Over the past 70 years, the fact of existence of the International Theosophical Society, as well as any information about the Russian Theosophical Society and its activity since 1908 (foundation year) till 1918, the year the bolsheviks forced the closure of the Society, and its fate in exile remained virtually unknown to anybody on our country.

Beginning from the early 1990s, the press began to issue first publications about H.P. Blavatsky. They were not always objective and accurate, yet nevertheless the period of silence was broken, and during the next eight years we were overwhelmed by plenty of theosophical literature.

The first widely and officially open event, marking the rebirth of Theosophy in Russia, was held in May 1990 in Moscow at the Central Literary House. It was the exhibition dedicated to Helena Blavatsky called "Sphinx of nineteenth century". The exhibition was timed to coincide with the arrival to Moscow of the President of the International Theosophical Society Radha Burnier by invitation of the association "Peace Through Culture". For the first time, many have been able to see photographs of H.P. Blavatsky, H.S. Olcott, A. Unkovskaya, S.V. Gerye and other theosophists, pre-revolutionary printings of books hidden away until then in the special closed library funds, excellent paintings of mystic painters V. Chernovolenko, V. Smirnov-Rusetzky and others.

At the same time a group of enthusiasts from the "Peace through culture" association (R.T. Drozdova, E.S. Lebedeva, D.N. Popov) decided to renew the activity of the Russian Theosophical Society. On January the 8th, 1991 at the Palais des Cultures "Meridian" (Moscow), a Founding Conference of R.T.S. took place where the Rules, Manifesto and Programme of the Society were approved.

On March 14, 1991 R.T.S. Rules were registered by the Ministry of Justice of Russian Socialist Federative Republic (then one of republics of USSR) and included into the state register of public organizations under No.16. Among the founders were M.F. Drozdova-Chernovolenko, S.U. Kluechnikov, A.V. Gnezdilov, D.N. Popov, E.S. Lebedeva, R.T. Drozdova, L.V. Korovina, K.Y. Korolkov, G.D. Avrutzky, S.A. Brusilovsky. D.N. Popov was elected president while E.S. Lebedeva — the secretary. In the same year, the magazine "Vestnik Teosofii" (Messenger of Theosophy) was renewed, the mouthpiece of the Russian Theosophical Society before the revolution (mass-media registration certificate No.1267 of 18.11.91.)

Russian Theosophical Society came through its second official birth, though in fact its work never really stopped. In all these years illegally it led closed, but spiritually rich life devoted to its ideals. Finally took place a long-awaited reunion of holders of theosophical culture and traditions through children, grandchildren and people close to the circles of pre-soviet theosophists with the new generation which emerged in the bowels of the socialist Soviet reality and have therefore passed its not easy though not so long path through jungles of materialism to the real knowledge.

A living connecting thread of two generations of theosophists was Yuly Yulievich Lurye, originally a member of Kiev branch, and then the of the Moscow branch of R.T.S., who joined in 1918. There is a videotaped interview of Yuly Lurye with the members of a revived Theosophical Society, in which he recollects many interesting facts about the theosophical life of those years. In particular, he had visited lectures on theosophy and anthroposophy read by N. Berdiayev at the Polytechnic Museum; in 1921-23 he taught mathematics, chemistry and physics in experimental colony-school led by Lydia Armand, member of Kaluga branch of T.S. In 1924, after the first arrests of theosophists, any foreign connections were stopped and theosophical literature was confiscated. Yuly Lurye who had great erudition and excellent memory, commented and translated some theosophical works, passing his knowledge to the seekers. His wife, Nina Alexandrovna Lurye, in 1948 was arrested for her theosophical views and lost the best years of her life in the imprisonment camps.

From the first days of revival of the R.T.S. theosophists took for a priority to provide people interested in spiritual movements and Russian history with the information about the Theosophical Society. It should be emphasized here that when talking about the activities of T.S. both before the revolution and today we mean only the external form of work which aimed to public, as the inner work of the lodges, their esoteric life shouldn't be openly discussed.

The work with archival materials has begun together with theosophical groups and in Moscow and other cities as well. Much of the data were collected by D.N. Popov and E.S. Lebedeva, many documents were studied by L.G. Korovina while writing his graduation thesis at the Russian State Humanitarian University on the subject of "History of the Theosophical Society in Russia". Her main sources were R.T.S. annual reports for the period since November 1908 till September 1915; Diaries of A. Kamenskaya for 1918—1919, article by A.D. Armand "Theosophical commune of Lidia Armand", memoirs of outstanding workers of culture, the magazine "Vestnik Teosofii" for years 1908—1918 and the book by American researcher M. Carlson "No religion higher than truth: A History of the theosophical movement in Russia, 1875—1922. — Princenton University Press. — 1993). In this book a detailed history of theosophy in Russia is traced since the outbreak of new moods till its prohibition and further destiny in exile.*

* It should be noted that in spite of being really detailed and comprehensive this book contains misjugements, incorrections and factual errors. — Transl. note.

Initially the main source of theosophical ideas in Russia has been popular-scientific magazine of Russian spiritualists "Rebus" which was published in St. Petersburg from 1883 to 1903, edited by V.N. Pribytkov, and from 1904 to 1917 in Moscow edited by P.A. Chistyakov. It often published translations from the European occult magazines, and from "Theosophist" in particular. In 1883 the article by V.P. Zhelihovskaya "Truth about Blavatsky" was published there. Then in 1884 came the detailed information about Theosophical Society and its Founders in the "Odessky Vestnik", "Novorossiysky telegraf" and "Rebus". It is easy to assume that individuals who came from Europe brought with them both theosophical literature and the interest to theosophy. One of the first translators of the theosophical literature into the Russian language was Maria Robinovich, nee Pfaffius (1858—1903).

Fringe of the XIX and XX centuries marked the strongest growth of spiritual culture in Russia. N.A. Berdiayev wrote: "Only those who lived at that time know what creative upliftment we have experienced, which inspiration of spirit has overwhelmed Russian souls". Suffice to mention such names as V. Serov, M. Wrubel, A. Block, A. Bely, M. Voloshin. The public has come to play a greater role, a large number of scientific and educational societies arose: Historical-phylological Societies at the universities in Kharkov (1876) and Odessa (1889), Historical Society of Nestor the Chronist at the St. Vladimir University in Kiev (1873), the Society of Archaeology, History and Ethnography at the University of Kazan (1878), Historical Society in Saint Petersburg University (1889), the Society of Slavonic Culture (1908), Russian society of stewards of the historic education in memory of emperor Alexandr III (1896), the Society of lovers of antiquities in Novgorod (1905), Philosophical Society at St. Petersburg University (1897), Religious-philosophical Society in St. Petersburg (1908).

The first theosophical circles in Russia arose in 1901. They were of private character and met at homes. The Russian Orthodox Church, which has not changed its negative attitude towards theosophy till this day, despite the fact that most theosophists in Russia were christians, introduced many complications into the work of the circles.

In those years, one of the leaders of Theosophical movement was Anna Alexeyevna Kamenskaya (1867—1952). Being a private teacher, she together with C.L. Helmboldt has organized the private gymnasium, led evening courses for young people in working blocks, participated in the women's movement for equality, in creation of the soup kitchens and people's libraries. Close relations with M. Robinovich and N.K. Gernet aroused in A. Kamenskaya deep interest to theosophy. Nina Konstantinovna Gernet in those years was already a member of English Section of T.S. and was connected with the sections in Germany, Switzerland, France and Italy. By her endorsement A. Kamenskaya was remotely accepted as a member to the English Section.

After a personal meeting with A. Besant, A. Kamenskaya decided to create Theosophical Society in Russia. Soon Maria Magdalena von Strauch-Spettini (1847-1904), a member of the Berlin Theosophical Society, the actress, acting on the so-called "German stage" of Alexandrinsky and Mihailovsky Theaters in St. Petersburg joined her in her work. Saturday tea at M. von Strauch became the first circle, of which six years later Russian Theosophical Society emerged. Soon the circle became so big that the second one was organized, Hypatia circle, which was dedicated to Hypatia of Alexandria, the female philosopher, astronomer and mathematician of VI—V centuries. Gradually in various cities of the Russian Empire informal theosophical circles began to emerge. N.K. Gernet was able to unite theosophists and succeded to involve E.F. Pisareva from Kaluga, P.N. Batueshkov from Moscow, E.W. Radzevich from Kiev. It was N.K. Gernet who donated her excellent theosophical library which constituted a base of the central library of the Russian Section.

Under the pen-name "Alba" A. Kamenskaya made numerous translations of the theosophical classics. She also led a tremendous educational activities, lecturing on comparative religion and making reviews of the many publications of the Society. Till 1913 she was publisher and editor of the Society's magazine "Vestnik Teosofii".

Then the editor of "Vestnik Teosofii" was C.L. Helmboldt, the sole editor of "Izvestia R.T.O" (News bulletin of the Russian T.S.) issued in 1914—1917, the chairman of Blavatsky Branch. Since 1925 she lived in Geneva and was the Russian secretary of the Order of the Star.

No less known and bright figure of R.T.S. was Anna Pavlovna Filosofova (1837-1912), a leader of the women's movement, the founder of the Women's Mutual-charity Society of St. Petersburg, who actively participated in the organization of schools and hospitals for the poor. Got started to study theosophy in Germany, on her return to Russia in 1892, on the grounds of charity she met Kamenskaya. After attending a few private lectures of A. Kamenskaya, A.P. Filosofova became a member of the theosophical circle of M. von Strauch and a major helper in organization of the Russian Theosophical Society. She supported the Society financially, afforded her prestigious salon in Petersburg for discussions and lectures, represented Russian theosophists on the foreign congresses. Till her death A.P. Filosofova remained an active member of R.T.S, though she had her own independent opinion about many issues of theosophy.

E.F. Pisareva wrote in her essay devoted to the memory of Anna Filosofova: "The Anna's attitude to the young Theosophical Society revealed to me the secret of her great moral force, which was recognized by all, despite the fact that all her methods were totally contrary to our conceptions of a leader, of a recognized authority, almost always combining in himself a self-collectedness, self-control, consciousness of his inner strength, control over his own impulses. In the charming figure of Anna Filosofova there was nothing of that kind; her entire nature was tender and impressible, always straightforward, "naive", as people often said about her, continually either flared up by indignation, at the sight of violence and brutality, or lighted by the joy even at the slightest manifestation of good in her neighbours. She restlessly spent her powers, which have been really unexhaustable because their source — the pure love without the slightest hue of selfishness — is never diminished but the more it is spent the more it grows. It is from that source her moral force came, so she could serve the Cause as no other could".

Despite of the actual existence of Theosophical Society in Russia for several years, its official registration wasn't possible. The Church did not endorse the activities of the Society and the Society was rejected in registration. Since 1905, the situation began change gradually, and in January 1908, the meeting of the representatives of various theosophical circles took place in Moscow, which was detailed in the magazine "Rebus" (No.3 of 1908).

The participant's opinions on the subject of registration were different. Some regarded registration of the Society necessary, others believed that they shouldn't hurry with that, as it could involve a mandatory hierarchical dependence on the International Society headed by Besant. "The meeting came to the conclusion that this step would be premature and that it's not desirable to subject the theosophical movement in Russia to directives from England." This issue was discussed during all the year. Then the decision was made to create an unified organization with a center in St. Petersburg. Nevertheless some theosophical circles decided to remain independent both of newly formed Russian T.S. and of European one.

Among independent groups of theosophists there was a group in Smolensk which on July 30th of 1907, a year before the official R.T.S. registration, had established Smolensk Theosophical Society. The initiators were V.I. Stahlberg, von der Raab-Tilen and the dean of an abbey pater Ignaty. There were representatives of high clergy among the members of the Society. This Society had a marked orthodox and patriotic character. At the opening of the Society in Smolensk, a member of the society board bishop Ignaty served a mass in honour of patron saint icon of St. Michael of Chernigov and prayed for the royal house of Romanovs. The service was attended by the clergy of the nearest monastery and the telegram was sent to the emperor Nikolai asking for his support. The credo of the Society was published in the journal "Teosofskaya Zhizn" (Theosophical life), published in Smolensk: "What is Theosophical Society? Theosophical society forms a nucleus of the Christian Brotherhood, which studies religious systems, philosophy and natural sciences, explores the forces of nature hidden in the man, struggles against the material side of the human being, promotes the principles of the spirit of truth; develops spiritual powers and establishes the superiority of spirit over matter. The main principle for the members of Society — love your neighbour as yourself".

Despite the blatant contradiction with one of the basic principles of Theosophical Society, according to which the nucleus of international brotherhood is formed without distinction of creed, Smolensk theosophists even managed to submit to the International Theosophical Society a petition for joining to it.

But on April 25th, 1908 the Most Saint Synod* forbade to orthodox clergy to participate in or support such societies, regarding them hostile to the Orthodox Christianity, though it didn't find in activities of that Theosophical Society anything immoral, antichristian or sinful.

* The controlling board of the Russian Orthodox Church at that time. For two centuries the Church was forced by Romanov dynasty to abolish the office of the Patriarch and to introduce that board instead. The object of this innovation was to make the Church less independent. — Transl. note.

In September 1908 Smolensk Theosophical Society had 33 permanent members, its magazine "Teosofskaya Zhizn" had 130 annual subscribers and 105 copies were distributed by retailers. In August of the same year the Society changed its name to Smolensk Christian Theosophical Society. A year later, in 1909, the editor of the magazine and a member of the Society B.I. Stahlberg considered a mistake the use the word "theosophy" in the title of the magazine and use of the theosophical symbols. Since January 1910 the magazine became known as the "Zhizn Duha" (Life of Spirit) and was declared as a spiritualist and religio-philosophical magazine. In the beginning of 1911 Smolensk T.S. has disintegrated.

Another theosophical organization which choose to be independent was the circle of Kleopatra Khristoforova in Moscow. Among its members were Andrey Bely, his mother Alexandra Dmitrievna Bugayeva, Pavel Nikolayevich Batueshkov, Bely's friend, Boris Grigorov, the future head of the Russian Anthroposophical Society, Sofia Urusova, who later became the president of the Moscow branch of R.T.S, Anna Rudolfovna Mintzlova. Khristoforova's group met at her house on Devichye Pole in Moscow.* The circle existed until 1910, prior to departure of A. Mintzlova, and then disintegrated. Some of its members later formed the circle of Steiner's followers.

* It's interesting to note that the Moscow T.S. now has its regular meetings not far from that place, and one of its former meeting places in 1990s was even nearer. — Transl. note.

On September 30th, 1908 the Russian Theosophical Society was nevertheless registered and entered into the Registry of Societies of St. Petersburg under No.304. The governing body of the Society was the Council, which consisted of the President, Secretary, Treasurer and three members of the Council who were elected on the general meeting. President and the members of the Council had been chosen from some particular branch and the Council worked at the place of that branch. The President duties were management of the council, the monitoring of the implementation of the Rules and the various decisions, keeping and application of the Seal and representative functions at the international conferences. Secretary made the records: the transactions, lists, reports. Treasurer performed all financial transactions, receiving and paying cash, book-keeping. The Council in general conducted the organizational work of the Society: appointed the meetings, managed the connections with other organizations, approved the reports and estimates, managed property, etc. It had the right to invite to its meetings people not belonging to the Council and non-members as well, if found necessary, and the invited person was entitled to vote. The general meetings could be either for the members of the Society or the open ones, where guests were invited, what depended on the issues of the agenda.

The general meetings were convened by the publication in newspapers and on the agenda issued two weeks before the meeting. They were conducted annually (usually in December or January). Decisions were passed by simple majority.

According to its Rules the Society had the right to establish branches, to acquire and dispose of property, enter into contracts, to open children's colonies, primary and secondary vocational schools, libraries and other scientific and educational institutions, establish scholarships, to publish books, to delegate its members to the various conventions, international included.

For establishment of a branch in some city of Russia 7 members residing there were required and their written application addressed to the Council. At the Councils approval of forming new branch, the city society department and the local authorities had to be informed. If the Council was unable to take unanimous decision, the question of the opening of the branch was decided at the General Meeting. The branch was to submit to the Council information on the membership, reports of the work and to pay fees.

The Societies funds consisted of fees, voluntary donations and revenuee from publishing. The funds were divided into the constant part and capital expenditure. The first part was deposited into the bank in form of the state obligations, the second was on the current account. The Treasurer kept the cash needed for the current payments. Out of the budget cost expenses to the amount of 300 roubles made at his own discretion with the mandatory report at the next general meeting; expenses exceeding that amount were possible only after permission of the General Assembly or the branch.

In 1913 Russian Theosophical Society had branches in Moscow, Kaluga, Rostov-on-Don, Kiev and Yalta. Anybody sharing theosophical views and recognizing the basic objects of the Theosophical Society could became its member. For joining it was necessary to give a written application and to be seconded by two members. The admission was made by decision of the Council and should be not formal. "The Council recognizes the necessity to ascertain before the admission the seriousness of the religio-philosophical quest of all those wishing to become a member of the Society, and invites them to listen to a short course on theosophy." (Annual R.T.S. Report for November 17, 1908 — November 17, 1909). Acception of those who desired to join just for sake of the development of psychic powers was temporarily detained; the Council held explanatory talks with them, explaining its position.

He who recommended the candidate was to assume moral responsibility for him. Members of the Society besides the Rules revered as holy the commandments of H.P. Blavatsky: Member of the Society had "to protect the honour of the Society and to promote its good fame by the example of his personal life... he must perform his duty to all people, and especially to those with whom he was associated voluntary ties as marriage or unwilling karmic ones, as his family and social ties... Each has to live for all and everyone for each other — that is the main theosophical tenet which becomes mandatory for everyone. True theosophist must put into practice the highest ideals, to realize his unity with the entire mankind and to work tirelessly for others."

Formal membership in the Russian Theosophical Society did not fully reflect the true situation, as part of the Russian theosophists were registered as members of the European sections (Belgium, France, Germany) and did not re-register into the Russian section, though participated actively in its work. Many members were not recorded officially because of the problems associated with the Russian Orthodox Church, some didn't sympathize to A. Besant and therefore joined the independent theosophical groups, which for various reasons were not taken into account in statistics.

According to the data on 1 September 1915 found in the annual reports, there was 388 members (in the end of 1909 there was 113). Among them: in the St. Petersburg more than 170; in Kiev — 60; in Moscow — 45; Rostov-on-Don, 30; in Kaluga — 20; in Yalta — 12. The rest were distributed in different provincial cities.

The Kaluga branch, where Yelena Fyodorovna Pisareva was the president, though small, by its significance was the second after the Peterburg branch. Meetings for those interested in theosophy have been held in Kaluga as early as in 1906. The Pisarev's country estate "Podborki" which was located a few kilometres from Optina Pustyn (famous abbey), has become the center of theosophical life. Yelena Pisareva was a member of the German Section of the Theosophical Society from 1905 to 1908 and led the circle for study of R. Steiner, with whom she was personally acquainted, as well as with A. Besant. At her request Steiner gave a special series of lectures for the Russians during the World Theosophical Congress in Paris in 1906. His listeners were K. Balmont, D. Merezhkovsky, Z. Gippius, D. Filosofov, M. Voloshin, M. Sabashnikova.

Spiritual and practical atmosphere of the R.T.S., as well as excellent human qualities of Russians theosophists, a truly intelligent, generous people, can be touched owing to a extant diary A. Kamenskaya. In January 1919, she wrote: "Seventeen years ago, when theosophical movement in Russia was in its very beginning, Yelena Pisareva has joined the movement and began to translate theosophical writings into the Russian language, and soon in Kaluga a theosophical group was formed which became later the Kaluga branch of R.T.S. One of its first members was Nikolai Vasilyevich Pisarev, who stepped immediately on the path of active service. As a publisher of books and pamphlets prepared for printing by his wife E.F. Pisareva, he founded the publishing house "Lotos", where he was simultaneously publisher, proofreader, sales agent and the sender. His greatest joy was the correspondence with interested enquirers who sent him their orders from different faraway corners of the country. He was concerned in their questions, shared their joy, and took with compassion their confusions and difficulties. And even more he rejoiced when anyone of these distant correspondents came personally; he welcomed them in his house most heartily. Nikolai Vasilyevich was a friend to everyone, and in his house one could meet people of various types and lines of study. He knew how to warm, caress, calm them and to talk with all of them warmly and sincerely for hours, sparing no effort and time. Under his humble and strong appearance lived fiery promoter who did skip no case to raise the bright idea in someones soul and to give spiritual assistance. As an agent of 1st Insurance Society in Kaluga, he was in touch with the whole province; thus, through him, the message of theosophy was widely distributed over the area. Moreover, Nikolai Vasilyevich invited every summer to his estate "Podborki" pioneers of the theosophical movement, which met, relaxed and worked there... This has been wide and hospitality of soul, full of great charm, sincere and simple, offering to guests unlimited freedom and encompassing them by incessant, loving attention."

Most members of the Society were bright and extraordinary people, and this was reflected in the activities of the Society. The work was conducted in various areas: enlightenment, publishing, charity, educational, scientific. By 1913 there were following sections in the R.T.S.:

— Blavatsky Section, where works by H.P.B., C.W. Leadbeater, J. Krishnamurti and others were studied;

— Christian Section which studied esoteric Christianity;

— Educational Section;

— Ethical Section, working on ideas of brotherhood and their implementation;

- Eastern Section which led a comparative study of religions;

— Section of Arts;

— Occult Section.

Lectures have been delivered, reports were made, theosophical literature was discussed, as well as developments in science and culture viewed from the theosophical perspective. Often such meetings were accompanied by music.

Russian Theosophical Society opened its season on October 1st, the birthday of A. Besant, and closed on 8th May, the White Lotus Day. Members of the Society took part in many conferences and congresses. In particular, in 1912-13 the Society's president A. Kamenskaya made a presentation at the first All-Russian women's congress, the Society participated in the All-Russian Congress of Women's Education and in the International Congress in Genoa. Kamenskaya also lectured at the invitation of the Hungarian Section of the Theosophical Society in Budapest, and then in Dresden.

Noteworthy that one year after its official opening the Society has decided to hold in Russia in St. Petersburg the International Theosophical Congress in May 1913 and the necessary application was sent to the Interior Ministry. But in response the notice was received to the effect that the ministry "does not admit possible to permit convening."

The public lectures were delivered in the various cities of Russia. In 1908-1909 Kamenskaya lectured at the Teachers Union, the Union of Children's care, in a circle for Psychic Research, at the League for Equality of Women, in Paedagogical Society and in the Religio-Philosophical Society. In her diary for February 17th, 1919, A. Kamenskaya writes: "Among the public there are many military men, doctors, sisters of mercy, young students, workers and even soldiers of Red Army. Yesterday our peasant member came from his village. He was very concerned about us, and was very glad to see us. He brought us the gifts from his village: bread, flour, potatoes, and, most importantly, his love and care, which touched us deeply. According to him there is a real spiritual thirst on the countryside which is waiting for satisfaction and he is calling us there to talk and work with people". Such lectures as "The nature of cosmos and the nature of man", "Reincarnation", "Theosophy and science", "Dharma", "The mission of mankind" were met with much interest by the public. Revenue from lectures was used for publishing or charitable work. For example, the Report for 1911-12 noted that the income from lectures of A. Kamenskaya was sent to a home for the elderly sisters of mercy and midwives. In R.T.S. the library was created to which the members contributed their private collections of books; besides of that the books were being purchased especially for the library.

In 1917 R.T.S. have launched the "Union for Education of Free Man" which mission was to unite "all those who recognize that the freedom and happiness of the people depends on the internal culture of the individuals it consists of" and to work out the methods to create such a culture. Regional committees were in Petrograd, Moscow and Kaluga.

During the years of civil war, when due the war and famine the country was full of parentless children, a member of the Kaluga branch of R.T.S. Lidia Maryanovna Armand created a children's school-commune (early 1920s). It was located in the estate Ilyino near Pushkino. Children 11—13 years of age studied there. The school had two classes with total enrolment of about 40 children. Along with the foundation subjects the curriculum included the basics of theosophy. Department of Education paid teachers poor salary which they contributed to common pot. Of these funds medicines and foods were bought. The remainder was divided equally between the staff teachers and those teachers who have not been listed in the Educational Department's lists. School lasted until 1925. Its closure was authorized by the Moscow Department of People's Education, despite that there were no reclamations as to the quality of teaching and teaching staff.

President of the Moscow branch was Sofia Vladimirovna Gerye. M. Carlson in her book [erroneously] states that she died shortly after the closing of the Society, while in comments by O. Ostryakova to the published excerpts of the diary of A. Kamenskaya there is information that she has been repressed and was sent to the exile to Kazakhstan, and after the war worked as a teacher of Italian language.*

* Till the end of her life she continued theosophical work in the extent that was possible under these circumstances. — Transl. note.

In Moscow the Theosophical Society was located at 18 on the Bolshoy Uspensky lane. An extraordinary form of the Moscow office was circle "The Knights and armour-bearers" for the youth. This game originally emerged in the Kiev branch, and then came into favour in Moscow and St. Petersburg. Yuly Yulievich Lurye told us a lot about it. The knights of this lodges had their own traditions: a member had to tell about himself, his inner world, experiences of his soul, to share thoughts on the read or seen. Inner world of every member of this lodge was symbolically expressed through an image: chivalric shield of some or another form. This form expressed a form of emanation of a spiritual life. Thus a round shield symbolized mental work, heart-shaped — life of the heart, the shield it its proper form — the activity.

The charitable activities received much attention in the Russian Theosophical Society. "Every theosophist must live for all and all for everyone. True theosophist should realize his unity with the entire mankind and to work tirelessly for others" — this postulate of Helena Petrovna Blavatsky was one of the fundamental principles upon which the activity of R.T.S. was built. Charity was in dominion of the Service Circle of R.T.S. Later the Ethical League, Aestetic and Paedagogic circles, Trust for upbringing" and "Brotherhood of arts and crafts" had merged into it. The free courses of foreign languages were opened available not only for members but for everyone. On Christmas and Easter they visited hospitals and gave flowers and gifts to the patients; the musical workshop of the Aesthetic League made musical performances. The record of a diary of A. Kamenskaya from January 4, 1919, reads: "Yesterday we have led a theosophical discussion and concert in a sanatorium. A.V. Unkovskaya marvellously played violin, V.N. Pushkina accompanied her on piano. I laid out the purport of the theosophical movement and told what theosophy gives to man, what a new mood it infuses into his entire life. The gathered audience listened with deep attention. There has been a lot of the old, weak and sick. One ailing woman was brought on a stretcher. Almost all had tired, nervous and sad faces. It was heartening to see how little by little they were lighted by smile and took a bright and cheerful expression."

Support and assistance was always not of an abstract, but of very concrete assistance to a particular person, so in the annual R.T.S. report for 1909-1910 we read: "The Bureau (of Service — E.L.) has succeeded... 1) To give support to a girl which wished to suicide and to help her to manage problems; 2) To arrange a free sanatorium treatment to a woman teacher suffering from pneumonia and pleurisy; 3) To support the wounded soldier and help him to arrange two children into the orphanage." Much emphasis was given to children and to "street children" in particular, as Kamenskaya in her diary called them, as well as the social strata of servants, sweepers, doormen. The vegetarian cafes were opened, the Christmas evenings for children were organized.

During the World War I, all the forces of the Society were given to meet complexities of war time life. In "Vestnik Teosofii" we read: "We, theosophists, are ruthless dreamers, we shouldn't be the extra ballast; having extinguished our personal feelings as much as possible, we will work together in the name of love and service. Knowing that disaster which has came on us is not just an accident or a mistake of our weak minds, and that ahead the turn to a new blessed culture awaits our people, we should and can to bear the trials with courage and fortitude..." The Service Circle has organized the courses of first aid to the wounded and of sewing linen, the free distribution of meals; inspections of areas were made in search for the victims; work in hospitals was led, among the members the donations were collected for the so-called hospital beds on behalf of the Society. Such beds were supported in the different hospitals: of the Free Economical Society, Kamennoostrovsky Palace of Princess von Saxen-Alterburg and in the Russian Teachers' hospital on the front lines. Theosophical Society gave its premises for a recruiting office; several its members went to the front as doctors, sisters of mercy and nurses.

The publishing activity was a field of great attention of Russian Theosophical Society. Since 1908 the magazine "Vestnik Teosofii" was published. Until 1913 its publisher and editor was A. Kamenskaya, from 1913 until the its cease its head was C.L. Helmboldt.* From 1914 to 1917 she also was an editor of "Izvestia Russkogo Teosoficheskogo Obschestva" (The Newsletter of the Russian Theosophical Society). "Vestnik Teosofii" was issued monthly on 7th of each month except Juny and July. It had a programme consisting of six divisions:

* She proposed to take responsibility for the magazine in order to protect Kamenskaya from governmental and fundamentalist attacks. — Transl. note.

"1) The original and translated articles on theosophy, comparative study of religions, occultism, research of psychic powers latent in nature and man, on psychology and other fields of knowledge;

2) Information about the theosophical movement in Russia and abroad, and about other related spiritual and social movements;

3) Biographies of eminent exponents of theosophical worldview and public figures;

4) Artistic and literary division, as reflection of theosophy in the arts;

5) Book reviews of the publications on theosophy, psychology and others which were received by the editorial office;

6) Reference division, feedback, questions of subscribers and answers to them.

The price of 6 rubles per year including the delivery within the Russian Empire... a single issue: 75 kopecks. For the address change within a city — 20 kopecks, from the city address to the countryside and back — 50 kopecks. Subscription abroad can be annual only: 10 rubles."

Initially the magazine was printed in a typography of the Mining Institute, where a member of the Society N.I Erassi was a professor. Then the typography of R.T.S. was created, it was managed by P.I. Timofeyevsky. In the same printing plant the publications of the "Union of education of Free Man" and of Order of the Star in the East of Russian Section were printed.

When bolsheviks took the power the complications in Society's work began which grew rapidly. A. Kamenskaya wrote in 1918: "So we hope to work intensively till the annual meeting, despite external complications and terrible waves of astral-mental plane raging around us. Let Theosophical Society be a bright beacon for Russia amidst the night and storm and fulfill its great mission to the end."

In October 1918, publication of "Vestnik Teosofii" has been suspended. A. Kamenskaya wrote: "August 30th. Pavlovsk. We are facing the menace of nationalization of the printing house and requisition of materials, but still working, despite everything, and we firmly hope for God's help". Closure of publishing work was perceived extremely hard by the Russian Theosophists which tried in any way to proceed. In February 1918 the production of paper was nationalized and de facto censorship was introduced. The magazine which previously had 100-113 pages was reduced to a small booklet of less than 55 pages. A. Kamenskaya wrote: "We already have about 40 new titles of books printed and for a time we are well supplied with literature... Typography is extremely valuable for us. And the question is: Can a knight drop the sword from his hands until the battle is over?.." After several months: "Our typography was transformed into a cooperative enterprise, and we are thinking about learning typesetting for in case of need the group of theosophists could continue publishing inspite of any difficulties".

R.T.S. had yet another publication: a collection "Voprosy Teosofii" (Questions of theosophy). This compilation was released in two volumes, the first issue was in 1907 and consisted of translations of works by H.P. Blavatsky, A. Besant, R. Steiner, excerpts from Bhagavad Gita. The second volume was published in 1910 and reprinted in 1913. This issue was dedicated to H.P.B. and her works. The Society had its own bookshop; the theosophists themselves sold the books there and this work was regarded honorary and important.

By the end of 1918 to early 1919 the theosophical, anthroposophical and other occult and religious groups have been forcibly closed, the arrests began. From the diary of A. Kamenskaya: "There are many disturbing rumours these days. They say of the closure of all religious societies. Order of the Star was closed on January 16th and is not allowed to work even in the smallest circles." Diary ceases at an alarming record of May 30th, 1919: "The city is troubled. Many people from the intelligentsia are arrested. The head of our cooperative partnership ("Vestnik") Y.V. Kuskov is arrested too. We hope to solicit his release on bail."

Between June 1922 and July 1923 the governmental decrees have been issued which officially finally eliminated all mystical, religious and occult groups. All theosophical press was closed, the assets of the Theosophical Society were confiscated, all meetings were prohibited. The attempts to work in province, in Vladimir district in particular, failed due the fast spread of "red wave" over Russia. Most theosophists during the years of Stalinist repression shared the fate with the Russian intelligentsia.

A. Kamenskaya at the invitation A. Besant emigrated from the country and has put every effort to restore R.T.S. abroad. After her departure the head of the Society in Russia became Sofia Vladimirovna Gerye. Over the years 1922-24 A. Kamenskaya was able to establish contacts with many Russian theosophists scattered throughout the world. Some of them have established links with national sections of other countries. Professor N. Erassi, member of R.T.S., in 1921 has formed a theosophical group in Revel (Tallinn, Estonia), and got into contact with the British Section of the international Society. Three circles were also organized by the Finnish Section between the years 1920-24. One of them was in Kuokkala, its leader was Vera Holschevnikova. The similar circles were formed in Vladivostok,* Shanghai, Tienzin, Hong Kong, Berlin, Paris, Lyons, Florence, Torino, Stambul, San-Francisco, Brooklean and several cities of South America. A. Kamenskaya received information about all their activities.

* Till 1922 on the Far East of Russia the republic free from the communist rule existed, so the theosophical work was possible: lectures were read, books and magazines were issued. — Transl. note.

In summer of 1924 A. Besant and international theosophical council gave permission to organize a "Russian association", as a preliminary step towards the establishment of an official Russian Theosophical Society outside Russia. A. Kamenskaya became its president. At the 50th convention of Theosophical Society in Adyar (24-31 December 1925), the General Council discussed the petition of the Russian Association to restore status of the Russian Section; on January 1th, 1926, A. Kamenskaya received from A. Besant the charter for the Russian Theosophical Society outside Russia, "RTOvR". This charter restored status of R.T.S. as 14th national section of the Theosophical Society. By this time it had 10 lodges, 20 study centers and 175 registered members.

The first step of renewed activity was the new magazine "Vestnik" (Messenger). The first issue, funded by the European Federation of Theosophical Society and by private donations came in April 1924. The magazine was printed in Brussels, had 12 pages and was distributed for free. Soon it had doubled in size and began to copy the old format. However, the magazine was not so significant as the older magazine due the lack of people a required moral and spiritual level in its editorial staff. The most intelligent and interesting author still was A. Kamenskaya, which continued to deal seriously with theosophical issues. On Juny 17th 1925 she defended her doctor thesis in the Geneva University. Its subject was "La Bhagavad-Gita, son role dans le mouvement religieux de L'Inde et son unite" (Bhagavad Gita, its role in the religious movement of India and in its unity). In the subsequent 25 years she was a private-docent of Geneva University, her specialization was the Indian philosophy.

In 1939 difficulties in continuation of the charter of the R.T.S. outside Russia arose, as the Russian Section ceased to grow. Some Russian lodges disintegrated, their old aged members, which joined the T.S. as early as when the Society was still working in St. Petersburg, were dying or moving to other places; "Vestnik" was financially broke, its last issue came out in 1940.

Before the Second World War A. Kamenskaya participated in the pacifist movement, during and after the war she sent theosophical texts and old copies of "Vestnik" to the Russian prisoners of war. After the war, she worked with the refugees and displaced, continuing to teach at the University of Geneva. She died on June 23th, 1952 just before her 86th anniversary.

As for the Russian Theosophical Society in Russia, till 1990 it was in phase of underground existence. We know about certain theosophical groups in Moscow, St. Petersburg, Tver, Kaluga, Smolensk and other cities which didn't cease their work all these years of work.* The outer, social side of activity for obvious reasons was suspended, and all the efforts of these groups were centered solely on the inner, esoteric life. As was said above, the information on the internal workings of the lodges is not subject to public discussion and we can just to reiterate that the Russian Theosophical Society was not formed anew in 1991 but has just acquired its former official status.

* The branch in Zhitomir (Ukraine) continued its underground work till 1943, when most of its members emigrated to Germany. — Transl. note.

Immediately after the registration of the Society its Central Council began the attempts to restore its membership in the International Theosophical Society (Adyar). It has sent there a letter outlining the present situation and the historical account of the membership of pre-revolutionary Russian Theosophical Society in the International T.S. The letter also contained our request to confirm the membership or to register us again. By that time, we have already been personally acquainted with Ms. Radha Burnier, the president of T.S. and with Mr. Kurt Berg, the chairman of the European Federation of T.S. After joint work at the memorial H.P. Blavatsky conference in Dnepropetrovsk we have discussed the further cooperation and relations.

In his article "I wish you inspiration" Mr. K. Berg wrote: "The revival of theosophical movement in Russia is a matter of great importance ... theosophy and theosophical approach to life could help you to overcome the conflicts ... for the essence of theosophy is idea of brotherhood... it radically changes attitude of men to each other, removing hostility and establishing a sense of unity and brotherhood. What can I wish to your Society? I just want to wish you inspiration."

It was decided that on the initial phase the R.T.S. members should become unattached members of T.S. Adyar; then they should be united to lodges and these lodges will be registered as a Russian Section. The special application forms were sent to us, which we filled. At this several strict conditions were set to us, for example: have no contact with so called alternative Theosophical Society Pasadena, not mention names of Roerichs, not accept Agni Yoga,* and several others.

* The New Age teaching promoted by Helena Roerich, wife of the Russian painter Nicholas Roerich. While comparatively unknown abroad, it became highly popular in ex-USSR countries. Large numbers of Russian theosophists believe that it comes from the same mahatmas who worked with H.P. Blavatsky. — Transl. note.

One year later, in December 1992, in St. Petersburg a theosophical seminar was conducted by Mr. K. Berg and his deputy, Ms. Kim Dieu and later their meeting with the members of Moscow and some regional branches took place, where we were once again invited to fill the application forms in the presence of Ms. Kim Dieu, as to avoid outsiders getting into T.S. At this we were counted and our number was compared to the number of our applications. Later we have several times more filled the similar forms, nevertheless in the final count were not accepted to membership neither as a branch nor as the unattached members. No any written responses with rejection were neither received by us.

Despite the official reluctance to admit us legally, in fact, our existence wasn't denied, and we continued to communicate fully but the issue of registration was simply hushed up. Thus in 1991 a member of the R.T.S. Central Council A.V. Gnezdilov participated in the European Theosophical Congress in Germany, and the R.T.S. International Secretary L. Bychihina took part in an international seminar in the Netherlands. In 1992 A. Gnezdilov worked in a summer school of Finnish Section and participated in the annual convention in Adyar. In October 1992 A.V. Gnezdilov and M.N. Chiryatiev took part in a forum of different theosophical affiliations in Germany.

After some time Ms. R. Burnier apparently realizing the absurdity and impropriety of this situation, in attempt somehow to change it, has appointed a psychologist from Magnitogorsk Nina Veligon, who at the city council managed the issue of problem teenagers, as her representative for Russia and charged her with some secretarial functions. Rustam Murtazin and Gennady Polchenko from Moscow became her assistants. We didn't know any of these people and they weren't members of R.T.S. Ms. Burnier also didn't find possible to get us acquainted. It was presumed that through them people living in the territory of Russia will be able to express their wish to join the Theosophical Society, to provide any information about themselves and receive answers to their questions.

However, the reality has proved to be much harder. It was tacitly established that if someone wants to join T.S. Adyar, being fully ready for this step and having the most pure, sincere and noble intentions to join the "nucleus of the human brotherhood", it is imperative to participate an annual paid seminar, where he can be better inspected, and the extent of his loyalty will be ascertained. T.S. leadership apparently fears to accept members from Russia "in absentia", although this practice exists for the people of other countries.* And no one is concerned about material possibilities of people to travel to Europe or India or even to Moscow, and to pay for accommodation and participance in the seminar. But of those who do so there was gradually recruited a number of "decent" in Moscow, Dnepropetrovsk, Magnitogorsk. Perhaps when they reach the required number, they will join in lodges and be registered as a national Russian Section. As for us, we gave up the attempts of official recognition till the better times, but simply continued our work. So far, this remains an open question.**

* Since then this practice is beginning to be adopted for Russia, as otherwise the membership barely grew. There were around 20 members in Russia in 2006, while theosophical literature is printed and sold in not lesser quantities than in countries with big theosophical sections. — Transl. note.
** Since the time it was written both groups waned significantly and their remnants in Moscow joined into a single group which has no any official status. — Transl. note.

During the period from 1991 to 1992 the wave of theosophical revival was sweeping across Russia and the ex-Soviet republics, where theosophical societies and groups were immediately started. Now the time has come to find one another and unite the akin minded, people who are diffusely or in small groups were travelling on the same path in the search for Truth.

The tremendous enthusiasm and inspiration, coming from above, made possible at an early date and without any sponsorship and funding to make up for missed opportunities of clandestine existence to introduce wide range of people to the theosophical worldview.

Here I list the most significant events:

April 1991 — participation in the organization of the Forum "For spiritual unity of humanity" dedicated to memory of H.P. Blavatsky in Sochi;

May — a solemn evening dedicated to White Lotus Day in cultural house "Meridian" in Moscow;*

July — meeting with the public of Kolomna town (cultural centre "League")

September — organization and holding of a conference dedicated to memory of H.P.B. in her birthplace, Dnepropetrovsk; exhibition "Messenger of Light" (authors: E.S. Lebedeva and D.N. Popov); 11 reports were read;

October — in Moscow in cultural house of car plant "ZIL" monthly research seminar was started which subject was Science and Theosophy. The weekly meetings of R.T.S. were started in "ZIL";

November — in Frunze club (Moscow) the musical and literary program "Prayer" by S. Korolyov was presented;

December — in "ZIL" the perpetual seminar "Questions of theosophy" was started. Also in "ZIL" the musical and poetical evening took place dedicated to creativity of Russian theosophists, which was videotaped. This evening has inaugurated a series of monthly literary and musical evenings.

The documental and biographic exhibition on the life and works of H.P. Blavatsky was made (by E. Lebedeva and D. Popov). It was displayed in the following cities: Lvov, Novosibirsk, Dnepropetrovsk, Yekaterinburg, Kiev, Perm, Bereznyaki, Kaunas.

The Society took part in organization of the exhibition of artist V.T. Chernovolenko in Moscow and Kolomna.

An exhibition of artistic diary of L. Slobodinsky was formed.

A slide-presentation about H.P. Blavatsky was created (authors: A. Volosenko and Y. Kulakov).

A video film "Ritualistic projective space. The Egyptian series" was produced about the artist S. Ponomaryov.

Series of lectures, meetings and commemorative events was videotaped; including memoirs of Y.Y. Lurye and opening of the exhibition "Library and Archives of H.P. Blavatsky" in the Lenin library in Moscow.

Systematic work on formation of R.T.S. archive was made, including archival research of materials related to the life and creativity of H.P. Blavatsky.

The translation into Russian language and the publication of the classical theosophical heritage was undertaken.

January 1992 — a public library of R.T.S. was launched which based in the reading room of club "ZIL" library.

August — establishment of the publishing house of R.T.S. "Sfera"

September — meetings in Petersburg and Moscow with the president of the Finnish Theosophical Society Ms. Kirsti Elo.

October — theosophical readings of R.T.S. (Moscow)

November — An international R.T.S. seminar with participation of delegations and representatives from Finland, Estonia, Lithuania and the leadership of European Federation, Mr. Kurt Berg and Mrs. Kim Dieu in St. Petersburg.

December — meeting of EFTS leadership with the R.T.S. in Moscow.

Branches were opened in Serpuhov, Saratov, Samara.

Weekly scientific-philosophical seminars had begun in Moscow (led by S. Brusilovsky), in Kaluga (by S. Belkovsky) and in Petersburg (by M. Filimonova).

Custody of Hospice (St. Petersburg).

Literary fund of R.T.S. was created (St. Petersburg).

In the Spiritual Library of R.T.S. (Moscow) the book exhibitions were organized: "Peace through culture", "In Search of Light", "There's no religion higher than Truth", "The teaching of Living Ethics", "Penance hero of Russian land Sergiy Radonezhsky", "Nicholas Roerich as an artist, thinker, writer."

A photo exhibition about Roerich family in Vladivostok.

Exhibition about H.P. Blavatsky proceeded to move forward over Russia.

Shortly new branches in Rostov-on-Don, Novocherkassk, Smolensk and Syzran were opened.

* Cultural houses of Soviet Union, often mentioned as clubs, unlike English clubs are big buildings with a hall like in cinema. — Transl. note.

Since the revival of R.T.S. the new groups were constantly forming, and at some point the structure grew up so much that the laws of life began to manifest in it, which manifest itself in every society and cannot be bypassed. The category of phenomenons includes diseases which make societies to disintegrate. Once the living organism begins to be replaced by a structure, i.e. is crystallized, it begins to die out. This happened with the R.T.S. too.

In October 1994, there was a split in R.T.S. and the whole of Moscow group decided to work as independent regional branch, nevertheless remaining to be a part of the Russian Theosophical Society. Enquirers who came to the official headquarters which was located on the Tryohgorny Val str. in Moscow and became in fact just a publishing house, after some time found the independent Moscow group and joined it, the same thing happened to the regional branches.*

* Most of the active members weren't satisfied by the methods of work of R.T.S. president D. Popov but were unable to impeach him. His policy was also one of the main reasons why R.T.S. has failed to establish good relations with T.S. Adyar. — Transl. note.

The Moscow group having no official status and making no attempts to regain it, gradually became again the coordinating and organizing center of R.T.S. It should be noted that there was no external or internal strife between the president who remained in the singular, and the Moscow group which has separated from him. We didn't undertook any activity to attract anyone to our side, but center on Tryohgorka which remained empty of energy was no longer able to attract or retain people, the process was led by the life itself.

So another two years passed and by 1996 it became clear that it is necessary to look for new ways of development of the theosophical movement in Russia. This has been stimulated by the complications in a number of other spiritual organizations, especially Roerich societies. The need became to be acutely felt to unite various spiritual schools and directions; a realization was clearly flashed that it's possible to be on the way to Truth together following different paths, while respecting choice of everyone and following the common principles of life. What was once differentiating factor has now become a unifying principle.

In August 1996, leaders of the theosophical movement M.F. Drozdova-Chernovolenko, L.A. Volodarsky and E.S. Lebedeva appealed to akin minded for unification and reform of the existing structures in a document called the "Declaration of the Three", or Declaration of a Russian Theosophist encouraging to begin to work actively to resolve the crisis. This declaration was also addressed to the members of Central Council of R.T.S. Daniel Entin (USA) and V.A. Zhuravlyov (Don regional T.S.).

In October 1996, R.T.S. President D.N. Popov* has resigned, after what the office of president was abolished. All the responsibility for the fate of R.T.S. was taken by the working group which included M.F. Drozdova-Chernovolenko, L.A. Volodarsky, V.V. Mikhailov and E.S. Lebedeva. The Moscow branch was reformed into Confederation of Theosophical Lodges and the new structure was adopted which was worked out carefully by V. Mikhailov and L. Muhin and changed fundamentally the ethic and energy of relationships between members and groups.

* Nevertheless the members of the said group didn't succeed to fetch from him the seal, library and archives, so the Society was deprived of all the property which it owned before. — Transl. note.

The Confederation of Theosophical Lodges of R.T.S. is a public, voluntary, self-governing body. Its goal is to implement the idea of planetary human brotherhood and the synthesis of spiritual culture of mankind. C.T.L. is a next wind of spiral of R.T.S. structure development and aims to creative union of all spiritual forces working in theosophical key for coordination the joint actions.

Traditional structure of societies and organizations with an authoritative leader or president is acceptable to most social structures, but not always fit for spiritually oriented organizations. The leader often happens to be not a spiritual disciple of high initiation or able spiritual teacher. In such a structure, according to the laws of energy, the personality of any leader inevitably stains the work of entire group by his imperfect perception of the reality, sometimes twisting beyond recognition the descending energy current intended for use by the group.

With the gained experience taken into account, the new R.T.S. structure is formed in accordance with the Universal Law of formation of highly evolved Living Being. It's aimed to the adequate perception and transmission of all available range of cosmic energy with minimal distortion. Alignment of all planes of consciousness of such a Being enables any element to perform in harmony its intended function. This eliminates conflicts both within any group and between them.

The C.T.L. forms a multi-dimensional crystal of consciousness, which simplified projection may be represented in a form of a circular multilevel mandala. This is completely open structure and its very outer circle is accessible for anyone who takes three well-known objects of the Theosophical Society laid our by H.P. Blavatsky as the leading principles of work.

The first circle is a circle of seekers or enquirers. Everyone is given an opportunity to find his individual path, to continue the process of integration of his personality by acquisition and systematization of knowledge, to begin preparation for the work with his consciousness. Interaction of people of the First Circle is effected through the public workshops, lectures and meetings.

The second circle is the groups of intercourse; people come there to communicate to the spiritually akin minded. The attraction occurs due sympathetic energy vibration or by the law of karma, when people have a possibility to untie karmic knots between them. The life situations are being discussed in these groups and people are searching for their own ray. Gradually the vector of Aim and Service is beginning to emerge.

The third circle consists of groups of those who follow particular teaching or of the professionally or object oriented service groups. These groups may be oriented to the particular scientific researches and creative work. A characteristic of some of these groups may be an active position in life, making the contacts with other spiritual currents, a wide social activity.

Fourth circle is a zone of reorientation to the inner spiritual work. The choice is made, path is selected, the aim is visible. The emphasis is laid on the mental creative work. The active recognition of one's vertical structure, the Soul channel, is being made.

Fifth circle is the innermost and consists of people who have assumed the full responsibility for holding of some vital point in the structure of Confederation. This circle is the Coordinative Council. Energy center of the circle is free from the presence of the particular physical man, for it is completely controlled by the spiritual principle, which keeps in purity the idea of development of the theosophical movement in Russia.

Generally the structure of Confederation helps anyone who wants to pass all necessary steps of spiritual self-formation. It is fully open at the top and at the bottom. There are no rigid boundaries between circles, no dogmatic provisions restricting the initiative and work of the consciousness, no usurpation of the right to the Truth and no ranking or hierarchy of personalities.*

* This structure of circles proved to be too complicated and was never put into practice in full extent; only two levels were left: unlike those of International T.S. these are not the exoteric body and the esoteric section but the outer groups, where anyone is admitted regardless the membership and the inner groups which remind lodges and study groups. The abolition of the presidential office proved to be useful. — Transl. note.

The members of the Confederation undertake to comply with certain statutory principles of conduct, in particular:

— Not to afford a propaganda or violence in both the physical and subtle forms;

— Not to afford saying and actions that lead to the intensification of racial, national, religious, social and political strife;

- In his political activity a member of R.T.S. has no right to speak on behalf of theosophical organizations (From the Rules of M.C.T.L.).

These are the main provisions of the present Rules of R.T.S. And an anyone who agrees with these principles and wants to join us can do it without any obstacles.

Since 1997 two tendencies became apparent which manifested most actively in peripheral areas. The first one is merging of the Roerich and theosophical groups.* The second is that the already formed working structures are getting in touch with R.T.S. If before mostly the individuals contacted us through calls or letters, now already established groups are joining us.

* This tendency had no continuation and died out. — Transl. note.

Of course we, like those in Adyar, would like to be personally acquainted with people joining the ranks of R.T.S., but due to the above-mentioned objective difficulties, we have to be content with correspondence and telephone calls. And this communication is no less full and meaningful than the personal meetings. Moreover, for we see our task not in leadership over of these groups and not in coaching them in their inner spiritual life, but just in exchange of information and coordination of joint actions. Examples of such cooperation are groups which joined us from: Krymsk (V.D. Yamakidi), Syzran (L.S. Karpushina), Krasnoyarsk (S.N. Ulitenko), Kant, Kyrgyzstan, (N.P. Yegorova), Novomoskovsk (L.A. Plakseyeva), Nizhny Novgorod (T.V. Klishina), Yakutsk (N.V. Barakina), Zaporozhie (Ukraine) (V.I. Buldygin).

As for the external form of work in Moscow, the weekly seminars for members of R.T.S. and enquirers are currently still held; the "Arcane School" works (head L. Muhin) and the group for building the individual channel with soul and for study of basics of meditative practices in the individual and group context (V. Mikhailov).*

* The latter group has lost connection with R.T.S. — Transl. note.

Also in Moscow, a group led by Polchenko G. and R. Murtazin helds weekly meetings of members of T.S. Adyar with enquirers. Under the aegis of the T.S. Adyar the annual seminars are being conducted. Still we are working side by side, nevertheless we hope soon to begin planning joint meetings and activities.

Since 2000 the website www.theosophy.ru is working which provides information about the various theosophical groups and contains a library of theosophical literature in Russian.*

* In fact it was started in 1997 but in 2000 the said domain was registered. — Transl. note.

The groups in different regions also conduct varied activities. Now the necessity of experience exchange and coordination on many issues became apparent. Due to the fact that to convene the conference is not possible [due big distances and financial reasons] it was decided to give the conference a remote form and thus to decide some of the organizational and substantive problems, the solution of which will lay the groundwork for the transition to a new round of development of the theosophical movement in Russia.

Such are the main milestones of history of the Russian Theosophical Society for the last century.

To the English index of Theosophy in Russia
To the main page