Helena Petrovna Blavatsky

A description of new particles for space and time. While the chronon is a superluminal, acoustic fracton, the space particle is a ten dimensional, superliminal, acoustic phonon of deva life. Space is analogous to an ocean of water without a lattice structure in and of itself. Like the photon, the space phonon experiences squeezed coherent states. The phase-squeezed state is what permits ‘universes within universes’ or multiverse. The apparent space-time curvature, as noted by Einstein’s equations, is actually the movement of the chronon fracton lattice.

This article presents the dogma of the Immaculate Conception of Mary and the cognitive error made by Helena P. Blavatsky concerning this dogma. Blavatsky ascribed the term “Immaculate Conception” to the content of one of the basic tenets of the Christian faith, which is the Incarnation of the Lord. An additional mistake in connection with this error was the observation that it was only in the middle of the 19th century that the Church elevated this truth to the rank of dogma. The confusion of the conception of the Mother with the Incarnation of the Son, and the association of the latter with the term “Immaculate Conception” gave rise to further difficulties, when the new verse of the Litany of Loretto pointed to Mary as “immaculately conceived.” The doubled cognitive problem that H. P. Blavatsky had to face because of this led her to announce further fantastic theories about the Immaculate Conception, which were not challenged by anyone for the next 150 years. Her grave cognitive error is now widespread and responsible for the functioning in contemporary Western culture of popular expressions such as the “Immaculate Conception of Christ,” where the “immaculateness” of the conception means the absence of sexual intercourse leading to the conception of a child. As a result of the widespread use of expressions of this type the authentic content of the dogma of the Immaculate Conception of Mary remains unknown to many people. In the article, this issue is presented based on the sources, which testify to the agency of H. P. Blavatsky as regards the spread of this cognitive error in the Western culture.

From the middle of the 19th century Western World especially USA encountered with a phenomenon called “modern spiritualism”. The phenomenon experienced by American Fox sisters is thought to be the beginning of modern spiritualism. Prior to that case, names of E. Swedenborg and F. A. Mesmer expressed such as significant contributers in establishing the theoretical framework of modern spiritualism. This understanding which based on the principal that to communicate with dead people’s souls found him many supporters. Modern spiritualism also represented a revolt against the materialist and positivist thought of that period. The evocation seances held by mediums soon became widespread in the West. Several methods were used to communicate with the spirits in the seances. While these evocation seances were test field for some people, naturally many charlatans in these environments also derived. Modern spiritualism largely affected the esoteric and occult movements. One of the most important of these is undoubtedly the Theosophical Society. Doctrinaire leader of the society Helena Petrovna Blavatsky, had been in spiritualist groups throughout her life. Blavatsky, attended the evocation seances of that period in USA and showed many phenomena in this seances. Many of the founders of the Theosophical Society grew out of the spiritualist current with Blavatsky. While the Theosophical movement emerged with the impact of the spiritualism; the society has became the largest opponent to spiritualism in the period ahead. Blavatsky and society saw spiritualism as a hoax and entered into leadership of an universal esoteric understanding. Theosophical Society has had a significant impact on the next several religious, esoteric and occult movements. This article will evaluate the impact of modern spiritualism on the Theosophical Society.

Did the so-called Sarmoung Brotherhood, from which George Ivanovich Gurdjieff claimed to have learned so much, exist.  What about their monastery he said was somewhere in the “heart of Asia"? It's hard to say because neither is attested outside Gurdjieff.  Still, Gurdjieff does provide in the same book where he speaks of them  (Meetings with Remarkable Men [1963]) other opportunities to test his general veracity on such subjects.  I refer to another secret “brotherhood” with another monastery of which Gurdjieff claims to have had both direct and indirect contact,  namely, the Essenes whose main monastery he claimed was on the shores of the Dead Sea.  Gurdjieff tells how  his old teacher Father Evlissi (or Bogachevsky) was himself an Essene and assistant to the abbot of the main monastery on the Dead Sea.  The only problem is, the Essenes and their monastery ceased to exist in ancient times, rendering almost everything Gurdjieff says about them and Father Evlissi not only fanciful but impossible.

Helena Petrovna Blavatsky (1831-1891) modern okültist düşüncenin en önemli isimlerinden birisi olarak kabul edilir. Blavatsky, yaşamının çoğunu dünyayı gezmekle geçirmiştir. Bu gezilerinde ezoterik ve okült bilgilerin peşinde koşmuş; dönemin ruhçu/spiritüalist akımına intisap etmiştir. Blavatsky, 1873 yılında ABD’ye geldiğinde tam anlamıyla ruhçu akımın içindedir. ABD’de ruh çağırma celselerine bir medyum olarak katılmıştır. Blavatsky, ilerleyen dönemde ruhçuluğu terk ederek Teosofi Cemiyeti’nin oluşumunda başı çekmiştir. Bir müddet sonra yol arkadaşı Henry Steel Olcott ile birlikte Hindistan’a gitmiş ve Teosofi Cemiyeti’nin merkezini de Hindistan’a taşımıştır. Bu tarihten itibaren Blavatsky, öğretilerinde Batı ezoterik geleneği ile Doğu düşüncesini birleştirme gayreti gütmüştür. Yaşadığı skandallar yüzünden Hindistan’dan ayrılmak zorunda kalan Blavatsky, hayatının son dönemini Avrupa’da geçirmiştir. Blavatsky’nin Isis Unveiled ve The Secret Doctrine isimli iki eseri okült düşünce açısından köşe taşı kabul edilmektedir.

This MA dissertation explores the issues surrounding the plagiarism charges leveled by W.E. Coleman against Madame Blavatsky, and goes on to analyze the influence of the works of little-known Orientalist S.F. Dunlap on Blavatsky's famous 1877 study "Isis Unveiled."

FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/

Did the so-called Sarmoung Brotherhood, from which George Ivanovich Gurdjieff claimed to have learned so much, exist.  What about their monastery he said was somewhere in the “heart of Asia"? It's hard to say because neither is attested outside Gurdjieff.  Still, Gurdjieff does provide in the same book where he speaks of them  (Meetings with Remarkable Men [1963]) other opportunities to test his general veracity on such subjects.  I refer to another secret “brotherhood” with another monastery of which Gurdjieff claims to have had both direct and indirect contact,  namely, the Essenes whose main monastery he claimed was on the shores of the Dead Sea.  Gurdjieff tells how  his old teacher Father Evlissi (or Bogachevsky) was himself an Essene and assistant to the abbot of the main monastery on the Dead Sea.  The only problem is, the Essenes and their monastery ceased to exist in ancient times, rendering almost everything Gurdjieff says about them and Father Evlissi not only fanciful but impossible.

Spirit, Power and Axis of everything, in our mortal eyes there is Emptiness: for the truly complete in these empty ones is empty. The Moon, the Axis of everything in our world, is therefore empty for them, and SHOULD BE empty. // Дух, Сила и Ось всего, в смертных очах — Пустота: ибо истинно полное в них, пустых, пусто. Луна, Ось всего в нашем мире, для них посему и пуста, и ДОЛЖНА БЫТЬ пустой.

The Talking Image of Urur is a Theosophical satire, published seriatim, in fifteen instalments, in Lucifer magazine. The first chapter appeared in Lucifer in December 1888, and the story was concluded in February of 1890. The author was Franz Hartmann (1838–1912), a close associate of Helena Petrovna Blavatsky (1831–1892); the founder of The Theosophical Society in Germany; and one of the most influential Theosophical writers of the fin de siècle.

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. 
https://www.amazon.com/dp/B092PG44J8

There is no death.  There is entrance into fuller life .  There is freedom from the handicaps of the fleshly vehicle.  The rending process so much dreaded does not exist, except in the cases of violent and sudden death, and then the only true disagreeables are an instant and overwhelming sense of imminent peril and destruction and something closely approaching an electric shock.  No more.

In From Energy to Information: Representation in Science and Technology, Art, and Literature, ed. Bruce Clarke and Linda Dalrymple Henderson (Stanford: Stanford University Press, 2002)

This essay introduced the term “vibratory modernism,” which I had coined for a talk of this title at the 1997 symposium “From Energy to Information: Representation in Science, Art, and Literature” co-organized with Bruce Clarke at the University of Texas at Austin.  In contrast to standard narratives that suggested the ether had disappeared with the Michelson-Morley experiment or the publication of Einstein’s Special Theory of Relativity in 1905, this text argues the continued centrality of the ether to the public’s understanding of space and matter in the early 20th-century.  The model of ether-filled space coursed through by vibrating waves, along with discoveries and developments such as the X-ray, the electron, radioactivity, and wireless telegraphy offered a new paradigm for artists and writers that was a vital stimulus for creative invention in this period.  The essay addresses such figures from the world of science and technology as Sir Oliver Lodge, Sir William Crookes, Balfour Stewart and P. G. Tait, and Edwin Houston as well as Camille Flammarion and French scientific popularize Gustave Le Bon.  Following Stewart and Tait in their book The Unseen Universe, pioneering fourth dimension advocate Charles Howard Hinton also connected higher dimensions to the ether.  Occult texts in his period often drew heavily on ether physics, and scientists such as Lodge, Flammarion, and many others were deeply interested in phenomena like spiritualism and telepathy.  Thus, ether physics regularly figured in works by authors such as Theosophists H. P. Blavatsky, Annie Besant, C. W. Leadbeater, and Rudolf Steiner as well as the French occult “scientists” Hippolyte Baraduc and Colonel Albert de Rochas, whose writings are central to this essay.  In addition to noting the response of writers like F. T. Marinetti and Ezra Pound to the model of thought transfer via the ether, the essay concentrates on the artist František Kupka’s reconception of his paintings as emitters of wave vibrations and Umberto Boccioni’s attempt to evoke the ether in his painting Matter and sculpture Unique Forms of Continuity in Space.  In addition, the works of Wassily Kandinsky and Marcel Duchamp are discussed briefly at the conclusion of the essay in the context of etherial telepathic/telegraphic communication, further extending the content of “vibratory modernism.”

The author refers to Alice Bailey, Helena Blavatsky,
the Tibetan, the five Elements, and the realities of the Spiritual World on the basis of seminars conducted by me, involving discussions, explanations and experience sharing.
https://greeksoftheorient.wordpress.com/2017/03/22/%CE%BC%CE%B9%CE%BB%CF%8E%CE%BD%CF%84%CE%B1%CF%82-%CE%B3%CE%B9%CE%B1-%CF%84%CE%BF%CE%BD-%CE%B8%CE%B9%CE%B2%CE%B5%CF%84%CE%B1%CE%BD%CF%8C-%CF%84%CE%B7%CE%BD-%CE%BC%CF%80%CE%B1%CE%AF%CE%B7%CE%BB%CF%85/

In 1874, H.P. Blavatsky gave an interview to the American newspaper The Daily Graphic (New York) revealing that she was on board the Steamship Eunomia [“Evmonia”] when it exploded near Spetses Island [Spezzia] in the Argosaronic gulf in Greece. Count Witte, in his Memoirs, also referred to the incident alleging that H.P. Blavatsky was travelling with Agardi Metrovich [Mitrovich] when the explosion occurred. According to Witte, H.P.Blavatsky fell into the sea and was rescued by Metrovich, who drowned in the process. These two accounts led me to investigate the shipwreck of the Eunomia, having as primary aim to find evidence to demonstrate whether or not H.P. Blavatsky was on board the Eunomia, alone or with Metrovich, when it exploded in 1871.
After tracking down the pertinent historical data, upon reading and comparing the various passenger lists for the Eunomia’s final voyage, I have determined that H.P. Blavatsky and Agardi Metrovich are not listed in any of those records. The inference appeared self-evident: H.P. Blavatsky and Agardi Metrovich were not onboard the Eunomia when it exploded. However, the case was not as simple as it seemed to be, because the data brings to light discrepancies regarding the passengers’ lists. In this paper I assess H.P. Blavatsky’s claim that she was onboard the steam ship when it exploded by first outlining a historical background concerning the ship and the company that owned it. After that, based on primary sources, I summarize what occurred during the shipwreck. Then, I demonstrate controversies concerning the identity of the passengers. Subsequently, I outline four preliminarily hypotheses for further  investigation. Finally, I conclude that the available evidence, presented here in toto, is insufficient to make a cogent case that H.P. Blavatsky was on board the S.S. Eunomia when it exploded on 21st of July 1871, and equally insufficient to make a cogent case that she was not on board the Eunomia at that time.

“What’s the Buzz” is a compilation of all the reports of activities of The Theosophical Society from around the world, published in Lucifer magazine during the years Blavatsky was the Editor. It also contains three appendices: the first one, features obituaries published in the magazine, such as the one of Anna Kingsford and Subba Row, to name a few; the second appendix, presents notes on the Theosophical work in India and the third one Joma Sipe explanation of the frontispiece he created for the Lucifer Collection. From September of 1887 until August of 1891, it is possible to see how the Theosophical Society developed and expanded at a very fast pace. For instance, in September of 1887, there are only five entries on Theosophical work, while in August of 1891 there are 18 entries.

The work and dissolution of Lodges across the world was also highlighted in Lucifer. For instance, the staff of the French branch named “L’ISIS” was dismissed. There are also controversies related to The Gnostic Theosophical Society of Washington, as apparently, its founder Dr Elliot Coues declared himself “the perpetual President of the Esoteric Theosophical Society of America.” Blavatsky reacted negatively to the announcement as you will read, as she had already founded the Esoteric School. Much more could be said, but it will be up to you to discover what was going on, who was doing what, where and when, and how Theosophical works around the world come together recorded and highlighted in the pages of Lucifer magazine. For more info visit this link https://www.amazon.com/dp/B09BLBMC3V

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part,  entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine."  Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

The Blossom and the Fruit is an occult novel, first published in "Lucifer Magazine," in twelve instalments. The author was Mabel Collins (1851–1927). However, it seems that Helena Petrovna Blavatsky (1831-1891) may have influenced the last seven chapters of the book. The work narrates the story of Fleta, a woman practising black magic. It shows how her life as a practitioner of dark arts evolved during many incarnations. The Blossom and the Fruit is an important work in the category of fiction related to the occult and Theosophy and was praised by a number of famous mystics and occultists, such as Max Hendel (1865–1919) for example.

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

For more info click here: https://www.amazon.com/dp/B091WCSTDL

Rogamos a los Materialistas que atacan a los Ocultistas y Teosofistas, porque creen que cada Fuerza (así llamada) de la Naturaleza tiene su origen en un Noumeno sustancial, una Entidad consciente e inteligente, ya sea un Dhyan Ohohan Planetario o un Elemental, que se fijen primero en una corporación mucho más peligrosa que la Sociedad Teosófica. Nos referimos a la Sociedad que existe en los Estados Unidos de América, cuyos miembros se llaman a sí mismos Sustancialistas.

The present volume is entitled Blavatsky's Companion to Pistis Sophia because Blavatsky published and commented, in the pages of Lucifer magazine, selections of the Pistis Sophia translated and annotated by G.R.S. Mead.

The publication project was first announced, in the pages of Lucifer, in the following manner: "We shall also…insert the first of some 'Selections from the Gnostic Gospel, the Pistis Sophia,' translated by G. R. S. Mead, and annotated by H.P.B.” After that, a second note stated that "The promised 'Selections from the Gnostic Gospel, the Pistis Sophia,' translated by G.R.S. Mead, and annotated by H.P.B., will be commenced in our next number." Fourteen instalments of the material were published seriatum. However, the first instalment featured the following note "Translated and annotated by G. R. S. Mead, with additional notes by H.P.B." In this manner, it is clear that both Blavatsky and Mead annotated Pistis Sophia. Unfortunately, the translation was interrupted and only two books of the Pistis Sophia were published in Lucifer. Even though this volume does not contain the complete Pistis Sophia, it still offers extremely valuable insight into the text due to the important and unique contribution that Helena Petrovna Blavatsky provided with her commentary. For more information, visit this link https://www.amazon.com/dp/B095T6J9WT

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.

Helena Petrovna Blavatsky (1831-1891) modern okültist düşüncenin en önemli isimlerinden birisi olarak kabul edilir. Blavatsky, yaşamının çoğunu dünyayı gezmekle geçirmiştir. Bu gezilerinde ezoterik ve okült bilgilerin peşinde koşmuş; dönemin ruhçu/spiritüalist akımına intisap etmiştir. Blavatsky, 1873 yılında ABD’ye geldiğinde tam anlamıyla ruhçu akımın içindedir. ABD’de ruh çağırma celselerine bir medyum olarak katılmıştır. Blavatsky, ilerleyen dönemde ruhçuluğu terk ederek Teosofi Cemiyeti’nin oluşumunda başı çekmiştir. Bir müddet sonra yol arkadaşı Henry Steel Olcott ile birlikte Hindistan’a gitmiş ve Teosofi Cemiyeti’nin merkezini de Hindistan’a taşımıştır. Bu tarihten itibaren Blavatsky, öğretilerinde Batı ezoterik geleneği ile Doğu düşüncesini birleştirme gayreti gütmüştür. Yaşadığı skandallar yüzünden Hindistan’dan ayrılmak zorunda kalan Blavatsky, hayatının son dönemini Avrupa’da geçirmiştir. Blavatsky’nin Isis Unveiled ve The Secret Doctrine isimli iki eseri okült düşünce açısından köşe taşı kabul edilmektedir.
Anahtar Kelimeler: H. P. Blavatsky, Ruhçuluk, Okültizm, Ezoterizm, Hindistan.
Helena Petrovna Blavatsky (1831-1891) is considered one of the most important figures in modern occultist thought. Blavatsky spent most of her life by touring the world. She has been the pursuit of esoteric and occult knowledge on this trip; finally joined the spiritualist current of that period. When she came to USA in 1873, Blavatsky was in spiritualist current literally. Attended the evocation sessions in USA as a medium. Blavatsky abandoned spiritualism after a while, then she has been a leader in the formation of the Theosophical Society. After some time, she went to India with her fellow Henry Steel Olcott and moved the center of the Theosophical Society in India. From this date, she has pursued the effort to combine Western esoteric tradition with Eastern thought. Blavatsky because of scandals forced to leave India and has spent her last peirod of her life in Europe. Blavatsky's two works Isis Unveiled and The Secret Doctrine are considered the cornerstone for the occult thought.
Keywords: H. P. Blavatsky, Spiritualism, Occultism, Esotericism, India.

El Ocultismo por tanto, no enseña nada nuevo al afirmar el axioma filosófico arriba mencionado. Tratando con más extensión el amplio tópico metafísico, sólo le da un último toque explicando ciertos detalles. Enseña, por ejemplo, que la presencia en el hombre de varios poderes creativos –llamados genios en general–, no es debida a ninguna suerte ciega, a ninguna cualidad innata a través de tendencias hereditarias, –aunque lo que se conoce por atavismo puede frecuentemente intensificar estas facultades–, sino a una acumulación de “antecedentes experienciales” individuales del Ego en su vida (y vidas) precedentes.

This paper, which was presented in Swedish, focused on G.R.S. Mead's views on occultism and magic and considered his rather polemical stance towards practical occultism and/or magic. While Mead was very clear on his stances towards practical occultism in Theosophical and other writings, his membership in Helena Blavatsky's Inner Group of the Esoteric Section in London complicates his public denial of the importance of any practical applications or understandings of occultism. The fact that he also privately participated in séances later in life, while still expressing strong opinions against "neo-Theosophy", "esotericism" and "occultism" also complicates the matter. Was it a specific practical occultism that Mead warned about, or did he merely do so for other reasons? Further, how should one understand the nature of Gnosis, one of his favored topics, if not as a practical form of e.g. occultism, given his focus on how Gnosis develops through actions and is experiential in nature?

This is a review of Julie Chajes, Recycled Lives: A History of Reincarnation in Blavatsky’s Theosophy, Oxford University Press, Oxford, 2019. The book, which falls under the wider umbrella of the academic study of Western esotericism, is concerned with the Russian occultist Helena Petrovna Blavatsky (1831–1891), her doctrine of reincarnation, its development through the different phases of her literary work, and her sources, whether these be Indian philosophy, Ancient Greek philosophy, or nineteenth-century science. Blavatsky’s project, which lies at the crossroads of spiritualism and comparative philology, was to uncover what she believed was a primeval wisdom, parts of which, she thought, has been preserved in diffuse form in the mythologies, religions, philosophies, and science of ancient civilizations (Hindus, Chaldeans, Egyptians, Greeks, Jews, etc.). According to Blavatsky, one of the fundamental elements of this primitive wisdom-religion is the belief in reincarnation. But—and this is the main focus of the book—it so happens, or so the author claims, that Blavatsky defended two different theories of reincarnation at different stages of her literary career; in Isis Unveiled (1877) she defended the theory of metempsychosis, whereas in The Secret Doctrine (1888) she defended a theory of reincarnation simpliciter. In this review, I briefly present each of these two theories from the author’s perspective before addressing the author’s take on the Ancient Greek and nineteenth-century sources of Blavatsky.

ABOUT  FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, "Theosophy" is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www. hypatia.gr/fota/ Graphic Design and Layout by George Georgiades-WeBeatTheDrum

Part of a larger project interrogating literal and discursive translation in late-colonial Vedāntic thought, this paper focuses on Helena Petrovna Blavatsky, founder of the Theosophical Society and its key ideologue. Blavatsky grounded her articulation of Theosophical teachings in a mysterious source text, purportedly written in a sacerdotal language known as the Senzar. In presenting herself as its translator, Blavatsky deftly maneuvers between competing philosophies of language and knowledge paradigms, from philology to occultism. This allows her to simultaneously frame Theosophy as continuous with Vedāntic and Buddhist thought and as superseding them, thus effectively articulating a new—universal—teaching. Utilizing translation theory as an analytical and hermeneutical lens, this paper examines some of Blavatsky’s more notable discursive mechanics and their textual afterlives, tracing the tensions between
authorship and authority, tradition and innovation, the particular and the universal. It is proposed that attending to such translational practices (or claims thereof) points to broader questions of meaning-making and commensurability implicated in any project of articulating a tradition across linguistic, cultural, temporal and geographical spaces—as well as its limits and challenges.

Después de la muerte recibe únicamente la recompensa por los sufrimientos inmerecidos, experimentados durante la existencia que ha llegado al término.(3) Entonces, aun en el caso del materialista, el castigo después de la muerte, consiste en la ausencia de cualquier recompensa y la completa pérdida de la dicha consciente y del reposo. Karma es el hijo del Ego terrenal, el fruto de las acciones del árbol, que es la personalidad objetiva visible a todos y el fruto de todos los pensamientos y los motivos del "Yo" espiritual.

Helena Petrova Blavatsky (1831-1891) fue una viajera rusa, feminista, cofundadora de la Sociedad Teosófica y autora de obras como Isis sin velo (2009) o La doctrina secreta (1978). Una experta en materia de ocultismo, metafísica, teosofía, parapsicología y esoterismo. Dejó innumerables seguidores de la sabiduría antigua y mística. Su vida y su obra siguen rodeadas por el halo del misterio. Sus historias son, a menudo, contradictorias y algunos expertos se muestran escépticos sobre la veracidad de sus afirmaciones.

Helena Blavatsky (1831–1891) developed a program of salvation that she called “double evolution,” which was elaborated in a system known as root race theory. Human souls were seen as traversing through progressive reincarnation a series of seven “races,” or body types, ranging from gigantic amorphous and ethereal bodies and transitioning
through hermaphroditic into gigantic gendered ape-like humans, modern humans, and thereafter adepts and divine beings. Although root race theory drew from the scientific racism of its day, it did not equate root races with human races, but to stages of human emanation from and return to divinity. The sources of root race theory have been sought in Eastern contexts due to its use of Hindu and Buddhist terminology,
though scholars have noted its Western esoteric influences. This article argues that the primary structure of root race theory is based in the Corpus Hermeticum. It identifies some of Blavatsky’s Hermetic sources, showing that she referred not only generally to a perennialist “Hermetic philosophy” that incorporated Western esoteric tropes, but also to specific Hermetic texts. These texts provided the organizing matrix of root race theory, specifically its creation mythology, support for prior androgyne human existence, a “fall into matter,” and the initial ensoulment of humans with mind, or nous. It also provided a template for the future transformation of humans into divine beings. The article builds on the suggestions of Nicholas Goodrick-Clarke (2013) and Brendan French (2001) to elaborate on the role of Hermetic influence in Blavatsky’s reconfiguring of evolution as a novel form of salvation for an empirically-oriented nineteenth century audience.

The present volume features The Esoteric Character of the Gospels, The Roots of Ritualism in Church and Masonry, written by Helena Petrovna Blavatsky; and The Letters of Johann Caspar Lavater to the Empress Maria Feodorovna, translated and annotated by Blavatsky. We have also chosen to include an appendix, for the reader's convenience, containing selected correspondence and articles that Blavatsky recommended reading to understand better her discussion on the gospels and ritualism: The Soldier's Daughter by Rev. T.G. Headley (?); Are the Teachings Ascribed to Jesus Contradictory by Gerald Massey (1828–1907); The Signs of Time and Is Theosophy a Religion by H.P. Blavatsky.

Christos is the way and Chréstos "the lonely traveller journeying on to reach the ultimate goal through that "Path." The goal is Christos, "the glorified Spirit of "TRUTH," the reunion with which makes the soul (the Son) ONE with the (Father) Spirit." https://www.amazon.com/dp/B09BGPD76Q

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part,  entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine."  Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

The present volume entitled "The Last Song of the Swan," presents all editorials, editorial notices, financial reports, as well as all notes of the "Unpopular Philosopher;" published in "Lucifer" magazine while Helena Petrovna Blavatsky was the editor. The compiled material has been rigorously kept in its original form. The editors have chosen not to alter or correct anything. Despite the attention to detail in the compilation process, it is only to be expected that some form of inaccuracies may have occurred of which the editors are not aware. For this reason, if the reader intends to use the material presented for research purposes, it would be important to check any text against the original.

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

Cet article a été publié dans : Christine Maillard (dir.), Sciences, sciences occultes et littérature (1890-1935) / Wissenschaften und Okkultismus in der Literatur der Frühen Moderne, Recherches Germaniques, Hors série n°1, août 2002, pp. 37-58.

Dreams, Visions & Tales of Wonder, is a compilation of all of the dreams, visions, tales of wonder, stories of wisdom and inspiration published in Lucifer magazine while Blavatsky was the editor. Many of the dreams and visions reproduced here are suitable for the witching-hours. That time of the night when we sit around the fire, in a magical circle, "to beguile the evening hours outvying one another with tales of wonder and dread until each particular hair doth stand on end, and we dare scarcely look behind us into the distant gloom of the apartment, still less mount unaccompanied to the attic chamber.https://www.amazon.com/dp/B095GQG31Y

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.

The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part,  entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine."  Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.

The present volume entitled "Poems, Aphorisms and Proverbs contains all aphorisms, parables and poetry"  published in Lucifer magazine from September 1887 to August 1891. The compiled material has been rigorously kept in its original form.

FOTA (The Friends of Theosophical Archives) is a charitable
organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/