Hello Symposiasts, I’m Dr. Angela Puca, a religious studies PhD, and this is your online resource for the academic study of magic, esotericism, paganism, shamanism, and all things occult. Today, we have an episode on early Theosophy. Some people may wonder whether there is a difference between early Theosophy and later development, and we will also discuss the development and how things changed over time from the early stages of Theosophy to later development. But before we dive into our topic, please allow me to remind you to sign up for my newsletter so that you don’t have to rely on the capricious algorithm and social media platforms because we know they can shut down whenever they decide. Also, I feel uncensored in my newsletter. So please subscribe to my website, drangela.com. Also, these are all the ways to support my work because this project is brought to you by you. It will also allow you to join an amazing, fantastic community I’m proud of. It also funds my academic endeavours because those are not otherwise funded. So, every kind of support you can give is always massively appreciated.

So, yeah, I think we can start discussing today’s topics, which are theosophy and early theosophy. Theosophy is a term that comes from the Greek words theos, meaning God, and sophia, meaning wisdom. It refers to a blend of divine knowledge or wisdom, a spiritual movement that originated in the late 19th century. But its roots delve deep into the East and West’s ancient philosophies, mysticism, and esoteric traditions. However, even though the roots are in the Eastern and ancient traditions, it’s always important to distinguish between when something has roots and when something derives from another tradition. I think this is a common mistake and a common misconception that practitioners make, assuming that if something has roots in something more ancient or a different culture, it automatically means that it derives from that, and that is not the case.

The Theosophical Society was founded in 1875 by Helena Petrovna Blavatsky, Harry Steel Olcott, and William Quan Judge. By the way, I have a few other videos on Theosophy, so I recommend that you guys check them out. I also have a playlist, so if the topic interests you, I recommend you check it out. This video will focus more on the early stages of Theosophy, the practices, and the beliefs.

So when the Theosophical Society was founded, it aimed to explore these mystical traditions, which it claims to have roots from, and to uncover a deeper spiritual truth, transcending beyond the materialistic worldview prevalent in the era. You also see references on the screen with book covers, and you will also find the reference list in the description and a final slide.

Now, let’s look at the historical and cultural context. So, in understanding Theosophy, it is crucial to appreciate the Zeitgeist of the 19th century. This era was marked by rapid industrialization, scientific progress, and a rise in materialistic philosophy. However, there was also a counter-movement, a hunger for spiritual and deeper meaning, which led to a resurgence of interest in esoteric and occult knowledge. This period, often called the Occult Revival, saw a blending of Eastern mystical philosophies with Western esoteric traditions, a cultural synthesis that Theosophy both embodied and propelled. The Theosophical Society emerged at this nexus, seeking to offer answers to those disenchanted with the rigid dogmas of orthodox religion and the soulless reductionism of burgeoning scientific materialism.

Now, as for the core philosophies and influences, Theosophy is not just a single philosophy but a confluence of ideas and beliefs. It draws heavily from Hindu philosophies, or it’s also called Hinduism, though I kind of challenge this category because it’s a Western scholarly category, and it might or might not make sense. So, I prefer Hindu philosophies, but that’s a different topic. Buddhism draws heavily from these traditions, particularly their concepts of reincarnation and karma while incorporating Kabbalistic ideas and elements from Neoplatonism and Gnosticism.
Now, let’s look more specifically at the ideas that early Theosophy and later philosophy have incorporated. What are the specific ideas from these traditions that I’ve just mentioned that were prevalent, taken from these traditions, and also re-elaborated? Of course, the way that all these elements and concepts from these traditions have been incorporated in Theosophy is also a re-elaboration, so that’s also important to keep in mind.
So, regarding Hindu philosophies, Theosophy incorporates the Hindu concepts of reincarnation and karma. In Theosophy, reincarnation is viewed as the soul’s journey through multiple lifetimes for spiritual evolution and karma. Also, you have the idea of karma, the law of moral causation. Then, we have the idea that Theosophy wants to draw from something perceived as ancient wisdom. We should probably have a separate episode about why people value something ancient; the more ancient it is, the better. This has led many different traditions to both claim historicity that was not there or to try and incorporate elements from ancient wisdom and ancient traditions; because of this concept, this perception that something is more ancient means that it is more authentic and probably even more effective in this perception.

So, Theosophy also draws from The Vedas and the Upanishads, which are ancient Hindu scriptures, especially regarding the nature of the universe and the quest for ultimate truth. When it comes to Buddhism, Theosophy adopts the Buddhist goal of Nirvana, which is interpreted as a state of spiritual enlightenment and liberation from the cycle of rebirth. Again, it’s always important to say that even when they use the same terms and very similar concepts, it’s always safe to assume they’re not the same, especially in a completely different cultural context. There are always going to be changes and alterations, and even more so when more than one author or more than one thinker starts to chip into that concept.

Another element we find is The Four Noble Truths and The Eight-Fold Path, which you would probably know are present in Buddhism. Elements of Buddhist teachings, such as The Four Noble Truths and The Eight-Fold Path, are also reflected in theosophical ethics and views on overcoming suffering through spiritual knowledge.

Now, let’s look at the Kabbalah. What does Theosophy take from the Kabbalah? Well, Theosophy takes from the Kabbalah what many traditions in Western esotericisms take from the Kabbalah, which is the tree of life and the Sephiroth. Theosophy incorporates the Kabbalistic tree of life and its Sephiroth, or the spheres, to explain the structure of the cosmos and the human soul’s journey. Also, you have an esoteric interpretation of scriptures because, similar to Kabbalah, Theosophy emphasizes hidden mystical interpretations of religious texts, seeking deeper spiritual meanings.

And when it comes to Neoplatonism, which we have also mentioned, you have the idea of the one and the emanation of the universe. If you are interested, I have a dedicated episode on Neoplatonism. Neoplatonism’s concept of the one from which all existence emanates parallels Theosophy’s view of a monistic, all-encompassing divine source. Also, you have the hierarchy of beings because Theosophy’s view of different spiritual hierarchies and beings reflects Neoplatonic ideas about the levels of reality and existence. And again, I have a video on cosmology in Theosophy. You will find that they love the number seven. And when it comes to the elements from Gnosticism that we find in Theosophy, we can see that Theosophy shares with Gnosticism the idea of a cosmic dualism, represented by a spiritual true reality versus a flawed material world. You also have the concept of salvation through knowledge because, similar to Gnostic soteriology, Theosophy posits that salvation, or spiritual liberation, is achieved through esoteric knowledge, gnosis, of the Divine. So, the gnosis, the knowledge of the Divine, is perceived as liberating.

Also, interestingly, Theosophy stands out for its ability to synthesize these diverse elements into a cohesive philosophical and spiritual system. So, it creates a unique worldview that emphasizes personal spiritual development, a quest for universal truth, and an understanding of the deeper esoteric aspects of various religious traditions. This synthesis not only broadens the appeal of Theosophy but also contributes to its complexity and depth as a spiritual path. Also, integrating these diverse elements has been a subject of scholarly interest, especially in how it has influenced later traditions. You can find the influence of Theosophy everywhere, even with traditions. For people who are unaware that this is the case, it is the case. I would say that the two main pillars of all the esoteric traditions you find nowadays are the Hermetic Order of the Golden Dawn and Theosophy. We could do a game one day, have a live stream dedicated to that, and do a game where we try to identify every popular concept or practice nowadays and see whether it comes from Theosophy, the Golden Dawn, or a mix of both. But also, the tendency of individually tailoring and synthesizing different traditions that we find in the New Age movement, but also in esoteric traditions and esoteric practices, the eclecticism is also found in Theosophy and a bit in the Golden Dawn.

Another element that we have, another central belief that we find in Theosophy, is the idea of an ancient hidden wisdom or ‘prisca theologia.’ English speakers sometimes say ‘prisca the theologia,’ but in Latin, medieval pronunciation is ‘prisca theologia’ or perennial philosophy. Again, I think Theosophy is responsible for the perennialist outlook and perennialist perspective in contemporary esoteric traditions and practices, including paganism. And this perennial philosophy, this idea, is the idea that there is one underlying truth that is present across all world religions and even across all philosophies and across all religions. The differences are layers, but the core truth remains the same. And what they are interested in is identifying and finding this core truth that underlies all of the world religions. Blavatsky, the movement’s leading figure, posited that this ancient wisdom could be found in various cultures’ sacred texts and mystical traditions and that understanding it was key to spiritual enlightenment.

As we delve further into the discussion, we will also touch upon why Theosophy remains relevant today. As I said, it has been very influential. So, I think we can now talk about the theoretical versus practical aspects of Theosophy.

So, since we have established what Theosophy is and its historical context, we can now cover the historical context, and now that we have covered the historical context, we can now turn to the heart of our inquiry: the distinction between the theoretical teaching and practical applications, and also what these were in the early days. While theosophical literature, notably Blavatsky’s ‘The Secret Doctrine‘ and ‘Isis Unveiled,’ delves deeply into esoteric theories and universal truths, it is often silent on the practical dimensions of these teachings. You find more of these in later writings on Blavatsky and her teachings. This has led to perceiving Theosophy as a largely theoretical framework, esoteric and abstract, with less emphasis on practical spiritual exercises and elements.

Now, expanding on the early practices within the Theosophical Society, it’s essential to delve deeper into the nature of these practices and their significance and see what they were because, as I said, we don’t have anything that is particularly present in Blavatsky’s teaching; it appears to be much more theoretical. But there were still practices, or at least the sources say so. For instance, one of these is meditation.

Theosophical meditation differed, and it was definitely part of the practices, and it differed significantly from traditional Western practices. Instead of aiming for a blank mind, the meditation in Theosophy involved an active engagement with esoteric and spiritual truths. This approach was intended for relaxation, spiritual awakening, and enlightenment. As Washington notes in ‘Madame Blavatsky’s Baboon,’ you find the cover of the books on the slides. Also, Theosophists aspired to achieve higher states of consciousness, a concept deeply rooted in Eastern spiritual traditions. This goal involved transcending ordinary sensory experiences to access deeper spiritual insights, and this also aligns with what Blavatsky wrote in ‘The Secret Doctrine.’ We also have guided and group meditations because meditation sessions were often guided by experienced members or conducted in groups. As Campbell highlights in ‘Ancient Wisdom Revived,’ this collective approach was believed to harmonize individual energies and enhance the overall spiritual experience.

Now, let’s look at the study, discourse, and interpretation of sacred text, which was also an important part of the early days of Theosophy. A hallmark of the Theosophical Society was its inclusion of Eastern philosophies, which marked a significant divergence from the Western-centric spiritual practices of the time. This integration is extensively discussed in Godwin’s “Theosophical Enlightenment.” I would also like to note that now, after Theosophy, you will find that many traditions, esotericists, and occultists have included practices from Asian traditions. Still, Theosophy was the first to popularize the inclusion, readaptation, and incorporation of Asian traditions. Also, Helena Blavatsky, the society’s co-founder, played a crucial role in this synthesis. Her writings, especially in “Isis Unveiled,” drew parallels between Eastern and Western esoteric traditions, emphasizing their underlying unity. Also, you have members engaged in studying a wide range of texts. This included traditional Western religious texts and Eastern scriptures like the Upanishads and the Bhagavad Gita. Blavatsky’s works were also central to their studies, offering interpretations of these ancient teachings through a theosophical lens. So, there was this working and trying to understand and contemplate over words of text considered of reference.

Now, as for the spiritual practice that was present there, you have certain elements that are quite essential to cover. The first one is synthesizing traditions. The practices within the Theosophical Society were characterized by their synthesis of Eastern and Western esoteric teachings. This unique blend, as detailed by Campbell, created a spiritual framework that transcended cultural and philosophical boundaries. You also have practical application because Theosophists were encouraged to apply these philosophical concepts in their everyday lives, a practice deemed essential for genuine spiritual development. Then, you also have the idea of spiritual evolution and service. An integral aspect of theosophical practice was the focus on spiritual evolution to serve humanity. The development of personal spiritual awareness was linked with the broader objective of elevating human consciousness, and this is a theme that you find in Blavatsky’s teachings. So, the early practices of the Theosophical Society were marked by their diversity, intellectual depth, and the innovative blending of Eastern and Western spiritual traditions. These practices included meditation, intellectual study, and the practical application of esoteric teachings. This approach reflected the society’s commitment to spiritual exploration and its ambition to form a universal brotherhood. You will remember from my first video on Theosophy that one of the main aims of the Theosophical Society was creating a universal brotherhood, transcending race, creed, sex, cast, and colour, and this is something that is outlined in the theosophical literature and Blavatsky’s seminal works.

Regarding the variation in the practices, it’s important to notice that different branches of the society had considerable autonomy, leading to diversity in practice. Some groups focused more on scholarly study, while others delved into Spiritualism and psychic phenomena. Also, you influence Spiritualism and psychic research. Influenced by the spiritualist movement of the time, some theosophists engaged in séances and psychic experiments. However, this was often a point of contention because Blavatsky criticized mediumship, and later, Theosophy distanced itself from Spiritualism. This is interesting because I don’t know if you noticed. Still, from the 19th to the 20th century, many esotericists spoke badly of Spiritualism and séances, including Aleister Crowley and Blavatsky. And I think that there’s also a cultural reason for that. The cultural reason is that, at the time, spiritualists were seen as frauds because there were so many who were staging what was going on that the esotericists who were serious about their work and wanted to convey that seriousness to others and would distance themselves from Spiritualism. So, I think that nowadays, an occultist or an esotericist would have a bit of a more nuanced perspective, not that they lacked the nuanced perspective. Still, their primary goal seemed to distance themselves from those types of people and the public perception of those endeavours, which were not seen as genuine esoteric practices but more as fraudulent acts or enactments. So, I think that’s interesting because you don’t find this only in Theosophy or Blavatsky. Still, you find it quite across the board. And so, when you had theosophists interested in Spiritualism, it was a dirty little secret. So, it was a bit controversial because I don’t think there was a lack of interest. It was more like, as I said, everything is born and exists.

So now, let’s look at the training and development because, in training and development within the society, I think it is essential to note that there wasn’t a standardized curriculum or progression system akin to what one might find in other esoteric societies. We mentioned the Golden Dawn earlier, so you find that kind of system in many esoteric societies, unlike in the Theosophical Society. Instead, members were encouraged to pursue their spiritual development through self-directed study, guided by the society’s literature and the teachings of senior members. This approach allowed for a great deal of personal interpretation and exploration. While this meant a lack of structured training, it also provided a space for personal spiritual growth and exploration. The emphasis was on individual enlightenment and understanding rather than adhering to rigid practices or beliefs.

Now, let’s cover the role of esoteric knowledge and psychic research in Theosophy. So, Theosophy as a spiritual movement was deeply rooted in exploring esoteric knowledge. This pursuit was a scholarly interest and a profound quest to understand the mysteries of life and the universe. Theosophical teachings and practices delved into the arcane aspects of ancient religions, mystical traditions, and occult philosophies. The objective was to uncover universal truths transcending conventional religious and scientific understanding. Blavatsky’s “Secret Doctrine” and “Isis Unveiled” are prime examples of these explorations, synthesizing a range of esoteric teachings from different cultures and epochs. The late 19th century, when Theosophy was burgeoning, was also a time of heightened interest in spiritualism and psychic phenomena. Blavatsky and other theosophists actively engaged in investigating these phenomena. Their approach was markedly different from the popular spiritualist movements of that specific time, which often gravitated towards sensationalism and entertainment. Theosophists viewed psychic research as a serious scientific endeavour and a means of exploring the limits and potential of the human mind and spirit.

Also, the Theosophical Society’s interest in mediumship was complex and multifaceted. While theosophists acknowledged the existence of psychic abilities, they were often critical of the way mediumship was practised by mainstream spiritualists. This is something that I mentioned earlier. They argued that genuine mediumistic abilities were rare and that many spiritualist mediums were either fraudulent or misunderstood their experiences. Theosophists instead proposed that true mediumistic phenomena had roots in ancient spiritual practices and were a part of the broader human spiritual evolution. Unlike mainstream spiritualism, Theosophy did not focus exclusively on communicating with the dead. Instead, its psychic research focused on understanding higher planes of existence and human beings’ latent spiritual and psychic abilities. Theosophists believed that through disciplined study and practice, an individual could access this high state of consciousness and gain profound insight into the nature of reality.

Now, the Theosophical Society’s involvement in psychic research was not without controversy. The Society and Blavatsky were subject to criticism and scepticism, especially from the scientific community and sceptics of the time. The famous report of the Society for Psychical Research of 1885, which accused Blavatsky of fraud, is an example of the challenges theosophists faced in legitimizing their psychic research. Despite these challenges, Theosophy influenced various spiritual and esoteric movements, contributing significantly to the Western esoteric tradition.

Of course, as always, I’m not saying whether there was any basis for these claims of her fraud. I’m just really addressing the history, as I always do.

Also, Theosophy’s engagement with esoteric knowledge and psychic research was integral to the theosophical mission to explore deeper truths. This exploration was not just about understanding spiritual phenomena. Still, it was seen as a path to understanding the universe and human potential. Theosophy’s approach to these subjects was deeply serious, aiming to distinguish itself from the more sensationalist spiritualist practices of the time. It sought a profound understanding that connected these phenomena to ancient wisdom and the human evolution of consciousness. This aspect of Theosophy is comprehensively documented in Marion Meade’s “Madame Blavatsky: The Woman Behind the Myth,” which offers an insightful look into the life of Blavatsky and her role in shaping theosophical doctrines.

Now, over time, the practices within the Theosophical Society evolved. Later figures in the movement, such as Annie Besant and Leadbeater, introduced more structured approaches to spiritual development, including ceremonial ritual and esoteric training elements. This reflected a shift towards a more systematic form of spiritual practice. The early practices of the Theosophical Society highlight its role as a bridge between Eastern and Western esoteric traditions. While lacking the formalized initiation and ritual structure of groups like The Hermetic Order of the Golden Dawn, the Theosophical Society’s emphasis on study, meditation, and individual exploration of spirituality played a significant role in developing modern esoteric thought.

So, expanding on the theme of access and initiation into theosophical practices, we can now delve deeper into access to theosophical practices. Since we said it was not a structured system, how would people access theosophical practices in the early days?

The Theosophical Society distinguished itself from many contemporary esoteric organizations by its relatively open approach to membership. There were no strict criteria for joining, and people from various social, cultural, and economic backgrounds were welcomed. This inclusivity was in line with the society’s principle of universal brotherhood, which they were trying to achieve. Also, they had public meetings and lectures. Many of the society’s activities, such as lectures and discussions, were open to the public. This openness allowed a broader audience to engage with theosophical ideas, contributing to the society’s growth and influence. You also have the fact that the society’s publications, especially the works of Helena Blavatsky, were accessible to members and non-members alike. These writings served as both an introduction to theosophical thought and a means of deeper self-study for those interested in the society’s teachings.

Also, you have inner circles and informal networks that often exist in communities. So, while the society was open in its membership, there were inevitably inner circles, particularly around prominent figures like Helena Blavatsky. These groups comprised dedicated students who engaged more deeply with the teachings and often had more direct access to the leaders. Also, you have informality over secretiveness because, unlike secret societies, these inner circles were not characterized by strict initiatory practices or esoteric secrecy. Instead, they were akin to informal networks of serious students and practitioners who shared a deeper commitment to the theosophical principles. It’s a bit like my inner Symposium on Patron. We have very serious discussions, but they are more, you know, part of the community rather than secret, you know, themselves.

So now, let’s look at the personal spiritual exploration. A key aspect of theosophical practice was personal study and exploration. Members were encouraged to engage with theosophical literature and meditative practices at their own pace, fostering a personal understanding of the teachings. Also, you have guidance and mentorship because, though formal initiation was not a central aspect of the society, mentorship and guidance from more experienced members played a significant role. This mentorship was often less structured and more personal, tailored to the individual’s path and needs. Probably was inspired by the Indian Parampara tradition and the idea that you need to have a guru, but in this case, in a non-structured way. Also, the approach to access and initiation in the Theosophical Society reflects its broader ethos of open inquiry and universalism. The lack of formal barriers to entry, combined with the emphasis on personal study and spiritual exploration, made theosophical practices more accessible to a wide audience, contributing to the society’s enduring influence.

Now, let’s address whether Theosophy was a cult of personality or a genuine spiritual path. Finally, I think we need to address this notion of the cult of personality or an exclusive club accessible only to a fortunate few. Acknowledging the charismatic influence of Blavatsky and other key figures in the Theosophical Society is essential. However, dismissing Theosophy merely as a personality cult would overlook its substantial philosophical contributions and impact on spiritual discourse. Guys, whenever you hear about Astral Plane and Akashic Records, that’s Theosophy for you guys. So, there are so many things that come from Theosophy. So, it has been so influential that even beyond Blavatsky, some people talk about the Akashic Records or the Astral Plane and have never read anything from Blavatsky. I think it is a testament to the fact that the ideas resonated with people to the point where they became influential in later traditions.
Theosophy provided a platform for exploring spiritual ideas and practices in a way that was relatively accessible and adaptable to individual needs, albeit within the constraints of this era and cultural context. So, Theosophy, as I mentioned earlier, was very influential in forming the New Age Movement. The eclecticism and the idea of individually tailoring practices are also clearly influenced by Theosophy and its impact. So, while Theosophy’s practical dimensions were not as explicitly structured or widely publicized as the theoretical teachings were, there were indeed practices and avenues for spiritual exploration within the society. These ranged from meditation and study to more experimental forays into Spiritualism and psychic phenomena. The society’s relatively open approach allowed the broader audience to engage with these teachings, although the depth of involvement varied. And this is probably also why it’s been influential; it was open, so everybody could access it if they wanted.

Despite its innovative approach to spiritual practice, Theosophy faced criticism and challenges from within and outside the Society. One of the major criticisms was the lack of clear, practical guidance in its teachings, leading to accusations of elitism and obscurity. Some members and observers also questioned the authenticity of the psychic phenomena associated with the Society. These criticisms highlight the tension within Theosophy between its esoteric, often abstract teachings and the desire for practical, tangible spiritual experiences. So, we can say that while Theosophy’s practices were diverse and not uniformly structured, they provided a unique blend of meditation, esoteric study, and psychic exploration. The Society’s approach to spiritual development was largely individualistic, encouraging personal exploration over formalized training.

So now, let’s look at the endless influence of contemporary spiritual movements. The influence of theosophical practices extends beyond theosophy itself because it profoundly impacts contemporary spiritual movements. The Theosophical Society’s synthesis of Eastern and Western esoteric traditions laid the groundwork for the New Age movement in the 20th century. This blending of traditions encouraged a more universalist approach to spirituality, breaking down barriers between different faiths and philosophies. Theosophy’s emphasis on personal spiritual experience and inner development resonated with later spiritual seekers, influencing various spiritual paths and practices. Notably, the society’s interest in Eastern philosophies helped introduce and popularize concepts like Karma and reincarnation in the Western world. If that is not an influence, I don’t know what is.

So, as for the contribution to Western esotericism, within the context of Western esotericism, Theosophy’s contribution is also significant. It provided the bridge between traditional Western occultism and Eastern mysticism, creating a unique blend that influenced many esoteric and spiritual traditions that followed. Theosophy’s approach to spiritual evolution and its emphasis on the interconnectedness of all life has left a lasting imprint on Western esoteric thought. Society’s focus on developing higher states of consciousness and exploring the unseen aspects of reality has been particularly influential in shaping contemporary esoteric practices.

Also, examining Theosophy’s legacy, it is clear that its impact extends well into contemporary spiritual landscapes. Society’s teachings inspire new generations of spiritual seekers, and its literature and ideas are still being studied and explored. And again, even for those who have never heard of Theosophy or Blavatsky, I think it’s very likely, if not absolutely certain, that the ideas you find in your esoteric books are influenced or reshaped by Theosophy. So, whether you’re interested in Theosophy or not, it’s important to study for your knowledge, whether you’re a practitioner or a scholar. If you are a scholar, of course, you will need to understand Theosophy to understand all the traditions that come after Theosophy; otherwise, you wouldn’t be able to identify the links between certain ideas and the fact that they come from Theosophy. And if you’re a practitioner, I think it’s also helpful to understand where certain concepts come from, like the Astral Plane, which comes from Leadbeater, a Theosophist. So, that doesn’t mean that out-of-body experiences started in the 19th century, a misconception I found people were talking about in my video’s comment section on astral travelling and the Astral Plane. The concepts of astral travelling and astral plane come from Theosophy. I’m sorry to break it to you. That’s true, and it dates back to the 19th century. If we talk about out-of-body experiences, that’s a different matter altogether, and out-of-body experiences are transcultural. You find them everywhere; they are conceptualized in very different ways, and the conceptualization of out-of-body experience as astral travelling and the idea of the Astral Plane is from the 19th-century Theosophy.

So, despite criticisms and controversies, Theosophy remains a crucial player in the history of Western esotericism, offering insights into the unification of spiritual traditions and the exploration of mystical experiences. So, it is of ongoing relevance to contemporary discourse.

So now, let’s go through a summary of the distinctions between early Theosophy versus later developments. Early Theosophy has developed primarily under Blavatsky. We could distinguish between a Blavatsky and a post-Blavatsky time in Theosophy. So, it is kind of the early stage we focus on today. It differs from later developments in theory and practice, and these differences can be traced through various phases of the Society’s evolution and the contributions of different leaders. So, first of all, we have in the theoretical foundations, we have that Blavatsky’s Theosophy was groundbreaking in its synthesis of Eastern, like Hindu and Buddhist, and Western, Kabbalah, Neoplatonism, Gnosticism, esoteric traditions. The eclectic approach was seen in their major works, which we have cited plenty of.
Also, Blavatsky emphasized an ancient hidden wisdom, the prisca theologia, perennial philosophy, and the concept of a universal brotherhood of humanity. She posited that all religions stemmed from a single ancient source, and there was one core truth that underlies all traditions. So, now, when you see people who say that Jesus and Krishna are the same God, you can thank Theosophy for that and perennialism. Also, the early Theosophical Society had a strong interest in psychic phenomena and Spiritualism. However, Blavatsky herself was critical of mainstream Spiritualism, as were all the sages of the time. In terms of the practices, the focus was on the early Theosophy. The focus was more on studying esoteric texts and philosophical discourse rather than ritualistic or ceremonial practices. Also, practices were geared towards self-improvement and personal spiritual growth, with less emphasis on formal rituals or structured spiritual paths. Also, there was an interest in exploring psychic abilities and phenomena to understand the higher truths of existence.

Also, examining Theosophy’s legacy, it is clear that its impact extends well into contemporary spiritual landscapes. Society’s teachings inspire new generations of spiritual seekers, and its literature and ideas are still being studied and explored. And again, even for those who have never heard of Theosophy or Blavatsky, I think it’s very likely, if not certain, that the ideas you find in your esoteric books are influenced or reshaped by Theosophy. So, whether you’re interested in Theosophy or not, it’s important to study for your knowledge, whether you’re a practitioner or a scholar. If you are a scholar, of course, you will need to understand Theosophy to understand all the traditions that come after Theosophy; otherwise, you wouldn’t be able to identify the links between certain ideas and the fact that they come from Theosophy. And if you’re a practitioner, I think it’s also helpful to understand where certain concepts come from, like the Astral Plane, which comes from Leadbeater, a Theosophist. So, that doesn’t mean that out-of-body experiences started in the 19th century, a misconception I found people were talking about in my video’s comment section on astral travelling and the Astral Plane. The concepts of astral travelling and astral planes come from Theosophy. I’m sorry to break it to you, but that’s true, and it dates back to the 19th century. If we talk about out-of-body experiences, that’s a different matter altogether, and out-of-body experiences are transcultural. You find them everywhere; they are conceptualized in very different ways, and the conceptualization of out-of-body experience as astral travelling and the idea of the Astral Plane is from the 19th-century Theosophy.

So, despite criticisms and controversies, Theosophy remains a key player in the history of Western esotericism, offering insights into the unification of spiritual traditions and the exploration of mystical experiences. So, it is of ongoing relevance to contemporary discourse.

Controversies aside, Theosophy remains a key player in the history of Western esotericism, offering insights into the unification of spiritual traditions and the exploration of mystical experiences. So, it is of ongoing relevance to contemporary discourse.

Now, let’s look at the shifts in the post-Blavatsky era. After the early stage of Theosophy, under leaders like Annie Besant and Leadbeater, Theosophy developed a more structured set of teachings. This period saw the expansion of esoteric and theosophical thought into areas like Theosophical cosmology and anthropology. These are areas developed later. Also, new ideas, such as the notion of ascended masters and detailed descriptions of the astral plane, were introduced. Also, there has been a shift towards organizational structures because society has moved towards a more organized structure with clearer hierarchies and roles. In terms of the practices, Besant and Leadbeater introduced more rituals and ceremonies, influenced partly by their involvement with Freemasonry and co-masonry. Also, there was the establishment of esoteric schools and orders like the Esoteric Section and later the Order of the Eastern Star, which provided a more structured spiritual path. There was also a greater emphasis on clairvoyance, with Leadbeater and others claiming to have psychic abilities that allowed them to investigate the spiritual world directly.

By the way, guys, let me know in the chat and comments whether you like this format. I will try to experiment a bit more with the format of my weekly episode in a livestream format. Then, I will reupload only the lecture part as a video on demand. Let me know if you like this format or prefer my usual YouTube-like format. I want to know what you think and whether you have any thoughts on what we discussed today. So, yeah, I guess that we can end the livestream here.

Thank you all so much for coming here and, as always, a little housekeeping or Symposium keeping. This project is only possible thanks to you guys, so if you have the means and want to support this project, I would appreciate it if you’d support it with a one-off Pap donation by joining memberships here on YouTube by joining my inner Symposium on Patron or Ko-Fi. You will also find an amazing community; we have monthly lectures and a book club, and you have the chance to book one-on-one sessions with me, which you also have the chance to do on my website, drangelapuca.com. I will also launch online courses on my website next year. I recommend checking that out and signing up for my newsletter because that’s where all the fun, uncensored, and not reliant on capricious algorithms happen. So, also smash the like button if you like this video, share this video around, and, uh, yeah, also leave a comment, you know, uh, help the Symposium grow in whatever way you can. I very much appreciate each and every one of you guys. Thank you all so much for being here, and stay tuned for all the academic fun.

Bye for now.
Q&A SESSION

To conclude, the early theosophy under Blavatsky was characterized by emphasizing synthesizing various spiritual and esoteric teachings and focusing on philosophical study and personal spiritual exploration. In contrast, later developments in Theosophy saw a move towards more structured teachings, organized rituals, and an expanded focus on occult and psychic phenomena. These changes reflect the evolving nature of the Theosophical Society and the influence of its sub subsequent leaders. Academic sources that explore this transition may be Madame Blavatsky, the woman behind the myth, and you can also find all the sources here and in the description box.

So now it’s time for the questions and for me to look at the comment section. When I’m focused on lecturing, I find looking at the comment sections difficult. If you have questions, please shoot them in the chat. If you want to ensure they will get answered, you can Super Chat them, which also helps the project.
So, thank you, Karl. Yes, sign up for my newsletter.
So, David says, “Hi, David. I hope that you enjoyed the lecture. Let me know if you did. You mentioned astral projection. Is that something that was taught as a practice? If so, in what form?” That is a practice that has changed a lot in modern times.

This is a very good question, and I don’t think practices were taught, not to my knowledge or based on what I’ve read. There is the astral plane, which Leadbeater authored, but it’s more descriptive. So, I don’t think that that is the case, but I know that we are, David, a patron. So, you can shoot me a message, and I can follow this up and double-check just in case I’m misremembering. But I don’t think so. I don’t think that there were instructions.
Let me see if there are other questions.
This question is more interesting because of what it implies. “What was Blavatsky’s understanding of the true Kabbalah?” What do you mean by true Kabbalah? Do you mean the Jewish mystical Kabbalah? Because she would be limited in that since she was not Jewish. I’m not sure if that’s what you mean by true Kabbalah. There are different types of Kabbalah. There’s the Christian Cabala, which is spelled with a C. The Jewish Kabbalah, which is how you spelt it, and then there’s the Hermetic Qabbalah, which is the one that you find in the Golden Dawn and theosophy, and that’s spelt with a Q. So, I think that her understanding of the Kabbalah was more the Hermetic one. I should probably make a video on Hermetic Qabbalah now that I think about it.
John Dunning asks, “In your studies and group of like-minded people, would you bring all the different beliefs together in a correct belief, or is that something not possible?” So, as you guys know, this channel is based on academic scholarship and understanding things from an academic point of view. I find it funny because I sometimes get criticism from people saying that I talk the talk. I don’t walk the walk, and I’m not a practitioner when I never said that I’m not, and I just keep you. I just don’t say whether I am or not. Anyway, I decided to deliver academic content on this channel so we can understand things over here from an academic, scholarly point of view. Now, I can unpack your question as an academic. When you say in your studies, “Would you bring all the different beliefs together in a correct way?” What is the correct way? What do you mean by correct? Do you mean effective? Do you mean something that is historically factual? What do you mean by correct?
I don’t know what you mean or whether this is possible. One of the important things we find in theosophy is that they popularized perennialism. They didn’t invent it by theosophy, but I think it was particularly influential in later historical traditions in the Western world, especially how they conceptualized it. So, with a perennialist view, you would try to find a core understanding, a core truth, and a core effectiveness across different spiritual or esoteric paths. So, in a perennialist view, you can put together things effectively if you are a practitioner who is a perennialist. But I’m assuming that by correct, you mean effective. I’m not completely sure.
So, David is asking, “Were there particular people involved with guiding meditations in the network groups?” Another good question, David. So, this is not something you find in the sources written by the leaders of the Theosophical Society; others write it. It seems there were senior members of the theosophical society or the leaders themselves, like Blavatsky, Leadbeater, Besant, and others, who would lead these inner circles. So that is the understanding. I don’t think that I have other specific names. Still, it was more a sense that when somebody was more senior in a group, they could lead other small groups. This makes sense because they tried to mirror what happened in Hindu traditions where you have the guru. Then, the guru teaches the disciple, and then it becomes a line called Parampara. And so the guru teaches the disciple, and then the disciple becomes a guru when he’s senior enough and experienced enough, teaches somebody else. So, that kind of line of it creates a lineage. So those were the teaching people, the leaders, those giving talks, and the senior members. I hope that that answers your question.

Let me see if there are other questions, but John Dunning, if you want to follow up your question by clarifying what you meant by correct, I’m happy to answer that.
Oh, David says that you enjoyed the lecture. Oh, thank you so much. I’m glad that you did.
Let me see if there are other questions. “Isn’t the Kabbalah just a formulated idea also?” Do you mean is this a response to the fact that early theosophy was not particularly structured because they would take elements from different traditions like Kabbalah or agnosticism, as we mentioned, but they would collate them in a pretty unique way? And it didn’t feel structured. I mean, if you read the writings by Blavatsky, I don’t know; to me, they seem all over the place. I don’t know. I don’t know if it is my impression of those writings, but they seem a bit dispersed. It’s like she goes from one thing to another, from one thing to another. And you can tell there is an attempt to synthesize things from different traditions and cultural contexts. Yes.

Karl suggests that everybody smashes the like button and subscribes. I think that he stands correct.
Okay, this is interesting. “What impact has Austin Osman Spare had on the re-evaluation of classical theosophy?” I don’t know. I’m trying to think of a crossroads between the two, and I don’t think I can find it. But if you guys have any suggestions or sources on the topic, please let me know.
I’m trying to see if there are other questions. By the way, thank you to Andrew, Edward, and João for moderating the chat and confirming that the audio and video were okay. I always fear things are not working properly when I go live and start lecturing and talking, which has happened in the past. If you look at my video about the hack I was a victim of, the audio was really bad. But you don’t know when you are live streaming.
So, I can see a comment about Blavatsky mentioning the true Kabbalah. Blavatsky mentioned many things to be true, but what she meant by true is also debatable. I think that when Blavatsky and the theosophists were talking about something being true, like the true Kabbalah or the True Religion, the true something, they meant that perennial concept that was so core to their philosophy. So, for something to be the true Kabbalah in Blavatsky’s perspective, it would have to have it. It would be the elements of the Kabbalah that you find in all traditions and philosophies. Now, my criticism is that when Blavatsky and other theosophists were trying to find these core underlying truths underlying all religions and old traditions, they were cherry-picking because they already had the idea, for instance, that everything is one. There was this monistic perception, right, of reality.
So, of course, when they were trying to find the underlying truth, they wouldn’t look at the monotheism in Christianity, Judaism, and Islam. So, what about that? And they would argue, I think the argument that you find, and this is something that also remains in New Age circles, it’s reinterpreting things in the light of their narrative. So, by saying, “Oh yeah, but it’s not monotheism because actually what it says is that everything is one because Jesus said this, and the Bible said that,” they reinterpret things not according to the theology of that specific religion but according to their theology. So, that is my criticism because now, since it was, there has been discussion in the comments about what the true Kabbalah is for. Her investigations on the true Kabbalah are as follows: What is the true Kabbalah? And then I thought, well, for Blavatsky, something that is true is something that underlies all traditions and is ancient. But then there’s always the cherry-picking that you will always find.
I mean, you always have the, and this is a criticism more generally of perennialism, not that I criticize it as a spiritual practice because I’m an academic. I don’t criticize people’s religious or spiritual practices or beliefs as long as they know those are beliefs and religious beliefs and practices. You cannot tell anybody if it is valid or not. What you can say is whether it has a context. It’s like, you need to have a context to ask a question like that. Whether something is true is a metaphysical question. Still, if you talk about historicity or whether something is accurate, you need context. So, is this Kabbalistic perception or practice accurate about the Jewish mysticism or the Jewish mystical tradition? That is a well-formulated question. Whereas, when there is an investigation of things being true, like the true religion and the true Kabbalah, what you find in theosophy is that they already have their worldview, their idea of the world, and their cosmology. They already had their belief system, and what they were finding or what they were searching for was not the underlying truth. To find in every religion that element that was part of their belief system, to claim that it was something universal, and they were discarding the things that were not in line with their narrative and with their belief system because those were not universal or had to be understood better or were misunderstood by the church or by the Vatican or by the, you know, whatever. It’s always like, ‘Oh, they understood it better.’ And as I said, this is not just a criticism of theosophy.
I think there is a general criticism of perennialist perspectives, especially when on a theoretical level. To me, they are very difficult to uphold theoretically. I think the perennialist view is much easier to defend or put forward without it being heavily challenged when framed as a personal belief and experience. When there are claims from other religions saying, ‘Oh, but this religion means what I say because they, you know, when they talk about monotheism, in reality, they are saying that everything is God.’ So, that’s a bit of a criticism. Whereas if they were to frame it in a personal way, in a spiritual-religious way, as in, ‘I have a spiritual experience, a spiritual insight, a gnosis, an experience of gnosis, or as it is now called unverified personal gnosis. If I have an experience of personal gnosis where everything is one, and Jesus appears to me and says I am Krishna, I am Horus, I am all the solar gods of every culture of every history, that’s my spiritual experience. It might be super transformative to me. I might not be the same person again, so how can I say that that’s not a valid spiritual experience? It is a spiritual experience.’ Though, if I go on and write books about the fact that, or make movies about the fact that Krishna is the same God as Jesus, who’s the same God as Horus, who’s the same God as, I don’t know, this bottle, everything is the same, just focusing on the similarities that you cherry-pick and completely ignoring all the differences, that is a problem.
Let me see if there are other questions; otherwise, we can end the livestream here. By the way, guys, let me know in the chat and comments whether you like this format. I will try to experiment a bit more with the format of doing my weekly episode in a live stream format. Then, I will reupload only the lecturing part as a video. Let me know if you like this format or prefer my usual YouTube-like format. I want to know what you think and whether you have any thoughts on what we have discussed today. So, yeah, I guess that we can end the livestream here.

So, thank you all so much for coming here, and as always, a little housekeeping or Symposium keeping. This project is only possible thanks to you guys, so if you have the means and want to support this project, I would appreciate it if you’d support it with a one-off PayPal donation by joining memberships here on YouTube by joining my inner Symposium on Patreon or Ko-Fi. You will also find an amazing community. We have monthly lectures and a book club; you can book one-to-one sessions with me, which you can do on my website, drangelapuca.com. I will also launch online courses on my website next year, so I recommend checking that out and signing up for my newsletter because that’s where all the fun is uncensored and not reliant on capricious algorithms. So, also smash the like button if you like this video, share this video around, and yeah, also leave a comment, you know, help the Symposium grow in whatever way you can. I very much appreciate every one of you guys. Thank you all so much for being here, and stay tuned for all the academic fun.
Bye for now.

REFERENCES 📚

Primary Sources

• Blavatsky, H.P. “The Secret Doctrine” (1888).
• Blavatsky, H.P. “Isis Unveiled” (1877).

Secondary Sources

• Meade, Marion. “Madame Blavatsky: The Woman Behind the Myth.” G.P. Putnam’s Sons, 1980.
• Kingsland, William. “The Real H. P. Blavatsky.” Theosophical Publishing House, 1928.
• Washington, Peter. “Madame Blavatsky’s Baboon: A History of the Mystics, Mediums, and Misfits Who Brought Spiritualism to America.” Schocken Books, 1995.
• Campbell, Bruce F. “Ancient Wisdom Revived: A History of the Theosophical Movement.” University of California Press, 1980.
• Godwin, Joscelyn. “The Theosophical Enlightenment.” State University of New York Press, 1994.
• Lachman, Gary. “Madame Blavatsky: The Mother of Modern Spirituality.” TarcherPerigee, 2012.
• Report of the Society for Psychical Research (1885).
• Olcott, Henry Steel. “Old Diary Leaves.” The Theosophical Publishing House, 1974.
• Sinnett, A.P. “The Occult World.” Trübner & Co, 1881.
• Johnson, K. Paul. “The Masters Revealed: Madame Blavatsky and the Myth of the Great White Lodge.” State University of New York Press, 1994.