens,"WesternLeader,April3,1989,p.1. 37.Personalcorrespondence,June11,1988. Chapter4 TheAncientWisdomandtheNewAge 1.LetterdatedMarch30,1940,fromE.T.SturdytotheNewZealandsectionoftheTheosophicalSociety,publishedinTheosophyinNewZealand,n.s.,1,no.5 (AugustSeptember1940),p.20. 2.TheosophyinNewZealand,specialjubileeno.,7,2(AprilJune1946),p.59. 3.LetterfromE.T.SturdydatedOctober24,1939,toEmmaHunt,publishedinTheosophyinNewZealand,n.s.,1,no.3(AprilMay1940),p.17.

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CitedalsoinMaryK.Neff,HowTheosophyCametoAustraliaandNewZealand(Melbourne:AustraliaSectionTheosophicalSociety,1943),pp.4344. 4.Itshouldbepointedoutthat,althoughE.T.SturdyformedthefirstTheosophicalgroupinNewZealand,hewasnotthefirstNewZealandmemberofthesociety. ThehonorofbeingthefirstbelongstoAugustineLesEdgarKing.HeappliedformembershipwhileinLondonin1879,wassponsoredbytheprominentEnglish TheosophistsCharlesC.MasseyandAlexAyton,andheldadiplomadatedApril3ofthatyear,lessthanfouryearsafterthefoundingofthesociety.Hewasnotonly thefirstNewZealandmemberbutalsothefirstfromtheSouthernHemisphereandonlythe192donthelistsofthesocietyasawhole.In1883threemoremembers joinedbymail:ThomasGeorgeDeRemzyofDunedin,andCharlotteandJamesCoxofAuckland.OfJamesCox,Olcottwrote,"Hehadsuchareputationasa psychometrist,principallybywayofdistinguishingdisease,thathemadeagoodlivingbypractisingtheprofession,constantlygoingbetweenAucklandandSydneyto seehispatients."Afewothers,includingtheJohnSinclairandFrancisCrossleyFultonmentionedinthecharter,joinedin1884and1885aheadofSturdy'sOctober 1885diplomaSturdywaschronologicallytheninthNewZealandmember.EmmaHunt,"GoldenJubileeoftheNewZealandSectionofTheTheosophicalSociety 18961946,"TheosophyinNewZealand7,no.2:34. 5.LettertoEmmaHunt,TheosophyinNewZealand,n.s.,1,no.3:17.IntheellipsisSturdydeclaresthathedidnotusethenameTheosophyorformabranchof thesocietyinconnectionwiththisgroup,butthisclaimmustbetheresultofalapseofmemorybecausetheWellingtonLodge'scharterisdatedNovember1888,and moreoverNeff,HowTheosophyCame,p.44,citesanitemfromTerry'sTheHarbingerofLightforJuly1889headed"NewZealandTheosophicalSociety"and stating: ACharterhavingbeenrecentlygrantedtoMessrs.E.T.Sturdy,J.SinclairandF.FultontoformaBranchofTheTheosophicalSociety,severalmeetings ofmembershavetakenplacewithsatisfactoryresults,andaBranchisnowestablishedwithheadquartersinWellington,Mr.Sturdybeingelected Presidentfortheensuingyear,alsotoactasSecretaryprotem.,Mr.SinclairbeingelectedTreasurer.Allcommuncicationsaretobeaddressedtothe abovegentlemenatBox383,Wellington.TheBranchnumbersabout15members,residentinWellington,besidesthoseresidentinotherpartsofthe colony.MeetingsaretobeheldeverysecondTuesdayeveningatwhichpaperswillbereadanddiscussionstakeplaceonsubjectsofinterestto Theosophists. Theexplanationmaybethat,becauseSturdyleftNewZealandinDecember1888,thecharterdidnotactuallyreachthenewbranchuntilafterhisdepartureand hencetheformalestablishmentofTheosophyinWellingtonwasnotwellrememberedbyhim.Mostofitsmembers,moreover,didnotformallyjointhesociety until1889. 6.FortheInnerGroupandSturdy'sroleinit,seeH.J.Spierenburg.TheInnerGroupTeachingsofH.P.BlavatskytoherPersonalPupils(189091).(San Diego,Ca:PointLomaPublications,1983). 7.OnthemuchintermarriedandinterrelatedAtkinsonandRichmondclans,seeFairburn,TheIdealSocietyandItsEnemies,p.162.

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8.TheosophyinNewZealand7,no.2:59. 9.JudithBassett,SirHarryAtkinson(Auckland:UniversityofAucklandPress,withOxfordUniversityPress,1975),pp.2,170. 10.OnTregear,seeK.R.Howe,SingerinaSonglessLand:TheLifeofEdwardTregear(Auckland:UniversityofAucklandPress,1991). 11.EdwardTregear,TheAryanMaori(Wellington:Didsbury,1885). 12.SeeMaxMuller,TheosophyorPsychologicalReligion(LondonandNewYork:Longman,Green,1893.Attheendoftheprefacetothiswork,his1892 GiffordLectures,Mullerexplainedwhytheword"Theosophy"wasaddedtothetitle:"Itseemedtomethatthisvenerablename,sowellknownamongearlyChristian thinkers,asexpressingthehighestconceptionofGodwithinthereachofthehumanmind,hasoflatebeensogreatlymisappropriatedthatitwashightimetorestoreit toitsproperfunction.ItshouldbeknownonceforallonemaycalloneselfaTheosophist,withoutbeingsuspectedofbelievinginspiritrappings,tableturnings,or anyotheroccultscienceorblackart"(p.xvi).AlthoughtheconfusionofTheosophywithsanceroomphenomenaamountstoacaricatureofthemovement,thereis nodoubtwhereMullerstood. 13.EdwardTregear,HedgedwithDivinities(Wellington:CouplandHarding,1895). 14.JillRoe,BeyondBelief:TheosophyinAustralia18791939(Kensington:NewSouthWalesUniversityPress,1986),chap.3,"LegendsoftheNineties,"pp. 64107. 15.SeeJ.J.Healy,"TheLemurianNineties,"AustralianLiteraryStudies8,no.3(1978).Healypointsoutthat,althoughtheterm"Lemuria"hadbeencoinedinthe 1850sbyC.L.SclatertorefertoaprehistoriccontinentstretchingfromMadagascartoMalaya,postulatedtoaccountforthedistributionofthelemur,itbecame associatedthroughthewritingsofBlavatskyandotherswithAtlantisasalostcontinentandthesiteofalostcivilization.TheprimordialqualityoftheAustralianbush helpedfostersuchfancies,andinthe1890saspateofadventurestoriesintheRiderHaggardstyleappeared,setinAustralia,basedontheLemurianconnection,full ofmysteriousruinsandhiddenoutpostsofthepast. 16.Mrs.CampbellPraed,previouslymentionedasaSpiritualistlecturer,wasalsomuchinfluencedbyTheosophy.Shewrote:"ButbeforeAtlantiswas,oldbooks saythattheworldhadshapeditselfintoagreatanddifferentlandwhichwasLemuria.AndofLemuriathelargestpartwhichremainsisAustralia."Thisisseen,she adds,inthenatureofthisancientland,"likenoother."Mrs.CampbellPraed,MyAustralianGirlhood(London:Unwin,1902),p.10. 17.FrancisWest,GilbertMurray:ALife(LondonandCanberra:CroomHelm,1984),pp.3034. 18.SamuelEdger(18231882),borninSussex,wasoriginallyaBaptistministerbutcametoopposedenominationalism.HearrivedinAlbertland,NewZealand, withagroupofsettlersin1861inthehopeofputtinghisconvictionsintopracticebyestablishinganonsectarianministryamongthem.In1866hemovedtoAuckland, wherehepreachedformanyyearsinParnellHallandotherplaces,practicinganindependentministryofliberalbent.Hissermonswerereputedlyveryscholarly,too muchsoforsome.Hissocialviewswere

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ratheradvancedhestronglysupportedthetemperancemovementandopposedcapitalpunishment.SamuelEdgerwasaccusedofbeingaUnitarian,aSpiritualist, andasecularist,butherejectedthesecharges.HeacknowledgedthathefavoredSpiritualismforitsmoralvalues(ithadnoassociationwithwarandeschewed materialism)anditssenseofthenearnessoftheunseenworld,buthegrantedthatmuchnonsensewasmixedupwithit.HewasinfluencedbySwedenborgand pennedaverylongessayontheSwedishsage.Inthelastyearofhislife,EdgerpreachedaseriesofsermonspublishedasapamphlettitledTheOneReligion,in whichhearguedthatreligionisone,thatallreligionsareemanationsofthedivinemindandsoindivisible.(SamuelEdger,TheOneReligion,sermonspreachedin theLorneStreetHall,April30andMay7and14,1882.)Itseemsclearhowaseriousandintelligentyoungwomanraisedintheatmosphereofsuchvaluesand attitudesmightbepredisposedtowardTheosophy.Indeed,althoughhedidnotjointhesociety,SamuelEdger'ssoberearnestness,studiousness,andrelative intellectualisolationwerecharacteristicqualitiesofthenineteenthcenturyTheosophist.SeehisposthumousAutobiographicalNotesandLectures(containing theSwedenborgessay),editedbyKateandLilianEdger(London:Isbister,1886). 19.MissG.M.Hemus,"EarlyDaysoftheTheosophicalSocietyinAuckland,"TheosophyinNewZealand7,no.2(AprilJune1946),pp.4952. 20.LilianEdger,M.A.,"MemoriesofColonelOlcott,"TheTheosophist(Adyar),61,no.11(August1940),p.370. 21.HenryS.Olcott,OldDiaryLeaves,(Adyar,Madras,India:TheosophicalPublishing,1935,1975),6:246. 22.Ibid.,6:250251,272273. 23.Edger,"MemoriesofColonelOlcott." 24.Olcott,OldDiaryLeaves6:240. 25.A.Y.Atkinson,"TheDunedinTheosophicalSociety,18921900"B.A.thesis,(UniversityofOtago,1978). 26.Atkinson,"TheDunedinTheosophicalSociety,"pp.5557. 27.Ibid.,pp.47. 28.Ibid.,pp.5355. 29.ChristianOutlook,OtagoDailyTimes,EveningStar(Dunedin),18931897,passim. 30."Statusinconsistent"personsarethosewhoseplaceintheworld,usuallyimposedbysocialconstraintsregardinggender,racial,orclassroles,isinconsistentwith theirtalents,education(whethertheyareschooledorselftaught)andinnerdisposition. 31.ChristianOutlook,March28,1896,p.99. 32.Atkinson,"TheDunedinTheosophicalSociety,"p.47. 33.OtagoDailyTimes,October7,1893,p.2. 34.ChristianOutlook,February24,1894,p.23. 35.Inthesewritings,asintheDunedindebatesofthepreviousdecade,oneisremindedofacommentofJ.B.Priestlyontheage:"TheintellectualEdwardianslivedin anatmosphereofhopefuldebate.Theywerereadytoarguewithoneanotherinprivate,beforeanaudience,orcontinuallyinprint.Theirdisagreementsmightbewide anddeepindeed,butwhenwelookbackon

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themnowweseethattheysharedacommonplatformabeliefthatmenmightbeconvertedtoacause,thatsocietymightberationallytransformed,iftheycould withthedebate."J.B.Priestly,TheEdwardians(NewYork:HarperandRow,1970),p.89. 36.TheosophyinNewZealand,December19,1904,p.181. 37.Ibid.,n.s.,1,no.1,April1903,p.15.RegardingKipling,theTheosophicalpoetD.W.M.Burn,ofwhommorelater,writingina1905issueonthatfellow poet's"BarrackRoomBallads,"professedtofind"philosophical,evenTheosophical,meaningintheirsimplejinglylines." 38.BerthaH.Darroch(principalsince1923),"VasantaGardenSchool,"TheosophyinNewZealand7,no.2(AprilJune1946),pp.5658. 39.Leadbeaterlongclaimed1847ashisyearofbirth,andthisdateistobefoundinmanysources.However,GregoryTillett,inhisdefinitivebiography,has establishedthat1854iscorrect,andspeculatesonreasonsforhissubject'sdissimulationonthematter.SeeGregoryTillett,TheElderBrother:ABiographyof CharlesWebsterLeadbeater(London:RoutledgeandKeganPaul,1982). 40.ForabibliographyofLeadbeater'sworkandsummariesofhisteaching,seeTillett,TheElderBrother. 41.C.W.Leadbeater,AustraliaandNewZealand:TheHomeofaNewSubRace(Sydney:TheosophicalSociety,1915).SeealsoTillet,TheElderBrother, pp.163164andJillRoe,BeyondBelief,pp.216217. 42.Tillet,TheElderBrother,p.197. 43.MaryLutyens,Krishnamurti:TheYearsofAwakening(NewYork:Avon,1976),p.155. 44.Roe,BeyondBelief,p.350. 45.ThebreakinpracticaltermswithhisTheosophicalfriendsandpatronswasgradual,howeverKrishnamurtididnotestablishanentirelyseparatepatternoflifeand workuntilthemiddle1930s.ItshouldbenotedalsothatmanyimportantTheosophistsremainedsupportersandadmirers,andthattheTheosophicalPublishingHouse haskeptbooksofhisinprint. 46.NewZealandFreeLance(Wellington)10,no.479(September4,1909),p.4. 47.NewZealandFreeLance10,no.479(September4,1909),p.4. 48.TheRev.C.W.ScottMoncrieff,M.A.,"TheComingChristandtheOrderoftheStarintheEast.Apaperreadtoameetingofclergyandothermembersofthe ChurchofEngland,inLondon,Nov.27,1911,bytheRev.C.W.ScottMoncreiff,M.A.,lateWardenofSt.John'sCollege,Auckland,NewZealand"(Auckland: Lotus,n.d.). 49.TheInternationalTheosophicalYearBook,1937(Adyar,Madras,India:TheosophicalPublishing,1936,1937),p.235. 50.ThelastappearanceofthisclergymanIwasabletotraceisinCrockford'sClericalDirectoryfor1941,whichhashimlivinginWinchesterandconfirmsthat, afterhisreturnfromNewZealand,hewasofficiantatGatehouseofFleet19111915,andthenrectorofLowerStanmore19151930. 51.D.W.M.Burn,Pedlar'sPack(Dunedin:CoullsSomervilleWilkie,1932).

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52.SeeobituaryintheDunedinEveningStar,July7,1951. 53.TheosophyinNewZealand24,no.6(NovemberDecember1926),pp.165,169. 54.Ibid.27,no.3(MayJune,1929),p.82. 55.Ibid.27,no.5(SeptemberOctober1929),p.155. 56.NewZealandPictorialandNews,March13,1926. 57.TheosophyinNewZealand27,no.6(NovemberDecember1929),p.165. 58.Ibid.28,no.3(MayJune1930). 59.ChieflyintheNovemberDecember1929issue. 60.CitedinMaryLutyens,Krishnamurti:TheYearsofFulfillment(NewYork:FarrarStrausGiroux,1983),pp.2728. 61."BroadcastBanonKrishnamurti,""NotaMessiah,""IndianTeacher,"NewZealandHerald,March27,1934. 62.TheTheosophist(Adyar)54,no.11(August1933),pp.561567.InviewofoccasionalchargesthatTheosophyandSocialCreditcontainselementsof antiSemitismorevenanideologicalrelationwithGermanNationalSocialism,itisworthnotingthissameissueincludesconsiderablecorrespondenceonanearlier (54,no.9,June1933)editorialbyJinarajadasastronglycondemningNazipersecutionofJews,thisonlyfourmonthsaftertheNaziseizureofpower.The Theosophist'ssubsequentsupportoftheAlliedcauseduringtheSecondWorldWarwasferventandunstinting.Theosophists,ontheotherhand,wereharshly persecutedinGermanyandtheoccupiedterritoriesundertheNaziregime.True,someNaziswritersborrowedandadulterated,oftenatsecondorthirdhand,certain motifsofTheosophy(therootraces,Atlantis)astheytookfrommanysources(Wagner,Nietzsche,andevenLuther)whatwasrequiredtoformthemishmashthat passedfortheintellectualexpressionofavirulentlyantiintellectualcause.ButTheosophyinitspureformhasalmostalwaysbeenmostassociatedpoliticallywiththe democratic,moderatelysocialistreformismofBesant'sHomeRuleLeagueinIndiaoritsLabourPartyconstituencyinNewZealand. 63.CorrespondenceinthearchivesoftheNewZealandSectionoftheTheosophicalSociety,Epsom,Auckland. 64.JohnMarshall,Memoirs,vol.1:19121960(Auckland:Collins,1983),p.261. 65.TheDominion,April4,1975. 66.DavidGrant,OutintheCold:PacifistsandConscientiousObjectorsinNewZealandduringWorldWarII(Auckland:ReedMethuen,1986),pp.103,165 ff.Itmightbenoted,asapointofinterest,thatTheosophyhasalwaysembraceddiversityontheissueofpacifism,itsranksincludingbothconscientiousobjectorsand militarymen.Intheperiodunderdiscussion,the1930sandearly1940s,prominentTheosophistsincludedthehighprincipledGeorgeLansbury,whowascompelled toresignfromleadershipoftheBritishLabourPartyin1935becauseofhisextremepacifism,andGeneralMaximilianoMartinez,themurderousmilitarydictatorofEl Salvador19311944personsinfluencedbycontactwithTheosophyrangefromMohandasGandhitoAugustoSandino,theNicaraguanmysticrevolutionary. However,undoubtedlymostTheo

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sophistsofthaterawereidealisticindividualsstronglyinclinedtowardnonviolence,but(likemanyothers)inagonizinginnerconflictbetweenpeaceandthe profoundeviltheysawemerginginthetotalitarianstates. 67."TheosophicalWomen'sAssociation,"brochure(Wellington,n.d.,[c.1940])andNewsletteroftheAssociation,March1948andMay1947. 68.TheosophyinNewZealand15,no.4(MarchJuly1955). 69.JohnK.Robertson,AquarianOccultist(thelifeofGeoffreyHodson)(Auckland:privatepublication,1971). 70.TheosophyinNewZealand7,no.2(AprilJune1946):3942. 71.LightoftheSanctuary:TheOccultDiaryofGeoffreyHodson,ed.CleoZ.Gregorio.(Manila:TheosophicalPublishing,n.d.[c.1988]).(Availablethrough theTheosophicalPublishingHouse.) 72.LightoftheSanctuary,p.545. Chapter5 MagicintheMind 1.GregoryTillett,TheElderBrother:ABiographyofCharlesWebsterLeadbeater(London:RoutledgeandKeganPaul,1982),p.168. 2.G.M.Haylock,HistoryoftheWellingtonLodgeNo.411,19171972(Wellington:WellingtonLodge,1972). 3.Thiswasoneofanumberoftiny,fluid,andoftenephemeralchurchesoftheOldCatholictype,typicallyheadedbygrandioselytitledepiscopivaganteswith minusculeflocks,whichhavelongmadeupacolorfulecclesiasticalunderworldinBritain,theUnitedStates,andelsewhere.Theyshouldnotbeconfusedwiththe morestableandsubstantialOldCatholicchurchesoftheEuropeancontinent.However,Mathew,afteravariedcareerinRomanCatholic,Anglican,andUnitarian circles,hadmanagedtoobtainconsecrationasabishopforEnglandbytheDutchOldCatholicChurchonhisrepresentationwhichturnedouttobemisleading, thoughapparentlyhewasinnocentlydeceivedthatlargenumbersofBritishRomanCatholicsdisaffectedwithpapalism,andAngloCatholicssufferingrepressionin theChurchofEngland,wouldwelcomeaBritishchurchofOldCatholictypeunderhisleadership.Despiteafewinaccuraciesandanoccasionallycondescending tone,byfarthefullestandmostusefulaccountofthisworldincludingMathewandtheoriginsofLiberalCatholicismtodateofitspublicationisPeterF.Anson, BishopsatLarge(London:FaberandFaber,1964).Foramorerecentsummary,withexhaustivebibliography,seeKarlPruterandJ.GordonMelton,TheOld CatholicSourcebook(NewYorkandLondon:Garland,1983).BiographicaldataonmostleadingOldCatholicandLiberalCatholicfigures,includingallNew Zealand'sLiberalCatholicbishopspastandpresent,maybefoundinGaryL.Ward,BertilPersson,andAlanBain,eds.,IndependentBishops:AnInternational Directory(Detroit:Apogee,1990).ForafreshlookattheimportantAustralianaspectofLiberalCatholichistory,seeJillRoe,BeyondBelief:Theosophyin Australia18791939(Kensington:NewSouthWalesUniversityPress,1986),pp.244251andpassim. 4.Tillett,TheElderBrother,chap.16,"ThePriesthoodRecovered,"pp.171184.

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5.C.W.Leadbeater,TheScienceoftheSacraments:AnOccultandClairvoyantStudyoftheChristianEucharist(LosAngeles:St.Alban,19202ded., 19295thed.,Adyar:TheosophicalPublishing,1967. 6.C.W.LeadbeaterandAnnieBesant,ThoughtForms:ARecordofClairvoyantInvestigation(London:TheosophicalPublishing,1901).Itmightbementioned thatthisbook,throughitsseminalinfluenceonsuchartistsasPietMondrianandWassilyKandinsky,hadadiscernibleinfluenceonthedevelopmentofmodern surrealistandsymbolistpainting.SeeTillett,TheElderBrother,pp.261262. 7.ColinBrown,FortyYearsOn:AHistoryoftheNationalCouncilofChurchesinNewZealand,19411981(Christchurch:NationalCouncilofChurches, 1981),pp.8889,194195. 8.ForKrishnamurti'slifeseeMaryLutyens,Krishnamurit:TheYearsofAwakening(NewYork:Farrar,Straus,andGiroux,1975)Krishnamurti:TheYearsof Fulfillment(London:Murray,1983)andTheLifeandDeathofKrishnamurti(London:Murray,1990),aonevolumedistillationofherpreviousbiographical workonKrishnamurtiandPupulJayakar,Krishnamurti:ABiography(SanFrancisco:HarperandRow,1986).SidneyField,Krishnamurti:TheReluctant Messiah(NewYork:Paragon,1989)isaninformalmemoirofalongfriendship.Amorecontroversialmemoirthatbringsoutsomeallegedveryhumancharacteristics oftheteacherisRadhaRajagopalSloss,LivesintheShadowwithJ.Krishnamurti(London:Bloomsbury,1991). 9.PersonalletterfromElizabethFallatotheauthor,April10,1988.IshouldliketothankMrs.Fallaprofoundlyforherwillingnesstoundertakethepainfulyetvery helpfultaskofsharingthesememoriesofherlatehusband'sremarkableandinspiringlife. 10.IamindebtedtoBillTaylor,secretaryoftheKrishnamurtiAssociationinNewZealand,forprovidingnewandupdatedinformationontheKrishnamurtiworkin thecountry,inapersonalletterofSeptember18,1990. 11.ForasympatheticstudyofthistraditionseeJohnR.Sinclair,TheAliceBaileyInheritance(Wellingsborough,Northamptonshire:Turnstone,1984). 12.AliceA.Bailey,TheUnfinishedAutobiographyofAliceA.Bailey(NewYork:Lucis,1951). 13.RobertEllwood,"MakingNewReligions:TheStoryoftheMighty'IAM.'"HistoryToday38(June1988):1923. 14.GodfreRayKing[pennameofGuyBallard],UnveiledMysteries(Chicago:SaintGermain,1934). 15."HumanRelationshipsoutofStepwithSocialConventions:TheBeevilleStory,"SundayMorningPost,July19,1955,p.2. 16."n.Z.'sStrangestCommunity,"n.Z.Truth,August18,1959,p.23. 17.Ibid. 18.ThisletterandtheYoungTheosophistmaterialarefromtheBeevillefileintheTurnbullLibrary. 19.TheNewYorktempleoftheOrderoftheGoldenDawnwascharteredbyMacGregorMathersthusforreadersfamiliarwithmaterialthatispresentedlaterin ourchapterontheHavelockNorthGoldenDawnitwouldpre

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sumablyhavepertainedtotheAlphaetOmegasectoftheGoldenDawn,oneofthreebranchesintowhichtheHermeticOrdersplitaround1900,nottheStella MatutinawhichRobertFelkinbroughttoNewZealand. 20.MuchoftheforegoingmaterialisbasedonvisitstotheLosAngelesBOTAtempleandoninterviewswithAnnDavies,around1970,andispublishedinthefirst editionofmyReligiousandSpiritualGroupsinModernAmerica(EnglewoodCliffs,n.J.:PrenticeHall,1973). Chapter6 TheWizardsofHavelockNorth 1.AttributedbyPatrickZalewskiinconversationwiththeauthor. 2.BasedonFrancisKing,TheMagicalWorldofAleisterCrowley(London:Arrow,1987),pp.89.SeealsoChristopherMcIntosh,EliphasLviandthe FrenchOccultRevival(NewYork:Weiser,1974),andFrancisKing,Magic:TheWesternTradition(London:ThamesandHudson,1975). 3.SeeEllicHowe,TheMagiciansoftheGoldenDawn:ADocumentaryHistoryofaMagicalOrder18871923(London:RoutledgeandKeganPaul,1972), chap.1,foradevastatingcritiqueofthesetexts,includingdemonstrationthattheallegedlettersofSprengelcontainAnglicismsandothersolecismsthatwouldnever havebeenpennedbyanativeGermanspeaker.FrauleinSprengelhasnotbeenidentifiedortraceddespitestrenuouseffortsinGermanyby,amongothers,Felkinof NewZealandfame.SeealsoR.A.Gilbert,TheGoldenDawnCompanion:AGuidetotheHistory,Structure,andWorkingsoftheHermeticOrderofthe GoldenDawn(Wellingborough,Northamptonshire:Aquarian,1986),forthevariedviewsofmembersoftheGoldenDawnandothersoftheprovenanceofthe foundingdocuments. 4.Gilbert,GoldenDawnCompanion,p.2. 5.SeeFrancisKing,RitualMagicinEngland(London:Spearman,1970),chap.9,''ABogusGoldenDawn." 6.Waite'sorder,after1915theFellowshipoftheRosyCross,continuedunderhisleadershipuntilhisdeathin1942andstillsurvivesinreducedform.The distinguishedChristianmysticandscholarofmysticismEvelynUnderhill,andtheremarkablemysticalChristiannovelist,poet,andcriticCharlesWilliams,were sometimemembers.Waitehimselfisperhapsbetterknownasaprolificwriteronthehistoryofmagic.Freemasonry,Rosicrucianism,etc.,thanasapracticing occultist.ForhislifeseeR.A.Gilbert,A.E.Waite:MagicianofManyParts(Wellingborough,Northamptonshire:Thorsons,1987). 7.ForFelkin'smedicalworkinAfrica,seeMedicalHistory3,no.1,London,1959,citedinEllicHowe,MagiciansoftheGoldenDawn,p.240n.2.Howe mentionsthewidespreadinterestanddisbeliefcausedbyapaperofFelkin'sonacomplicatedsurgicalprocedurereportedlyperformedbynatives,commentingthat "hiscolleagues'incredulityisofinterestbecauseofhislatertendencytoconfuserealityandfantasy"ajudgmentofHowe'sthat,ofcourse,apologistsforFelkin reject. 8.Howe,MagiciansoftheGoldenDawn,p.241. 9.InNovember1915FelkingaveintriguinginformationtohisfollowersaboutChristianRosenkreuz,whomhebelievedtobethelivingthoughhidden

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ultimateleaderofhistradition,andthehigheri.e.,fourth,fifth,andsixthorders: FirstIwilltrytoexplainwhatIthinkmostofyoudonotquiterealise.TheactualaswellasthenominalHeadoftheInnerOrder,isourFatherinGod,C.R.C. himself,whogivesusdirectionandinstructionsfromtimetotimethroughMemberswhoareclairvoyantandclairaudienttosuchanextentthattheyareableto receivethem. InadditiontothemtherearecertainMemberswhostillfunctiononthematerialplanemostoftheseliveverysecludedlivesandcanonlybemetwithaftermuch difficultyhasbeenovercome.E.O.L.[NevilleMeakin]metsomeofthemwhenhewentabroadonpilgrimagebeforepassingover.Q.L.[HarriotFelkin]and myselfhavealsometthematvarioustimesandreceivedinstructionsandhelp(in1904,1909,and1912). Thesemembersformwhathasbeenknowntousasthe'Third'OrderanditistheirbusinesstolookafterthevariousTemplesandtogiveadvicewhenrequired. MostofthemliveabroadinvariouscountriesbutonelivesinEnglandandIhavecalledhim'TheUnknown'or'Epopt',becauseformostofyouhemustremain behindtheveil.... HithertowehavespokenlooselyofThreeOrders.NowitwillbepossibletodefinealittlemoreclearlythedifferentGrades,sinceduringthelastthreeyearswe havereceivedseveraloftheHigherGrades,whichwehopetopassontothosewhoarereadyforthembeforeweleaveyou"[i.e.,forNewZealand]. CitedinHowe,MagiciansoftheGoldenDawn,pp.274275.FelkindidindeedimparthighergradesjustbeforehisdepartureandalsointheNewZealandlodge. 10.Howe,MagiciansoftheGoldenDawn,p.273. 11.Forreasonsnotfullyexplained,theinitialseriesofTheForerunnerceasedaftertwelveissues,inApril1910.Thenextissue(no.13),underaneweditorand nowpublishedbyE.S.CliffinHastings,appearedinOctober1912.Thereafterapproximatelyquarterlyissuesappeareduntilno.21,December1914. 12.J.B.Priestly,inhisdelightfulworkontheEdwardianage,puttheconfusingbuthopefulnewspiritthus:"Itwasmovinginmanydifferentdirections.Itwasopening out,nothurryingoneway.Whatitwasopeningfrom,soleavingbehind,wasthedecayinghulkofmiddleclassVictorianbelief,thought,feeling,taste,customs, habits.ItmightbereachingoutnottoWell'sscientificUtopiabuttowardsIndiaandTheosophy,Irishpeasantsandleprechauns,Catholicismandthedistributivestate, MerrieEnglandandtheguilds,aquietlifeandanewclosenesstoNature,FreeLoveornoLovebutplentyofsocialservice.Whereitmovedatall,theageaswe saynowwaswideopen."J.B.Priestly,TheEdwardians(NewYork:HarperandRow,1970),pp.9293. 13.JohnvonDadelszen,"TheHavelockWork190939,"TeMataTimes(HavelockNorth),September9,1983.Thislongandremarkablearticle,writtenin advancedyearsbyalongtimeresidentofHavelockNorthandparticipantinmuchofthataboutwhichhewrites,isbyfarthemostcompleteaccountoftheHavelock workinprint,andthesourceofagoodpartoftheinformationthatfollows.

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14.StopfordBrooke(18321916)wasaveryliberalclergymanoftheera,whohadlefttheChurchofEnglandin1880tobecomeanindependentUnitarianminister heisalsoawellknownwriteronEnglishliterature.SeeLawrencePearsellJacks,LifeandLettersofStopfordBrooke(London:Murray,1917)andFredL. Standley,StopfordBrooke(NewYork:Twayne,1972). 15.EmmaRichmond(d.1921),secondwifeofHenryRobertRichmond,wasthefirstwomanelectedtotheTaranakiEducationandHospitalBoardsandwasan honorarygaol(jail)visitor. 16.S.W.Grant,HavelockNorth:FromVillageandBorough18601952(Hastings:Hawke'sBayNewspapers,1978),p.54. 17.JohnChambers(18531948)andhisbrotherMasonChambers(1860948),sonsofJohnandMargaretChamberswhoimmigratedtoAustraliabefore1848 andtoNewZealandin1854,wereleadingmembersofaprominentandwealthylocalfamily.SeeS.W.Grant,InOtherDays:AHistoryoftheChambersFamily ofTeMataHavelockNorth(Waipukurau:CentralHawke'sBay,1980). 18.S.W.Grant,InOtherDays,p.130,tellsusthat"MasonandJohnnie[Chambers]formedatrust,whichlaterbecameknownastheWhareRaTrust,andMason andMadge[hiswife]gavethelandonwhichthehouseknownas'WhareRa'wasbuiltin1913,thearchitectbeingChapmanTaylor,whosestyleofarchitecturewas thenbecomingfashionable,notonlyinHavelockNorth,butinotherpartsofNewZealand."JamesWalterChapmanTaylor(18781958)wasnotonlyaprominent architectwhosehousesarenowNewZealandlandmarksbutalsoamemberofseveralesotericorders. 19.Gilbert,GoldenDawnCompanion,p.42. 20.Howe,MagiciansoftheGoldenDawn,p.269.Presumablythethree5=6degreetitlesareordernamesoflocalpersons,suchasReginaldandRuthGardiner, whoweretherebyappointedtoruletheorderaftertheFelkins'returntoEngland. 21.ItappearsthattheChamberswereonceagaintheFelkins'financial"angels."S.W.Grantrelatesthat"in1916thereisrecordofJohnniearrangingthroughElder andCompanytopaythefarestoNewZealandofDr.andMrs.Felkinandthatofadaughterofthedoctorbyhisfirstmarriage,sothattheycouldcometoHavelock andliveat'WhareRa.'"InOtherDays(p.130),Grantadds,"ThehouseisontheslopesbelowTauroaandthereseemstohavebeenmuchinterchangeofvisits betweentheTauroaandMokopekafamilies[branchesoftheChambers']andtheFelkins."YetGrantalsonotes(p.131)that"someofthefamilywereinfluencedby Felkin'stheoriesaboutlife,butotherswerenotimpressed,"andstillothers"quitefranklydisapproved.'' 22.IthellColoquhounwonders,perhapstoocattily,howtheFelkins"managedthejourneysincetheGermanUboatactivityofthe191418Warwasthenatits heightandciviliantravel,particularlybysea,wasdiscouraged,"andcomments,"EvidentlytheDoctorhad'friendsatCourt.'"SwordofWisdom:MacGregor Mathersand"TheGoldenDawn"(NewYork:Putnam,1975),p.217.Thisbook,basedinpartonpersonalacquaintancewithGoldenDawnparticipantsortheir families,containsinterestingmaterialbutmustbeusedwithcautiontheauthorisguiltyofcarelesserrors,suchasputtingRobertFelkin's

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deathin1922ratherthan1926,andofunfoundedspeculation,aswhenshewrites(p.193)thatafter1914theFelkinfamily's"proGermansentimentsmayhave putthemoutofsympathywiththeirenvironmentandin1916theyreturnedtoNewZealandandsettledtherepermanently."Iamawareofnoothersuggestionthat theFelkinswereproGermansofarastheissuesofthewarwereconcerned,andinanycaseNewZealandin1916wouldseemanunlikelychoiceofrefugefor anyoneharboringsuchsympathies. 23.Grant,HavelockNorth,p.83. 24.Ibid.,pp.8384. 25.Forallthat,theremarkabledifferenceincharacterbetweentheLondonandHavelockGoldenDawnpeople,andthenatureoftheiroccultism,mustbe underscored.Consider,e.g.,FlorenceFarr,theactress,companionofG.B.Shaw,andlaterheadmistressinCeylon(andbysomereportsthenaBuddhist),whowas anavidmemberoftheGoldenDawninthe1890s.OnMay13,1896,sheattemptedtoevokethespiritTaphthartharathtovisibleappearancetheritualentailed boilingapickledsnakeina"hellbroth"ofvariousmagicalingredients.HerritualcompanionswereCharlesRosher,aformercourtpaintertothesultanofMorocco andtheinventorofanewtypeoftoiletF.L.Gardner,astockbrokerwithapenchantfordisastrousinvestmentsbutwhostudiedalchemyandAllanBennett,an electricalengineerwithagreatmagicalreputationheisreportedoncetohaveparalyzedaTheosophist,whohadallegedly"mocked"him,forfourteenhourswitha "magicalblastingrod."BennettlaterbecamethefirstknownBuddhistmonkofoccidentalorigin(fromKing,MagicalWorldofAleisterCrowley,p.24).The contrastbetweensuchLondonexoticsastheseandthesober,churchgoing,prosperousburghersofHavelockNorthwhowerenonethelesstheiroccultconfreresis marked.WhareRadoubtlessholdsitssecrets,butitishardtoimagineReginaldGardinerandhissetboilingsnakesorblastingTheosophists.ButFelkinwasan intermediatefigurewhoknewbothesotericworldswell,perhapsalltoowell,andcouldshiftwithanoceanpassageoraturnofinnerattentionfromoneroletothe other. 26.Grant,InOtherDays,p.130andHavelockNorth,p.84. 27.Thesuccesswasdespitetheaforementionedproblemtherearerumorsoftimeswhenthechiefappearedinhistempleamidadistinctaromaofliquor. 28.ThusR.A.Gilbert,authoroftwooftheverysmallnumberofseriousscholarlyhistoriesoftheGoldenDawn,canwrite,afterdiscussingthe1913warrantforthe SmaragdumThalassesTempleinHavelockNorth,"ItistobepresumedthatFelkinwasinvolvedwiththistempleafter1916butnothingfurtherisknownofits history."GoldenDawnCompanion,p.42.Anotherostensiblyreliablesourcesaysthat,apparentlysometimeafter1915,"Felkinwentmadandretiredtoamental hospital"!LeslieShepard,ed.,EncyclopediaofOccultismandParapsychology,3d.ed.(DetroitandLondon:Gale,1991),p.678. 29.PatrickJ.Zalewski,SecretInnerOrderRitualsoftheGoldenDawn(Phoenix,Ariz.:Falcon,1988),pp.89. 30.Despitethissuccess,1926obituariesofFelkininNewZealandnewspapers,althoughdescribinghisAfricanadventuresincolorfuldetail,makenomentionofthe orderinconnectionwithhisaffiliations,speakingofhimonlyasadevoutcommunicantoftheChurchofEnglandandaprominentMason.(But

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hisMasonicworkwasapparentlyentirelyindependentoftheGrandLodgeofNewZealand,forthereisnomentionofhimonthe"InMemoriam"pagesofits 19261927reports.) 31.PatrickandChrisZalewski,"TheGoldenDawnCorrespondenceCourse:ABriefHistoryofItsOriginsandContent,"leaflet,WellingtonThothHermesTemple, n.d. 32.ChristianaMaryStoddart,whowroteunderthepseudonymn"InquireWithin,"wasleftinchargeoftheStellaMatutina'sprincipalBritishcenter,theAmoun TempleinLondon.ShecorrespondedatsomelengthwithFelkinafterthelatter'smovetoNewZealandaboutthetemple'sdecliningstate.Butshewasalsoplagued bydoubts.EventuallyswitchingallegiancestobecomeadevoutChristian,shethenwrotetwooftenincoherentbooks,LightBearersofDarkness(London:Boswell, 1930)andTheTrailoftheSerpent(London:Boswell,1936).Thesesoughttowarntheworld,onthebasisofherexperiencewithGoldenDawngroups,ofgreat sinisteroccultconspiracies.Thefirstworkcontains,amidmuchmuddle,afirsthandaccountofFelkinandtheS.M.Inparticular,Stoddartmadeuseofcertain "historicalnotes,"whichhavenototherwisesurvived. 33.CitedinHowe,TheMagiciansoftheGoldenDawn,p.277. 34.Foranaccountoftheadvancedrituals,includingthoseofthevault,performedatWhareRa,togetherwithabriefhistoryoftheNewZealandorder,seeZalewski, SecretInnerOrderRitualsoftheGoldenDawn.Mr.Zalewski,leaderofaGoldenDawngroupinWellingtonthatconsidersitselfasuccessortotheHavelock Order,presentsmuchpreviouslysecretandunpublishedmaterialinthisremarkablebook. 35.Howe,MagiciansoftheGoldenDawn,p.273. 36.Ibid.,p.274. 37.AbookletbyR.W.Felkin,TheSacramentalSystem(Auckland:WhitcombeandTombs,1918),isthepublicationofapaperhereadataChurchofEngland MissionarySocietyconferenceinWellington,1917.Althoughtherearetwokabbalisticquotes,itisgenerallyastraightforwardAngloCatholicstatement. 38.JohnvonDadelszen,"TheHavelockWork190939,"impliesthatthethreechiefs,whoseidentitywassupposedtobeasecretwithintheorder,werethese. PatrickZalewskibelievesthatafterFelkin'sdeaththeywereinstead,atleastinitially,Gardiner,JohnChambers,andMasonChambers.Personalcorrespondence, March26,1990. 39.JohnvonDadelszen,"HistoricalNotes,"TauharaNews80(FebruaryMarch1988),p.11. 40.CitedinvonDadelszen,"TheHavelockWork190939." 41.Ibid.ItmustbepointedoutthatthisaccountofthedemiseoftheHavelockGoldenDawnisnotwithoutitsdissenters.AccordingtoPatrickZalewski,theclosure ofWhareRaleftmanywithbitterfeelingstowardthechiefs,whowereaccusedofactinghighhandedly.Membersweresimplytold,hesays,thatthetemplehad closed,andZalewskialsorelatesthatahugetruckloadofGoldenDawnandtempledocumentswhichundoubtedlywouldhavebeenofconsiderableinterestto historianslikehimandmyselfwereintentionally

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destroyedinagreatbonfire.ZalewskigoesontosaythatjustaftertheclosureofWhareRaheexchangedletterswithseveralexmembers,someofwhom offered"crypticrepliesabouttheOrderbeingfinishedand[thatit]shouldbeallowedtorest."Butatleastone,JackTaylor,tookanopposingview.Althoughof advancedyearsandconfinedtoawheelchair,TaylorhelpedZalewskiestablishtheThothHermesTempleinWellingtonasacharteredsuccessor.Zalewskialso statesthatthosethathadanyability"oftheHavelockGoldenDawngroupstillpracticetogetherveryquietly.Zalewski,SecretInnerOrderRitualsofthe GoldenDawn,p.15. 42.JackTaylor,"TheOrderoftheTableRound,"publishedasapp.4inZalewski,SecretInnerOrderRitualsoftheGoldenDawn.Alsopublished(withoutname ofauthor)asaseparatetractdistributedbytheOrderoftheTableRound. 43.PatrickZalewskibelievesthatbythetimeofhisdeathFelkinpersonallywasactuallymoreinvolvedintheOrderoftheTableRoundthantheGoldenDawnand statesthathewasburiedintherobesofthisorder.Personalcorrespondence,March26,1990. 44.ForafascinatingandvaluablestudyoftheinterlockingVictorianandEdwardiancultsofKingArthur,romanticmedievalism,chivalry,empire,andgentility,see MarkGirouard,TheReturntoCamelot:ChivalryandtheEnglishGentleman(NewHaven,Conn.:YaleUniversityPress,1981). Chapter7 CultsandtheCommonwealth 1.RoyWallis,"FiguringoutCultReceptivity,"JournalfortheScientificStudyofReligion25,no.4(December1986):494503. 2.RodneyStarkandWilliamS.Bainbridge,TheFutureofReligion(Berkeley:UniversityofCaliforniaPress,1985). 3.ItshouldbepointedoutthatStarkandBainbridgedopresentdatathatsuggestthatNewZealand,asMichaelHillhasputitindiscussionofthismaterial,"occupies apositionofworldprominenceincurrentculticgeography"(MichaelHill,"TheCultofHumanityandtheSecretReligionoftheEducatedClasses,"NewZealand Sociology2,no.2[November1987],pp.112127)ThusthetwoauthorsshowthatintermsofIndianandEasterncultcentersandcommunitiespermillion populationNewZealand,with5.2,issecondonlytoAustralia(5.3)andhasfourtimestherateoftheUnitedStates.OnthecriterionofHareKrishnatemplesper million,NewZealandwith0.65leadstheworld.Otherratesarecomparablyimpressive.StarkandBainbridge,FutureofReligion,pp.482492.Thisstudyhas beenseverelycriticizedforusingverysmallstatisticalbases(theworldbeatingHareKrishnaratereflectstwotemplesinapopulationofalittleoverthreemillion)and usingtheoftendubiousmembershipfiguresprovidedbyreligionsthemselves.Nonethelesstheimpressionofalotofminorityreligiousactivityisbroadlyaccurate,asis theirsuggestionitisrelatedtolackofvigorinconventionalreligion. 4.SeeMichaelHillandWiebeZwaga,"CivilandCivic:EngineeringaNationalReligiousConsensus,"NewZealandSociology2,no.1(May1987):2535. 5.E.g.,ministeringlargelytotheirownconstituencyratherthan"sheep

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stealing,"takingaproperplaceininterdenominationalcouncilsandagencies,intheirpublicrhetoricobservingthecardinalcivilreligionprincipleof"nooffence," conductingbusinessinanopenandhonestmanner,havingacoremembershipthatisintergenerationalandrecognizedascomprisingsoberrespectablecitizens, havingafewinstitutionsandtheologianswithintellectualgravitas. 6.SeeSandraSizerFrankiel,California'sSpiritualFrontiers:ReligiousAlternativesinAngloProtestantism,18501910(BerkeleyandLosAngeles:University ofCaliforniaPress,1988). 7.ThehighfigureforNewZealandisfromMichaelHillandWiebeZwaga,"ChangeinNewZealandReligion:AComparativePerspective,"inJamesA.Beckford andThomasLuckmann,eds.,TheChangingFaceofReligion(London:Sage,1989).ThelowofelevenpercentisfromSharonCrosbie,"WhyHastThou ForsakenMe?"TheDominionSundayTimes(Wellington),May1,1988,p.16. 8.HughJackson,"ChurchgoinginNineteenthCenturyNewZealand,"NewZealandJournalofHistory17,no.1(April1983):4354.SeealsoJackson,Churches andPeopleinAustraliaandNewZealand18601930(Wellington:AllenandUnwinNewZealand,1987),pp.115118.Herehesuggeststhatlevelsof churchgoinginNewZealandroseduringthelate1870sandthe1880stoapeakin1891oftwentyfivetothirtypercentandthendeclinedtoaleveloflittlemorethan halfthatbythemid1920s,aboutwhereitisnow. 9.KevinJ.Sharpe,inhisprefacetoSharpe,ed.,ReligionandNewZealand'sFuture:TheSeventhAucklandReligiousStudiesColloquium(Chaplaincy, UniversityofAuckland,1982),putitthisway:"NewZealandissometimesdescribedasthemostareligiousandagnosticcountryonearthveryfewpeopleattenda churchorappearinterestedinorganizedreligion"(p.5). 10.SocialhistorianshavelongrecognizedthatmanyoftheVictorianstereotypesreallyapplyonlytoonesegmentofsociety,themiddleclass,theupperandloweras arulebeingneitherasconventionallymoralnorasreligiousasthemiddle.Imyselfsuspectthatafigureashighasfiftypercentforchurchattendanceinmidcentury Britaininvolvesanundercountingoftheteeming,anonymousurbanandruralpoor,nevermuchforchurchgoingunlessunderpressure.Bythesametoken,the commonnotionthatNewZealandwaslargelysettledbymiddleclassBritonsisanexaggeration,perhapsbasedontheChristchurchmodelasweshallseewhenwe lookatthecaseofseveralimmigrantswhobecameSpiritualistsorTheosophists,thebackgroundwasdiversebutoftenworkingclass,andeventhoseofmiddleclass orbetterantecedentswerelikelytoberebellious,scapegraceyouths,mostlymale,eagertoescapethestuffy,piousworldoftheirparentshardlythesortlikelyto startattendingchurchinanewlandoncetheyhadgottenawayfromtheold. 11.TherewasarevivalistsurgeinNewZealandinthe1870sand1880s,parallelingthatofsuchfiguresasMoodyandSankeyinotherpartsoftheEnglishspeaking worldandquitepopularespeciallywiththelaity.Revivalismhadmuchtocontendwith,however,intermsofpopularindifferenceandthelackofdeeprootedreligious patterns,anditslongtermeffectswerelimited.SeeP.J.Lineham,"HowInstitutionalizedWasProtestantPietyinNine

Page275

teenthCenturyNewZealand?"JournalofReligiousHistory13,no.4(June1985),especiallypp.376378. 12.Foravividpictureofthislargelymaleimmigrantsocietye.g.,inthe1881censustherewereonly656adultEuropeanwomeninNewZealandforevery thousandmenanditsculturallegacy,seeJockPhillips,AMan'sCountry?TheImageofthePakehaMaleAHistory(Auckland:Penguin,1987). 13.M.R.Sharpe,"AnzacDayinNewZealand:19161939,"NewZealandJournalofHistory15,no.2(October1981):97114. 14.SeeLogieBarrow,IndependentSpirits:SpiritualismandEnglishPlebeians,18501910(LondonandNewYork:RoutledgeandKeganPaul,1986). 15.ErikOlssen,"TrubyKingandthePlunketSociety,"NewZealandJournalofHistory15,no.1(April1981):323. 16.W.J.Stuart,"SecularizationandSectarianism:TheStruggleforaReligiousFutureforNewZealand,"inSharpe,ReligionandNewZealand'sFuture,p.84. 17.Stuart,"SecularizationandSectarianism,"pp.8889. 18.Wallis,"FiguringoutCultReceptivity,"p.500. 19.PeterLinehamcommentsthatchurch"pressureswereweaker[incolonialNewZealand]thaninthe'homeland'becausetraditionalpatternsoflifehadbeenupset andecclesiasticalinstitutionswereundeveloped,"andaddsthatnoneotherthan"EdwardGibbonWakefieldshrewdlyobservedthattheexpressionsofconcernabout providingforcolonialreligiousneedswere'nearlyallmakebelieveormoonshine.'"P.J.Lineham,"HowInstitutionalizedWasProtestantPietyinNineteenthCentury NewZealand?"p.372. 20.JoachimWach,SociologyofReligion(Chicago:UniversityofChicagoPress,1944),pp.1734. Appendix2 The1960sandAfter 1.Centrepointisnotdiscussedhere,despiteafascinatingandinformativedayIspentatthecommune.Butitdoesnotreallybelonginthisbook.Centrepointisonly marginallyreligiousinanystrictsenseofthetermandisaworldandabookinitself.Fortunatelythatbookhasalreadybeenwritten:LenOakes,InsideCentrepoint (Auckland:BentonRoss,1986). 2.Itmightbementionedthatsomeofthesegroupshaveaconspicuouspoliticaltone.Centrepointretainstheflavorof1960sradicalismtheUnificationChurchis stronglyanticommunist.BritishIsraelalsohasarightistthrust,literatureoftheJohnBirchSocietytypebeingprominentinitscenters.Inthisconnectiononemightalso mentionquasireligiousrightistgroupslikethosediscussedinPaulSpoonley,ThePoliticsofNostalgia:RacismandtheExtremeRightinNewZealand (PalmerstonNorth,n.Z.:Dunmore,1987),suchasZenithAppliedPhilosophy,theChurchofOdin,theVikingYouth,etc.Butbecausetheseorganizationshavebeen veryadequatelypresentedinSpoonley'sworktheyarenottreatedhere. 3.GeorgeI.Gurdjieff,MeetingswithRemarkableMen(NewYork:Dutton,1963).Gurdjieff'sothermajorbookwasAllandEverything:Beelzebub'sTalesto HisGrandson(NewYork:Harcourt,BraceandWorld,1950).SeealsoRafaelLefort,TheTeachersofGurdjieff.NewYork:SamuelWeiser,1973.Thebest inde

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pendentworkonGurdjieffandhismovmentisJamesWebb,TheHarmoniousCircle:TheLivesandWorkofG.I.Gurdjieff,P.D.Ouspensky,andtheir Followers(NewYork:Putnam,1980).ForfurtherreferencesseeWalterJ.DriscollandtheGurdjieffFoundationofCalifornia,Gurdjieff:AnAnnoted Bibliography(NewYork:Garland,1985). 4.See,e.g.,ThomasdeHartmann,OurLifewithMr.Gurdjieff(Baltimore:Penguin,1972)C.S.Nott,TeachingsofGurdjieff:TheJournalofaPupil(New York:Weiser,1962)P.D.Ouspensky,InSearchoftheMiraculous(NewYork:Harcourt,BraceandWorld,1949)andFritzPeters,BoyhoodwithGurdjieff (SantaBarbara,Calif.:Capra,1980). 5.AbdullahDougan,40Days:AnAccountofaDiscipline(LondonandAuckland:Gnostic,1978).Thisautobiographicalworkisalsothemajorsourcefor informationonDougan'slifepriorto1974. 6.Dougan,40Days,p.150.ThenonstandardtransliterationsofArabicwordshereareasintheoriginal. 7.Thatdiscussionwasfromunpublishedcopy.Mentionshouldbemade,however,ofAbdullahDougan,Probings(LondonandAuckland:Gnostic,1979).This volumeofassortedreflectionsbasedlargelyonGurdjieff'steachingscontainsopinionslikelytoinfuriatenearlyeveryone,fromreactionarytoradical,especiallyinthe passagesonsexualityandmarriage.Butitisalsoaninterestingphilosophicaladventureand,inplaces,alucidintroductiontothecomplexGurdjieffianwayofthinking. 8.FlyerpublishedbytheSchoolofPhilosophy,Wellington. 9.StephenAnnett,ed.,TheManyWaysofBeingAGuidetoSpiritualGroupsandGrowthCentresinBritain(London:Turnstone,1976),p.255. 10.MichaelMclntyre,citedinAnnett,TheManyWaysofBeing,p.143. 11.AnIndonesianwordmeaningexerciseortraining.ThewordSubuditselfwassaidbyBapaktocomefromthreeSanskritwords,susila(morality),whichhetook tomeanrightlivinginaccordancewithGod'swillbudhi(theinnerenlightenmentforceinhumanbeings),anddharma(whichhetooktomeansubmissiontothepower ofGod).BapakhimselfalwaysremainedaMuslimandsointerpretedtheseconceptsinmonotheisticIslamiccategories. 12.JohnG.Bennett,ConcerningSubud,NewYork:UniversityBooks,1959,withmuchhistoricalandautobiographicalmaterialseealsohisWitness:The AutobiographyofJohnBennett(Wellingborough,Northamptonshire:Turnstone,1975,1983)AnthonyBrightPaul,StairwaytoSubud(NewYork:Dharma, 1965). 13.Forbasicperspectives,seetheSocietyofGuardians,"AnIntroductiontotheQabalahoftheGuardians,"booklet(Auckland,n.d.). 14."$2500MysticsMeetCompetition,"TheDominion(Wellington),August30,1978,p.2.Seealso"TMRelaxation,"pamphlet(Auckland:TheMeditative RelaxationResearchFoundation,n.d.)herethetitlemeans"TechniqueofMeditativeRelaxation." 15."BriefConceptofRosicrucianChristianity,"pamphlet(Haarlem:InternationalSchooloftheRosyCross,n.d.). 16.ForthecolorfulstoryoftheOTOanditsvicissitudes,seeFrancisKing,TheMagicalWorldofAleisterCrowley(London:WeidenfeldandNicolson,1977 Arrow,1987).

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17.SeeMageia:ThelemicOrgiaO.T.O.(Auckland:KantharosO.T.O.,n.d.)Theorderpracticesnogreatsecrecythismanual,givingtheAucklandmailing address,andotherOTOpublicationsareavailableinoccultbookshops. 18.AnotherNewZealandconnectionwithCrowleywasinthepersonofLeilaWaddell,ahalfMaoriviolinistwho,inEnglandaround1910,wasoneinthe magician'slongseriesofmistressesandcoritualists.KnownastheMotherofHeaven,sheplayedtogreateffectasaccompanisttocertainofCrowley'sdramatic publicperformancesofdanceandoccultrite.SeeKing,MagicalWorldofAleisterCrowley,pp.6166. 19."MeditationIsBasisforLifeofPeace,"NewZealandHerald,September23,1985. 20.TheprominenteconomistRavi(Raveendra)Batra,authorofthe1987bestsellerTheGreatDepressionof1990,hasbeendeeplyinfluencedbyAnandaMarga economictheory.HisothertitlesincludeProut:TheAlternativetoCapital. 21."WhatIsAnandaMarga?"TheDominion,August1,1977,Insight. 22."DangerousTerroristGroupor'PottySect'?TheDominion,August2,1977. 23."CultDefectorsAccuseLeader,"NewZealandHerald,July13,1985,weekendmagazine.ForafascinatingaccountofDaFreeJohn'sministry,seeGeorg Feuerstein,HolyMadness(NewYork:Paragon,1991),pp.80100. 24.RobGordon,"AKiwiGuru'sFallfromGrace,"TheDominion,September7,1985. 25."NarainGuiltyofKidnapping"and"Leader'sPowerCitedbyJudge,"TheDominion,May27,1988. 26.LetterofMarch7,1914BaughanPapers,TurnbullLibrary. 27.TheAkaroaMail,September22,1958. 28.AbookbyanAmericananthropologistthatoffersexcellentinsightsintothreeofthemovementscitedhere,RadhaSoami,theBrahmaKumaris,andthedevotees ofSatyaSaiBaba,intheirIndianhomeland,isLawrenceA.Babb,RedemptiveEncounters:ThreeModernStylesintheHinduTradition(BerkeleyandLos Angeles:UniversityofCaliforniaPress,1986). 29.RadiantLiving,April,1988,p.3. 30.JoelGoldsmith'sbooksincludeTheInfiniteWay,PractisingthePresence,ParenthesisinEternity,TheArtofMeditation,andothers.Forabiographysee LorraineSinkler,TheSpiritualJourneyofJoelS.Goldsmith(NewYork:HarperandRow,1973). 31.AlthoughwrittenpriortoHubbard'sdeathortheAustraliandecision,thebestindependentbookonScientologyremainsRoyWallis,TheRoadtoTotal Freedom(NewYork:ColumbiaUniversityPress,1977).OnHubbard'slifefrombirthtodeathRussellMiller,BareFacedMessiah:TheTrueStoryofL.Ron Hubbard(NewYork:Holt,1987),canbehighlyrecommended.AsMillerstatesinhisintroduction,afterreferringtothe"lies,halftruthsandludicrous embellishments"withwhichthechurch'sofficialbiographiesofitsfounderareallegedlyrife,"thewondrousironyofthisdeceptionisthatthetruestoryofL.Ron Hubbardismuchmorebizarre,muchmoreimprobable,thananyofthelies." 32.TheclassicindependentworkontheUnificationChurchisEileenBarker,TheMakingofaMoonie(Oxford:Blackwell,1984). 33.SeeBruceAnsley,"Witchcraft:Women'sRites,"NewZealandListener,

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June8,1985and"PowerofInnerWisdom,"NewZealandHerald,March3,1986. 34.Forthisreason,asthearticlecitedabovebyAnsleypointsout,somewomenhavepreferredtoworkinDianic,orwomenonly,Wiccangroups.Someare lesbian,somenot,butregardlessofsexualorientationthesewomenhavefeltaneed,aftercenturiesofmaledominatedreligiousinstitutions,toexplorefemale spiritualityindependentlyofmenforawhile. 35.ForAmericaandEnglandrespectively,seeMargotAdler,DrawingdowntheMoon:Witches,Druids,GoddessWorshippersandOtherPagansinAmerica Today(NewYork:Viking,1979rev.ed.Boston:Beacon,1986)andT.M.Luhrmann,PersuasionsoftheWitch'sCraft:RitualMagicinContemporary England(Cambridge,Mass.:HarvardUniversityPress,1989).ForAustralia,seeNevilleDruryandGregoryTillet,OtherTemples,OtherGods:TheOccultin Australia(Sydney:MethuenAustralia,1980). 36.E.g.,NicolaLegat,"Transformers,"AucklandMetro,October1987,pp.6080.

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Index
A Adamski,George,79,83,8489,91,92,201,258n.20,259nn.22,24,29 AdamskiCorrespondenceGroups,85,88,90 AerialPhenomenaResearchOrganization,79 AetheriusSociety,9294 AnandaMarga,215,230232 AncientAstronautsSociety,91 Anderson,Henry,38,41 Anthroposophy,131,140144,182,186 ApeandEssence,4,104 Aquarius,59,69,105112 AraBenShemesh,165,174,178,181 ArcaneSchool,132,144147 Armin,Raymond,221 Arundale,Francesca,132 Arundale,GeorgeS.,132 AryanMaori,The,102 Atkinson,A.Y.,108111,113 Atkinson,SirHarry,1,5,99,101,102 AucklandLodge(Theosophy),106108 AucklandSocietyforSpiritualProgress,49 AustraliaandNewZealand:TheHomeofaNewSubRace,117 B Bachflowerremedies,143 Baha'i,215,228,237 Baha'u'llah,237 Bailey,AliceLaTrobeBateman,132,144147 Bailey,Charles,50,254n.36 asBailie,210211 Bailey,Foster,146 Bainbridge,WilliamS.,185,197,273n.3 Ballard,Edna,148 Ballard,Guy,148149 Bapak(MuhammadSubuh),223,276n.11 Barker,Gray,7984 Bates,Katherine,253n.32 Batra,Ravi(Raveendra),277n.20 Baughan,BlancheEdith,235236 Beeville,132,149152 Bender,AlbertK.,7980 Besant,Annie,4,25,26,42,51,107,108,112,114116,118120,122,125,128,132135,145,151,202 asCoMason,133 Blake,William,29,142,147 Blavatsky,HelenaP.,14,19,35,72,9699,106,131,144,193,195,201 attackedbyWaddell,111112 lifeandworkof,2226 BlueRoom,50,64 Bold,Edward,98,101 BookofGwineva,71 Bott,Murray,91 Bradlaugh,Charles,4,42,112,253n.22 BrahmaKumari,215,228230,277n.28

Page280

BritishAssociationofProgressiveSpiritualists,21 BritishIsraelmovement,215,275n.2 BritishIsraelWorldFederation,243 Brooke,Stopford,171,270n.14 Brooks,Gertrude,49 Buddhism: inNewZealand,197,215,237240 BuildersoftheAdytum,132,152155 BulwerLytton,Edward,97 Burn,D.W.M.,122,126,150 Burns,BerthaSinclair,59 Butler,ElizaM.,12,248n.10 Butler,Samuel,4,104 C Cagliostro,1,15 Carrington,Lady,48,209,254n.34 Case,PaulFoster,153 Cathie,Bruce,78,90,92 Centrepoint,195,215,275nn.1,2 Chambers,Mason,171,173,174,270nn.17,18,21 Chapman,Clive,50 ChapmanTaylor,JamesWalter,155,170,179,270n.18 ChariotsoftheGods,91 Chesterman,William,153155 ChildrenofGod,185 ChristianOutlook,111 ChristianScience,240241 ChurchUniversalandTriumphant,132,149 CivilianSaucerInvestigation,79,85 CluthaFreePress,77 CluthaLeader,77 CoMasonry,124,131,132133,196 ComingoftheFairies,The,55 Communicator,The,58 ComptonSmith,Bernard,141 ComtedeParis,5 ConanDoyle,Mary,74 ConanDoyle,SirArthur.SeeDoyle,SirArthurConan Conway,Moncure,37,42 Cooke,Grace,74 Cooke,Harvey,90,260n.30 Cooke,Ivan,74 CooperOakley,Mrs.,108 CosmicCentre,90 CosmonResearchFoundation,90 Cottrell,Horace,58,65 Cottrell,VioletMay,5859,6268,70,74,87 Crawford,William,108,137 Crookes,SirWilliam,28 Crowley,Aleister,160,214,226227,277n.l8 CuldeanTrust,71 D Dadelszen,Johnvon,168172,175,181183,269n.13 DaFreeJohn(FranklinJones),215,233 Daniken,Erichvon,9192 Davies,Ann,153155 Davis,AndrewJackson,1920,205,248nn.17,18 DayStar,31 Deacon,Vivian(Vyvyan),50,227,254n.37 Deakin,Alfred,33,36,215nn.8,9 Dickeson,FredandPhyllis,85,8891,95 DivineLifeYogaSociety,234 DivineLightMission,236 DorjeChangInstitute,240 Dougan,Neil(Abdullah),217219,276n.7 Dougan,Rose,219 Dowie,JohnAlexander,41,253n.28 Doyle,SirArthurConan,50,5357,6264,66,70,76,87,97,128,201,256nn.4246 Draffin,WilliamHenry,106,108 Dreaver,MaryManson,69,70 Druids'FriendlySociety,6,248n.6 DunedinFreethoughtAssociation,38 DunedinLodge(Theosophy),108111 Dunn,E.C.,3235,36,252n.11 Dunningham,Brian,128 E Echo,4,3031 Eckankar,236 Eddy,MaryBaker,241 Edger,Kate,106 Edger,Lilian,106108 Edger,Samuel,106,262n.18 Emin,215,221223,246

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EmissariesofDivineLight,214,225226 Erewhon,4,104 F Faithists,73 Falla,Elizabeth,138139 Falla,Ray,138139 Farr,Florence,159,166,271n.25 Felkin,Ethelwyn,162,164,166,174175,181183 Felkin,Herriot,162167,170,174,181183 Felkin,Mary,162164 Felkin,RobertWilliam,141,156,161,162167,173184,268nn.7,9,270n.22,271nn.2728,271n.30 FellowshipofIsis,244 Fitzgerald,Father,163,172174 FlyingSaucerFarewell,87 FlyingSaucerInvestigators,83,91 FlyingSaucers,79,82 FlyingSaucersHaveLanded,83,8485,88 Forerunner,The,167171 Fossum,Erik,231 Fourier,Charles,20,249n.19 Fox,Catherine(''Kate"),Margaret,andLeah,20,96,249n.20 Fox,SirWilliam,45 Freedman,Michael(MichaelTyneCorbold),224225 Freemasonry,1,56,97,102,157,195196,214,247n.6 modernhistoryof,1516 FreethoughtReview,37 FriendlySocieties,67 FriendsoftheWesternBuddhistOrder,215,238 Fry,Mary,6970 Fry,Warwick,69 FullMoonMeditationGroups,144147 Fulton,Harold,79,8084,85,88,91 G Gardiner,AllenF.,168,171 Gardiner,Reginald,168172,175183 Gardiner,Ruth(Scott),168,171,176 Gardner,E.L.,76 GnosticSociety,215,218219 Goenka,S.n.,238 GoingandtheGlory,The,90 GoldenDawn,213,214,227 GoldenDawn,HermeticOrderofthe,1,5,7,11,12,26,104,152,153,154155,156184,196,202,271n.25 Goldsmith,Joel,241242 Goodwill,144147 GrandOrientofFrance,5 Grant,S.W.,176 GreaterWorldChristianSpiritualistLeague,21,52 GreatInvocation,the,145146 Green,M.W.,36 Greytown,38,40,43,234 Guardians,theSocietyof,214,224225 Gurdjieff,GeorgeI.,12,215,216224,246 H Hackett,JamesandPriscilla,45,46,253n.31 Hansen,Dan,150151 Hansen,Olive,150152 Hansen,Ray,150152 HappyColony,The,2 HarbingerofLight,21,32,42,62,66,205206,210 Hardinge(HardingeBritten),Emma,31,3536,37,70,201 HareKrishnas(InternationalSocietyforKrishnaConsciousness),185,228,233,273n.3 Harris,J.Chantry,38,44,96,253n.24 Harris(HarrisRoberts),JaneElizabeth,4549,51,59,68,96,114,193,201,205212 as"JennyWren,"47,48,207209 Harris,Susannah,49 HavelockWork,the,167172 Heathcote,Wyndham,58 HedgedwithDivinities,103105 Hemus,Geraldine,107108 HeraldoftheStar,119 HeraldsoftheNewAge,90 Hestia,99101 Hill,Michael,273nn.3,4

Page282

Hillary,Edmund,128 Hinfelaar,HenkandBrenda,85,8889,91,259n.29 Hockley,Frederick,158 Hodgson,Richard,25,111 Hodson,Geoffrey,76,128129,137 Home,DanielDavid,20,31,44,96 Homeopathy,144 Hood,George,59 Hope,Lily,51 Horos,Theo(FrankJackson),161 Hubbard,L.Ron,12,242,277n.31 Hunt,Emma,108,127128 Hunt,Kathleen,108 Huxley,Aldous,4,104,235 Hypatia,113 I IAmActivity,132,147149 InfiniteWay,215,241242 InsidetheSpaceShips,84 InternationalFlyingSaucerBureau,80 InternationalSufiMovement,236237 IsisUnveiled,24,97 Iyengar,B.K.S.,234 J Jackson,Hugh,190,274n.8 Jaspers,Karl,8 Jinarajadasa,C.,123,126 JohannineDaistCommunion,233 Judd,Pearl,50 Jung,CarlG.,12,75,86,88 K Kabbalah,10,12,13,152,170,224,272n.37 Kaikoura,78,91,258n.l2 KarmaKagyuTrust,240 Khan,HazratInayat,237 Kilbey,Margaret,94 King,George,92 Kirkby,DaisyandOwen,95 KirpalRuhaniSatsang,236 KosmonNews,90 Krishnamurti,Jiddu,26,51,116,118126,131,138139,140,151,214,264n.45,267n.8 Krishnamurti,JidduNaraniah,119 Krishnamurti,Nitya,119 KrishnamurtiFoundationTrust,138139 L LaGrandeLogeSymboliquecossaisedeFrance,132 Lantern,The,162,181182 Large,Harold,171 Lawson,Mr.andMrs.John,5962 Leadbeater,CharlesWebster,2,114,116118,119,120,123,131,133137,151,192,202,264n.39 Leaf,Horace,50,5758,70 LectoriumRosicrucianum,226 Lee,Gloria,90 LeMenantdesChesnais,Theophilus,41 Lvi,Eliphas,97,157 LiberalCatholicChurch,7,117,121,123,124,131,133,134138,186 LightoftheSanctuary,129 Lineham,P.J.,274n.11 LoderSymonds,Lily,56 Logan,Anna,37 Logan,John,35,36,37 Logan,W.S.,58 LucisTrust,145 M McBride,Thomas,50 McGhee,Sarah,129130 Mackey,John,43 McLaren,Leon,220 McLean,Hector,54 McLean,M.M.,Miss,171172 McLean,William,41,50,52 asMaclean,211 MaharajJi,236 Mahikari,214 Manawa,239 Mansfield,Katherine,216 Maoris,3,54,6768,87,88,101,102,103,196,199,214,222,234,253n.26 likeCelts,72 andElsdonBest,171 andNeopaganism,215,244 andSpiritualism,27,36,41,45,5051,58,6061,251 andTheosophy,129130 Mason,Dulcia,127128 Mason,HenryGreatheadRex,126127

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Mathers,SamuelLiddell(MacGregor),158161,267n.19 Mathew,ArnoldHarris,134 Maurais,AugustusWilliam,109,111,112,122 Meakin,Neville,183 Melton,Gordon,71,90 Mesmer,FranzAnton,1,10,1819,20,24,54 MessageofLife,5052,58,59,62,66 Mill,JohnStuart,47 Mills,Ken,73 Moncrieff,J.R.,59 MonthlyReview,The,99101 Moon,SunMyung,243 Moyle,J.A.,58 MUFON,79,91 Muktananda,Swami,234 Mller,Max,103,111,262n.12 Murray,Gilbert,105 Murray,Ronald,79 Mushroom,214 N n.Z.FreeLance,120 n.Z.PsychicGazette,59 n.Z.Truth,82,95 Narain,AmritLal(Andy),234 Nation,Bella,39,40 Nation,Bertha,3839,40 Nation,CharlesCecil,51 Nation,JanetandSteve,146 Nation,W.C.,3840,52,58,96,97 NationalAssociationofSpiritualistChurchesofNewZealand,52 NationalAssociationofSpiritualists,50 NationalAssociationofSpiritualistsofNewZealand,52 NationalSpiritualistUnion,52 Neil,S.J.,114,121122,205207 Neopaganism,215,243244 Neoplatonism,8,10,13,113,152 NewAge,197,245246 Newburgh,J.B.,73 NewThought,240242 NewZealandSchoolofYoga,234 NewZealandScientificApproachtoCosmicUnderstanding(SATCU),8991 NewZealandScientificSpaceResearchGroups,88,91 NineteenthCenturyMiracles,35 Northcliffe,Lord,50,63 O Oahspe,71,73 Oddfellows,Orderof,6,248n.7 Olcott,HenrySteel,2226,96,97,99,106107,108,249n.21 OldCatholicchurches,266n.3 Oliver,W.H.,7,248n.8 OrderoftheRoundTable,123124 OrdoTempliOrientis,140,214,226228,246 Ouspensky,P.D.,217,220,223 Owenites,2,189,191,247n.1 P Pairman,Robert,109111 Pairman,Susannah(Stone),109,110 Paracelsus,13,54 Peebles,J.M.,3235,36,70,201,211,251n.6 Pemberton,Robert,2 PetoneSpiritualistChurch,69 Pigott,FrankWaters,121 PlunketSociety(RoyalNewZealandSocietyfortheHealthofWomenandChildren),4,37,104,194195 Poe,EdgarAllen,19,29 Praed,MrsCampbell,49,262n.16 Priestly,J.B.,263n.35,269n.12 PrinciplesofNature,The,1920 ProgressiveThinker,The,66 Prophet,ElizabethClaire,149 PsychicResearchSocietyofWellington,6869 R Radford,Michael,239 RadhaSoami,236,277n.28 RadioNewZealand,70 Rajneesh,BhagwanShree,232233,246 RamakrishnaMission,235 Ratana,54,58,6162,68 Rationalism,4,3031,3638,41,109,195,253n.22 Richmond,E.J.,141 Rockey,John,2,247n.1 Roe,Jill,104

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Romanticism,19,2930,105,157,199 Rosicrucianism,1,1415,16,214 Rough,William,50,110,211212,255n.38 RoyalOrderofTibet,85 S SaintGermain,Comtede,1,15,133,134,148,149 SaintGermainFoundation,147,149 Sanders,Anne,150 Sanders,CharlesWilliam,106,108 SantMat,236 Sarkar,P.R.(SriSriAnandamurti),230 Sasaki,JoshuRoshi,239 Satanism,245 Satcu,9091 SatyaSaiBaba,215,233234,277n.28 Savage,Michael,126,187 SchoolofEconomicScience,220 SchoolofPhilosophy,215,219221 SchoolofRadiantLiving,215,240241 ScienceoftheSacraments,The,135 Scientology,152,185,242 ScottMoncrieff,C.W.,120122,264n.50 SecretDoctrine,The,24,88,93,97 SelfRealizationFellowship,234 ServantsoftheStar,123 Shaw,GeorgeBernard,124125,159 Sinnett,A.P.,25,250n.25 Sivananda,Swami,234 Smith,George,77 Smith,James,32 Smythe,R.S.,54 SocialCredit,126,150,265n.62 SocietasRosicrucianainAnglia,158,173 SocietyforPsychicalResearch,25,45,111,170 SpaceProbe,85 Spiritualism,1,4,7,1921,2770,7176,90,9697,108,109,113,114,185186,191,193194,195,198203,205212,213,246 asbackgroundofTheosophy,9697,108 asliberalmovement,30,33,4749,51,58,6667 nineteenthcenturybeginningsof,19,33 Olcotton,249n.21 asprecursorofGoldenDawn,157 SpiritualistChurchofNewZealand,52 Spiritualists'NationalUnion,21 Spoonley,Paul,275n.2 Sprengel,Fraulein,158159,166,268n.3 SriParananda,165 StarintheEast,Orderofthe,118124,140 Stark,Rodney,185,197,273n.3 Staveren,M.van,101 Steiner,Rudolf,140144,166,177,221 StellaMatutina,161,164,167,178,179181,268n.9 Stevenson,Margaret,237 Stock,Archdeacon,41 Stoddart,ChristianaMary,178,272n.32 StokesValleymonastery,237238 Stout,SirRobert,4,3032,35,37,171 Stowell,HenryMatthew(HareHongi),101 Strieber,Whitley,95 Stuart,John,7984,88,91 Stuart,W.J.,196197 Sturdy,EdwardToronto,97101,108 Subud,214,223224 Sufism,217219,236237 Sutcliffe,Herbert,240241 Swaby,Beatrice,69 Swaffer,Hannon,63 Swedenborg,Emanuel,1,10,1618,20,207,248nn.13,14 Swedenborgianism,6,1718,157,189 T TableRound,Orderofthe,183184,273nn.42,43 Tagore,Rabindranath,235236 TauharaTrust,182183 TaurangaUFOInvestigationGroup,90,260n.3

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Taylor,Jack,184,272n.41,273n.42 TeachingSpiritualism,71 TempleoftheRosyCross,133 Terry,W.H.,21,98,207208,210211 Theosophy,1,4,5,10,11,18,35,42,44,90,93,96130,131155,157,191,192,195196,198199,200202,213,246 alliesof,131 inBeeville,150,152 earlyNewZealandmembersof,261n.4 andIAmActivity,148 andLiberalCatholicChurch,134135 membershipofinNewZealandcomparedtoUnitedStates,185186 originsof,2126 andpacifism,265n.66 asprecursorofGoldenDawn,157 relationtoAnthroposophy,140 TheosophicalmeaningofAustraliaandNewZealand,117,193194 TheosophyinNewZealand,98,114115,122123,129 TheravadaBuddhism,215,237238 TheyKnewTooMuchaboutFlyingSaucers,7982 Thomson,JohnRoss,108,123,137 TibetanBuddhism,215 TranscendentalMeditation,215,225,235 Tregear,Edward,101,102105,195 TrianglesCentre,145147 Twitchell,Paul,236 U UFOs,7595,200201 UFOWarning,8384 UnificationChurch,185,215,243,275n.2 UnitedStates:comparedtoNewZealand,186188,189193,198199 UrantiaBook,71,7374 V VajrayanaBuddhism,240 Vallee,Jacques,76 VasantaGardenSchool,108,115 VedantaSocieties,235 VictorianAssociationofProgressiveSpiritualists,21,32,207 VispassanaMeditationCentre,215,238 W Wach,Joachim,200201 Wachtmeister,Countess,108,113 Waddell,Leila,277n.18 Waddell,Rutherford,110112 WairarapaStandard,78 Waite,A.E.,161,165,268n.6 Wakefield,EdwardGibbon,23 Wallace,Alastair,155 Wallis,Roy,185,197198 WanderingsofaSpiritualist,The,53,57 Watson,Elizabeth,6062 Weber,Max,106 Wedgwood,JamesIngall,132,134,137 WeledaPharmacy,141,143 WellingtonAssociationofSpiritualists,41,42,44,45,49 WellingtonLodge(Theosophy),97,101105,261n.5 WellingtonPsychologicalInstitute,44 WellingtonSpiritualInvestigatingAssociation,42 Wescott,WilliamWynn,158161,173 WhareRa,174,176181,183184,272n.34 WhiteEagle,27,28,7475,203,241 WhiteEagleLodge,7475 Wicca,215,243244,278nn.34,35 Wilkinson,Doreen,8084 Woodford,A.F.A.,158 Woodman,WilliamRobert,158159 X Xenolog,9091,95 Y Yeats,WilliamButler,159 Yoga,214,215,227,234235 YoganandaParamahansa(Swami),234,241 YoungTheosophist,The,151 Z Zaiewski,Patrick,177,272nn.34,38,272n.41,273n.43 Zen,214,215 ZenSocietyofNewZealand,239

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AbouttheAuthor
RobertS.EllwoodreceivedhisPh.D.inthehistoryofreligionfromtheUniversityofChicagoDivinitySchoolin1967.Heistheauthorofnumerousbooks,including ManyPeople,ManyFaithsandAlternativeAltars.HeiscurrentlyprofessorofreligionattheUniversityofSouthernCalifornia.