Robert Charles Zaehner facts for kids

R. C. Zaehner (1972)

Robert Charles Zaehner (1913–24 November 1974) was a British academic whose field of study was Eastern religions. He understood the original language of many sacred texts, e.g., Hindu (Sanskrit), Buddhist (Pali), Islamic (Arabic). At Oxford University his first writings were on the Zoroastrian religion and its texts. Starting in World War II, he had served as an intelligence officer in Iran. Appointed Spalding Professor at Oxford in 1952, his books addressed such subjects as mystical experience (articulating a widely cited typology), Hinduism, comparative religion, Christianity and other religions, and ethics. He translated the Bhagavad-Gita, providing an extensive commentary based on Hindu tradition and sources. His last books addressed similar issues in popular culture, which led to his talks on the BBC. He published under the name R. C. Zaehner.

Life and career
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Life and career

Early years

Born on 8 April 1913 in Sevenoaks, Kent, he was the son of Swiss–German immigrants to England. Zaehner "was bilingual in French and English from early childhood. He remained an excellent linguist all his life." Educated at the nearby Tonbridge School, he was admitted to Christ Church, Oxford, where he studied Greek and Latin as an undergraduate. It was during this time that he underwent a spontaneous mystical experience, detached of any religious content. He then went on to study ancient Persian including Avestan, gaining first class honours in Oriental Languages. During 1936–37 he studied Pahlavi, another ancient Iranian language, with Sir Harold Bailey at Cambridge University. Thereafter Zaehner held Prof. Bailey in high esteem. He then began work on his book Zurvan, a Zoroastrian Dilemma, a study of the pre-Islamic religion of Iran.

Zaehner enjoyed "a prodigious gift for languages". He later acquired a reading knowledge of Sanskrit (for Hindu scriptures), Pali (for Buddhist), and Arabic (for Islamic). In 1939 he taught as a research lecturer at Christ Church, Oxford. During this period, he read the French poet Arthur Rimbaud, and the Sufi poet of Iran Rumi, as well as studying the Hindu Upanishads. Zaehner came then to adopt a personal brand of "nature mysticism". Yet his spiritual progression led him a few years later to convert to Christianity, becoming a Roman Catholic while stationed in Iran.

British intelligence

During World War II starting in 1943, he served as a British intelligence officer at their Embassy in Tehran. Often he was stationed in the field among the mountain tribes of northern Iran. He was responsible for MI6 counterintelligence in Persia during the war. It was difficult and dangerous work.

Zaehner continued in Iran until 1947 as press attaché in the British Embassy, and as an MI6 officer. He then resumed his academic career at Oxford doing research on Zoroastrianism. During 1949, however, he was relocated to Malta where he trained anti-Communist Albanians.

By 1950 he had secured an Oxford appointment as lecturer in Persian literature. Again in 1951–1952 he returned to Iran for government service. Prof. Nancy Lambton, who had run British propaganda in Iran during the war, recommended him for the Embassy position. Journalist Christopher de Bellaigue describes Robin Zaehner as "a born networker who knew everyone who mattered in Tehran". "When Kingsley Martin, the editor of the New Statesman, asked Zaehner at a cocktail party in Tehran what book he might read to enlarge his understanding of Iran, Zaehner suggested Alice through the Looking Glass."

Zaehner publicly held the rank of Counsellor in the British Embassy in Tehran. In fact, he continued as an MI6 officer. During the Abadan Crisis he was assigned to prolong the Shah's royal hold on the Sun Throne against the republican challenge led by Mohammed Mossadegh, then the Prime Minister. The crisis involved the Anglo-Iranian Oil Company which had been in effect nationalised by Mossadegh. Zaehner thus became engaged in the failed 1951 British effort to topple the government of Iran and return oil production to that entity controlled by the British government. "[T]he plot to overthrow Mossadegh and give the oilfields back to the AIOC was in the hands of a British diplomat called Robin Zaehner, later professor of Eastern religions at Oxford." Such Anglo and later American interference in Iran, which eventually reinstalled the Shah, has been widely criticized.

In the 1960s, MI5 counterintelligence officer Peter Wright questioned Zaehner about floating allegations that he had doubled as a spy for the Soviet Union, harming British intelligence operations in Iran and Albania during the period following World War II. Zaehner is described as "a small, wiry-looking man, clothed in the distracted charm of erudition." In his 1987 book Spycatcher Wright wrote that Zaehner's humble demeanor and candid denial convinced him that the Oxford don had remained loyal to Britain. Wright notes that "I felt like a heel" for confronting Zaehner.

Although in the intelligence service for the benefit of his Government, on later reflection Zaehner did not understand the utilitarian activities he performed as being altogether ennobling. In such "Government service abroad", he wrote, "truth is seen as the last of the virtues and to lie comes to be a second nature. It was, then, with relief that I returned to academic life because, it seemed to me, if ever there was a profession concerned with a single-minded search for truth, it was the profession of the scholar." Prof. Jeffrey Kripal discusses "Zaehner's extraordinary truth telling" which may appear "politically incorrect". The "too truthful professor" might be seen as "a redemptive or compensatory act" for "his earlier career in dissimulation and deception" as a spy.

Oxford professor

Zaehner worked at the university until his death, aged 61, on 24 November 1974 in Oxford, when he collapsed in the street while walking on his way to Sunday evening mass. The cause of death was a heart attack.

University work

Before the war Zaehner had lectured at Oxford University. Returning to Christ Church several years after the war, he continued work on his Zurvan book, and lectured in Persian literature. His reputation then "rested on articles on Zoroastrianism, mainly philological" written before the war.

In 1952 Zaehner was elected Spalding Professor of Eastern Religions and Ethics to succeed the celebrated professor Sarvepalli Radhakrishnan, who had resigned to become vice-president (later President) of India. Zaehner had applied for this position. Radhakrishnan previously had been advancing a harmonizing viewpoint with regard to the study of comparative religions, and the academic chair had a subtext of being "founded to propagate a kind of universalism". Zaehner's inaugural lecture was unconventional in content. He delivered a strong yet witty criticism of "universalism" in religion.

Zaehner continued an interest in Zoroastrian studies, publishing his Zurvan book and two others on the subject during the 1950s.

Since 1952, however, he had turned his primary attention further East. "After my election to the Spalding Chair, I decided to devote myself mainly to the study of Indian religions in accordance with the founder's wishes." He served Oxford in this academic chair, while also a fellow at All Souls College, until his death in 1974, and never married.

In his influential 1957 book Mysticism Sacred and Profane, Zaehner discussed this traditional, cross-cultural spiritual practice. Based on mystical writings, he offered an innovative typology that became widely discussed in academic journals. The BBC began asking him to talk on the radio, where he acquired a following. He was invited abroad to lecture.

His delivery in Scotland of the Gifford Lectures led him to write perhaps his most magisterial book. Zaehner traveled twice to the University of St. Andrews during the years 1967 to 1969. The subject he choose concerned the convoluted and intertwined history of the different world religions during the long duration of their mutual co-existence. He described the interactions as both fiercely contested and relatively cross-cultivating, in contrast to other periods of a more sovereign isolation. The lectures were later published in 1970 "just four years before his death" by Oxford University as Concordant Discord. The interdependence of faiths.

Peer descriptions

As a professor Zaehner "had a great facility for writing, and an enormous appetite for work… [also] a talent for friendship, a deep affection for a number of particular close friends and an appreciation of human personality, especially for anything bizarre or eccentric". Nonetheless, "he passed a great deal of his time alone, most of it in his study working."

An American professor described Zaehner in a different light: "The small, birdlike Zaehner, whose rheumy, color-faded eyes darted about in a clay colored face, misted blue from the smoke of Gauloises cigarettes, could be fearsome indeed. He was a volatile figure, worthy of the best steel of his age."

His colleague in Iran, Prof. Ann K. S. Lambton of SOAS, recalled, "He did not, perhaps, suffer fools gladly, but for the serious student he would take immense pains". Prof. Zaehner was "an entertaining companion" with "many wildly funny" stories, "a man of great originality, not to say eccentricity."

"Zaehner was a scholar who turned into something different, something more important than a scholar," according to Michael Dummett, a professor of philosophy at Oxford, who wanted to call him a penseur [French: a thinker]. With insight and learning (and his war-time experience) Zaehner shed light on key issues in contemporary spiritual life, writing abundantly. "His talent lay in seeing what to ask, rather than in how to answer... ."

About Zaehner's writing style, Wilfred Cantwell Smith compared it to a merry-go-round, so that the reader is not sure he is "actually going somewhere. A merry-go-round of such engaging colour, boisterous sound effects, and bouncing intellectual activity, however, is itself perhaps no mean achievement."

In theology he challenged the ecumenical trend that strove to somehow see a uniformity in all religions. He acted not out of an ill will, but from a conviction that any fruitful dialogue between religions must be based on a "pursuit of truth". If such profound dialogue rested on a false or a superficial "harmony and friendship" it would only foster hidden misunderstandings, Zaehner thought, which would ultimately result in a deepening mistrust.