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This is an intellectual history of occult and esoteric currents in the English-speaking world from the early Romantic period to the early twentieth century. The Theosophical Society, founded in 1875 by Helena P. Blavatsky, holds a crucial position as the place where all these currents temporarily united, before again diverging. The book's ambiguous title points to the author's thesis that Theosophy owed as much to the skeptical Enlightenment of the eighteenth century as it did to the concept of spiritual enlightenment with which it is more readily associated.The author respects his sources sufficiently to allow that their world, so different from that of academic reductionism, has a right to be exhibited on its own terms. At the same time he does not conceal the fact that he considers many of them deluded and deluding.In the context of theosophical history, this book is neither on the side of the blind votaries of Madame Blavatsky, nor on that of her enemies. It may, therefore, be expected to mildly annoy both sides.

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

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

A comprehensive exploration of the Jewish adherents of the Theosophical Society and their impact on modern Jewish culture and the development of modern forms of Kabbalah.The Secret Doctrine of the Jews offers the first comprehensive study of Jewish followers of the Theosophical Society, the highly influential global esoteric movement that was established in New York in 1875. The book presents a detailed examination of the major Jewish followers of the Theosophical Society and the formation of Jewish lodges and associations within its framework. It discusses the endeavors of Jewish theosophist to reconcile their Jewish identity with their theosophical convictions and to create new, theosophical inspired interpretations of Kabbalah. The book aims to underscore the role of Jewish theosophists within the Theosophical Society and explore their impact on modern Jewish culture—particularly their influence on the development of modern perspectives and forms of Kabbalah. The monograph makes significant contributions to research is several areas, including the global history of the Theosophical Society, modern Jewish religious movements, and the development and dissemination of modern forms of Kabbalah during the twentieth century.

The powers of political secrecy and social spectacle have been taken to surreal extremes recently. Witness the twin terrors of a president who refuses to disclose dealings with foreign powers while the private data of ordinary citizens is stolen and marketed in order to manipulate consumer preferences and voting outcomes. We have become accustomed to thinking about secrecy in political terms and personal privacy terms. In this bracing, new work, Hugh Urban wants us to focus these same powers of observation on the role of secrecy in religion.With Secrecy, Urban investigates several revealing instances of the power of secrecy in religion, including nineteenth-century Scottish Rite Freemasonry, the sexual magic of a Russian-born Parisian mystic; the white supremacist BrüderSchweigen or “Silent Brotherhood” movement of the 1980s, the Five Percenters, and the Church of Scientology. An electrifying read, Secrecy is the culmination of decades of Urban’s reflections on a vexed, ever-present subject.

The powers of political secrecy and social spectacle have been taken to surreal extremes recently. Witness the twin terrors of a president who refuses to disclose dealings with foreign powers while the private data of ordinary citizens is stolen and marketed in order to manipulate consumer preferences and voting outcomes. We have become accustomed to thinking about secrecy in political terms and personal privacy terms. In this bracing, new work, Hugh Urban wants us to focus these same powers of observation on the role of secrecy in religion.With Secrecy, Urban investigates several revealing instances of the power of secrecy in religion, including nineteenth-century Scottish Rite Freemasonry, the sexual magic of a Russian-born Parisian mystic; the white supremacist BrüderSchweigen or “Silent Brotherhood” movement of the 1980s, the Five Percenters, and the Church of Scientology. An electrifying read, Secrecy is the culmination of decades of Urban’s reflections on a vexed, ever-present subject.

A cultural history of the American faith in alien life, from the Puritans to Heaven’s GateOver the past three centuries, belief in extraterrestrial life has had a profound influence on American religion. Faith in Space examines the key thinkers and religious leaders throughout American history who built faith communities around the notion that we are not alone in the universe, and that the path to spiritual truth leads heavenward to the stars.Paul Gutjahr reveals the pivotal role Protestant Christianity played in the formation of extraterrestrial belief in many of these traditions, sharing new perspectives on prominent Americans such as Cotton Mather, Benjamin Franklin, John Adams, and Thomas Paine. He goes on to examine familiar religious movements such as Spiritualism, Mormonism, Seventh-day Adventism, Scientology, the Nation of Islam, and Heaven’s Gate as well as lesser-known belief systems such as Swedenborgianism, Theosophy, the Nuwaubian Nation of Moors, and Ashtar Command. Gutjahr shows how prophetic figures in these traditions created rich cosmological tapestries for their followers, bridging the terrestrial and the extraterrestrial with their spiritual insights.A panoramic work of scholarship, Faith in Space traces how these traditions have offered generations of Americans cosmically oriented religious thinking through the belief in alien life, propounding a view that humanity’s salvation is inextricably tied to the actions and interventions of intelligent beings from other worlds.

Among the various kinds of occultism popular during the Russian Silver Age (1890-1914), modern Theosophy was by far the most intellectually significant. This contemporary gnostic gospel was invented and disseminated by Helena Blavatsky, an expatriate Russian with an enthusiasm for Buddhist thought and a genius for self-promotion. What distinguished Theosophy from the other kinds of "mysticism"--the spiritualism, table turning, fortune-telling, and magic--that fascinated the Russian intelligentsia of the period? In answering this question, Maria Carlson offers the first scholarly study of a controversial but important movement in its Russian context. Carlson's is the only work on this topic written by an intellectual historian not ideologically committed to Theosophy. Placing Mme Blavatsky and her "secret doctrine" in a Russian setting, the book also discusses independent Russian Theosophical circles and the impact of the Theosophical-Anthroposophical schism in Russia.It surveys the vigorous polemics of the Theosophists and their critics, demonstrates Theosophy's role in the philosophical dialogues of the Russian creative intelligentsia, and chronicles the demise of the movement after 1917. By exploring this long neglected aspect of the Silver Age, Carlson greatly enriches our knowledge of fin-de-sicle Russian culture. Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Among the various kinds of occultism popular during the Russian Silver Age (1890-1914), modern Theosophy was by far the most intellectually significant. This contemporary gnostic gospel was invented and disseminated by Helena Blavatsky, an expatriate Russian with an enthusiasm for Buddhist thought and a genius for self-promotion. What distinguished Theosophy from the other kinds of "mysticism"--the spiritualism, table turning, fortune-telling, and magic--that fascinated the Russian intelligentsia of the period? In answering this question, Maria Carlson offers the first scholarly study of a controversial but important movement in its Russian context. Carlson's is the only work on this topic written by an intellectual historian not ideologically committed to Theosophy. Placing Mme Blavatsky and her "secret doctrine" in a Russian setting, the book also discusses independent Russian Theosophical circles and the impact of the Theosophical-Anthroposophical schism in Russia.It surveys the vigorous polemics of the Theosophists and their critics, demonstrates Theosophy's role in the philosophical dialogues of the Russian creative intelligentsia, and chronicles the demise of the movement after 1917. By exploring this long neglected aspect of the Silver Age, Carlson greatly enriches our knowledge of fin-de-sicle Russian culture. Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Henry Steel Olcott (1832-1907), co-founder of the Theosophical Society, was a versatile man. He is regarded as one of the pioneers of American agricultural education and also served in the U.S. War Department. Later Olcott was admitted to the New York Bar and became interested in psychology and spiritualism, travelling to India and Sri Lanka with Madame Blavatsky to explore eastern spiritual traditions, especially Buddhism. In this volume (published in 1900) Olcott chronicles how he and Madame Blavatsky journeyed to India and Sri Lanka (then Ceylon) in the years 1878 to 1883 to oversee the foundation of new branches of their Society. This is part classic travel writing in which the author gives breathless descriptions of the beauty of Indian nature, culture and philosophy and part characterisation of Madame Blavatsky's 'psychological eccentricities' as Olcott experiences them. To him she was and remained 'an insoluble riddle'.

Henry Steel Olcott (1832-1907), co-founder of the Theosophical Society, was a versatile man. He is regarded as one of the pioneers of American agricultural education and also served in the U.S. War Department. Later Olcott was admitted to the New York Bar and became interested in psychology and spiritualism, travelling to India and Sri Lanka with Madame Blavatsky to explore eastern spiritual traditions, especially Buddhism. This volume covers the period 1883-1887: Olcott tells of his meetings with many of the 'Masters' of the Society and considers what has been achieved since he and Madame Blavatsky met in Vermont in 1874. He is invited to Burma by its king, who is interested in hearing about Olcott's work; Madame Blavatsky resigns as Corresponding Secretary of the Society and goes into exile in Europe. The author, however, is determined to give a fair assessment of her invaluable contribution to the Society.

Henry Steel Olcott (1832-1907), co-founder of the Theosophical Society, was a versatile man. He is regarded as one of the pioneers of American agricultural education and also served in the U.S. War Department. Later Olcott was admitted to the New York Bar and became interested in psychology and spiritualism, travelling to India and Sri Lanka with Madame Blavatsky to explore eastern spiritual traditions, especially Buddhism. In this polemical volume (first published in 1932), Olcott describes his view of the history of the Society between 1893 and 1896: conflicts and long-standing tensions had led to a split in 1895, precipitated by a clash between Olcott and William Judge, Vice-President of the Society in America. After the split Olcott carried on travelling widely and lecturing, having established a study centre in Chennai, India, for the movement now known as the Theosophical Society - Adyar.

Henry Steel Olcott (1832-1907), co-founder of the Theosophical Society, was a versatile man. He is regarded as one of the pioneers of American agricultural education and also served in the U.S. War Department. Later Olcott was admitted to the New York Bar and became interested in psychology and spiritualism, travelling to India and Sri Lanka with Madame Blavatsky to explore eastern spiritual traditions, especially Buddhism. This volume (1895) describes the first meeting between Olcott and Madame Blavatsky and the founding of the Theosophical Society in 1875. Olcott continued to practise as a lawyer (and supported the Society financially) while in the evenings he and Madame Blavatsky would entertain visitors or collaborate on the book Isis Unveiled. The author portrays his friend as a spiritual medium and describes how Madame Blavatsky's body was from time to time possessed by other 'entities'.

In Ghostly Past, Capitalist Presence, Tithi Bhattacharya maps the role that Bengali ghosts and ghost stories played in constituting the modern Indian nation, and the religious ideas seeded therein, as it emerged in dialogue with European science. Bhattacharya introduces readers to the multifarious habits and personalities of Bengal’s traditional ghosts and investigates and mourns their eventual extermination. For Bhattacharya, British colonization marked a transition from the older, multifaith folk world of traditional ghosts to newer and more frightening specters. These "modern" Bengali ghosts, borne out of a new rationality, were homogeneous specters amenable to "scientific" speculation and invoked at sÉance sessions in elite drawing rooms. Reading literature alongside the colonial archive, Bhattacharya uncovers a new reordering of science and faith from the middle of the nineteenth century. She argues that these shifts cemented the authority of a rising upper-caste colonial elite who expelled the older ghosts in order to recast Hinduism as the conscience of the Indian nation. In so doing, Bhattacharya reveals how capitalism necessarily reshaped Bengal as part of the global colonial project.

In Ghostly Past, Capitalist Presence, Tithi Bhattacharya maps the role that Bengali ghosts and ghost stories played in constituting the modern Indian nation, and the religious ideas seeded therein, as it emerged in dialogue with European science. Bhattacharya introduces readers to the multifarious habits and personalities of Bengal’s traditional ghosts and investigates and mourns their eventual extermination. For Bhattacharya, British colonization marked a transition from the older, multifaith folk world of traditional ghosts to newer and more frightening specters. These "modern" Bengali ghosts, borne out of a new rationality, were homogeneous specters amenable to "scientific" speculation and invoked at sÉance sessions in elite drawing rooms. Reading literature alongside the colonial archive, Bhattacharya uncovers a new reordering of science and faith from the middle of the nineteenth century. She argues that these shifts cemented the authority of a rising upper-caste colonial elite who expelled the older ghosts in order to recast Hinduism as the conscience of the Indian nation. In so doing, Bhattacharya reveals how capitalism necessarily reshaped Bengal as part of the global colonial project.