Helena Petrovna Blavatsky (Russian: Еле́на Петро́вна Блава́тская, Ukrainian: Олена Петрівна Блаватська), (born as Helena von Hahn (Russian: Елена Петровна Ган, Ukrainian: Олена Петрівна Ган); 12 August [O.S. 31 July] 1831 –
8 May 1891) was a theosophist, writer and traveler. While Blavatsky
claims that she went around the world three times, between 1848 and
1875, her stories are often contradictory and some scholars are
skeptical about the veracity of her claims. In 1875 Blavatsky, together with Colonel H. S. Olcott, established the Theosophical Society. One of the main purposes of this Society was “to form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or color”. Blavatsky discussed the major themes of Theosophy in several works, including The Secret Doctrine, Isis Unveiled, The Key to Theosophy, and The Voice of the Silence.
Andrei Mikhailovich Fadeyev, H.P. Blavatsky’s grandfather
Maternally, H.P. Blavatsky’s lineage goes back through Prince Michael of Chernigov to Rurik, Norse founder of the Russian state at Novgorod.
Maternally, one of direct ancestors of H. Blavatsky was Sergey
Grigor’yevich Dolgoruky, a well-known diplomat of his time and the
brother of Aleksey Grigor’evich Dolgoruky, a member of Supreme Secret
Council under Peter the Second. Sergei Grigor’evich was the great
grandfather of Helena Pavlovna Fadeyeva-Dolgorukaya (H.P. Blavatsky’s grandmother) and great-great-great-grandfather of Helena Petrovna Blavatsky.
H.P. Blavatsky’s great grandfather, Prince Pavel Vasilyievich
Dolgorukov (1755–1837) was a Major General during the reign of Ekaterina
the Great. He was decorated with the highest army award, the Order of
St. George and was a companion in arms of Kutuzov.
His wife was Henrietta Adolfovna de Bandre du Plessis (died 1812), a
daughter of a military officer (of French descent) who had command of an
army corps during the Crimea campaign and, according to A.M. Fadeyev,
was a favorite of Suvorov.
A daughter of Pavel Vasilyievich and Henrietta Adolfovna was Princess
Helena Pavlovna, H.P. Blavatsky’s grandmother. She received a versatile
home education, spoke in five languages, and focused her studies on the
fields of archeology, numismatics, and botany. Fadeyev’s herbariums and
pictures of various plants aroused the admiration of many scientists.
Helena Pavlovna was in scientific correspondence with : well-known
German scientist, Alexander von Humboldt ; English geologist and founder of Geographic Society, Sir Roderick Murchison ;
Swedish botanist, Christian Steven, a researcher of Caucasus flora and
fauna. According to H.F. Pisareva, botanist Homer de Hel named found by
him shell Venus-Fadeyeff in honor of Helena Pavlovna.
Helena Petrovna Dolgorukaya, H.P. Blavatsky’s grandmother
In 1813, Princess Helena Pavlovna Dolgoroukov married Andrey
Mikhailovich Fadeyev who was the state officer and later the Secret
Councilor Governor of Saratov and Tiflice. His lineage goes back to
Russian hereditary noblemen and the German von Krause lineage. Andrey
Mikhailovich’s grandfather, Peter Mikhailovich Fadeyev, was a captain in
the army of Peter the Great. Helena Pavlovna and Andrey Mikhailovich
had four children. The eldest daughter, Helena von Hahn, was a
well-known writer and made a name for herself as a Russian George Sand
(She was the mother of Helena Petrovna Blavatsky, Vera Petrovna
Zhelihovsky and Leonid Petrovich von Hahn). Their son, Rostislav
Andreevich Fadeyev, was a general, army writer and reformer. Their
daughter, Ekaterina Andreevna, was the mother of the well-known Russian
statesman, Sergei Witte. Lastly, youngest daughter Nadejda Andreevna became an active member of the Theosophical Society.
wrote that his grandfather, P.V. Dolgorukov, during his daughter’s
marriage had blessed his daughter and new son-in-law with an ancient
cross which, according to family legend, belonged to the Grand Prince of
Kiev, St. Michael of Chernigov. Later, this cross passed into the hands
of Helena Pavlovna and further to Sergei Witte.
According to the lineage of her father, Peter Alekseevich Hahn,
Helena Petrovna belongs to the Baltic-German family von Hahn. Boris
Zirkoff, an editor and active promoter of theosophy, in the introduction
to H.P. Blavatsky’s collected works pointed out that Hahn's family
(H.P. Blavatsky’s forefathers from father’s side) belonged to the Count
von Hahn's family line from Basedov (Mecklenburg). According to
information from another source, this family is traceable back to the
Carolingian dynasty and German knights and crusaders. Meanwhile, any
documents supporting a relationship between H.P. Blavatsky’s family and
the Mecklenburg Counts von Hahn (a.k.a. Hahn von Rottenstern-Hahn) have
yet to be located. In the record of service of “Aleksey Fedorov Hahn’s
son” (1751–1815) (H.P.Blavatsky’s grandfather, Governor of the fortress
Kamenets-Podolsk) is mentioned as descended from “Eastland’s
inhabitants." His father had foreign citizenship and was
Kraits-Commissioner in the Eastland”. The archives contain the documents
supporting the existence of “Kraits-Commissioner” Johann Friedrich
(Fyodor) Hahn who was born in 1719 at Narva died May 31, 1803, in the
same place. The documents do not contain any information about the
lineage or ties of relationship of the family. Note that B. Zirkoff
himself belongs to Hahn's family on the female side, not Johann
Friedrich but Johann August von Hahn, which is not connected with H.P.
Blavatsky’s family by documents.
 Childhood and Youth
Rostislav Andreevich Fadeyev, H.P. Blavatsky’s uncle
Helena Petrovna Blavatsky was born on July 31 (August 12 for new
style) 1831, at Yekaterinoslav (from 1926 Dnepropetrovsk), in the family
of well-known writer Helena Andreevna Hahn (Fadeyeva) and an officer of
horse-artillery battery Peter Alekseevich Hahn.
Because of her father’s profession, the family often chose the place
of abode. A year later after Helena’s birth, the family moved to
Romankovo (now it enters Dneprodzerzhinsk), and in 1835 they moved to
Odessa, where Helena’s sister, Vera (future writer Jelihovsky/
Zhelihovsky), was born. Further the family lived in Tula and Kursk and
in spring 1836 arrived to St. Petersburg where lived until May 1837.
From St.Petersburg, Helena Petrovna along with her sister, mother and
grandfather Andrei Mikhailovich Fadeyev moved to Astrakhan. There,
Andrei Mikhailovich worked a main relieving officer over Kalmyk people
and local German colonists.
In 1838, mother moved with the little girls to Poltava where Helena
began to take dance lessons and learned to play the piano, taught by her
In spring 1839, the family moved to Odessa because of Helena’s wealth aggravation.[clarification needed] There Helena Andreevna found the governess for her children which had taught them English.
In November, Helena’s Grandfather Andrei Mikhailovich was assigned for a
governor of Saratov by approval of Emperor’s Nikolai I. After this,
Helena Andreevna and her children moved to live with him. In June 1840,
at Saratov her son, Leonid, was born. Helena Petrovna was then nine
years old. Nadejda Fadeyeva, Helena’s aunt, wrote to A.Sinnett her
memory of her niece:
Helena Andreevna Hahn, H.P. Blavatsky’s mother
“In childhood, all [Helena’s] the likings and interests were
concentrated on the people from lower estates. She preferred to play
with domestic’s children but not with equals. <…> She always needs
for attention to prevent her escape from home and meetings with street
ragamuffins. And at mature age she irrepressibly reached out to them
whose status was lower than her own, and displayed a marked indifference
to the “nobles”, to which she belongs by birth”.
At ten years old, Helena began to study German. Her progress was so
appreciable that, according to V. Jelihovsky, her father “complemented
her, and in jest called her a worthy heiress of her glorious ancestors,
German knights Hahn-Hahn von der Rother Hahn, who knew no other language
In 1841, the family returned to Ukraine, where Helena contracted
Herpes. On July 6, 1842 Helena Andreevna Hahn, Helena’s mother and at
that time a well-known writer, died at the age of 28 of galloping
According to Vera Jelihovsky, Helena's mother, at the time, was
worried about the destiny of her elder daughter, “gifted from childhood
by outstanding features”.
Before her death, her mother said: “Well! Perhaps it is for the better
that I am dying: at least, I will not suffer from seeing Helena’s hard
lot! I am quite sure that her destiny will be not womanly, that she will
After her mother’s death, Helena’s grandfather Andrei Mikhailovich
and Grandmother Helena Pavlovna had taken the children to Saratov, where
they had quite a different life. Fadeyev’s house was visited by
Saratov’s intellectuals. A known historian, Kostomarov, and writer, Mary
Zhukova, were among them.
Her grandmother and three teachers were occupied with the children’s
upbringing and education, therefore, Blavatsky received a solid home
Helena’s favorite place in the house was her grandmother’s library which Helena Pavlovna inherited from her father. In this voluminous library, Helena Petrovna paid special attention to the books whose subject was medieval occultism.
“Two Helens (Helena Hahn and Helena Blavatsky)” 1844-1845. According to
one of the versions, the picture was drawn by H.P. Blavatsky. Museum
centre of H.P. Blavatsky and her family (Ukraine
In 1847, the family had moved from Saratov to Tiflis (now Tbilisi,
Georgia), where Andrei Mikhailovich was invited to work in the Council
of Senior Governance of Transcaucasia region. H.F. Pisareva wrote in her biographic essay “Helena Petrovna Blavatsky”:
“They who knew her … in youth remember with delight her inexhaustibly
merry, cheerful, sparkling with wit talk. She liked jokes, teasing and
to cause a commotion” .
Nadejda Andreevna Fadeyeva, Helena’s aunt, remembered the following:
“As a child, as a young woman, as a woman, she always was so higher
than her surroundings that she never was could not appreciate its true
value. She was trained as a girl from good family … extraordinary wealth
in the form of her intellectual faculties, fineness and quickness of
thought, amazing understanding and learning of most difficult
disciplines, unusually developed mind together with chivalrous, direct,
energetic and open character – this is what raised her so high over the
level of conventional society and could not help attracting the common
attention and therefore the envy and hostility from these who with their
nonentity can not stand of luster and gifts of this wonderful nature”.
In youth, Helena had a high life, often was in society, danced at the
balls and visited the parties. But when she reached 16, she has
experienced sudden inner change, and she began to study the books from
great grandfather’s library more deeply.
“Margarita and Mephistopheles”. 1862. Drawing of H.P. Blavatsky made after visiting of the opera “Faustus”
In 1910 H.F.Pisareva, in her essay dedicated to H.P. Blavatsky, cited
the reminiscences of Mary Grigor’evna Yermolova, Tiflis governor’s
wife: “Simultaneously with Fadeev’s family, in Tiflis lived a relation
of the Caucasian Governor-general, prince Golitsin. He often visited
Fadeyevs and was greatly interested by an original young woman”. Just
due to Golitsin (Yermolova did not cited his name) which, as it was
rumored, was “either mason or magician or soothsayer” Blavatsky tried
“to come into contact with a mysterious sage of the East where prince
Golitsin was going to”. This version was further supported by many biographers of H. Blavatsky.
According to A.M.Fadeyev and V.P. Jelihovsky, at the end of 1847, an
old friend of Andrei Mikhailovich prince Vladimir Sergeevich Golitsin
(1794–1861), Major General, Head of the Caucasian line centre and
further privy councilor,
arrived to Tiflis and lived there a few months. He almost daily visited
Fadeyevs, and often with his young sons Sergei (1823–1873) and
Therefore, some researchers of H.P. Blavatsky consider the information
from M. Yermolova about prince Golitsin improbable because the young
Golitsin’s sons did not correspond to Yermolova’s description because of
age, and aged prince Golitsin could not be “strongly interested for an
original young woman” because of moral reasons. In addition, according
to his biographers, prince Golitsin never was going to the East.
Striving for full independence during the winter of 1848/1849 at
Tiflis, Helena Petrovna entered into a sham marriage with vice-governor
of Erevan Nikifor Vladimirovich Blavatsky, who was much older than
Helena. In June 7, 1849 their wedding ceremony took place. Soon after
their wedding, Helena escaped from the husband and returned to her
Further, she was going to Odessa and sailed away from Poti to Kerch at
English sailboat “Commodore”. Then she moved to Constantinople. There
she met a Russian countess Kiseleva, and together they leaved to travel
over Egypt, Greece and Eastern Europe.
Next period of H.P. Blavatsky’s life is difficult for her biographers
as she did not keep diaries and there was nobody with her to tell about
these events. In general, a picture of a route and course of the
travels is based mainly on Blavatsky’s own memories which sometimes
contain the chronological contradictions. N.A. Fadeyeva reported that
over all her relatives the father only knows where his daughter is, and
from time to time he sent money to her. It is known that Helena
Blavatsky met Albert Rawson at Cairo. At that time he was the student
learned the art. After H. Blavatsky’s death, A. Rawson, already a doctor
of theology and doctor of law in Oxford described their meeting at
Cairo. According to her memory, Blavatsky told him about her future
participation in the work which some day will serve to liberation of the
human mind. Rawson wrote:
||Her relation to her mission was highly impersonal because she often repeated: "This work is not my but he who sends me."
According to H. Blavatsky’s reminiscences, after leaving the Middle East
she began to travel Europe with her father. It is known, that at this
time she learned to play piano with I. Mosheles, well-known composer and
virtuoso pianist. Later she gave several concerts in England and other
Drawing of H.P. Blavatsky made on August 12, 1851
In 1851, on her birthday (August 12), Blavatsky for the first time
met her Teacher in Hyde Park at London. Previously, she saw the Teacher
in her dreams. Countess Konstanz Wachtmeister, widow of Sweden
ambassador at London, remembered the details of this talk in which
Teacher said that he "needs her participation in the work he is going to
undertake" and "she will live three years at Tibet to prepare to carry
out this important mission. After leaving England, H.P. Blavatsky went
to Canada, then to Mexico, and Central and South America. In 1852 she
arrived in India. Helena Petrovna remembered: "I lived there about two
years and received money monthly from [an] unknown person. I honestly
followed the pointed route. I received the letters from this Hindu but
[have] not once seen him during these two years".
Before leaving India, Blavatsky tried to enter Tibet through Nepal but a British representative would not permit it.
From India, H.P. Blavatsky came back to London, where, according to
V. Jelihovsky, "acquiring a fame by her music talent. She was a member
of philharmonic society". Here, according to H.P. Blavatsky, she met her
Teacher another time. After this meeting she came to New York, where
resumed to met A. Rawson. Then, according to A.P. Sinnett, H.P.
Blavatsky came to Chicago, and further, together with settler caravans,
to Far West through the Rocky Mountains. After this, she stayed some
time at San Francisco. In 1855 (or 1856), she sailed through the Pacific
Ocean to the Far East. Then she via Japan and Singapore arrived to
In 1856, H. Blavatsky’s memories about her living in India were
published in the book "From caves and jungles of Hindustan". In that
book Blavatsky has displayed an eminent literature talent. The book was
composed from essays written from 1879 to 1886 under the pen name
"Radda-Bay". In Russian, the essays firstly published in newspaper
“Moskovskie vedomosti” which was edited by known publicist M.N. Katkov.
The essays attracted a great interest of the readership so Katkov
republished them at attachment to "Russkii vestnik" and then published
new letters written specially for this journal. In 1892, the book was
partially translated into English; in 1975 it was fully translated into
The book "From the caves and jungles of Hindustan" in a literature
style describes the travels of H. Blavatsky and her Teacher which she
named Takhur Gulab-Singh. In spite of that the book was considered as
novel, Blavatsky asserted that "the facts and persons that I cited are
true. I simply collected to time interval in three-four months the
events and cases occurring during several years just like the part of
the phenomena that the Teacher has shown".
In 1857, Blavatsky repeatedly tried to pass to Tibet from India via
Kashmir but shortly before the Mutiny she got the instructions from her
Teacher and sailed at a Holland ship from Madras to Java. Later she
returned to Europe.
Further Blavatsky during several months was in France and Germany,
and then she moved to Pskov to her relatives. She arrived to him in the
Christmas night of 1858. According to V. Jelihovsky, H.P. Blavatsky
returned from the travels as "a human gifted by exceptional features and
forces amazing all the people around her".
On May 1859 Blavatsky with her family moved to village Rugodevo of
Novorzhev district where Blavatsky lived almost one year. This period
finished by her strong illness. On spring 1860, when she got well she,
together with her sister, moved to Caucasus to visit her grandparents.
As V. Jelihovsky has reported, on the way to Caucasus, at Zadonsk,
Blavatsky met the former exarch of the Georgia Isidor. Further he was
the metropolitan of Kiev and then Novgorod, St-Petersburg and Finland.
Isidor gave one’s blessing to H.P. Blavatsky. (Details see below). From
Russia, Blavatsky began to travel again. Although her further route is
not known for certain, probably, she visited Persia, Syria, Lebanon,
Jerusalem and more than once was at Egypt, Greece and Italy.
In 1867, she traveled through Hungary and Balkans during a few
months. Then she visited Venice, Florence and Mentan. According to N.
Fodor’s biography, in November 17, 1867 she took part in the battle near
Mentan on Garibaldi’s side. Her left hand was twice broken by saber
stabs; in addition, she got two hard missile wounds in right shoulder
and leg. Initially, she was considered as killed but further she was
picked up at the battlefield. Blavatsky told Olcott that she was a
volunteer at Mentan together with other European women.
On the beginning of 1868, when Blavatsky recovered from the wounds
she moved to Florence. Then she traveled to North Italy and Balkans and
further to Constantinople, India and Tibet.
Later, when she answered to the question why she traveled to Tibet, H.P. Blavatsky wrote:
it is quite useless to go to Tibet or India to recover some knowledge
or power that are hidden in any human soul; but acquisition of higher
knowledge and power requires not only many years of intensive studying
under the guidance of higher mind together with a resolution that cannot
be shaken by any danger, and as much as years of relative solitude, in
communication with disciples only which pursue the same aim, and in such
a place where both the nature and the neophyte preserve a perfect and
unbroken rest if not the silence! There the air is not poisoned by
miasmas around a hundreds miles, and there the atmosphere and human
magnetism are quite clear and there the animal’s blood is never shed.
Palace of Panchen Lama at monastery Tashilunpo at Shigatse
According to biographers, H.P. Blavatsky’s path laid to Tashilunpo
monastery (near Shigatse). A book "The Voice of the Silence", published
for the request of Panchen Lama IX in 1927 by Chinese society for
Buddhism study at Peking, reports that H. Blavatsky during several years
was studied in Tashilunpo and knew well Panchen Lama VIII Tenpay
Vangchug. Blavatsky also confirmed her living at Tashilunpo and
Shigatse. In a letter, she depicted her correspondent a solitary temple
of Tashi Lama near Shigatse.
S. Cranston asserts that, according to H.P. Blavatsky, it is not
known would she was at Lhasa in that time, but V. Jelihovsky affirmed
the follows: "It is reliably that she (Blavatsky) sometimes was at
Lhasa, capital of Tibet, and also at Shigatse, main Tibetan religious
centre … and at Karakoram mountains in Kunlun Shan. Her living stories
about this proved that for me many times".
According to the biographers, last period of her living at Tibet H.P.
Blavatsky has conducted in the home of her Teacher Koot Hoomi (K.H.).
He helps Blavatsky to get to several lamaseries where any European was
not before her. In the letter from October 2, 1991 she wrote to M.
Hillis-Billing that the house of Teacher K.H. "is in the region of
Karakoram mountains beyond Ladakh which is at minor Tibet and related
now to Kashmir. This is a large wooden building in China style looking
like to pagoda located between lake and a nice river".
Researchers believe that just at this time (during living in Tibet)
Blavatsky began to study the texts which later will come to the book
"The Voice of the Silence".
In 1927, one of the eminent explorers of Tibet and its philosophy
W.Y. Evans-Wentz wrote in introduction to his translation of "The
Tibetan Book of the Dead": "As concerning an esoteric meaning of forty
ninth day of Bardo, please see about this in H.P. Blavatsky’s “The
Secret Doctrine” (London, 1888, v.1, P.238, 411; v.2, p. 617,628).
Late lama K.D. Samdup believed that in spite of malevolent critics of
Blavatsky’s works, this author has undisputable proofs that she was well
acquainted with the highest lamaist teaching, and for this she needs to
get an initiation". Doctor Malalasekera, founder and President of the
World Buddhist brotherhood, wrote about Blavatsky in a monumental
"Buddhism Encyclopedia": "Her acquaintance with Tibetan Buddhism and
also with esoteric Buddhism practices is indubitable". Thus, Japan
philosopher and Buddhologist D. T. Suzuki supposes that
H.P. Blavatsky. 1876-1878
||"undoubtedly Ms. Blavatsky somehow or other was initiated into deeper propositions of the Mahayana teaching".
After almost three years living at Tibet, Blavatsky began to travel through Middle East. Then she visited Cyprus and Greece.
In 1871, during the travel from Piraeus to Egypt at the ship
"Evnomia" the powder magazine blew up and the ship was destroyed. Thirty
passengers died. H.P. Blavatsky escaped but lost her luggage and money.
In 1871, Blavatsky arrived to Cairo where she has founded a
Spiritualistic society (Societe Sirite) aimed on studying of mental
phenomena. However, soon the society turned out in centre of financial
scandal and was disbanded.
On July 1872, after leaving of Cairo, Blavatsky came to Odessa
through Syria, Palestine and Constantinople where she lived during nine
S.Yu. Witte remembered that Blavatsky "when settled at Odessa,
<…> firstly opened a shop and factory for ink and then a flower
shop (for artificial flowers). At this time she often visited my mother.
… When I make the acquaintance of her, I was surprised by her colossal
talent to grasp any thing very quickly. … Many times before my very eyes
she wrote the longest letters to her friends and relatives. … In the
main, she was very not unkindly woman. She has so huge blue eyes that I
never see in my life".
On April 1873, Blavatsky moved from Odessa to Bucharest to visit her
friend. Then she came to Paris where she lived with her first cousin
Nikolai Hahn. In the end of July, she purchased a ticket to New York. H.
Olcott and Countess K. Vahtmeister reported that when H.P. Blavatsky
saw a poor woman with two children which can not to pay the fare, she
have changed her first-class ticket for four third-class tickets and
traveled through the Pacific Ocean during two weeks under third-class.
 Main Creative Period
In 1873, Blavatsky moved to Paris and further to USA where she met a
colonel Henry Steel Olcott. In 1875, they established the Theosophical
Society . In April 3, 1875, in New York, Blavatsky formally has
married with a Georgian living in America Michael Betanelly. The
marriage had broken after several months . In July 8, 1878 she
became an American citizen .
In February 1879, Blavatsky and Olcott left for Bombay. In 1882, they
founded a headquarters of the Theosophical Society in Adyar near Madras
Soon they met Alfred Sinnett, editor of the government Allahabad’s
newspaper “The Pioneer”. Sinnett was seriously interested in activity of
the Society. Using H. Blavatsky’s mediation, he began to correspond
with Mahatmas. Sinnett was against the publication of the letters in
total volume. He selected for publication some fragments which, as he
believed, reflected the Mahatmas thoughts exactly enough. For all that,
the correspondence was published by Alfred Barker in 1923, after the
Sinnett’s death. .
The Theosophical Society has many followers in India .
From 1879 to 1888 Blavatsky edited the magazine “The Theosophist” .
In 1885, Blavatsky left India because of the aggravation. After this,
she lived some time in Germany and Belgium. Then she moved to London
where she was occupied with writing of the books . Then she wrote
“The Voice of the Silence” (1889), “The Secret Doctrine” (1888), “The
Key to Theosophy” (1889). On May 8, 1891 Blavatsky died after she was
down with flu. Her body was burned and the ashes were divided between
three centers of the theosophical movement: London, New York and Adyar
(near Madras). The day of her death is observed by the followers as “day
of the white lotus”.
 The Theosophical Society
Blavatsky helped found the Theosophical Society in New York City in 1875 with the motto, "There is no Religion higher than Truth". Its other principal founding members include Henry Steel Olcott (1832–1907), and William Quan Judge (1851–1896). After several changes and iterations its declared objectives became the following:
- To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste, or color.
- To encourage the study of Comparative Religion, Philosophy, and Science.
- To investigate the unexplained laws of Nature and the powers latent in man.
The Society was organized as a non-proselytizing, non-sectarian entity. Blavatsky and Olcott (the first President of the Society) moved from New York to Bombay, India in 1878. The International Headquarters of the Society was eventually established in Adyar, a suburb of Madras. Following Blavatsky’s death, disagreements among prominent Theosophists caused a series of splits and several Theosophical Societies and Organizations emerged. As of 2011 Theosophy remains an active philosophical school with presences in more than 50 countries around the world.
Blavatsky is most well known for her promulgation of a theosophical
system of thought, often referred to under various names, including: The
Occult Science, The Esoteric Tradition, The Wisdom of the Ages, etc.,
or simply as Occultism or Theosophy.
 Definition and Origin
Theosophy was considered by Blavatsky to be “the substratum and basis of all the world-religions and philosophies” In her book “The Key to Theosophy”, she stated the following about the meaning and origin of the term:
ENQUIRER. Theosophy and its doctrines are often referred to as a new-fangled religion. Is it a religion?
THEOSOPHIST. It is not. Theosophy is Divine Knowledge or Science.
ENQUIRER. What is the real meaning of the term?
THEOSOPHIST. "Divine Wisdom," (Theosophia) or Wisdom of the gods, as
(theogonia), genealogy of the gods. The word theos means a god in Greek,
one of the divine beings, certainly not "God" in the sense attached in
our day to the term. Therefore, it is not "Wisdom of God," as translated
by some, but Divine Wisdom such as that possessed by the gods. The term
is many thousand years old.
ENQUIRER. What is the origin of the name?
THEOSOPHIST. It comes to us from the Alexandrian philosophers, called
lovers of truth, Philaletheians, from phil "loving," and aletheia
"truth." The name Theosophy dates from the third century of our era, and
began with Ammonius Saccas and his disciples, who started the Eclectic
According to her, all real lovers of divine wisdom and truth had, and have, a right to the name of Theosophist. Blavatsky discussed the major themes of Theosophy in several major works, including The Secret Doctrine, Isis Unveiled, The Key to Theosophy, and The Voice of the Silence. She also wrote over 200 articles in various theosophical magazines and periodicals.
Contemporaries of Blavatsky, as well as later theosophists, contributed
to the development of this school of theosophical thought, producing
works that at times sought to elucidate the ideas she presented (see Gottfried de Purucker), and at times to expand upon them.
Since its inception, and through doctrinal assimilation or divergence,
Theosophy has also given rise to or influenced the development of other
mystical, philosophical, and religious movements.
Broadly, Theosophy attempts to reconcile humanity's scientific,
philosophical, and religious disciplines and practices into a unified worldview.
As it largely employs a synthesizing approach, it makes extensive use
of the vocabulary and concepts of many philosophical and religious
traditions. However these, along with all other fields of knowledge, are
investigated, amended, and explained within an esoteric or occult
framework. In often elaborate exposition, Theosophy's all-encompassing
worldview proposes explanations for the origin, workings and ultimate
fate of the universe and humanity; it has therefore also been called a
system of "absolutist metaphysics".
According to Blavatsky, Theosophy is neither revelation nor speculation.
It is portrayed as an attempt at gradual, faithful reintroduction of a
hitherto hidden science, which is called in Theosophical literature The Occult Science.
According to Blavatsky, this postulated science provides a description
of Reality not only at a physical level, but also on a metaphysical one.
The Occult Science is said to have been preserved (and practiced)
throughout history by carefully selected and trained individuals.
Theosophists further assert that Theosophy's precepts and their
axiomatic foundation may be verified by following certain prescribed
disciplines that develop in the practitioner metaphysical means of
knowledge, which transcend the limitations of the senses. It is commonly
held by Theosophists that many of the basic Theosophical tenets may in
the future be empirically
and objectively verified by science, as it develops further. In this
sense, the Theosophical literature has predicted some findings which
were later corroborated by modern science. For example, the accepted
model of the atom in the 19th century resembled that of a billiard ball -
a small, solid sphere. It was only in 1897 that J. J. Thomson
discovered the electron suggesting that the atom was not an
"indivisible" particle, as John Dalton had suggested, but a jigsaw
puzzle made of smaller pieces. Nine years before, in 1888, Blavatsky had
The atom is elastic, ergo, the atom is divisible, and must consist
of particles, or of sub-atoms. And these sub-atoms? They are either
non-elastic, and in such case they represent no dynamic importance, or,
they are elastic also; and in that case, they, too, are subject to
divisibility. And thus ad infinitum. But infinite divisibility of atoms
resolves matter into simple centers of force, i.e., precludes the
possibility of conceiving matter as an objective substance.
 Law of Correspondences
In The Secret Doctrine, Blavatsky spoke of a basic item of
cosmogony reflected in the ancient saying: “as above, so below”. This
item is used by many theosophists as a method of study and has been
called “The Law of Correspondences”. Briefly, the law of correspondences
states that the microcosm is the miniature copy of the macrocosm and
therefore what is found “below” can be found, often through analogy,
“above”. Examples include the basic structures of microcosmic organisms
mirroring the structure of macrocosmic organisms (see septenary systems,
below). The lifespan of a human being can be seen to follow, by
analogy, the same path as the seasons of the Earth, and in theosophy it
is postulated that the same general process is equally applied to the
lifespan of a planet, a solar system, a galaxy and to the universe
itself. Through the Law of Correspondences, a theosophist seeks to
discover the first principles underlying various phenomenon by finding
the shared essence or idea, and thus to move from particulars to
Applied Theosophy was one of the main reasons for the foundation of the Theosophical Society in 1875 (see below); the practice of Theosophy was considered an integral part of its contemporary incarnation.
Theosophical discipline includes the practice of study, meditation, and
service, which are traditionally seen as necessary for a holistic
development. Also, the acceptance and practical application of the
and of its three objectives are part of the Theosophical life. Efforts
at applying its tenets started early. Study and meditation are normally
promoted in the activities of the Theosophical Society, and in 1908 an international charitable organization to promote service, the Theosophical Order of Service, was founded.
Despite extensively using Sanskrit
terminology in her works, many Theosophical concepts are expressed
differently than in the original scriptures. To provide clarity on her
intended meanings, Blavatsky's The Theosophical Glossary was
published in 1892, one year after her death. According to the editor,
G.R.S. Mead, in his Preface to the Glossary, Blavatsky wished to express
her indebtedness to four works: the Sanskrit-Chinese Dictionary, the Hindu Classical Dictionary, Vishnu-Purana, and the Royal Masonic Cyclopaedia.
 Basic Tenets
 Three Fundamental Propositions
Blavatsky explained the essential component ideas of her cosmogony in her magnum opus, The Secret Doctrine.
She began with three fundamental propositions, of which she said:
“Before the reader proceeds … it is absolutely necessary that he should
be made acquainted with the few fundamental conceptions which underlie
and pervade the entire system of thought to which his attention is
invited. These basic ideas are few in number, and on their clear
apprehension depends the understanding of all that follows…”
The first proposition is that there is one underlying, unconditioned,
indivisible Truth, variously called "the Absolute", "the Unknown Root",
"the One Reality", etc. It is causeless and timeless, and therefore
unknowable and non-describable: "It is 'Be-ness' rather than Being".
However, transient states of matter and consciousness are manifested in
IT, in an unfolding gradation from the subtlest to the densest, the
final of which is physical plane. According to this view, manifest existence is a "change of condition" and therefore neither the result of creation nor a random event.
Everything in the universe is informed by the potentialities present
in the "Unknown Root," and manifest with different degrees of Life (or
energy), Consciousness, and Matter.
The second proposition is "the absolute universality of that law of
periodicity, of flux and reflux, ebb and flow". Accordingly, manifest
existence is an eternally re-occurring event on a "boundless plane": "'the playground of numberless Universes incessantly manifesting and disappearing,'" each one "standing in the relation of an effect as regards its predecessor, and being a cause as regards its successor", doing so over vast but finite periods of time.
Related to the above is the third proposition: "The fundamental
identity of all Souls with the Universal Over-Soul... and the obligatory
pilgrimage for every Soul — a spark of the former — through the Cycle
of Incarnation (or 'Necessity') in accordance with Cyclic and Karmic
law, during the whole term." The individual souls are seen as units of
consciousness (Monads) that are intrinsic parts of a universal oversoul,
just as different sparks are parts of a fire. These Monads undergo a
process of evolution where consciousness unfolds and matter develops.
This evolution is not random, but informed by intelligence and with a
purpose. Evolution follows distinct paths in accord with certain
immutable laws, aspects of which are perceivable on the physical level.
One such law is the law of periodicity and cyclicity; another is the law
of karma or cause and effect.
 Karma and Reincarnation
 Cosmic Evolution
 Items of Cosmogony
In the recapitulation of The Secret Doctrine, Blavatsky gave a summary of the central points of her system of cosmogony. These central points are as follows:
- The first item reiterates Blavatsky’s position that The Secret Doctrine
represents the “accumulated Wisdom of the Ages”, a system of thought
that “is the uninterrupted record covering thousands of generations of
Seers whose respective experiences were made to test and to verify the
traditions passed orally by one early race to another, of the teachings
of higher and exalted beings, who watched over the childhood of
- The second item reiterates the first fundamental proposition (see
above), calling the one principle “the fundamental law in that system
[of cosmogony]”. Here Blavatsky says of this principle that it is “the
One homogeneous divine Substance-Principle, the one radical cause. … It
is called “Substance-Principle,” for it becomes “substance” on the plane
of the manifested Universe, an illusion, while it remains a “principle”
in the beginningless and endless abstract, visible and invisible Space.
It is the omnipresent Reality: impersonal, because it contains all and
everything. Its impersonality is the fundamental conception of the
System. It is latent in every atom in the Universe, and is the Universe
- The third item reiterates the second fundamental proposition (see
above), impressing once again that “The Universe is the periodical
manifestation of this unknown Absolute Essence.”, while also touching
upon the complex Sanskrit ideas of Parabrahmam and Mulaprakriti. This
item presents the idea that the One unconditioned and absolute principle
is covered over by its veil, Mulaprakriti, that the spiritual essence
is forever covered by the material essence.
- The fourth item is the common eastern idea of Maya (illusion).
Blavatsky states that the entire universe is called illusion because
everything in it is temporary, i.e. has a beginning and an end, and is
therefor unreal in comparison to the eternal changelessness of the One
- The fifth item reiterates the third fundamental proposition (see
above), stating that everything in the universe is conscious, in its own
way and on its own plane of perception. Because of this, the Occult
Philosophy states that there are no unconscious or blind laws of Nature,
that all is govered by consciousness and consciousnesses.
- The sixth item gives a core idea of theosophical philosophy, that
“as above, so below”. This is known as the “law of correspondences”, its
basic premise being that everything in the universe is worked and
manifested from within outwards, or from the higher to the lower, and
that thus the lower, the microcosm, is the copy of the higher, the
macrocosm. Just as a human being experiences every action as preceded by
an internal impulse of thought, emotion or will, so too the manifested
universe is preceded by impulses from divine thought, feeling and will.
This item gives rise to the notion of an “almost endless series of
hierarchies of sentient beings”, which itself becomes a central idea of
many theosophists. The law of correspondences also becomes central to
the methodology of many theosophists, as they look for analogous
correspondence between various aspects of reality, for instance: the
correspondence between the seasons of Earth and the process of a single
human life, through birth, growth, adulthood and then decline and death.
 Esotericism and Symbolism
In the first book of The Secret Doctrine Blavatsky drew an
"analogy between the Aryan or Brahmanical and the Egyptian esotericism."
She said that the "seven rays of the Chaldean Heptakis or Iao, on the
Gnostic stones" represent the seven large stars of the Egyptian "Great
Bear" constellation, the seven elemental powers, and the Hindu "seven
Rishis." Blavatsky saw the seven rays of the Vedic sun deity Vishnu as
representing the same concept as the "astral fluid or 'Light' of the
Kabalists," and said that the seven emanations of the lower seven sephiroth are the "primeval seven rays," and "will be found and recognized in every religion."
Theosophy holds that the manifested universe is ordered by the number seven, a common claim among Esoteric and mystical
doctrines and religions. Thus, the evolutionary "pilgrimage" proceeds
cyclically through seven stages, the three first steps involving an
apparent involution, the fourth one being one of equilibrium, and the
last three involving a progressive development.
There are seven symbols of particular importance to the Society's
symbology: 1) the seal of the Society, 2) a serpent biting its tail, 3)
the gnostic cross (near the serpent's head), 4) the interlaced
triangles, 5) the cruxansata (in the centre), 6) the pin of the Society,
composed of cruxansata and serpent entwined, forming together "T.S.",
and, 7) Om (or aum), the sacred syllable of the Vedas. The seal of the Society contains all of these symbols, except aum, and thus contains, in symbolic form, the doctrines its members follow.
 Septenary Systems
In the Theosophical view all major facets of existence manifest
following a seven-fold model: "Our philosophy teaches us that, as there
are seven fundamental forces in nature, and seven planes of being, so
there are seven states of consciousness in which man can live, think,
remember and have his being."
 Seven Cosmic Planes
The Cosmos does not consist only of the physical plane that can be
perceived with the five senses, but there is a succession of seven Cosmic planes of existence,
composed of increasingly subtler forms of matter-energy, and in which
states of consciousness other than the commonly known can manifest. Blavatsky
described the planes according to these states of consciousness. In her
system, for example, the plane of the material and concrete mind (lower
mental plane) is classified as different from the plane of the
spiritual and holistic mind (higher mental plane). Later Theosophists
like Charles Webster Leadbeater and Annie Besant
classified the seven planes according to the kind of subtle matter that
compose them. Since both the higher and lower mental planes share the
same type of subtle matter, they regard them as one single plane with
two subdivisions. In this later view the seven cosmic planes include
(from spiritual to material):
- - Adi (the supreme, a divine plane not reached by human beings)
- - Anupadaka (the parentless, also a divine plane home of the divine spark in human beings, the Monad)
- - Atmic (the spiritual plane of Man's Higher Self)
- - Buddhic (the spiritual plane of intuition, love, and wisdom)
- - Mental (with a higher and lower subdivisions, this plane bridges the spiritual with the personal)
- - Emotional (a personal plane that ranges from lower desires to high emotions)
- - Physical plane (a personal plane which again has two subdivisions
the dense one perceivable by our five senses, and an etheric one that is
beyond these senses)
 Seven Principles and Bodies
Just as the Cosmos is not limited to its physical dimension, human
beings have also subtler dimensions and bodies. The "Septenary Nature of
Man" was described by Blavatsky in, among other works, The Key to Theosophy;
in descending order, it ranges from a postulated purely spiritual
essence (called a "Ray of the Absolute") to the physical body.
The Theosophical teachings about the constitution of human beings
talk about two different, but related, things: principles and bodies.
Principles are the seven basic constituents of the universe, usually
described by Mme. Blavatsky as follows:
- - Physical
- - Astral (later called etheric)
- - Prana (or vital)
- - Kama (animal soul)
- - Manas (mind, or human soul)
- - Buddhi (spiritual soul)
- - Atma (Spirit or Self)
These Principles in Man may or may not form one or more bodies. Mme.
Blavatsky's teachings about subtle bodies were few and not very
systematic. In an article she described three subtle bodies:
- Linga Sharira - the Double or Astral body
- Mayavi-rupa - the "Illusion-body."
- Causal Body - the vehicle of the higher Mind.
The Linga Sharira is the invisible double of the human body, elsewhere referred to as the etheric body or doppelgänger
and serves as a model or matrix of the physical body, which conforms to
the shape, appearance and condition of his "double". The linga sarira
can be separated or projected a limited distance from the body. When
separated from the body it can be wounded by sharp objects. When it
returns to the physical frame, the wound will be reflected in the
physical counterpart, a phenomenon called "repercussion." At death, it
is discarded together with the physical body and eventually
disintegrates or decomposes. This can be seen over the graves like a
luminous figure of the man that was, during certain atmospheric
The mayavi-rupa is dual in its functions, being: "...the vehicle both
of thought and of the animal passions and desires, drawing at one and
the same time from the lowest terrestrial manas (mind) and Kama, the
element of desire."
The higher part of this body, containing the spiritual elements
gathered during life, merges after death entirely into the causal body;
while the lower part, containing the animal elements, forms the
Kama-rupa, the source of "spooks" or apparitions of the dead.
Therefore, besides the dense physical body, the subtle bodies in a human being are:
These bodies go up to the higher mental plane. The two higher
spiritual Principles of Buddhi and Atma do not form bodies proper but
are something more like "sheaths".
 Rounds and Races
It follows from the above that to Theosophy, all Evolution is
basically the evolution of Consciousness, physical-biological evolution
being only a constituent part. All evolutionary paths involve the serial immersion (or reincarnation) of basic units of consciousness called Monads
into forms that become gradually denser, and which eventually culminate
in gross physical matter. At that point the process reverses towards a
respiritualization of consciousness. The experience gained in the
previous evolutionary stages is retained; and so consciousness
inexorably advances towards greater completeness.
All individuated existence, regardless of stature, apparent
animation, or complexity, is thought to be informed by a Monad; in its
human phase, the Monad consists of the two highest-ordered (out of
seven) constituents or principles of human nature and is connected to
the third-highest principle, that of mind and self-consciousness (see Septenary above).
Theosophy describes humanity's evolution on Earth in the doctrine of Root races.
These are seven stages of development, during which every human Monad
evolves alongside others in stages that last millions of years, each
stage occurring mostly in a different super-continent – these continents
are actually, according to Theosophy co-evolving geological and climatic stages. At present, humanity's evolution is at the fifth stage, the so-called Aryan Root race, which is developing on its appointed geologic/climatic period. The continuing development of the Aryan stage has been taking place since about the middle of the Calabrian (about 1,000,000 years ago).
The previous fourth Root race was at the midpoint of the sevenfold
evolutionary cycle, the point in which the "human" Monad became fully
vested in the increasingly complex and dense forms that developed for
it. A component of that investment was the gradual appearance of
contemporary human physiology, which finalized to the form known to early 21st century medical science during the fourth Root race.
The current fifth stage is on the ascending arc, signifying the gradual
reemergence of spiritualized consciousness (and of the proper forms, or
"vehicles", for it) as humanity's dominant characteristic. The
appearance of Root races is not strictly serial; they first develop
while the preceding Race is still dominant. Older races complete their
evolutionary cycle and die out; the present fifth Root race will in time
evolve into the more advanced spiritually sixth.
Humanity's evolution is a subset of planetary evolution, which is described in the doctrine of Rounds, itself a subject of Theosophy's Esoteric cosmology. Rounds may last hundreds of millions of years each. Theosophy states that Earth is currently in the fourth Round of the planet's own sevenfold development.
Human evolution is tied to the particular Round or planetary stage of
evolution – the Monads informing humans in this Round were previously
informing the third Round's animal class, and will "migrate" to a
different class of entities in the fifth Round.
 Racial theories
Regarding the origin the human races on earth, Blavatsky in The Secret Doctrine argued for polygenism —"the simultaneous evolution of seven human groups on seven different portions of our globe".
The Secret Doctrine (II, 610) states:
Mankind did not issue from one solitary couple. Nor was there ever a
first man—whether Adam or Yima—but a first mankind. It may, or may not,
be "mitigated polygenism." Once that both creation ex nihilo—an
absurdity—and a superhuman Creator or creators—a fact—are made away with
by science, polygenism presents no more difficulties or inconveniences
(rather fewer from a scientific point of view) than monogenism does.
Blavatsky used the compounded word Root-race to describe each of the seven successive stages of human evolution that take place over large time periods in her cosmology. A Root-race is the archetype
from which spring all the races that form humanity in a particular
evolutionary cycle. She called the current Root-race, the fifth one, "Aryan,".
The present Root-race was preceded by the fourth one, which developed in Atlantis, while the third Root-race is denominated "Lemurian". She described the Aryan Root-race in the following way:
Aryan races, for instance, now varying from dark brown, almost black,
red-brown-yellow, down to the whitest creamy colour, are yet all of one
and the same stock — the Fifth Root-Race — and spring from one single
progenitor, (...) who is said to have lived over 18,000,000 years ago,
and also 850,000 years ago — at the time of the sinking of the last
remnants of the great continent of Atlantis.
Her evolutionary view admits a difference in development between various ethnic groups:
occult doctrine admits of no such divisions as the Aryan and the Semite,
accepting even the Turanian [as part of the same language group] with
ample reservations. The Semites, especially the Arabs, are later Aryans —
degenerate in spirituality and perfected in materiality."
She also states that:
are, or rather still were a few years ago, descendants of these
half-animal tribes or races, both of remote Lemurian and
Lemuro-Atlantean origin ... Of such semi-animal creatures, the sole
remnants known to Ethnology were the Tasmanians, a portion of the
Australians and a mountain tribe in China, the men and women of which
are entirely covered with hair.
Blavatsky's teachings talk about three separate levels of evolution: physical, intellectual, and spiritual.
Blavatsky states that there are differences in the spiritual evolution
of the Monads (the "divine spark" in human beings), in the intellectual
development of the souls, and in the physical qualities of the bodies.
These levels of evolution are independent. A highly evolved Monad may
incarnate, for karmic reasons, in a rather crude personality. Also, a
very intellectual person may be less evolved at the spiritual level than
She also states that cultures follow a cycle of rising, development,
degeneration, and eventually disappear. Also, according to her there is a
fixed number of reincarnating souls evolving, all of which are beyond
sex, nationality, religion, and other physical or cultural
characteristics. In its evolutionary journey, every soul has to take
birth in every culture in the world, where it acquires different skills
and learns different lessons.
Even though she declares that at this point of their cultural
evolutionary cycle the Semites, especially the Arabs, are "degenerate in
spirituality and perfected in materiality," she also stated that there
were wise and initiated teachers among the Jews and the Arabs, some of them were Blavatsky's teachers early in her life.
Blavatsky does not claim that the present Aryan Root-race is the last
and highest of them all. The Indo-European races will also eventually
degenerate and disappear, as new and more developed races and cultures
develop on the planet:
will mankind, race after race, perform its appointed cycle-pilgrimage.
Climates will, and have already begun, to change, each tropical year
after the other dropping one sub-race, but only to beget another higher
race on the ascending cycle; while a series of other less favoured
groups — the failures of nature — will, like some individual men, vanish
from the human family without even leaving a trace behind.
Such is the course of Nature under the sway of KARMIC LAW: of the ever present and the ever-becoming Nature.
The first aim of the Theosophical Society she founded is "To form a nucleus of the Universal Brotherhood
of Humanity, without distinction of race, creed, sex, caste or colour",
and her writings also include references emphasizing the unity of
humanity: "all men have spiritually and physically the same origin" and
that "mankind is essentially of one and the same essence".
During the 1920s the Theosophical Society Adyar had around 7,000 members in the USA.
According to a Theosophical source, the Indian section in 2008 was said
to have around 13,000 members while in the US the 2008 membership was
reported at around 3,900.
 Indian Independence Movement
Some early members of the Theosophical Society were closely linked to the Indian independence movement, including Allan Octavian Hume, Annie Besant and others. Hume was particularly involved in the founding of the Indian National Congress.
head of the German branch of the Theosophical Society in the early part
of the 20th-century, disagreed with the Adyar-based international
leadership of the Society over several doctrinal matters including the
so-called World Teacher Project (see above). Steiner left the Theosophical Society in 1913 to promote his own Theosophy-influenced philosophy, which he called Anthroposophy through a new organization, the Anthroposophical Society; the great majority of German-speaking Theosophists joined him in the new group.
Austrian/German ultra-nationalist Guido von List and his followers such as Lanz von Liebenfels, selectively mixed Theosophical doctrine on the evolution of Humanity and on Root races with nationalistic and fascist ideas; this system of thought became known as Ariosophy, a precursor of nazism.
 New Age Movement
The present-day New Age movement
is said to be based to a considerable extent on the Theosophical tenets
and ideas presented by Blavatsky and her contemporaries. "No single
organization or movement has contributed so many components to the New
Age Movement as the Theosophical Society. ... It has been the major
force in the dissemination of occult literature in the West in the
Other organizations loosely based on Theosophical texts and doctrines include the Agni Yoga, and a group of religions based on Theosophy called the Ascended Master Teachings: the "I AM" Activity, The Bridge to Freedom and The Summit Lighthouse, which evolved into the Church Universal and Triumphant.
Scholar Alvin Boyd Kuhn wrote his thesis, Theosophy: A Modern Revival of Ancient Wisdom, on the subject – the first instance in which an individual obtained his doctorate with a thesis on Theosophy.
Very few scientists have been Theosophists, though some notable exceptions have included the chemists William Crookes and Ernest Lester Smith who were elected members of the British Royal Society and I. K. Taimni a professor of Chemistry at the Allahabad University in India.
 Art, music and literature
Artists and authors who investigated Theosophy include Talbot Mundy, Charles Howard Hinton, Geoffrey Hodson, James Jones, H. P. Lovecraft, and L. Frank Baum. Composer Alexander Scriabin
was a Theosophist whose beliefs influenced his music, especially by
providing a justification or rationale for his chromatic language.
Scriabin devised a quartal synthetic chord, often called his "mystic" chord, and before his death Scriabin planned a multimedia work to be performed in the Himalayas that would bring about the armageddon; "a grandiose religious synthesis of all arts which would herald the birth of a new world." This piece, Mysterium, was never realized, due to his death in 1915.
 Leo Tolstoy
An inscription on a gift on the book presented to Leo Tolstoy
It is known that H.P. Blavatsky presented her book “The Voice of the Silence. The Seven gates. Two ways” to Leo Tolstoy. At the first page of the book was made an inscription on a gift:
||To count Leo Nikolaevich Tolstoy, “one of the few”, from author H. Blavatsky.
According to reminiscences of D.P. Makovitsky, on October, 1906 L.
Tolstoy said that H.P. Blavatsky “wrote him from England about fifteen
years ago”. Therefore, H.P. Blavatsky sends the book to Tolstoy soon after its publishing in 1889.
||The books are well known. They contain many good but it is wrong only that they say about that the human do not has to know” 
Such a note Leo Tolstoy
has made on the envelope of I. Lavrov’s letter on August 16, 1909. In
this letter Lavrov asked him about his relation to the book “H.P.
Blavatsky. “The Voice of the Silence. The Seven gates. Two ways” (from
the sacred Indian writings. Translation from English of H.P. Blavatsky, Kaluga, 1908).
Dicta from the book, presented by H.P. Blavatsky, Leo Tolstoy has
used in her books “The thoughts of wise people”, “For every day”, “A
circle of reading”. He signed their as “Brahmin’s wisdom”.
Comments to Tolstoy’s complete set of works contain explanation that
redaction has made an addition to manuscript, giving the source as
follows: “Brahmin’s wisdom. From the Voice of the Silence”.
Let’s cite a book of L. Tolstoy “For every day”:
If you want grasp the cognition of a comprehensive “I”, you must, first
of all, to know yourself. In order to know yourself you must to
sacrifice your “I” to universal “I”. Sacrifice your life if you want
live in spirit. Move off your thoughts from external things and all that
is received from without. Try to separate the arising images from
yourself in order they not cast a shadow on your soul. Your shadows live
and disappear. What is eternal into you, what understand, do not
belongs to transient life. This Eternal is this human who was, is and
will and the time of which has never was struck. The Brahmin' wisdom”.
Also Leo Tolstoy, in his works, used the dicta from the theosophical journal “Teosophisner Wegwiser”. In his diary, on February 12, 1903 he made a following writing:
||I am writing a beautiful theosophical journal and find many common with my understanding”.
On his copy, L. Tolstoy had marked aphorisms of Ramakrishna, St. Thomas Aquinas, H.P. Blavatsky from “The Voice of the Silence”.
 Alexander Scriabin
Alexander Nikolayevich Scriabin
Authors of the biographies of a prominent Russian composer and pianist Alexander Scriabin give many mentions concerning to Scriabin’s deep liking for the theosophical ideas and his respect to H.P. Blavatsky.
Leonid Sabaneev, in his book “Reminiscences about Scriabin” (1925),
wrote that Blavatsky’s “The Secret Doctrine” and journals “Bulletin of
theosophy” constantly were on Scriabin’s work table ]. Scriabin reread the “Secret Doctrine” very carefully and marked the most important places by a pencil.
L. Sabaneev wrote: “Blavatsky has for him more sacred authority than any Gospel.
“He believed <…> Blavatsky like as a child believes his parents”. In Scriabin’s presence, “nobody can argue against Blavatsky”.
Another Scriabin’s biographer, philosopher Boris de Schloezer wrote in 1923:
remember who from his friends once pointed him to that he spike about a
Mystery, confluence of all and return of the world to unity is many
common with a theosophical doctrine, and advised him to read Blavatsky’s
books. Here, probably, we can talk about the influence. Few months ago I
see Scriabin at Switzerland, where he was reading Blavatsky and
<…> constantly uses in talk the theosophical terms. He said about
plans, seven races, manvantaras and so on as about self-evident things,
very clear and undisputable, and strongly rises against the doubts that I
speak concerning to truth of one or another Blavatsky’s statement, and
objects me with persistence and zeal of neophyte. One can really think
that he became a true theosophist.
However, when under influence of his persuasions I begin to read the
theosophical books, soon I got evidence that Scriabin uses the
theosophical terms to express his own thoughts, expectations and
striving <…>” 
general, for the rest of her live, he was nice to Blavatsky. As he
owned, Blavatsky and her books attract him due to bold attempt of
grandiose synthesis, breadth and depth of her views and all that he
highly appreciated in another field, and in Wagner’s creativity”.
Well-known and controversial during her life, Blavatsky was influential on spiritualism and related subcultures: "The western esoteric tradition has no more important figure in modern times."
She wrote prolifically, publishing thousands of pages and debate
continues about her work. She taught about very abstract and
metaphysical principles, but also sought to denounce and correct
superstitions that, in her view, had grown in different esoteric
religions. Some of these statements are controversial. For example, she
quotes Dr. A. Kingsford’s book "Perfect Way" (section "The Secret of
Satan"): "It is Satan who is the god of our planet and the only god" and
adds "and this without any allusive metaphor to its wickedness and
In this reference Blavatsky explains that he whom the Christian dogma
calls Lucifer was never the representative of the evil in ancient myths
but, on the contrary, the light-bringer (which is the literal meaning of
the name Lucifer). According to Blavatsky the church turned him into
Satan (which means "the opponent") to misrepresent pre-Christian beliefs
and fit him into the newly framed Christian dogmas. A similar view is
also shared by the Christian Gnostics, ancient and modern.
Throughout much of Blavatsky's public life her work drew harsh
criticism from some of the learned authorities of her day, as for
example when she said that the atom was divisible, that the Bodhisattvas choose to give up Nirvana in order to help humanity and other controversial statements that were later found true. There are, however, many statements that remain to be verified.
Critics pronounced her claim of the existence of masters of wisdom to
be utterly false, and accused her of being a charlatan, a false medium,
evil, a spy for the Russians, a smoker of cannabis, a spy for the
English, a racist and a falsifier of letters. Most of the accusations
In The New York Times Edward Hower wrote, "Theosophical writers have defended her sources vehemently. Skeptics have painted her as a great fraud."
The authenticity and originality of her writings were questioned.
Blavatsky was accused of having plagiarized a number of sources, copying
the texts crudely enough to misspell the more difficult words. See: The Sources of Madame Blavatsky's Writings by William Emmette Coleman from Modern Priestess of Isis by Vsevolod Sergyeevich Solovyoff (author), Walter Leaf (translator).
In his 1885 report to the Society for Psychical Research
(SPR), Richard Hodgson concluded that Blavatsky was a fraud. However,
in a 1986 press release to the newspapers and leading magazines in Great
Britain, Canada and the USA, the same SPR retracted the Hodgson report,
after a re-examination of the case by the Fortean
psychic Dr. Vernon Harrison, past president of The Royal Photographic
Society and formerly Research Manager to Thomas De La Rue, an expert on
forgery, as follows: "Madame Blavatsky, co-founder of the Theosophical
Society, was unjustly condemned, new study concludes."
René Guénon wrote a detailed critique of Theosophy titled Theosophy: history of a pseudo-religion
(1921). In the book Guenon claimed that Blavatsky had acquired all her
knowledge naturally from other books not from any supernatural masters.
Guenon points out that Blavatsky spent a long time visiting a library at
New York where she had easy access to the works of Jacob Boehme, Eliphas Levi, the Kabbala and other Hermetic treatises. Guenon also wrote that Blavatsky had borrowed passages taken from a translation of extracts from the Kanjur and Tanjur published in 1836 in the twentieth volume of the Asiatic Researchers of Calcutta by Sándor Kőrösi Csoma an eccentric orientalist.
Robert Todd Carroll in his book The skeptic's dictionary
(2003) wrote that Blavatsky used trickery into deceiving others into
thinking she had paranormal powers. Carroll wrote that Blavatsky had
faked a materialization of a tea cup and saucer as well as written the
messages from her masters herself. Mattias Gardell in Gods of the blood: the pagan revival and white separatism (2003) has documented how the Aryan race ideas of Blavatsky and other Theosophists have influenced esoteric racialist groups such as Ariosophy and scientific racism.
 Scientists and cultural workers about H.P. Blavatsky
«I admire a great spirit and fiery heart of our great compatriot, and
I know that in future Russia her name will be put up to the proper mark
of honoring. Helena Petrovna Blavatsky is really our national pride.
She was a great Martyr for the Light and True. Eternal glory to her!
— Helena Roerich, a Russian philosopher
«The more of just and good words will be said about a Great Russian
woman [H.P. Blavatsky], the more necessary it is now. Recently, we have
heard again that some people do not read books but at once, they say
gloatingly and with injustice of ignorance about that they do not know
and do not wish to know. It is sad that certain people wish to fight but
only at all not there where their struggle is needed. . Helena
Ivanovna [Roerich] is convinced that an institute named after H.P.
Blavatsky will be established at her Motherland».
— Nicholas Roerich, a Russian painter, philosopher and scientist
«Whatever the critics said about m-me Blavatsky or colonel Olcott or
d-r Bezant, their contribution to development of humanism will already
be very important».
— Mahatma Gandhi, one of the leaders and ideologists of the movement for India independence, philosopher
«Perhaps, H.P. Blavatsky, after her long stay in India, firstly
established a strong connection between these “barbarians” and our
culture. This gives rise to one of the greatest spiritual movements
which unites today (1910) many peoples in Theosophical society».
— Wassily Kandinsky, a Russian painter, graphic artist, one of the founders of abstract art.
«Here, near Madras, at a suburb Adyar (near a little river with the
same name), a center of new original brotherhood has been established.
An American colonel Olcott was a friend and active assistant of H.P.
Blavatsky, known in Russian literature as Radda-Bay. […] Some
periodicals were especially dedicated to statements of inexplicable
psychic phenomena related to yogism, i.e. magical acts of the human’s
will which ignore the conditions of space and time. Blavatsky has drawn a
storm of charges in charlatanism and nearly because of suspiciousness
of the English had forever leaved this loved by her and full of miracles
peninsula. But her art to excite the disinterested liking and devotion
of the natives, their dim thirst for unity under the banner of this
strange northern woman from the people which is quite alien to England,
her regular travels over the country in order to draw closer to Magi for
the purpose of getting of right to access to various hidden secrets of
Brahmans and Jainism – all this together creates for Blavatsky an
exclusive position which nobody has from the ancient times, perhaps,
from the distant days when, at the turn of the 19th to 20th century, the
clairvoyants said with their primitively thinking congeners in the
language of Gods. For the present and future India, Blavatsky is not
died and will not die never».
— Prince Esper Ukhtomsky, diplomat, poet, near to Emperor Nicholas II.
The books written by Madame Blavatsky included:
- Blavatsky, H P (1877), Isis unveiled, J.W. Bouton, OCLC 7211493, http://isisunveiled.net
- Blavatsky, H P (1880), From the Caves and Jungles of Hindostan, Floating Press, ISBN 1-77541-603-8, http://www.virtuescience.com/caves-and-jungles.html
- Blavatsky, H P (1888), The Secret Doctrine, Theosophical Publ. Co, OCLC 61915001, http://secretdoctrine.net
- Blavatsky, H P (1933) , The Voice of the Silence, Theosophy Co. (India) Ltd, OCLC 220858481, http://voiceofthesilence.net
- Blavatsky, H P (1889), The key to theosophy, Theosophical Pub. Co, OCLC 612505, http://keytotheosophy.net
- Blavatsky, H P (1892), Nightmare tales, London, Theosophical publishing society, OCLC 454984121, http://www.archive.org/details/nightmaretales01blavgoog
- Blavatsky, H P; Neff, Mary Katherine (1937), Personal memoirs, London, OCLC 84938217
- Blavatsky, H P; Goodrick-Clarke, Nicholas (2004), Helena Blavatsky, Western esoteric masters series, North Atlantic Books, ISBN 978-1-55643-457-0, http://www.worldcat.org/oclc/53992973
Her many articles have been collected in the Collected Writings of H. P. Blavatsky. An alternative link is: http://collectedwritings.net This series has 15 numbered volumes including the index.
 Books about Blavatsky
- Bleiler, Everett Franklin (1948), The checklist of
fantastic literature; a bibliography of fantasy, weird and science
fiction books published in the English language, Chicago, Shasta Publishers, OCLC 1113926
- Caldwell, Daniel H (2000), The esoteric world of Madame Blavatsky : insights into the life of a modern sphinx, Theosophical Pub. House, ISBN 978-0-8356-0794-0, http://esotericworld.net
- Cranston, S L (1994) , HPB : the extraordinary life and influence of Helena Blavatsky, founder of the modern Theosophical movement, Putnam, ISBN 978-0-87477-769-7, http://www.worldcat.org/oclc/28666454
- Guénon, René (2001), Theosophy : history of a pseudo-religion, Sophia Perennis, ISBN 978-0-900588-80-8, http://www.worldcat.org/oclc/46364622, retrieved 2009-11-26
- Hanson, Virginia (1988), H.P. Blavatsky and The secret doctrine, A Quest book, Theosophical Pub. House, ISBN 978-0-8356-0630-1, http://www.worldcat.org/oclc/17477685, retrieved 2009-11-26
- Harrison, Vernon (1997), H.P. Blavatsky and the SPR : an examination of the Hodgson report of 1885, Theosophical University Press, ISBN 978-1-55700-118-4, http://www.worldcat.org/oclc/36565944, retrieved 2009-11-26
- Meade, Marion (1980), Madame Blavatsky, the woman behind the myth, Putnam, ISBN 978-0-399-12376-4
- Ryan, Charles J; Knoche, Grace F (1937), H.P. Blavatsky and the theosophical movement : a brief historical sketch, Theosophical University Press, ISBN 978-1-55700-090-3, http://www.theosociety.org/pasadena/hpb-tm/hpbtm-hp.htm
- Solovyov, Vsevolod Sergyeevich (1895), A Modern Priestess of Isis London, http://ia310817.us.archive.org/0/items/amodernpriestes00britgoog/amodernpriestes00britgoog.pdf
- Symonds, John (2006) , The lady with the magic eyes : Madame Blavatsky, medium and magician, Kessinger Pub, ISBN 978-1-4254-8709-6, http://www.worldcat.org/oclc/122353386
- Thibaux, Jean-Michel (1992) , Héléna Blavatsky, les sept esprits de la révolte, Edition 1, ISBN 2-86391-500-2
 See also
- Blavatsky, Helena P. (1888). The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. London: The Theosophical Publishing Company. OCLC 8129381.
(2002) [First published 1889]. The Key to Theosophy (Reprint ed.). Pasadena, California: Theosophical University Press. ISBN 978-0-911500-07-3.
- Olcott, Henry S. (January 1891). "Constitution and Rules of the Theosophical Society". The Theosophist 12 (4): 65–72. ISSN 0040-5892. "As Revised in Session of the General Council, all the Sections being represented, at Adyar, December 27, 1890."
- Melton, J. Gordon (1990). J. Gordon Melton. ed. New Age Encyclopedia. Farmington Hills, Michigan: Gale Research. ISBN 0-8103-7159-6.
- Wakoff, Michael B. (1998). "Theosophy". In Edward Craig. Routledge Encyclopedia of Philosophy. 9. New York: Routledge. pp. 363–366. ISBN 0-415-18714-1.
- Tillet, Gregory J. (1986). Charles Webster Leadbeater 1854-1934: A Biographical Study (Ph.D thesis). Sydney: Department of Religious Studies, University of Sydney. OCLC 271774444.
- "Theosophical Society Membership Statistics 2007/2008". teozofija.info. Theosophy in Slovenia. January 2009. http://teozofija.info/Teozofsko_gibanje/Membership_Statistics_2007-08.htm. Retrieved 2011-06-22.
- Spielvogel, Jackson; David Redles (1986). "Hitler's Racial Ideology: Content and Occult Sources". Simon Wiesenthal Center Annual 3: Chapter 9. ISSN 0741-8450. http://motlc.wiesenthal.com/site/pp.asp?c=gvKVLcMVIuG&b=395043. Retrieved 2007-08-22.
- Melton, J. Gordon (1990). J. Gordon Melton. ed. New Age Encyclopedia. Farmington Hills, Michigan: Gale Research. ISBN 0-8103-7159-6.
- Kuhn, Alvin Boyd (1992) [Originally published 1930]. Theosophy: A Modern Revival of Ancient Wisdom (Ph.D thesis). American religion series: Studies in religion and culture. Whitefish, Montana: Kessinger Publishing. ISBN 978-1-56459-175-3. http://www.archive.org/details/TheosophyAModernRevivalOfAncientWisdom. Retrieved 2011-06-22.
- Minderovic, Zoran (2011). "Alexander Scriabin (Biography)". allmusic.com. All Media Guide. http://www.allmusic.com/artist/q7982/biography. Retrieved 2011-06-18.
- Carter, Steven R. (1998). James Jones: An American Literary Orientalist Master. Urbana and Chicago: University of Illinois Press. ISBN 0-252-02371-4.
- ^ Washington, Peter (1996). Madame Blavatsky's Baboon: A History of the Mystics, Mediums, and Misfits Who Brought Spiritualism to America. New York: Schoken. ISBN 0-8052-1024-5.
- ^ 1891 England Census, showing a household including "Constance Wachtmeister Manager of Publishing Office; G.R.S. Mead, Author Journalist; Isabel Oakley, Millener; Helena Blavatsky, Authoress; and others"
- ^ a b Светлана
Кайдаш «Елена Блаватская в России» // «Утренняя звезда» —
научно-художественный иллюстрированный альманах Международного Центра
Рерихов, № 2—3, 1994—1997
- ^ Долгорукий (Долгоруков) Павел Васильевич
// «Пензенская энциклопедия» / Гл. ред. К. Д. Вишневский. — Пенза:
Министерство культуры Пензенской области, М.: Большая Российская
энциклопедия (размещено на сайте телеканала «Россия. Пенза»)
- ^ Фадеев. Ч.II. С.219
- ^ Фадеев. Ч.I. С.20—21
- ^ Фадеев. Ч.I. C. 129
- ^ Некрасова. VIII. С. 560-1
- ^ Sinnet A. P. Incidents in the Life of Madame Blavatsky. p. 28
- ^ Желиховская. Е. П. Блаватская. II. С.246.
- ^ Jelihovsky. Helena Petrovna Blavatsky // Lucifer. C.204; The Theosophist. C. 240
- ^ Блаватская Елена Петровна // Русская философия: словарь/Под общ. ред. М. А. Маслина / В. В. Сапов. — М.: Республика, 1995
- ^ a b Крэнстон,
Сильвия при участии Уильям, Кэри. Е. П. Блаватская: Жизнь и творчество
основательницы современного теософского движения / Пер. на русский. —
2-е издание, доп. — Рига-Москва: ЛИГАТМА, 1999. — С. 50-51.
- ^ In the letter from March
1, 1882 H.P. Blavatsky wrote to Prince A.M. Dondukov-Korsakov: “My
maternal great-grandfather, Prince Pavel Vasilievich Dolgoruky, had an
unusual library. There were thousands books for alchemy, magic and other
occult sciences. I have read it with great interest before fifteen” /
Блаватская Е. П. Письма друзьям и сотрудникам. Сборник. Перев. С англ. —
М., 2002. — С. 249.
- ^ 46. Фадеев. Ч. I. С. 194—199; Желиховская. Мое отрочество. Ч II. Гл. XI
- ^ a b . Ф. Писарева. Елена Петровна Блаватская. (Биографический очерк)
- ^ С. Крэнстон «Е. П. Блаватская…». — 2-е издание, доп. — Рига-Москва: ЛИГАТМА, 1999. — С. 56. — ISBN 5-7738-0017-9
- ^ Helena Petrovna Blavatsky /
Ed. by Nicholas Goodrick-Clarke. — North Atlantic Books, 2004. — P. 3. —
ISBN 1-55643-457-X; Richard-Nafarre N. Helena P. Blavatsky. P. 66;
Johnson P. The Masters Revealed: Madame Blavatsky and the Myth of the
Great White Lodge. — Albany, New York: State University of New York
Press, 1994. — P. 23; Нэф М. Личные мемуары Е. П. Блаватской.
- ^ a b См.:
Дроздов. С. 364—366, 368—369; а также: Крэнстон, Сильвия при участии
Уильям, Кэри. Е. П. Блаватская: Жизнь и творчество основательницы
современного теософского движения / Пер. на русский. — 2-е издание, доп.
— Рига-Москва: ЛИГАТМА, 1999. — С. 638—639. — ISBN 5-7738-0017-9
- ^ Фадеев. Ч. II. C.77-79; Желиховская. Моё отрочество. Ч. II. Гл. XIV. С. 274
- ^ исьмо А. М.
Дондукову-Корсакову от 1 марта 1882 года // Блаватская Е. П. «Письма
друзьям и сотрудникам». Сборник. Перев. с англ. — М., 2002. — С. 250
- ^ Sinnet A. P. Incidents in the Life of Madame Blavatsky, p. 57-59
- ^ Blavatsky 1888,
p. xli [Volume I: Introduction]. "In other words—'THERE IS NO
RELIGION (OR LAW) HIGHER THAN TRUTH'—'SATYÂT NÂSTI PARO DHARMAH'—the
motto of the Maharajah of Benares, adopted by the Theosophical Society."
- ^ Blavatsky 2002, pp. 39–41.
- ^ Olcott 1891.
"Article I: Constitution: 4. The Theosophical Society is absolutely
unsectarian, and no assent to any formula of belief, faith or creed
shall be required as a qualification of membership; but every applicant
and member must lie in sympathy with the effort to create the nucleus of
an Universal Brotherhood of Humanity."
- ^ Societies and Organizations include, but are not limited to: The Theosophical Society, Adyar , The Theosophical Society, Pasadena , The United Lodge of Theosophists 
- ^ Theosophical Glossary. See Theosophia.
- ^ The Key to Theosophy
- ^ Theosophical Glossary. See Theosophists.
- ^ Blavatsky Articles
- ^ Some of the later works
have become the focus of, or have contributed to, lively discussion
among leading proponents of theosophy, and on occasion have led to
serious doctrinal disputes. See Neo-Theosophy
- ^ Melton 1990, pp. xxv–xxvi [in "Introduction"].
- ^ Wakoff 1998.
Multipage Encyclopedia entry includes a concise description of
Theosophical philosophy in "[Section:] 2. Theosophy and the Theosophical
Society" [pp. 364–365].
- ^ Blavatsky stated that in
practical terms, her Theosophical exposition concerned itself only "with
our planetary System and what is visible around it". Blavatsky 1888,
p. 13 [Volume I: "Proem"]. "Bear in mind that the Stanzas given
treat only of the Cosmogony of our own planetary System and what is
visible around it, .... The secret teachings with regard to the
Evolution of the Universal Kosmos cannot be given, .... Moreover the
Teachers say openly that not even the highest Dhyani-Chohans have ever
penetrated the mysteries beyond those boundaries that separate the
milliards of Solar systems from the 'Central Sun,' as it is called.
Therefore, that which is given, relates only to our visible Kosmos,
...." However, some of her statements have been unclear or contradictory
on the subject and she often stressed, "Everything in the Universe
follows analogy. 'As above, so below'". Blavatsky 1888, p. 177 [Volume I].
- ^ Blavatsky 2002,
pp. 3–4, 7–12, 87 "Faith is a word not to be found in theosophical
dictionaries: we say knowledge based, on observation and experience.
There is this difference, however, that while the observation and
experience of physical science lead the Scientists to about as many
'working' hypotheses as there are minds to evolve them, our knowledge
consents to add to its lore only those facts which have become
undeniable, and which are fully and absolutely demonstrated. We have no
two beliefs or hypotheses on the same subject."
- ^ Blavatsky 1888,
pp. xxxviii, 272–273 [Volume I]. "It is the uninterrupted record
covering thousands of generations of Seers whose respective experiences
were made to test and to verify the traditions passed orally by one
early race to another, of the teachings of higher and exalted beings,
who watched over the childhood of Humanity. That for long ages, the
'Wise Men' of the Fifth Race, ... had passed their lives in learning, not teaching.
... By checking, testing, and verifying in every department of nature
the traditions of old by the independent visions of great adepts; i.e.,
men who have developed and perfected their physical, mental, psychic,
and spiritual organizations to the utmost possible degree. No vision of
one adept was accepted until it was checked and confirmed by the
visions—so obtained as to stand as independent evidence—of other adepts,
and by centuries of experiences." [Emphasis in original].
- ^ Blavatsky 2002, p. 19. "The Society is a philanthropic and scientific body for the propagation of the idea of brotherhood on practical instead of theoretical
lines. The Fellows may be Christians or Mussulmen, Jews or Parsees,
Buddhists or Brahmins, Spiritualists or Materialists, it does not
matter; but every member must be either a philanthropist, or a scholar, a
searcher into Aryan and other old literature, or a psychic student. In
short, he has to help, if he can, in the carrying out of at least one of
the objects of the programme." [Emphasis in original].
- ^ de Zirkoff, Boris. "Who Played That Trick on H.P.B.?: The Puzzle of The Theosophical Glossary."
- ^ The Secret Doctrine, Proem, Page 14
- ^ Blavatsky 1888,
p. 14 [Volume I: "Proem"]. "An Omnipresent, Eternal, Boundless,
and Immutable PRINCIPLE on which all speculation is impossible, since it
transcends the power of human conception and could only be dwarfed by
any human expression or similitude."
- ^ Blavatsky 1888, pp. 35–85 [Volume I: "Stanza I: The Night of the Universe" through "Stanza III: The Awakening of the Kosmos"].
- ^ Blavatsky 1888,
pp. 62–63 [Volume I: "Stanza III: The Awakening of the Kosmos"].
"The expansion 'from within without'..., does not allude to an expansion
from a small centre or focus, but, without reference to size or
limitation or area, means the development of limitless subjectivity into
as limitless objectivity. ...It implies that this expansion, not being
an increase in size — for infinite extension admits of no enlargement —
was a change of condition." Manifest existence is often called
"Illusion" in Theosophy, owing to its conceptual and actual
differentiation from the only Reality.
- ^ Blavatsky 1888,
p. 274 [Volume I]. "Everything in the Universe, throughout all its
kingdoms, is CONSCIOUS: i.e., endowed with a consciousness of its own
kind and on its own plane of perception. We men must remember that
because we do not perceive any signs—which we can recognise—of
consciousness, say, in stones, we have no right to say that no consciousness exists there.
There is no such thing as either 'dead' or 'blind' matter, as there is
no 'Blind' or 'Unconscious' Law". [Emphasis in original].
- ^ Blavatsky 1888, p. 17 [Volume I: "Proem"].
- ^ Blavatsky 1888, p. 43 [Volume I: "Stanza I. 6"]
- ^ Blavatsky 1888, p. 206 [Volume I: "Stanza VI – Continued."]. Blavatsky states that each complete cycle lasts 311,040,000,000,000 years.
- ^ Blavatsky 1888, pp. 274–275 [Volume I].
- ^ The Secret Doctrine, Volume 1, Pages 272-274
- ^ Helena Petrovna Blavatsky (1893). The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy (Original from Harvard University (2 volumes) ed.). Theosophical Publishing Society. vol 1, p 129–130, 523, 573–4.
- ^ Blavatsky 1888, p. 36 [Volume I: "Stanza I: The Night of the Universe"].
- ^ Nilakant (May 1886). Theosophical Symbolism. The Path 1, 2, 51. Theosophical University Press Online. Retrieved on: 2011-12-17.
- ^ Blavatsky 2002, p. 89.
- ^ Blavatsky 2002, pp. 90–93.
- ^ Blavatsky, H.P., Dialogue Between Two Editors on Astral Bodies, or Doppelgangers Collected Writings X, pp. 217-226
- ^ H. P. Blavatsky, Astral Bodies, or Doppelgangers Collected Writings X, pp. 217-220
- ^ The terms "spirit" and
"matter" have uncommon meanings in Theosophy, standing in as two aspects
of the single, absolute reality. More accurate terms according to
Blavatsky would be the notions of "subject" (spirit) and "object"
(matter). Blavatsky 1888, p. 15
[Volume I: "Proem"]. "But once that we pass in thought from this (to
us) Absolute Negation, duality supervenes in the contrast of Spirit (or
consciousness) and Matter, Subject and Object. Spirit (or Consciousness)
and Matter are, however, to be regarded, not as independent realities,
but as the two facets or aspects of the Absolute"; Blavatsky 1888, p. 179 [Volume I]. "Matter is Spirit, and vice versa ... the Universe and the Deity which informs it are unthinkable apart from each other". [Emphasis in original]
- ^ Blavatsky 1888,
pp. 170–190, 610–633 [Volume I: "Explanations concerning the
Globes and the Monads", "Gods, Monads, and Atoms"]. [Information about
the Monads in this section is almost exlusively based on these two
chapters. They cover the complicated Monad doctrine in some detail].
- ^ The concept of race in this case and Theosophy in general has a different meaning than the one given by early 21st-century Anthropology and Sociology. One of the reasons for the "Root" appelation is in order to account for constituent evolutionary paths called "sub-races".
- ^ Blavatsky 1888, pp. 329, 353 [Volume II]. "Our globe is subject to seven periodical entire changes which go pari passu
with the races ... three occasioned by the change in the inclination of
the earth's axis ... such changes in the axial direction ... are always
followed by [climatic] vicissitudes .... Occult data show that even
since the time of the regular establishment of the Zodiacal calculations
in Egypt, the poles have been thrice inverted." [All emphasis in original].
- ^ Blavatsky 1888,
p. 330 [Volume II]. "Since ... Humanity appeared on this Earth,
there have already been four such axial disturbances; when the old
continents — save the first one — were sucked in by the oceans, other
lands appeared, and huge mountain chains arose where there had been none
before. The face of the Globe was completely changed each time".
- ^ Blavatsky 1888, p. 434 [Volume II]. "Now our Fifth Root-Race has already been in existence — as a race sui generis and quite free from its parent stem — about 1,000,000 years". [Emphasis in original].
- ^ Blavatsky 1888,
p. 106 [Volume I]. "And when we say human, this does not apply
merely to our terrestrial humanity, but to the mortals that inhabit any
world, i.e., to those Intelligences that have reached the appropriate equilibrium between matter and spirit, as we have now, since the middle point of the Fourth Root Race of the Fourth Round was passed." [All emphasis in original].
- ^ Blavatsky 1888, pp. 445–446 [Volume II: "Conclusion"].
- ^ Blavatsky 1888,
pp. 158–159 [Volume I]. "Everything in the metaphysical as in the
physical Universe is septenary. Hence every sidereal body, every planet,
whether visible or invisible, is credited with six companion globes.
... The evolution of life proceeds on these seven globes or bodies from
the 1st to the 7th in Seven ROUNDS or Seven Cycles. ... Our Earth ...
has to live, as have the others, through seven Rounds. During the first
three, it forms and consolidates; during the fourth it settles and
hardens; during the last three it gradually returns to its first
ethereal form: it is spiritualised, so to say. ... Its Humanity develops
fully only in the Fourth—our present Round. Up to this fourth
Life-Cycle, it is referred to as 'humanity' only for lack of a more
appropriate term. ... During the three Rounds to come, Humanity, like
the globe on which it lives, will be ever tending to reassume its
primeval form ... Man tends to become a God and then—GOD, like every
other atom in the Universe." [Emphasis in original].
- ^ Blavatsky 1888,
p. 184 [Volume I: "Explanations concerning the Globes and the
Monads"]. "As shown, the [now human] MONAD had passed through, journeyed
and been imprisoned in, every transitional form throughout every
kingdom of nature [mineral, vegetable, and animal] during the three
preceding Rounds." [Emphasis in original].
- ^ In the Light of Theosophy
- ^ a b The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, Vol.II, p.249
- ^ The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, Vol.II, p.200
- ^ The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, Vol.II, pp.195-6
- ^ The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, Vol.I, p.181
- ^ The Key to Theosophy; 2nd ed. 1890, p. 39
- ^ Blavatsky, H. P. The Theosophical Glossary, 1892, pp.271-273.
- ^ The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, Vol.II, p.446
- ^ The Key to Theosophy, Section 3
- ^ Tillet 1986, pp. 942–947 [Volume III: "Appendix 4: Membership of the Theosophical Society"].
- ^ TIS 2009.
- ^ Spielvogel 1986. The Thule Society was one of several German occult groups that later drew on Ariosophy to promote their so-called Aryan supremacy
doctrine. This provided a direct link between occult racial theories
and the racial ideology of Hitler and the emerging Nazi party.
- ^ Melton 1990,
pp. 458–461. Note "Chronology of the New Age Movement" pp.
xxxv–xxxviii in same work, starts with the formation of the Theosophical
Society in 1875; see also Lewis & Melton 1992, p. xi.
- ^ Kuhn 1992.
- ^ Carter 1998.
- ^ Minderovic 2011.
- ^ Яснополянские записки Д. П. Маковицкого. М., 1981. Кн. 2. С. 277.
- ^ Толстой Л. Н. ПСС. Т. 80. 1955. С. 155.
- ^ a b Толстой Л. Н. ПСС. Т. 80. 1955. С. 67.
- ^ a b c Ласько
В. А. Книги с полки яснополянской библиотеки: Л. Н. Толстой и Е. П.
Блаватская // Культура и время. 2004. № 3/4. С. 232—243.
- ^ Толстой Л. Н. ПСС. Т. 54. 1935. С. 155.
- ^ Сабанеев Л. Л. Воспоминания о Скрябине. — М.: Классика-XXI, 2000. — С. 63, 173, 241
- ^ Шлёцер Б. Ф. Скрябин. Т.1.
Берлин, 1923. — С.27. Цит. по: Бандура А. И. А. Н. Скрябин и Е. П.
Блаватская // 175 лет со дня рождения Е. П. Блаватской. Материалы
Международной научно-общественной конференции. — Санкт-Петербургское
отделение Международного Центра Рерихов, Санкт-Петербург, 2006 г. — С.
120 (А. И. Бандура — кандидат искусствоведения, председатель
музыкально-философского общества имени А. Н. Скрябина, Москва)
- ^ Сабанеев Л. Л. Воспоминания о Скрябине. — М.: Классика-XXI, 2000. — С. 176
- ^ Сабанеев Л. Л.
Воспоминания о Скрябине. — М., 1925. — С. 82. Цит. по: Бандура А. И. А.
Н. Скрябин и Е. П. Блаватская // 175 лет со дня рождения Е. П.
Блаватской. Материалы Международной научно-общественной конференции. —
Санкт-Петербургское отделение Международного Центра Рерихов,
Санкт-Петербург, 2006 г. — С. 119
- ^ Сабанеев Л. Л.
Воспоминания о Скрябине. — М., 1925. — С. 261. Цит. по: Бандура А. И. А.
Н. Скрябин и Е. П. Блаватская // 175 лет со дня рождения Е. П.
Блаватской. Материалы Международной научно-общественной конференции. —
Санкт-Петербургское отделение Международного Центра Рерихов,
Санкт-Петербург, 2006 г. — С. 118
- ^ a b Шлёцер
Б. Ф. Скрябин. Т.1. Берлин, 1923. — С.20-21. Цит. по: Бандура А. И. А.
Н. Скрябин и Е. П. Блаватская // 175 лет со дня рождения Е. П.
Блаватской. Материалы Международной научно-общественной конференции. —
Санкт-Петербургское отделение Международного Центра Рерихов,
Санкт-Петербург, 2006 г. — С. 119
- ^ Johnson, K. Paul. The Masters Revealed: Madame Blavatsky and the Myth of the Great White Lodge. State University of New York Press, Albany, USA
- ^ The Secret Doctrine [VI], 1888, p. 215, 216, 220, 245, 255, 533
- ^ The Secret Doctrine [I], 1888, p. 244
- ^ The Voice of the Silence, Fragment II, "The Two Paths" 1889
- ^ The Hodgson Report - The Society for Psychical Research, 1884
- ^ The Letters by H. P. Blavatsky to A. P. Sinnett, by A. Trevor Barker, 1925, p. 134-139 etc.
- ^ H. P. BLAVATSKY and the SPR - An Examination of the Hodgson Report of 1885 by Vernon Harrison, Ph.D.; 1997
- ^ The Key to Theosophy, 2nd. ed. 1890, p. 39
- ^ Hower, Edward (February 26, 1995), "The Medium With a Message", The New York Times, http://www.nytimes.com/1995/02/26/books/the-medium-with-a-message.html?sec=&spon=&pagewanted=print, retrieved 31 October 2009
- ^ "The Sources of Madame Blavatsky's Writings by William Emmette Coleman". Blavatskyarchives.com. http://www.blavatskyarchives.com/colemansources1895.htm. Retrieved 2009-11-26.
- ^ "Blavatsky text". Blavatsky.net. 1986-05-08. http://www.blavatsky.net/gen/refute/sprpress.htm. Retrieved 2009-11-26.
- ^ René Guénon, Alvin Moore, Jr., Cecil Bethell Theosophy: history of a pseudo-religion 2004, pp. 82-89
- ^ Robert Todd Carroll The skeptic's dictionary 2003, p. 376
- ^ Mattias Gardell Gods of the blood: the pagan revival and white separatism 2003, pp. 21-22
- Pearsall, Ronald (1972), The Table-Rappers, Michael Joseph, ISBN 978-0-7181-0645-4
 External links
||Blavatsky, Helena Petrovna
||Ган, Елена Петровна; Gan, Helena Petrovna
|Date of birth
||August 12, 1831
|Place of birth
||Yekaterinoslav, Russian Empire
|Date of death
||May 8, 1891
|Place of death