The Secrets of Nature and of Occult Sciences cannot be revealed to the profane, who will desecrate them and turn into a weapon against humanity. They can only be imparted to a regular chela of many years’ standing, pledged to silence and secrecy during his successive initiations. Such Secrets do exist and are defended with one’s life. Occult Truth is Nature without the illusory veil of the Five Senses. Reason is purely human; instinct, an endowment of Deity. Sixth Sense is Reason over instinct, i.e., Mental Fire perceiving and registering the other Five. The Sixth Sense is spiritual clairvoyance, as opposed to psychic. The former is normal and real; the latter, abnormal and counterfeit. Not before developing his Sixth Sense, will the man of science concede the error of his theories as to the solar spectrum, unless he retracts his marked weakness for conditional and disjunctive syllogisms ending in eternal dilemmas. Appearances are deceitful, says a Master of Wisdom. While the astronomer has elucidated the visible relations of the orbs of space, he knows nothing of their inner constitution. Similarly, the knowledge of geologist and physiologist is confined to man’s outer shell. The Adept cannot cross bodily the limits of the solar system, yet he knows that far stretching beyond the telescopic power of detection there are systems upon systems, the smallest of which would, when compared with the system of Sirius, make the latter seem like an atom of dust imbedded in the great Gobi desert. Divine Wisdom alone can carry us to the perfect state of Jivanmukta, by teaching us what is true and what is false. Till then, the next best thing to learning what is true is to ascertain what is not true. With biographical notes on Frederick W.H. Myers, Sir William Crookes, and Johann Karl Friedrich Zöllner.

Ever since my forced departure from India, the true spirit of devotion to the Masters, and the courage to assert it, has steadily dwindled away. I was under the most solemn oath and pledge never to reveal the whole Truth to anyone, except to those who, like Damodar, had been finally selected and called by the Masters. As a Chela of one of Them, all that I was permitted to reveal was that such Great Living Men, proficient in Ancient Wisdom, do exist. Wild and ridiculous fancies soon grew up among Hindus, referring to Them as Mahatmas, belittling Them with weird pictures, and maintaining that such Great Souls were debarred from holding personal intercourse with mortals, particularly in Kali-Yuga. Still, the Masters have already bore good fruit in India by those who believe in Them, through their representative, Madame Blavatsky, who is not only the origin and fountainhead of the modern Theosophical Movement, she also has the means and the necessary knowledge to teach. Aye, my good unforgettable Hindu Brothers, the Name alone of the Holy Masters, which was at one time invoked with prayers for Their blessings from one end of India to the other — Their Name alone has wrought a mighty change for the better in your land. It is not to Colonel Olcott or to me that you owe anything but, verily, to our venerated Masters. So long as I remained at Adyar, things went on smoothly enough because one or the other of the Masters was constantly present among us, and Their Spirit protected the fledgling Theosophical Society from real harm. In 1884, Colonel Olcott and I left for a visit to Europe, and while we were away the Padri-Coulomb “thunderbolt descended” upon us. When I returned in November, I was taken most dangerously ill. It was during that time, coinciding with Colonel Olcott’s absence in Burma, that the seeds of future strifes and disintegration of the Theosophical Society, were planted by the enemies of Truth on fertile ground. What with the Patterson-Coulomb-Hodgson conspiracy, and the faintheartedness of the chief Theosophists, that the Society did not then and there collapse should be sufficient proof of how it was protected. No Adept of the Right Path is allowed to interfere with the just workings of Karma. Not even the greatest of Yogis can divert the progress of Karma or arrest the natural results of actions for more than a short period, and even in that case, the same results will only reassert themselves later with tenfold force, for such is the Unerring Law of Karma and the Nidanas. We all have to win our Moksha or Nirvana by merit, and not because a Guru or a Deva may absolve our shortcomings. Salvation by self-forgetfulness and personal merit are the cornerstones of Lord Buddha’s teachings. What merit can there be in an Immaculate Deva, unconnected with matter, who can claim no virtue for her purity? Yet the eternal bliss of Moksha is looming forth for the man who becomes God, by his self-induced and self-devised exertions. It is the mission of the Moral Law of Karma to punish the immoral, and not the duty of a Master, who is the servant of the Law and not the arbiter. Those who embrace the Masters’ teachings and live the life of which They are the best exemplars, will never be abandoned by Them and will always find Their beneficent help whenever needed — whether overtly or covertly. Had the leaders at Adyar stood shoulder-to-shoulder, firm in their conviction of the presence and power of the Masters, Theosophy would have come out more triumphantly than ever, and none of their fears would have ever been realised, however cunning the legal traps set for me, and whatever mistakes and errors of judgment I, their humble representative, might have made. But the loyalty and courage of the Adyar authorities, and of the few Europeans who had put their trust in the Masters, were not equal to the trial when it came. In spite of my protests, I was hurried away from headquarters like a persona non grata. Ill as I was, almost dying in truth, yet I protested and would have battled for Theosophy in India to my last breath, had I found loyal support. But some feared legal entanglements, while my friends were alarmed at the doctors’ dire prognosis if I were to remain in India. So I was sent to Europe to regain my strength, with a promise of speedy return to Adyar. When the S.P.R. Report was published and this soap bubble burst over our heads, it unleashed a long series of false charges, every mail bringing something new. With the exception of Colonel Olcott, everyone else ostracised the Masters from their thoughts and Their spirit from Adyar. Every imaginable incongruity was connected with Their Holy Names, and I alone was held responsible for every disagreeable event that took place, and every “mistake” made. I implored Colonel Olcott to let me return, promising that I would live at Pondicherry, should my presence not be desirable at Adyar. To this I received the ridiculous answer that, should I return, I would be sent to the Andaman Islands as a Russian spy, which of course Olcott subsequently found out to be absolutely untrue. The readiness with which such a futile pretext for keeping me from Adyar was seized upon, shows in clear colours the ingratitude of those to whom I had given my life and health. Vilified, slandered, persecuted, and thrashed by the ingrate and heartless mob at Adyar, I voluntarily exiled myself to Europe in spite of my ardent desire not to abandon my beloved Aryavarta. Since my departure, not only the activity of the Movement in India gradually slackened, but those for whom I had the deepest affections, regarding them as a mother would her own sons, have turned against me. Acting under the Master’s orders, I began a new Movement in the West on the original lines, founded “Lucifer,” and the Lodge that bears my name. Eventually, I was invited to return to India, but the invitation came too late: neither would my doctor permit it, nor could I, if I were to remain true to my solemn pledge and vows, live in a place from which the Masters and Their Spirit have been cast out. I could never return to India in any other capacity than as Their faithful agent, for no advice of mine on occult lines was likely to be accepted because of my association with the Masters was doubted, and even totally denied by some. Half-measures are worse than none. People have either to believe entirely in me, or to honestly disbelieve. No one, no Theosophist, is compelled to believe, but it is worse than useless for people to ask me to help them, if they do not trust me. My only reason for accepting the exoteric direction of European affairs, was to save those who really had Theosophy at heart and worked for it and the Society, without being hampered by those who not only do not care for Theosophy, as laid out by the Masters, but who are diligently working against both, endeavouring to undermine and counteract the influence of the good work done, (a) by open denial of the existence of the Masters, (b) by declared and bitter hostility to myself, and (c) by joining forces with the most desperate enemies of our Society. The only claim which India could ever have upon me would be strong only in proportion to the activity of the Fellows for Theosophy and their loyalty to the Masters. You should not need my presence among you to convince you of the Truth of Theosophy, any more than your American brothers need it. A conviction that wanes when any particular personality is absent is no conviction at all. Further proof and teachings I shall give only to the Esoteric Section, for the following reason: its members are the only ones whom I have the right to expel for open disloyalty to their pledge (not to me, H.P.B., but to their Higher Self and the Mahatmic aspect of the Masters) — a privilege that I cannot exercise with the Fellows at large, yet one which is the only means of cutting off a diseased limb from the healthy body of the tree, and thus save it from decay. The rest of my life is devoted only to those who believe in the Masters, and are willing to work for Theosophy and for the T.S. on the lines devised by the founders of the T.S., upon which they were originally established.

Like bricks already baked, of various qualities, shapes and colour, that are no longer formless clay but have become fit units of a future wall, the cloud of dust and gas between stars is the storehouse of the materials from which new stars, planets, and other celestial bodies are produced. It is thus that star-clusters are destroyed by the Architects of the visible Universe, but to be rebuild and fashioned into new Worlds. The matter within our Solar system is in an entirely different state from that which is outside or beyond the system. Since the three dimensions (length-breadth-thickness) belong only to one characteristic of matter, i.e., extension, common sense justly rebels against the suggestion that there can be more than three. The Septenary Constitution of Space will become visible when the so-called “fourth dimension of space,” i.e., the Sixth characteristic of matter and harbinger of the Sixth Sense, is fully awakened. The turn of a four-dimensional plane of the world (the realm of atoms) is near, but till then the puzzle of the astronomer will continue until his concepts reach the natural dimensions of visible invisible space in its septenary completeness. Gravity is an obsolete law in starry heaven. Among the materialists, gravity is the summit of the all-potent imponderables. But among the students of the Sacred Science, gravity in one of the attributes of differentiation manifested as the Law of Attraction and Repulsion between various states of matter. The arrangement of the nebulae suggests that some other force than gravitation was the active agent. The Solar System is as much the Microcosm of One Macrocosm, as man is the former when compared with his own little solar cosmos.

The Inner Man is a trinity, not a duality. By adding the physical body, he becomes a Tetractys, or quaternity. Plato never confused the périsprit with the soul or spirit. In common with every other philosopher, he called it neither nous nor psyche, but gave it the name eidolon, sometimes that of imago or simulacrum. The psychic element never seems to have been in the odour of sanctity, either with the Saints of Christianity or with the Philosophers of Paganism. Let us now compare this philosophic quaternary, composed of the body, the périsprit, the soul, and the spirit — to the ether and its subsequent correlations. Spirit is the personal god of each mortal and his only divine element. On the contrary, the dual soul is semidivine, i.e., potentially divine. It is only when the human individuality, soiled with earthly impurities, overcomes separateness and identifies itself with the divine intelligence within, that the aroma of personal experience can become immortal. Thought is a material force, although invisible. Let the least cerebral motion reverberate in the Ether of Space and it will produce a disturbance reaching to infinity. Nothing is stationary in nature; everything must advance or fall back, and an incurable drunkard, a debauchee wholly immersed in materiality, having never made the least effort towards the good, dead or living, will never make progress! Sentimentality has no place in our ranks; he who does not feel ready to sacrifice his dearest personal hopes to the Eternal Truth may become a member of the Theosophical Society, but will never belong to our Esoteric Circle. Our Masters are Patañjali, Kapila, Kanada, and all the systems and schools of Aryavarta which served as inexhaustible mines for the Greek philosophers, from Pythagoras to Proclus. It is based on the esoteric wisdom of ancient Egypt, where Moses, like Plato, went to learn from the Hierophants and Adepts in the East; it was therefore developed by methods that do not proceed by inference, but decide by strict analogy alone, and are based on the immutability of universal laws.

Western esotericism has now emerged as an academic study in its own right, combining spirituality with an empirical observation of the natural world while also relating the humanity to the universe through a harmonious celestial order. This introduction to the Western esoteric traditions offers a concise overview of their historical development. Nicholas Goodrick-Clarke explores these traditions, from their roots in Hermeticism, Neo-Platonism, and Gnosticism in the early Christian era up to their reverberations in today's scientific paradigms. While the study of Western esotericism is usually confined to the history of ideas, Goodrick-Clarke examines the phenomenon much more broadly. He demonstrates that, far from being a strictly intellectual movement, the spread of esotericism owes a great deal to geopolitics and globalization. In Hellenistic culture, for example, the empire of Alexander the Great, which stretched across Egypt and Western Asia to provinces in India, facilitated a mixing of Eastern and Western cultures. As the Greeks absorbed ideas from Egypt, Babylon, Assyria, and Persia, they gave rise to the first esoteric movements. From the late sixteenth to the eighteenth centuries, post-Reformation spirituality found expression in theosophy, Rosicrucianism and Freemasonry. Similarly, in the modern era, dissatisfaction with the hegemony of science in Western culture and a lack of faith in traditional Christianity led thinkers like Madame Blavatsky to look East for spiritual inspiration. Goodrick-Clarke further examines Modern esoteric thought in the light of new scientific and medical paradigms along with the analytical psychology of Carl Gustav Jung. This book traces the complete history of these movements and is the definitive account of Western esotericism.

Helena Petrovna Blavatsky often known as Madame Blavatsky was a Russian occultist, philosopher, and author who co-founded the Theosophical Society in 1875. She gained an international following as the leading theoretician of Theosophy, the esoteric religion that the society promoted. If you care about Theosophy or this trailblazer of the New Age, then this book is for you. A must for any scholar of spiritual movements. Along with writing her several books, H. P. Blavatsky kept up a voluminous correspondence and also contributed a steady stream of essays and articles to periodicals in English, French, and Russian. ISIS UNVEILED FROM THE CAVES AND JUNGLES OF HINDOSTAN WHAT IS THEOSOPHY? WHAT ARE THE THEOSOPHISTS? MAHATMAS AND CHELAS OCCULT OR EXACT SCIENCE? THE ESOTERIC CHARACTER OF THE GOSPELS OCCULTISM VERSUS THE OCCULT ARTS IS THEOSOPHY A RELIGION? THE VOICE OF THE SILENCE THE KEY TO THEOSOPHY THE SECRET DOCTRINE

"The Key to Theosophy" is a detailed exposition of the "ethics, science, and philosophy" of the Theosophical Society, written by one if its founding members, Helena Petrovna Blavatsky. Helena Petrovna Blavatsky (12 August 1831 - 8 May 1891) was a Russian spirit medium, occultist, and author. She co-founded the Theosophical Society in 1875 and gained international popularity for being the leading theoretician of Theosophy. This book will appeal to those with an interest in the Theosophical Society, and it is not to be missed by collectors of vintage occult literature. Contents include: "Theosophy and the Theosophical Society", "The Meaning of the Name", "The Policy of the Theosophical Society", "The Wisdom-Religion Esoteric in all Ages", "Theosophy is not Buddhism", "Exoteric and Esoteric Theosophy", "What the Modern Theosophy Society is not", "Theosophists and the Members of the 'T.S.'", etc. We are republishing this volume now in an affordable, modern, high-quality edition complete with a specially commissioned new biography of the author.

The essays in Imagining the East explore how Theosophists during the formative period imagined the religions and cultures of the East. The authors examine the relationship of such representations to orientalism, the history of ideas, politics, and culture at large and discuss how these esoteric or theosophical representations mirrored conditions and values current in nineteenth-century mainstream intellectual culture. The essays also look at how the early Theosophical Society's representations of the East differed from mainstream 'orientalism' and how the Theosophical Society's mission in India was distinct from that of British colonialism and Christian missionaries.