In his book "Madame Blavatsky: The Mother of Modern Spirituality," Gary Lachman notes that, "Madame Blavatsky may well be one of the greatest wanderers of the nineteenth century." (Read about her early life and how Blavatsky grew into a thinker and writer of synthesis of religion, philosophy, and science in a previous article: Madame Blavatsky and the Resurgence of Modern Esotericism)
Helena Petrovna Blavatsky indeed traveled extensively starting in 1849 (when she was about 17-18 years old). For over 20 years, she immersed herself in mystical traditions worldwide.
Countries visited by Blavatsky included those with rich cultural legacies and ancient teachings, often referred to by Theosophists as "The Ancient Wisdom."
Here is a timeline of Blavatsky's travels:
1849/50 – Left her husband, General Nikifor Blavatsky, and embarked on a journey through Turkey, Greece, Egypt, and France.
1851 – Met the man who would become her teacher, Master Morya, in London.
1851 – Sailed to Canada, traveling south to New Orleans, Mexico, and South America.
1852 – Sailed from the West Indies through Cape and Ceylon to India.
1852 – An unsuccessful attempt to enter Tibet.
1853 – Traveled through Java to England.
1854 – Returned to the United States, crossing the Rocky Mountains by immigrant wagon.
1855 – Returned to India via Japan.
1856/57 – Traveled throughout India, Kashmir, Ladakh, Burma, and Tibet.
1858 – Returned to Russia via Java, France, and Germany.
1860/65 – Lived with indigenous tribes in the Caucasus.
1866/67 – Traveled in the Balkans, Egypt, Syria, and Italy.
1867 – Wounded in the Battle of Mentana in Italy.
1868 – Returned to India and Tibet.
1871 – Shipwrecked off the island of Spetsai while sailing from Greece to Egypt.
1871/72 – Resided in Cairo.
1872 – Traveled through Syria, Palestine, Lebanon, and returned to Odessa.
1873 – Resided in Paris and sailed to the United States.
Visiting Java
Interestingly, Madame Blavatsky is also known to have visited the island of Java.
Iskandar P Nugraha, in his book "Mengikis Batas Timur dan Barat: Theosofi dan Gerakan Nasionalisme di Indonesia" (Eroding the Boundaries of East and West: Theosophy and the Nationalist Movement in Indonesia), mentions that between 1852 and 1860, Blavatsky visited the Mendut and Borobudur temples, stopped in Pekalongan, and spent a night at the Limpung inn, located at the foothills of Mount Dieng in Central Java.
Furthermore, in 1862, Blavatsky is said to have returned to Java and traveled to several regions on the island.
After Madame Blavatsky's visits, some Javanese individuals began to show interest in Theosophy, particularly in Central Java.
The first Theosophical movement in the Dutch East Indies was established in Pekalongan. The local lodge was led by a European nobleman (German) named Baron van Tengnagel.
The organization, known as The Pekalongan Theosophical Society, was officially recognized by the central Theosophical Society, then based in Adyar, near Madras, India. Its permission was personally signed by Colonel Olcott. Adyar was also where Madame Blavatsky completed her second work in 1888, "The Secret Doctrine," a two-volume tome containing translated verses from "The Secret Book of Dzyan," an esoteric wisdom text based on ancient Tibetan beliefs.
Blavatsky's Influence on Indonesian National Figures
Is it an exaggeration to say that Blavatsky influenced the thinking of some Indonesian national figures? It doesn't seem so.
Not only in Indonesia, but some influential global figures are known to have been significantly influenced by Madame Blavatsky.
Scientist and inventor Thomas Alva Edison is known to have joined and been active in the Theosophical organization. Even Albert Einstein is reported to have had a copy of "The Secret Doctrine," authored by HPB, on his desk.
In the book "The Blavatsky Effect: How Madame Influenced Modern Concepts of God and Jesus" (2014), author and researcher Ulrich R. Rohmer mentions that Madame Blavatsky had a strong influence on the development of occultism in Austria and Germany, particularly with the emergence of the New Templar Order founded by Guido von List and Jorg Lanz von Liebenfels in 1907.
Eventually, the New Templar Order, later transformed into the Thule Society, created the National Socialist German Workers' Party (Nazi) and ensured Hitler's membership and leadership within it.
Moreover, many researchers also claim that Hitler was personally influenced by Madame Blavatsky, and "The Secret Doctrine" was said to be near Hitler at all times.
So, what was Blavatsky's influence on Indonesian figures of the past?
Despite claims in Indonesia that the Theosophical movement is part of a Jewish conspiracy, Theosophy played a role in the emergence of pluralism in Indonesia's early history.
The Theosophical movement also contributed to the development of nationalism and the emergence of modern Indonesian elites due to its interaction with the education, political, and women's movements.
Indonesian independence movement figures such as Tjipto Mangoenkoesoemo, Mohammad Yamin, Agus Salim, and Mohammad Tabrani were members of Theosophy in Indonesia.
Many figures in the Preparatory Committee for Indonesian Independence (BPUPKI), which drafted Indonesia's constitution in 1945, had close ties to Theosophy, including Soekarno, Ki Hadjar Dewantara, Radjiman Wedyodiningrat, and even Supomo, who played a significant role in the concept of an integral state.
Furthermore, Muso, known as a key figure in the Indonesian Communist Party (PKI), was a favorite student of the important Theosophist Hinloopen Labberton.
One aspect that seems to have escaped the attention of Indonesian researchers focusing on Theosophy's influence in Indonesia is the origin of the name 'Pancasila.'
Until now, some literature has stated that Ir. Soekarno was the one who named the Indonesian state ideology 'Pancasila.' Initially, Ir. Soekarno considered the name Panca Dharma.
"The name is not Panca Dharma, but I named it with the guidance of a friend who is a language expert, and the name is Pancasila. Sila means principle or foundation, and on these five principles, we establish the Indonesian state, eternal and everlasting," said Bung Karno.
After the name Pancasila was coined, thunderous applause was heard in the Chuo Sangi In building, which at the time served as a legislative institution. Today, the building is known as the Pancasila Building, located in Central Jakarta.
Meanwhile, according to the book “Seri Pengenalan Tokoh: Sekitar Proklamasi Kemerdekaan” written by Riris Sarumpaet, Ir. Soekarno is credited with naming the basic state ideology Pancasila. The President is said to have accepted the suggestion from Muhammad Yamin.
"Yamin was the one who named Pancasila as the basis for our state," said Bung Karno, as written in the book.
Yamin, or Muhammad Yamin, was a politician and poet well-versed in literature and Sanskrit. Yamin was one of the formulators of the state's foundation alongside Ir. Soekarno and Soepomo. Yamin passed away on October 17, 1962, at the age of 59, and was buried in Sawahlunto, West Sumatra.
As I mentioned earlier, Muhammad Yamin was an active member of the Theosophical Society in Indonesia.
So, where can we see the influence of Theosophy in the name 'Pancasila'?
It is highly likely that the name 'Pancasila' was inspired by Madame Blavatsky's book "The Voice of the Silence."
"The Voice of The Silence" is a book containing selected verses translated by HPB from the highly mystical Eastern scripture, "The Book of The Golden Precepts."
I strongly suspect that the word 'Sila' was adopted by Muhammad Yamin after reading "The Voice of The Silence," particularly when he came across the section discussing "The Golden Precepts." Translated, 'Golden Precepts' means "Sila Emas."
According to HP Blavatsky, "The Book of The Golden Precepts" is an extremely ancient text that is still unknown to scholars and the general public. She stated that it is "... one of the works given to mystic students in the East." It consists of a collection of treatises originating from Buddha and pre-Buddhist sources.
We must understand that before the word 'sila' was used to refer to something related to "rules, basic guidelines, principles of conduct, morals, or ethics," we commonly used the term "Dharma" for such purposes. This is why Ir. Soekarno initially proposed the name Panca Dharma.
Before that, the term 'Sila' was generally used in the Malay language (the predecessor of Bahasa Indonesia) with meanings related to "ordering, inviting, calling, and respectfully requesting."
Read also:
Madame Blavatsky and the Resurgence of Modern Esotericism
History of Freemasonry in Indonesia (Part 1)
History of Freemasonry in Indonesia (Part 2)
History of Freemasonry in Indonesia (Part 3)
The Occultism-Nazi-Tibet Connection
The Popularity of Sanat Kumara among Theosophists