Quest Magazine

Crystal and Arabesque: Claude Bragdon, Ornament, and Modern Architecture

Jonathan Massey
Pittsburgh, Pa.: University of Pennsylvania Press, 2009. xi + 336 pages, hardcover, $59.95.

Claude Bragdon (1866—1946) was an architect, graphic artist, theatrical designer, and Theosophist. He is considered to be a member of the Prairie School of architecture, which arose in Chicago from the ideas of Louis Sullivan and is best known through the work of Frank Lloyd Wright, Walter Burley Griffin, and Dwight H. Perkins. During the first three decades of the twentieth century, Bragdon was among the leaders of the modernist movement in architecture, but since then his work has largely been neglected by critics, who have preferred a stark, industrial functionality.

Syracuse University professor Jonathan Massey has written a new biography, Crystal and Arabesque: Claude Bragdon, Ornament, and Modern Architecture. With scrupulous scholarship and gorgeous color illustrations, he places the life and significance of Bragdon squarely into perspective. The author provides considerable detail about some of the architect's largest projects, such as the Otis Arch, the Rochester (New York) Chamber of Commerce, and the New York Central Railroad Terminal, and goes on to tell of Bragdon's innovations in graphic design and in multimedia theatrical production, all set in the context of progressive political philosophy, modern mathematics, and Theosophy.

The crystal and arabesque of the biography's title refer to the artist's effort to combine sinuous arabesques with geometric crystalline forms, merging the sensibilities of East and West. Bragdon conceived of architecture as rhythm in space and attempted to bridge societal divisions through a universal language of geometric design. The system of "projective ornament" derived two-dimensional designs from regular geometric solids and n-dimensional hypersolids, making them into flat graphics that seem to occupy space. Crystalline forms were curved and colored to add depth and naturalism to flat designs that could then be applied to surfaces such as brick, textiles, glass, grilles, lampshades, book covers, and tiles. Bragdon explained his Theosophical perspective on architecture in many books, including The Beautiful Necessity, A Primer of Higher Space, and Four-Dimensional Vistas. With a true Progressive Era sensibility, Bragdon was concerned with how individualism fits within a social order, and how to apply his art to promote brotherhood. His buildings emphasized open planning, glass, color, rooftop living, and ornamentation based on Pythagorean principles of harmony.

Bragdon was also a pioneer in multimedia theatrical production. He staged eight Festivals of Song and Light, each of which featured a large orchestra and chorus leading the audience in song while incandescent lights shone through colored geometric filters, creating a stained glass effect. These outdoor community events typified progressive attempts to reform the social order by integrating a fragmented urban culture into a democratic society based on brotherhood. In 1923, he closed his Rochester architectural practice to embrace a second career as a theatrical designer in New York City. He developed a "mobile-color" machine, the Luxorgan, to control lighting with a musical keyboard. He also created abstract film animations set to music in an exploration of "the play of imagery upon the veil of maya."

Within the Theosophical Society, Bragdon was respected and influential. L. W. Rogers, president of the American Theosophical Society (as it was known at the time), approached Bragdon in 1925 to design a new national headquarters building in Wheaton. Bragdon declined the commission because he had moved away from architecture as a profession and instead recommended his friend, Chicago architect Irving Kane Pond. When Rogers and the board of directors deadlocked over the final design, they asked Bragdon to cast a deciding vote, which favored the asymmetrical rendition that ultimately became the L. W. Rogers building. (Pond wrote about Bragdon in his fascinating book The Autobiography of Irving K. Pond: The Sons of Mary and Elihu, edited by David Swan and Terry Tatum [Oak Park, Ill.: Hyoogen Press, 2009].) In 1940, he further put his personal imprint on the headquarters by designing the distinctive entrance arch. The piers that support the wrought-iron arch are topped with Platonic solids, a tetrahedron and a dodecahedron.

Bragdon was an excellent speaker and writer, and his books are well worth reading. He and his sister May founded the Manas Press to publish Theosophical books and pamphlets. With Nicholas Bessaraboff, he did a hugely successful translation of P. D. Ouspensky's Tertium Organum. He also influenced Alfred Stieglitz, Ana's Nin, Henry Miller, Lewis Mumford, Norman Bel Geddes, and particularly R. Buckminster Fuller.

In addition to his portrait of Bragdon, Massey provides a lucid history of n-dimensional mathematics and hyperspace philosophy, including the contributions of G. F. B. Riemann, Charles Howard Hinton, Henri Poincar, Annie Besant, C. W. Leadbeater, and others. He gives equal attention to the communitarian movement, stagecraft, city planning, Theosophy, and ornamentation. For readers interested in subjects ranging from architecture, graphic arts, and mysticism to community singing and tesseracts, this exploration of Bragdon's life and art offers riches.

Janet Kerschner

The reviewer is archivist for the TS national headquarters at Olcott. She is preparing documentation to nominate the Rogers building for the National Register of Historic Places.

Jung the Mystic: The Esoteric Dimensions of Carl Jung’s Life and Teachings

Gary Lachman
New York: Tarcher/Penguin, 2010. 258 pages, hardcover, $24.95.

Anne Tyler wrote, “Things are changed by what comes after,” and nothing could be more apt to say about the life of the great Swiss psychiatrist C. G. Jung. The first generation of his followers, those who knew him, are all passed away, yet Jung’s ideas live on at a level that that generation’s world could not have understood or accepted. Now comes Gary Lachman’s outstanding new biography, Jung the Mystic, and this is a book whose time has come indeed. Lachman himself (a long-time Quest contributor) is a man of the current generation, since he started out in his youth as a musician with the band Blondie (for which he was inducted into the Rock and Roll Hall of Fame) before a serious change of career turned him into an accomplished scholar and biographer of esotericists such as Rudolf Steiner and G.I. Gurdjieff.

Lachman’s past seems to have prepared him well for this present work, and it is indeed an important one, as he discloses how Jung broke the limitations of psychiatry and offered the world a glimpse into other dimensions bordering on spiritual gnosis. As such, Jung earned the informal title of “Prophet for the Age of Aquarius,” the era we are already in the process of entering. Chronicling the life of such a man is no small feat, but one Lachman does with competent objectivity. The result is impressive.

The book is true to the facts of Jung’s life as described in other biographies, but with a twist. Lachman traces the origins of Jung’s mysticism, his tormented rejection of them, and the resulting conflict between the rational “Professor Herr Doktor” and the apparently nonrational mystic. The conflict resulted in a psychotic break, consciously observed and recorded, and the personal suffering endured while continuing his life as a therapist, a husband, a father, and a distinguished worldwide lecturer and world traveler! The two most important women in Jung’s life–his understanding, wise, and patient wife, Emma, and his mistress and soror mystica, Toni Wolff–are both partakers in Lachman’s account. The result is a tour de force and gives us a fresh portrait of one outstanding man of his time.

Lachman also introduces us to many important and creative people who are fortunately still with us. Sonu Shamdasani is just one of them, the editor of the glorious edition of Jung’s personal journal, The Red Book, now attracting worldwide attention, and which dominated the cover of The New York Times Magazine only last year.

I was particularly intrigued by the chapter that described Jung’s role helping the Allies in World War II, in which he collaborated with the American agent Allen W. Dulles (who later became the first head of the Central Intelligence Agency) in preparing psychological profiles of the leaders of the Third Reich. Dulles was later quoted as saying, “Nobody will probably ever know how much Professor Jung contributed to the Allied cause during the war.” As I was a teenager in Switzerland at the time, the chapter has some personal interest, mentioning quite a few people my parents knew and and whom I remember meeting.

Jung became depressed at times, fearing no one would understand what he was trying to give the world. He might have been greatly cheered had he known that one Gary Lachman, fifty years later, would lift the curtain on one of the most important aspects of his remarkable life and offer us such a fair and objective account of his life and work, warts and all. I believe that this book proves, without a doubt, that things are indeed changed by what comes after. Bravo to a superb achievement!

Alice O. Howell

Alice O. Howell is author of The Dove in the Stone, The Web in the Sea, and The Heavens Declare: Astrological Ages and the Evolution of Consciousness, all published by Quest Books.

Echoes of the Orient: The Writings of William Quan Judge

compiled by Dara Eklund
Second edition. Pasadena, Calif.: Theosophical University Press, 2009. Two volumes, lxxx + 1209 pages, hardcover, $70.

When we recall the names of those prodigious talents whose life was cut short by untimely deaths, we are apt to have mixed feelings. While lamenting the premature loss of a sublime talent, we marvel at how much true genius can produce in a short span of time.

In 1896 the Theosophical world suffered such a loss with the death of William Quan Judge at the age of forty-four. The name of Judge may not be as well known as those of H. P. Blavatsky or Henry Steel Olcott, but it should be. Judge, along with Blavatsky and Olcott, was one of the original founders of the Theosophical Society in 1875. During his short lifespan he wrote fluidly on a broad spectrum of Theosophical topics. The two-volume set Echoes of the Orient brings together a wealth of material from his writings in various Theosophical journals and belongs in the library of any serious student of Theosophy.

Whereas many people find Blavatsky too difficult and Olcott somewhat prosaic, the writings of Judge are neither remote nor pedestrian. John Cooper's 1980 book review of the first edition of Echoes of the Orient, published in Theosophy in Australia, describes Judge's writing as "a simple, straightforward style, terse, and concerned to express what he believed were important truths." In another 1980 review, published in Sunrise, Will Thackara notes Judge's "exceptional ability to condense a powerful line of thinking into a single phrase, so that it acts as a seed in the reader's consciousness." Further praise was delivered by a contemporary of Judge, the Irish poet and mystic George Russell (AE), who described him as "a true adept in . . . sacred lore."

Volume one contains 168 articles from Judge's magazine, The Path, arranged chronologically and supplemented by his "Occult Tales." Volume two includes articles from The Irish Theosophist, Lucifer, and The Theosophist as well as Judge's "Hidden Hints in The Secret Doctrine," his lectures at the 1893 World Parliament of Religion, and replies to common questions put forth by Theosophical inquirers of the day. Improvements to the second edition include the correction of typographical errors, the updating of punctuation and foreign terms, an expanded index, and a larger font size for readability.

Perhaps the lesson to draw from the untimely passing of great souls is that there is little correlation between a productive life and a long life. Though the years allotted to William Quan Judge were few, his inspiring thoughts and words continue to echo through the corridors of time.

David P. Bruce

The reviewer is a long-time member of the Theosophical Society, for which he serves as director of education.

Rudolf  Steiner, introduction by Christopher Bamford, translated by John Wood.
Great Barrington, Mass.: SteinerBooks, 2007. lxii + 569 pages, paper, $35.

As you may already be aware, Rudolf Steiner (1861–1925) was a German clairvoyant and esoteric teacher who was originally head of the German branch of the Theosophical Society, but because of differences with the Adyar TS, split off the German branch in 1912 and redubbed it the Anthroposophical Society. Thus his spiritual orientation certainly drew upon and overlapped with that of Theosophy, but his extensive “karmic research” led him to develop a cosmology, theology, and esotericism that were uniquely his own.

The material in this book covers much of Steiner’s correspondence, ritual texts, and his students’ lecture notes pertaining to his development of a “Misraim Service” or “Cognitive Ritual” representing his own take on Freemasonry. This is not without interest, as Steiner’s interpretations of esoteric matters are invariably creative, although staggeringly complex. (For those wondering why “Freemasonry” is in quote marks in the book’s title, I’d hazard the guess that the publisher wanted to underscore Steiner’s unique philosophical approach to Freemasonry. Hence this book doesn’t deal with realworld, everyday Freemasonry, but with Steiner’s “Freemasonry.” Potential readers should keep this in mind.)

The Memphis-Misraim degrees were the product of the merging of two supposedly “Egyptian” Masonic degree systems originally founded c. 1800. (Misraim is Hebrew for “Egypt.”) With as many as ninety-six degrees offered, Memphis-Misraim implied that it delivered the highest and most esoteric Masonic goods. In reality, it was almost entirely a paper organization, whose degree rituals were in most cases probably never actually performed.

Helpfully, Christopher Bamford’s forty-eight-page introduction provides a contextual overview of both Steiner’s thought and the fringe Masonic milieu out of which the Misraim Service evolved. Bamford has a gift for discussing Steiner in a lucid fashion, avoiding the use of too much undefined Anthroposophical jargon. While I don’t agree with every point that Bamford makes—he relies on some books and authors about Freemasonry that I consider flawed, for instance—he clearly sets out a scenario that is accessible to a wider circle of readers than just Anthroposophists.

This book is admirable in many ways, and yet it is bound to be baffling to readers who aren’t thoroughly acquainted with both Steiner’s teachings and the confusing ins and outs of Freemasonic history and lore. By its nature, this collection is not something that most people will avidly read cover-to-cover; it functions as more of an exhaustive reference work and compendium to be dipped into for sparks of inspiration and nuggets of obscure information.

One such nugget is a letter of Steiner’s that clarifies his relationship to Theodor Reuss, best known as head of the Ordo Templi Orientalis (OTO), the magical order made famous by Aleister Crowley. Steiner received an organizational charter in 1906 from Reuss’s fringe Masonic Memphis and Misraim Rite. Details in Bamford’s introduction, cross-referenced with the actual contract between Reuss and Steiner included among the book’s documents, suggest that Steiner’s relationship with Reuss was basically a business arrangement allowing Steiner to align himself with the quasi-Egyptian Masonry of Memphis-Misraim. In return, Steiner would kick back initiation fees to Reuss for the first hundred candidates that Steiner might initiate, after which Steiner would be an independent Masonic entrepreneur.

Steiner, of course, provides an esoteric spin to this arrangement while distancing himself from any association with Reuss other than a “purely . . . business arrangement.” Indeed, Steiner’s “Misraim Service” and degrees are alleged to be solely of his own esoteric inspiration without any relationship to the original Memphis-Misraim degrees (or earlier iterations). In a manner of speaking, he licensed the “Egyptian Masonry” brand, but provided his own secret sauce.

With the publication of this book, researchers now have the opportunity to ascertain Steiner’s relationship to “Egyptian” Masonry and its significance within his own esoteric system. I’ll merely observe that whatever his jumping-off points (such as Theosophy or fringe Masonry), Steiner’s progression in his teachings and “researches” invariably followed his own unique perspective.

Just how much one values that perspective depends on the degree of one’s faith in Steiner as a clairvoyant and sage. Be that as it may, “Freemasonry” and Ritual Work provides a wealth of material and information hitherto unavailable in English translation.

Jay Kinney

Jay Kinney was publisher and editor in chief of Gnosis Magazine during its fifteen-year span. His recent book, The Masonic Myth (HarperCollins), has been translated into five languages.