September 30, 2011 § 1 Comment
While doing research for my documentary “Under the Hollywood Sign,” I found my way to the Los Angeles City Archives, which keeps bound volumes of the many laws enacted by Hollywood during its brief period (1903-1910) as an incorporated, self-governing city. While I was there, I also studied early 20th-century Hollywood maps, and was fascinated to see the area north of Franklin between Beachwood and Gower labeled “The Pineapple Tract.”
The name refers to the tract’s former incarnation as the farm of J.B. Rapp. (See photo below.) He began as a lemon grower but expanded into more exotic fruits–dates, avocados and pineapples, among others. Although it is likely that these fruits had their origins on local ranchos, Rapp was among the first to grow them commercially. At a time when oranges and lemons were rare delicacies for most Americans, pineapples and avocados must have caused a sensation.
Hollywood’s frost-free climate made the cultivation of these crops possible, but it took vision to grow things for which there was little apparent demand. Rapp succeeded on several levels: he grew and created a market for exotic fruits, while in the process enhancing Hollywood’s reputation–and property values–as an American Garden of Eden. Among those drawn by the promise of year-round fresh produce was the Theosophical Society, which established itself just north of the Pineapple Tract in 1911. In a letter to Annie Besant, A.P. Warrington, head of the American Branch, rhapsodized about the Canyon’s farming potential:
We can make the spot a veritable Garden of Eden, because….the region we have chosen happens to be one of those rare spots that are [sic] absolutely frostless, and so we can raise anything….
Unbeknownst to Warrington, Beachwood also boasted thin soil and an abundance of produce-devouring wildlife. This may explain the fact that the Krotona Colony’s map shows several ornamental gardens and a decided lack of farm plots. As a resident whose efforts to grow vegetables have been thwarted by squirrels and tree rats, I sympathize.
Next time: bananas!
April 4, 2011 § Leave a comment
The photograph above depicts the opening assembly of the Krotona Colony in 1912. It appears in Joseph Ross’s Krotona of Old Hollywood, Vol. I (Montecito: El Montecito Oaks Press, 1989) as well as in my documentary, “Under the Hollywood Sign,” and seems to represent the ideals and aspirations of Beachwood’s new utopia. A heavily female, racially integrated group sits politely in the Colony’s amphitheater, facing the stage–but who was on it?
The answer was a mystery until I came across this photo in the Augustus Knudsen Archive of the Kauai Museum and recognized it as a photo from the same event. According to the notation on back, Knudsen (at the tree stump podium) was the first speaker.
Thanks to Eric James for the cleanup on the first photo.
Here’s a link to a new book on Krotona by Joseph Ross: http://www.amazon.com/Krotona-Theosophy-Krishnamurti-Theosophical-California/dp/0925943150/
For more about the Krotona Colony, purchase the documentary “Under the Hollywood Sign” at http://hopeandersonproductions.com/?page_id=3361
The film is also available for rent at https://vimeo.com/ondemand/uths
October 2, 2009 § Leave a comment
The seance–Victorian ladies and gentlemen gathered around a table to speak to spirits through a medium–is a cliche of countless movies and old photographs. But it was also a huge fad throughout the western world during the second half of the nineteenth century. Modern seances are generally attributed to the Fox sisters of upstate New York, whose recounting of their communications with a household spirit led them to popular stardom.
Seances fascinated not just social outsiders and the bereaved but people of all socio-economic backgrounds and educations. The Society of Psychical Research, founded in England to investigate “allegedly paranormal phenomena using scientific principles,” counted among its members William Gladstone, John Ruskin and William James.
Helena Petrovna Blavatsky (1831-1891), a founder of the Theosophical Society, not only found seances appealing but practiced them to great effect before audiences in New York and Adyar, India, where she moved the T.S. headquarters in 1979. The conjuring of spirits drew potential converts to Theosophy; Blavatsky in turn gave seances an intellectual sheen by investing them with Theosophy’s mix of Western philosophy and Hindu and Jewish mysticism. According to Matthew Mulligan Goldstein, Blavatsky’s injection of intellectualism “turned spiritualism away from what had seemed in the 1850s its anti-authoritarian, anti-institutional direction, and set [it] on a path toward hermetic elitism.” (www.victorianweb.org)
So sensational were Blavatsky’s Adyar seances that the Society for Psychical Research sent Richard Hodgson to investigate in 1883. When he reported back that her spirits were conjured from bedsheets, mirrors and the like, Blavatsky was discredited. In 1885 she moved back to London, where she spent her remaining six years writing The Secret Doctrine, her spiritual masterpiece. She also found time to convert the woman who would succeed her as the leader of the Theosophical Society, the feminist and political radical Annie Besant.
In the Krotona Colony, seances seem to have had a divisive effect, since some Theosophists practiced them while others did not. They also seem to have alienated some potential converts–people who were drawn to the intellectual power of Theosophy but not its occult aspects.
Beachwood Canyon has a number of buildings that are said to be haunted; some of those were part of the Krotona Colony. Whatever one thinks of seances, it’s hard not to wonder about the relationship between occult rituals and paranormal phenomena.
In a future post, I’ll return to the subject of Beachwood’s haunted houses.
June 2, 2009 § 1 Comment
Visitors to Hollywood are struck by the presence of the Church of Scientology, which cannily established itself along Hollywood and Sunset Boulevards in the 1970s and ’80s, when the average tourist visit to Hollywood Boulevard lasted less than half an hour and decrepit old buildings could be bought for a song. Scientology’s success in gaining followers from the entertainment industry seems to have been both a cause and effect of its physical location, but no one can deny its philosophical appeal to actors and other creative artists.
The entertainment industry is well-populated by all kinds of seekers, most of whom are not particularly attracted to mainstream religions. Instead, they tend to gravitate toward new, unconventional avenues of spirituality. And while Scientology is the most obvious of Hollywood’s new religions today, it is hardly the first to appeal to a comely, spiritually underserved population.
A look back at the Hollywood’s beginnings proves that alternative schools of religion have attracted creative artists in the film industry since the Silent Era. Once famous–and in the teens, it really did happen overnight–young Hollywood stars found themselves adrift, tempted by alcohol and drugs and overwhelmed by sudden, enormous wealth. All of this was made worse by their social isolation in a city whose elites would have sooner dined alone than with “movies,” whose working class origins and questionable morals made them objects of derision. In the face of ostracism, many film stars preferred partying to spirituality while others kept up the religious practices of their youth. But some branched out into previously unknown schools of thought, including Theosophy.
- The Theosophical Society made its headquarters in Beachwood Canyon in 1911, establishing a utopian community, called Krotona, on ten acres. By Webster’s definition, the Theosophical Society was a cult–“a usually small circle of persons united by devotion or allegiance to an artistic or intellectual movement or figure”–though unlike most modern cults, it wasn’t organized around a single charismatic leader. Instead, the Theosophists had a hierarchical leadership and distinct branches of thought. The Beachwood group looked to the English social reformer and suffragist Annie Besant as its spiritual leader, while other branches regarded the Russian philosopher Madame (Elena Petrovna) Blavatsky as theirs.
Theosophy was based on Indian Buddhism but incorporated elements of all the major religions in its teachings. Its texts were challenging to read and comprehend. But the practice of Theosophy at Krotona–which included outdoor exercise, vegetarianism, agriculture, music, art and philosophy, as well as occult dabblings like seances–was easier to follow and appealed to a variety of Hollywood residents, including such actors as Charlie Chaplin.
The actress Mary Astor was connected to the Krotona Colony by virtue of her parents’ purchase–with her money–of Moorcrest, a mansion on Temple Hill Drive that was designed by the prominent Theosophist and amateur architect Marie Russak Hotchener. Astor’s career ascended quickly after she was named a WAMPAS Baby Star in 1926; roles in silent films and early talkies followed. Her love affair with John Barrymore brought a greater connection between Hollywood and Theosophy because Barrymore retained Marie Hotchener as his astrologer and her husband Harry as his business manager. Though Astor and Barrymore never married, he seems to have maintained his association to the Hotcheners.
But it wasn’t just actors who were attracted to Theosophy. Other local luminaries who cultivated ties to Krotona included the writer L. Frank Baum and the architects Rudolph Schindler and Richard Neutra.
During the teens, The Theosophical Society became an important cultural force in Hollywood during its transition from small town to city by sponsoring regular musical and theatrical programs. The most ambitious of these, an outdoor pageant based on Sir Edwin Arnold’s epic poem about the Buddha, “The Light of Asia,” was a smash hit in 1918. Its success led two Theosophists to the purchase some nearby land for the construction of a permanent civic amphitheater: the Hollywood Bowl.
Nearly a century later, the words “alternative religion” and “cult” conjure negative images of servitude, dogmatism and coercion, but none of these applied to the Theosophical Society. High-minded and intellectual, the Theosophists of Beachwood Canyon not only eschewed such hardball tactics but soon retreated to more sylvan surroundings, relocating to Ojai in 1926 because Hollywood had grown too urban. Their influence waned both because they failed to attract new members and because they tended to reproduce sparingly. But the Theosophical Society’s declining influence can’t detract from the its success in building a vibrant artistic community in what was a tiny backwater only a century ago. Reminders of that accomplishment persist not only in the Beachwood’s remaining Theosophist buildings but in the Hollywood Bowl’s Easter Sunrise Service, as well as every concert held there.
Although both the Theosophical Society and the Church of Scientology began their Hollywood tenures as cults, the differences between them couldn’t be more dramatic. Those who regard alternative religions as a strange new phenomenon can take heart in the fact that Hollywood, in addition to hosting many mainstream churches, has been home to cults since its rural beginnings. In light of its founding by members of the Christian Temperance Movement, Hollywood’s tradition of religious tolerance is nothing short of miraculous.