Isis
Unveiled is stated
on its title-page to be "a master-key to the mysteries of ancient
and modern science and theology." In the body of the work there are said
to be seven of these keys to the mysteries of nature and of man, of which one
only is given. The volumes are dedicated to "The Theosophical Society
which was founded to study the subjects on which they treat."
By comparing the work with the three
Objects of the Society a clear light may be had on the method of treatment
employed. Volume I has for its general subject "Science," and in that
respect relates strictly to the "third object." Volume II is entitled
"Theology," and relates to the "second object." Since both
science and theology relate to the great objects of human inquiry the treatment
is interwoven and interblended throughout. And as all inquiry presents two
general poles, the ascertainment of facts and the consideration of their
meaning and relations, so "Isis" takes up the acquisitions of modern
scientific research and the theories and hypotheses built up to account for
ascertained physical phenomena. In the same way the revelations and claims of
the various religions, particularly the Christian, are examined, and their
theologies (or theories to account for metaphysical phenomena) are analyzed.
The work is necessarily addressed to
the most open-minded of the race, and the method pursued is necessarily adapted
to the limitations of those minds. It is not so much the introduction of new
evidence that is attempted, as the partial presentation of an entirely new (to
Western minds) hypothesis to explain the evidence that already exists in the
general fund of human experience, the discoveries of science and the religious
history of mankind. In the course of the work it is demonstrated over and over
again that the dogmas of the sects are not only mutually contradictory and
destructive, but, as well, that sound philosophical principles, correct logic,
and the proved facts of modern science are in direct and overwhelming
opposition to the claims and pretensions of theology. The same method of examination
is also applied to the "working hypotheses" of modern science, and
the various theories are tested out by comparison, one with another, all with
the facts of experience, and it is conclusively established that, no more than
theology, can the philosophy of modern science stand the light of searching
investigation. The believer in theology or science is furthermore shown by
masses of indisputable testimony that certain facts exist and always have
existed, which are in themselves absolutely destructive alike of the claims of
orthodox religion and materialistic science; that these facts have been
persistently overlooked, ignored or denied, both by the votaries of
"revealed religion" and of modern "exact science;" yet that
these disregarded facts have at all times been uniformly testified to by the
noblest minds of the race no less than by the common belief of mankind. Side by
side, therefore, with the introduction of the affirmative evidence of these
facts is placed the testimony of the ages as to their bearing on the great
subjects of religion, philosophy and science, and the inference is drawn that
there has always existed, from the remotest times, a system whose teachings in
regard to nature and to man are inclusive of all things and exclusive of nothing.
This system Madame Blavatsky denominates the Hermetic philosophy, or
Wisdom-Religion, and declares that her work and mission are a "plea for
the recognition of the Wisdom-Religion as the only possible key to the Absolute
in science and theology." The work itself is the evidence that she uses
the word "plea" in its strictly legal and forensic sense.
"Isis" contains the testimony, the analysis of the evidence, the
arguments, and the citations of principles, laws and precedents. The work is
"submitted to public judgment" upon its inherent reasonableness as to
its conclusions, its verifiable accuracy as to the facts, and not upon any
assumed authority, any claimed revelation, any arbitrary hypothesis.
Turning ever and anon from the
purely inductive method which characterizes the work generally, Madame
Blavatsky submits some of the principal tenets of the Wisdom-Religion, which
she names THEOSOPHY, and shows that there is more than ample ground, from
evidence accessible to the general student, to justify the statements she
makes, that the Wisdom-Religion underlies and antedates every religion, every
philosophy, every system of thought, every science, known to mankind, and that
all these have in point of fact sprung from periodical impartations of portions
of the Secret Doctrines by its Adept custodians.
"Isis" is in no sense put
forward by its writer, however, as an inference, a revelation, or a
speculation, although the burden of its mighty contents is necessarily largely
assumed to prove that the existence of Adepts and a Wisdom-Religion is the
unavoidable inference from the testimony; the prior missions and messages of
great Adepts the indubitable source of the great religions and the common
belief in gods, saviors and redeemers; their teachings regarding the
"mysteries" the real fountain whence have been drawn the materials
for the philosophical and ethical treatises of the great writers of all times.
And with regard to the much vaunted progress of modern science she shows that
everywhere, from the remotest antiquity, there are abundant indications that
the arts and sciences as re-discovered in our times, were known and practiced
by the "wise men of old;" furthermore, that much was
"known" to the ancients of certain sciences and arts now "unknown"
even to the most advanced science and scientists of our day. And although
religion, philosophy and science became in time polluted with purely human
speculations and fancies, "Isis" shows that this does not alter the
fact that they all started originally as clear and unadulterated streams from
the mother-source. What was originally a teaching depending on knowledge and
inspiration degenerated in time into mere dogmas and speculations; what was
originally a Teacher of primeval truths became in time an object of veneration
and worship as a god or a divine incarnation.
With these considerations in mind
something may be grasped of the epochal importance of Madame Blavatsky's first
great work, and of the leading statements of Occultism embodied in it. Although
"Isis Unveiled" has been before the world for nearly half a century
few, even among Theosophists, have as yet assimilated more than a few crumbs
from this "storehouse of thought."
The plan of the work is early
stated. The object is not to force upon the public the personal views or
theories of the author, nor does it aim at creating a revolution in some
department of thought:
« It is rather a brief summary of the
religions, philosophies, universal traditions of human kind, and the exegesis
of the same, in the spirit of those secret doctrines, of which none – thanks to
prejudice and bigotry – have reached Christendom in so
unmutilated a form as to secure it a fair judgment. Hence the unmerited
contempt into which the study of the noblest of sciences – that of the
spiritual man – has gradually fallen.
In undertaking to inquire into the
assumed infallibility of Modern Science and Theology, the author has been
forced, even at the risk of being thought discursive, to make constant
comparison of the ideas, achievements, and pretensions of their representatives
with those of the ancient philosophies and religious teachers. Things the most
widely separated as to time have thus been brought into immediate
juxtaposition, for only thus could the priority and parentage of discoveries
and dogmas be determined. In discussing the merits of our scientific
contemporaries, their own confessions of failure in experimental research, of
baffling mysteries, of missing links in their chains of theory, of inability to
comprehend natural phenomena, of ignorance of the laws of the causal world,
have furnished the basis for the present study. Especially we will review the
speculations and policy of noted authorities in connection with those modern
psychological phenomena (Spiritualism) which began at Rochester and have now
overspread the world. We wish to show how inevitable were their innumerable
failures, and how they must continue until these pretended authorities go to
the Brahmins and Lamaists of the far Orient, and respectfully ask them to
impart the alphabet of true science.
Deeply sensible of the Titanic
struggle that is now in progress between materialism and the spiritual
aspirations of mankind, our constant endeavor has been to gather into our
several chapters, like weapons into armories, every fact and argument that can
be used to aid the latter in defeating the former. Sickly and deformed child as
it now is, the materialism of Today is born of the brutal Yesterday. Unless its
growth is arrested it may become our master. To prevent the crushing of these
spiritual aspirations, the blighting of these hopes, and the deadening of that
intuition which teaches us of a God and a hereafter, we must show our false
theologies in their naked deformity, and distinguish between divine religion and
human dogmas. Our voice is raised for spiritual freedom, and our plea made for
enfranchisement from all tyranny, whether of SCIENCE or THEOLOGY. »
The work plunges forthwith into the
comparison of the ancient Occult tenets both with modern theological dogmas and
modern scientific theories. Some of the tenets laid down are as follows:
1. The pre-existence of spiritual
man clothed in a body of ethereal matter, and with the ability to commune
freely with the now unseen universes.
2. An almost incredible antiquity is
claimed for the human race in its various "coats of skin," and the
great doctrine of Cycles of Destiny (Karma) is emphasized, as well as that
these Cycles do not affect all mankind at one and the same time, thus
explaining the rise and fall of civilizations and the existence at one and the
same time of the most highly developed races side by side with tribes sunk in
savagery.
3. A double evolution, spiritual and
intellectual as well as physical, is postulated whose philosophy alone can
reconcile spirit and matter and cause each to demonstrate the other
mathematically.
4. The doctrine of the Metempsychosis
of the spiritual and mental Man is given as the key which will supply every
missing link in the theories of the modern evolutionists, as well as the
mysteries of the various religions. The lower orders of evolution are declared
to have emanated from higher spiritual ones before they develop. It is affirmed
that if men of science and theologians had properly understood the doctrine of
Metempsychosis in its application to the indestructibility of matter and the
immortality of spirit it would have been perceived that this doctrine is a
sublime conception. It is demonstrated that there has not been a philosopher of
any note who did not hold to this doctrine of Metempsychosis as taught by the
Brahmins, Buddhists, and later by the Pythagoreans and the Gnostics, in its
esoteric sense. For lack of comprehension of this great philosophical
principle the methods of modern science, however exact, must end in nullity.
5. The ancients knew far more
concerning certain sciences than our modern savants have yet discovered. Magic
is as old as man. The calculations of the ancients applied equally to the spiritual
progress of humanity as to the physical. Magic was considered a divine
science which led to a participation in the attributes of Divinity itself.
"As above, so it is below. That which has been will return again. As in
heaven, so on earth." The revolution of the physical world is attended by
a like revolution in the world of intellect – the spiritual evolution
proceeding in cycles, like the physical one. The great kingdoms and empires of
the world, after reaching the culmination of their greatness, descend again, in
accordance with the same law by which they ascended; till, having reached
the lowest point, humanity reasserts itself and mounts up once more, the height
of its attainment being, by this law of ascending progression by cycles,
somewhat higher than the point from which it had before descended.
6. "Too many of our thinkers do
not consider that the numerous changes in language, the allegorical phrases and
evident secretiveness of old Mystic writers, who were generally under an
obligation never to divulge the solemn secrets of the sanctuary, might have
sadly misled translators and commentators. One day they may learn to know
better, and so become aware that the method of extreme necessarianism was
practiced in ancient as well as in modern philosophy; that from the first
ages of man, the fundamental truths of all that we are permitted to know on
earth was in the safe keeping of the adepts of the sanctuary; that the
difference in creeds and religious practice was only external; and that those
guardians of the primitive divine revelation, who had solved every problem that
is within the grasp of human intellect, were bound together by a universal
freemasonry of science and philosophy, which formed one unbroken chain around
the globe."
7. The first chapter of Volume I,
from which we have extracted the several statements which we have here numbered
for their better massing and comprehension, closes with a forecast, drawn from
the study of the past:
« The moment is more opportune than
ever for the review of old philosophies. Archaeologists, philologists, astronomers,
chemists and physicists are getting nearer to the point where they will be
forced to consider them. Physical science has already reached its limits of
exploration; dogmatic theology sees the springs of its inspiration dry. Unless
we mistake the signs, the day is approaching when the world will receive the
proofs that only ancient religions were in harmony with nature, and ancient
science embraced all that can be known. Who knows the possibilities of the
future?
An era of disenchantment and rebuilding
will soon begin – nay, has already begun. The cycle has almost run its
course; a new one is about to begin, and the future pages of history may
contain full evidence, and convey full proof that
"If ancestry can be in aught believed,
Descending spirits have conversed with man,
And told him secrets of the world unknown."
»
If we turn now to the twelfth and
last chapter of Volume II of "Isis," we shall be confronted with an
introductory paragraph, also prophetic at the time of its writing, now all too
truly a matter of both theosophical and profane history. She there says:
« It would argue small discernment on
our part were we to suppose that we have been followed thus far through this
work by any but metaphysicians, or mystics of some sort. Were it otherwise, we
should certainly advise such to spare themselves the trouble of reading this
chapter; for, although nothing is said that is not strictly true, they would
not fail to regard the least wonderful of the narratives as absolutely false,
however substantiated. »
The chapter follows with a
recapitulation of the principles of natural law, covered by the fundamental
propositions of the Oriental philosophy as successively elucidated in the
course of the work. She states them in numbered order as follows:
1st. There is no miracle. Everything
that happens is the result of law – eternal, immutable, ever-active. This
"immutable law" is frequently referred to throughout the volumes
under such terms as cycles, the "law of compensation," Karma,
"self-made destiny," and so on. Its mode of operation is incessantly
discussed in treating of the rise and fall of civilizations, successive races
of men, earth transformations, the three-fold principle of evolution,
Spiritual, Mental, and Physical; the compound nature of man and the universe;
and in such terminology as pre-existence, metempsychosis, transmigration,
reincarnation, transformation, permutation, emanation, immortality, and after
death states and conditions. Constant effort is made to keep before the reader
the unvarying principle that spiritual and mental evolution proceeds apace with
physical manifestations, and stands to physical evolution in the relation of
cause to effect. This is all summarized in proposition
2nd. Nature is triune: there is a
visible, objective nature; an invisible, indwelling, energizing nature, the
exact model of the other, and its vital principle; and, above these two, spirit,
source of all forces, alone eternal and indestructible. The lower two
constantly change; the higher third does not. This universal postulate is then
applied specifically to human nature and evolution in proposition
3rd. Man is also triune; he has his
objective, physical body, his vitalizing astral body (or soul), the real man;
and these two are brooded over and illuminated by the third – the sovereign,
the immortal spirit. When the real man succeeds in merging himself with the
latter, he becomes an immortal entity. The argument throughout the two large
volumes of "Isis" is always that such mergence or union is possible
and is the underlying purpose of all evolution; that such beings as Jesus,
Buddha and others had in fact arrived at this consummation, and that the real
mission of the Founders of all religions is to point mankind to the purpose of
mental and spiritual evolution, and give the directions and conditions
precedent to the "perfectibility of man." Such exalted beings are by
H. P. Blavatsky variously called the sages, the adepts, the Great Souls of all
time. Their knowledge of nature and of nature's laws is called in its entirety
the Wisdom-Religion, and its practical exemplification is summarized in
proposition
4th. Magic, as a science, is the
knowledge of these principles, and of the way by which the omniscience and
omnipotence of the spirit and its control over nature's forces may be acquired
by the individual while still in the body. Magic, as an art, is the application
of this knowledge in practice. Granting that great powers exist in nature, and
that the conscious control over these powers by metaphysical means may be
attained by the incarnated being, it follows that such control may be exercised
beneficently or maleficently. Arcane knowledge misapplied is sorcery, or
"Black Magic;" beneficently used, true Magic or WISDOM. In either
case it constitutes Adeptship, whether of the Right or the Left-hand
Path. This is the 5th proposition, and the text of the two volumes contain
almost numberless direct and indirect references to celebrated characters in
history, tradition and myth who exemplified the two characters of Adeptship.
6th. This proposition sets forth
that Mediumship is the opposite of Adeptship. Whereas the Adept actively
controls himself and all inferior potencies, the Medium is the passive
instrument of foreign influences. There is no more important practical theorem
in the whole work. Many, many pages are devoted to discussion of the
characteristics, tendencies, practices and fruits of mediumship. Its phenomena,
objective and subjective, are dealt with at length. Spiritualism, or
mediumship, is shown to have been prevalent in all ages, no matter under what
names known, and its recurrence, whether in individual cases or amongst masses
of men, is shown to be subject to cyclic law, now more generally known to
Theosophical students under its Sanskrit designation of Karma. In Mediumship,
as in Adeptship, it is shown that there are two polar antitheses, dependent on
the moral character of the medium for the quality and range no less than the
effects, good or bad, of its exercise.
The remaining numbered propositions
of the last chapter of Volume II will be considered in another connection later
on, but their essential nature and implications are contained in the following
sentences, without the basic apprehension of which no inquiry into Theosophy
and the Theosophical Movement can be fruitful of understanding, however it may
afford information:
« To sum up all in a few words, MAGIC
is spiritual WISDOM; nature, the material ally, pupil and servant of the
magician. One common vital principle pervades all things, and this is
controllable by the perfected human will. The adept can stimulate the
movements of the natural forces in plants and animals in a preternatural
degree. Such experiments are not obstructions of nature, but quickenings; the
conditions of intenser vital action are given.
The adept can control the sensations
and alter the conditions of the physical and astral bodies of other persons not
adepts; he can also govern and employ, as he chooses, the spirits of the
elements. He cannot control the immortal spirit of any human being, living
or dead, for all such spirits are alike sparks of the Divine Essence, and not
subject to any foreign domination. »
The restrictions with which the
information conveyed in "Isis" is hedged about, both from the
standpoint of the teacher endeavoring to impart and the inquirer endeavoring to
learn, and the dangers, known or unknown to the latter, are indicated towards
the close of the chapter:
« By those who have followed us thus
far, it will naturally be asked, to what practical issue this book tends; much
has been said about magic and its potentiality, much of the immense antiquity
of its practice. Do we wish to affirm that the occult sciences ought to be
studied and practiced throughout the world? Would we replace modern spiritualism
with the ancient magic?
Neither; the substitution could not
be made, nor the study universally prosecuted without incurring the risk of
enormous public dangers.
We would have neither scientists,
theologians nor spiritualists turn practical magicians, but all to realize that
there was true science, profound religion, and genuine phenomena before this
modern era. We would that all who have a voice in the education of the masses
should first know and then teach that the safest guides to human
happiness and enlightenment are those writings which have descended to us from
the remotest antiquity; and that nobler spiritual aspirations and a higher
average morality prevail in the countries where the people have taken their
precepts as the rule of their lives. We would have all to realize that magical,
i.e., spiritual powers exist in every man, and those few to practice
them who feel called to teach, and are ready to pay the price of discipline and
self-conquest which their development exacts.
Many men have arisen who had
glimpses of the truth, and fancied they had it all. Such have failed to achieve
the good they might have done and sought to do, because vanity has made them
thrust their personality into such undue prominence as to interpose it between
their believers and the whole truth that lay behind. The world needs no
sectarian church, whether of Buddha, Jesus, Mahomet, Swedenborg, Calvin, or any
other. There being but ONE Truth, man requires but one church – the Temple of
God within us, walled in by matter but penetrable by any one who can find the
way; the pure in heart see God.
The trinity of nature is the lock of
magic, the trinity of man the key that fits it. Within the solemn precincts of the
sanctuary the SUPREME had and has no name. It is unthinkable and
unpronounceable; and yet every man finds in himself his god.
Besides, there are many good reasons
why the study of magic, except in its broad philosophy, is nearly impracticable
in Europe and America. Magic being what it is, the most difficult of all
sciences to learn experimentally – its acquisition is, practically, beyond the
reach of the majority of white-skinned people; and that, whether their effort
is made at home or in the East. Probably not more than one man in a million of
European blood is fitted – either physically, morally, or psychologically – to
become a practical magician, and not one in ten millions would be found endowed
with all these three qualifications as required for the work. Unlike other
sciences, a theoretical knowledge of formulae without mental capacities or soul
powers, is utterly useless in magic. The spirit must hold in complete
subjection the combativeness of what is loosely termed educated reason, until
facts have vanquished cold human sophistry. »
The concluding pages of
"Isis" recites that those best prepared to appreciate occultism are
the spiritualists, although, through prejudice, they have hitherto been the
bitterest opponents to its introduction to public notice. She sums up thus:
« Despite all foolish negations and
denunciations, their phenomena are real. Despite, also, their own assertions
they are wholly misunderstood by themselves. The totally insufficient theory of
the constant agency of disembodied human spirits in their production has been
the bane of the Cause. A thousand mortifying rebuffs have failed to open
their reason or intuition to the truth. Ignoring the teachings of the past,
they have discovered no substitute. We offer them philosophical deduction
instead of unverifiable hypothesis, scientific analysis and demonstration
instead of undiscriminating faith. Occult philosophy gives them the means of
meeting the reasonable requirements of science, and frees them from the
humiliating necessity to accept the oracular teachings of 'intelligences,'
which as a rule have less intelligence than a child at school. So based and so
strengthened, modern phenomena would be in a position to command the attention
and enforce the respect of those who carry with them public opinion. Without
invoking such help, spiritualism must continue to vegetate, equally repulsed –
not without cause – both by scientists and theologians. In its modern aspect it
is neither a science, a religion, nor a philosophy. »
With this outline of the teaching of
Occultism as contained in "Isis Unveiled;" its overwhelming
arraignment out of the mouths of their own exponents, of the religion, science,
and philosophy of the day; its outspoken treatment of dogmatic Christianity, of
materialistic hypotheses, of the phenomena and theories of spiritualism, the
student can begin to comprehend the enormous difficulties faced by H.P.B. in
gaining a foothold for the Theosophical Society and a hearing for her teachings
of Theosophy. Her task was not that of a teacher in a kindergarten: to meet and
lead plastic and unsullied minds eager with interest, unburdened with
preconceptions, into new and delightful paths of occupation and learning. Far
from it. Rather it was that of the alienist in a mad world, its insane and
unsane inhabitants soaked through and through with their several illusions and
delusions, each profoundly certain of the wholesomeness and value of his own
particular mania, profoundly convinced of the hallucination of all others; each
looking at the phenomena of life through the distorted lenses of fundamental
misconceptions. Regardless of names and forms, she had to reckon with the fact,
from the standpoint of the teachings of Occultism, that everywhere, without a
solitary exception, the men of the Western world were fast fixed in false
beliefs, taking that to be the Eternal which is not eternal; that to be Soul
which is not soul; that to be Pure which is impure; that to be good which is
evil.
With this corrupted and perverted
mind of the race she had to deal, to take it as she found it, to destroy while
seeming to create, to create while seeming to destroy. She had to adopt and
employ the nomenclature of false religion, false philosophy, false science,
false psychology, to inject into it ideas that would infallibly rupture the
very foundations upon which Western civilization is builded, while still so
safe-guarding her patients that the civilization should not be wrecked while
re-creating its foundations. She had to save whole the life while destroying
the very elements upon which it was depending for nutriment.
Great as are the difficulties of the
physician of the body, they are as nothing to the burden of the physician of
souls. She came into a world all mad and intent on the employment as food and
medicaments of the very poisons and intoxicants of the soul that have wrecked
every prior great civilization. She had to use the old labels, the old formulas
and prescriptions, while substituting and compounding ingredients that, if
suspected, would have been rejected forthwith and out of hand by those she came
but to serve.
Looking back from the present basis
of tolerated if not accepted ideas, it is only by the contrast that the supreme
miracle of her wisdom can be even faintly sensed. The identity of man
with the Supreme Spirit, the doctrine of Cycles, the law of Compensation,
spiritual and intellectual as well as physical evolution, inherent immortality,
metempsychosis, the Spiritual Brotherhood of all beings, Adepts as the
culmination of the triple evolutionary scheme in Nature; Spirit and Matter as
the eternal dual presentment of evolving Consciousness, the polar aspects of
the One Essence – all these great and supreme ideas she and none other restored
to a vital place in human thought. The words existed – mummied forms
from the by-gone Past, wrapped in the thousand cerements and grave-cloths of
the sects. As in the Talmudic legend, she breathed upon the clay, breathed into
it the breath of life. Or, better, as in the story of Joseph, she made the dead
come forth from the tomb, clothed in the habiliments in which the living dead
had buried him against a far-off impossible resurrection. H. P. Blavatsky
raised the dead, reincarnated the Soul, restored the Spirit to a living issue
in a Mind hopelessly enmeshed in Matter as the only reality.
Much has been written by
Theosophists – those who owe their all to her and her work – that the H.P.B. of
1875 was not the H.P.B. of later days; that she, like themselves, was but a
student, stumbling, halting, groping, finding her way through failures and
mistakes; that it was only in later years that she came to learn of this, of
that, of reincarnation among other matters; that many contradictions will be
found in "Isis" when compared with her final teachings.
C'est pour rire!
The inquirer into facts and
philosophies has but to read "Isis," to annotate its teachings, to
compare them with all her subsequent multifarious writings to see and know for
himself beyond all doubts and beyond all peradventure, that the teachings of
"Isis" are her unchanging teachings; that not in jot or in tittle is
there a contradiction or a disagreement in all she ever wrote; that in
"Isis" are the foundational and fundamental statements of Occultism,
and all her later writings but extensions, ramifications, the orderly
development and unfolding of what is both explicit and implicit in "Isis
Unveiled." And that wholesome study and comparison will do more: it will
give the student a solid and impregnable standard from which to survey the real
nature and character of the Avatar of the nineteenth century; a criterion by
which, as well, truly to measure the understanding, the nature and the
development of those disciples, students and followers of H.P.B. of whom she
might well have repeated in the words of Blake on "certain friends:"
"I found them blind; I taught
them how to see;
And now they neither know
themselves nor me."
The facts being ascertained, and
some faint perception of their significance being grasped, the student needs no
interpreter and guide to tell him that obstacles, opposition, misunderstanding,
contumely, hatred and misrepresentation of her and her mission were the
necessary and unavoidable concomitants of every step in the progress of the
Theosophical Society, its students, its propagandum, no less than in the path
of her whose mission it was to be their "presiding deity." The chief
of these difficulties in the first decade of the Movement have now to be
considered.
(This article was first published in Theosophy journal, Los Angeles,
USA, by The Theosophy Company, April 1920, p.161-171. And a
slightly edited and revised version was published as Chapter III, "Isis
Unveiled," p.26-41 in the book titled The Theosophical Movement
1875-1925: A History and a Survey, First edition, 1925.)
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