The Theosophical Society was founded in New York City, in 1875, in order to save humanity before the hour strikes; and before the crisis, brought about necromancy and other infernal arts, is deepened. The Society stands above human sects, for it has been established in the Spirit of Universal Brotherhood. Though an exoteric body, Its fount and source is the White Lodge of Masters of Wisdom which is wholly esoteric. The Light of Theosophy differs greatly from Its shadows on earth. Theosophy is Divine Soul; the Society, Its imperfect body; neither has anything to do with the frailties of individuals. Theosophy is neither national property, nor religion, but only the universal code of science and of the most transcendental ethics that were ever known; It lies at the root of every moral philosophy and religion. The raison d’être of the Society is not to gratify individual aspirations but to serve each and every individual on earth, and all that lives, without any distinction or condition. It asserts that only pristine love of humanity in thought and deed can free the masses from the despotism of the personal and ephemeral, and help all find the true happiness that lies in the impersonal and eternal. Whilst the Society supports educational initiatives that inculcate independent thinking, self-reliance, and right conduct, the Society as a body has no creed. Therefore, orthodoxy in Theosophy is neither possible nor desirable. “Theosophy first and organization after” — what golden words are these! The Society can only become a power for good if Its members co-operate to do something, no matter how modest, to help their fellow human beings by acting theosophy, rather than philosophising about it. Those who, while trying to solve the riddles of life by exploring the Occult forces in Nature, do sympathise with the suffering of their brothers, and are doing whatever they can to help out their neighbours and brothers, are born mystics or natural Theosophists. They are mankind’s true Brothers and Benefactors. Useless are those members of the Society who have neither an inclination nor the courage to live the life prescribed by Theosophy. “Be Theosophists, Work for Theosophy,” was Madame Blavatsky’s message a month before she passed away.

With careful documentation and persuasive exposition the author presents an authentic account of the chief incidents in H P Blavatsky's life, her ideals, and her unswerving dedication to the service of Humanity. Controversial matters and H P Blavatsky and controversy go hand in hand -- about which today there may still be differences in opinion, are examined because they touch closely on fundamentals. They are discussed with the author's penetrating insight, yet with an impersonal touch not lacking in persuasive charm. Includes an important record of the later history of the Theosophical Society and a listing of world-wide Theosophical Societies and Groups representative of the Theosophical Movement today.

Chronicles the life of the cofounder of the Theosophical Society, examining her legacy and the controversy surrounding her.

This peer-reviewed study represents a culmination of years of research into the history of the Theosophical Society. In this unique project which combines biographies with source analyses, Jeffrey D. Lavoie records a detailed history of the early Theosophical Society and examines its relationship with the modern Spiritualist movement between the years 1875-1891. Special attention has been paid to some of the neglected figures associated with these organizations including Arthur Lillie- the Gnostic-occultist and early critic of the Theosophical Society; the Davenport Brothers- the Spiritualist mediums who developed many of the standard elements which became associated with modern Spiritualism; Alfred Wallace- the prominent scientist, Spiritualist, and supposed member of the Theosophical Society and many others. This work will appeal to a wide array of readers including those interested in modern religious movements, Western Esotericism, South Asian history, and Victorian studies.

The author examines the careers of the most distinguished disciples of the Theosophical Masters. He begins by examining the concept of initiation promoted by the Theosophical movement's founders. Each section investigates a separate category of initiates, focusing consecutively on Hindus, Muslims, Bahais, Buddhists, and the Western female occultists. More than just a study of Theosophy, this book explores many related developments in political and religious history. Among the figures it illumines in new ways are Anagarika Dharmapala, Alexandra David-Neel, George Ivanovitch Gurdjieff, and Isabelle Eberhardt. Its approach brings needed objectivity and balance to a topic too long mythologized by cultists and ignored by scholars.

This is a new release of the original 1930 edition.

Theosophy across Boundaries brings a global history approach to the study of esotericism, highlighting the important role of Theosophy in the general histories of religion, science, philosophy, art, and politics. The first half of the book consists of seven perspectives on the activities of the Theosophical Society in very different regional contexts, ranging from India, Vietnam, China, and Japan to Victorian Britain and Israel, shedding new light on the entanglement of "Western" and "Oriental" ideas around 1900. The second half explores specific cultural influences that Theosophy exerted in the spheres of literature, art, and politics, using case studies from Sri Lanka, Burma, India, Japan, Ireland, Germany, and Russia. The examples clearly show that Theosophy was part of a truly global movement, thus providing an outstanding example of the complex entanglements of the global religious history of the nineteenth and early twentieth centuries.

This title represents pioneering research into an important but under-researched current. The three sections in the book are devoted to the Theosophical Society, Theosophically influenced religious currents, and the interaction between Theosophy and surrounding culture.