Papers by Erica Georgiades
Scholar discussion about the zār cult ritual ranges from approaches interpreting the cult as a so... more Scholar discussion about the zār cult ritual ranges from approaches interpreting the cult as a social process linked to women attempting to cope with loneliness and deprivation to approaches interpreting the phenomenon as way women express freedom and independence. This paper explores this problem by using Geertz’s symbolic approach. It begins with a brief literature review. After that, it defines ritual, spirit possession, ethos, world view and symbol. Then, it explains the zār cult ritual in Egypt and Northern Sudan. Subsequently, it analyses and discusses the ritual. Finally, it concludes that Geertz’s symbolic theory provides a holistic view about the function of the zār cult ritual, because it allows us to investigate it within the framework of situated knowledge, which suggests that the cult is not simply a process of deprivation nor of independence but involves both in the ethos and world view of the practitioner.
Theosophical History Journal (Peer-Reviewed), Jan 2014
In 1874, H.P. Blavatsky gave an interview to the American newspaper The Daily Graphic (New York) ... more In 1874, H.P. Blavatsky gave an interview to the American newspaper The Daily Graphic (New York) revealing that she was on board the Steamship Eunomia [“Evmonia”] when it exploded near Spetses Island [Spezzia] in the Argosaronic gulf in Greece. Count Witte, in his Memoirs, also referred to the incident alleging that H.P. Blavatsky was travelling with Agardi Metrovich [Mitrovich] when the explosion occurred. According to Witte, H.P.Blavatsky fell into the sea and was rescued by Metrovich, who drowned in the process. These two accounts led me to investigate the shipwreck of the Eunomia, having as primary aim to find evidence to demonstrate whether or not H.P. Blavatsky was on board the Eunomia, alone or with Metrovich, when it exploded in 1871.
After tracking down the pertinent historical data, upon reading and comparing the various passenger lists for the Eunomia’s final voyage, I have determined that H.P. Blavatsky and Agardi Metrovich are not listed in any of those records. The inference appeared self-evident: H.P. Blavatsky and Agardi Metrovich were not onboard the Eunomia when it exploded. However, the case was not as simple as it seemed to be, because the data brings to light discrepancies regarding the passengers’ lists. In this paper I assess H.P. Blavatsky’s claim that she was onboard the steam ship when it exploded by first outlining a historical background concerning the ship and the company that owned it. After that, based on primary sources, I summarize what occurred during the shipwreck. Then, I demonstrate controversies concerning the identity of the passengers. Subsequently, I outline four preliminarily hypotheses for further investigation. Finally, I conclude that the available evidence, presented here in toto, is insufficient to make a cogent case that H.P. Blavatsky was on board the S.S. Eunomia when it exploded on 21st of July 1871, and equally insufficient to make a cogent case that she was not on board the Eunomia at that time.
Conference Presentations by Erica Georgiades
FOTA ROUND TABLE
The second volume of Ghost Land appeared only as serial articles in 1891-92 after the first volum... more The second volume of Ghost Land appeared only as serial articles in 1891-92 after the first volume that appeared in 1876. Paul's literary sleuthing shows that between the first and second volumes another book, The Light of Egypt, appeared in 1889 and then another volume of that second book appeared in 1900. Both authors were English occultists who spent years of their lives in America. A woman and man a generation apart but with many common interests appear to have been cooperating, tossing a ball back and forth with their publications 1876-1900. Paul's ongoing effort to disentangle the situation will be the focus of this talk. bio i K. Paul Johnson's first book from SUNY Press described the international origins of the Theosophical Society. Followed by a 1995 sequel Initiates of Theosophical Masters and reprinted in India in 1997, The Masters Revealed was featured in a 1999 public radio documentary in New York City and a 2008 Toronto television documentary that appeared on Canadian and US networks. It was excerpted in a chapter for a 2004 collection The Inner West from J.P. Tarcher /Penguin which appeared two years later in Portuguese translation in Brazil. In 2018 a Turkish translation appeared as a trade paperback in Ankara. His work co-editing the correspondence of Thomas Moore Johnson (Letters to the Sage, 2016-2018) with Patrick D. Bowen led to their both being included as chapter authors in the 2020 collection Imagining the East from Oxford University Press. In December 2019 Paul edited and published the Collected Works of Sarah Stanley Grimke which presents the information provided here about Chevalier Louis as an appendix.
One of the most difficult problems in Theosophical history concerns the identity of Agardi Metrov... more One of the most difficult problems in Theosophical history concerns the identity of Agardi Metrovitch and the nature of his relationship with Helena Petrovna Blavatsky (HPB). Agardi Metrovitch was thought to be the nom de guerre of a carbonari and purportedly a famous opera singer of the 19th century. However, researchers have been unable to find a famous opera singer of the 19th century named Agardi Metrovitch. This is because the nom de guerre used by the carbonari was different from the stage name of the opera singer. When the opera singer was engaged in revolutionary activities he was known by the nom de guerre Agardi Metrovitch, but when performing opera he was known under a different name. This presentation is a summary of my unfinished research investigating the identity of the opera singer concealed under the nom de guerre Agardi Metrovitch. It begins by outlining what is currently known about him. It then explains how, after investigating around 100 opera singers of the 19th possible identity of Agardi Metrovitch was revealed. Finally, it concludes by suggesting that if the hypotheses revealed are correct they will solve one of the most mysterious problems in Theosophical history.
Drafts by Erica Georgiades
Scholars across many research fields have extensively debated the relationship between ‘belief’ a... more Scholars across many research fields have extensively debated the relationship between ‘belief’ and ‘ritual.’ I will briefly outline the ritual-myth theories of Robertson Smith, Durkheim and Malinowski; the intellectualist theory of Tylor; the symbolist theories of Geertz and R. Rappaport and how they interpret the relationship between ritual and belief. This is followed by a brief critical assessment of their viewpoints. I conclude that that the relationship between belief/ritual should be considered beyond the assumption that there is a category of religious beliefs different from the secular one, and that both belief/ritual may be interpreted as fundamental expressions of socio-cultural processes.
EDITOR OF FOTA NEWSLETTER MAGAZINE by Erica Georgiades
Fota Newsletter, 2020
FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country.
FOTA Newsletter, 2017
FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country.
For more information visit this link: http://www.hypatia.gr/fota/
FOTA
FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/
FOTA, 2016
FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/
FOTA Newsletter (Friends of Theosophical Archives), 2015
FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www.
hypatia.gr/fota/
FOTA
FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www.
hypatia.gr/fota/
FOTA Special Edition • Summer 2015 Newsletter of the Friends of the Theosophical Archives, 2015
ABOUT FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to p... more ABOUT FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, "Theosophy" is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www. hypatia.gr/fota/ Graphic Design and Layout by George Georgiades-WeBeatTheDrum
FOTA - Friends of Theosophical Archives, 2014
FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any to any one tradition or country. For more information visit this link: http://www.
hypatia.gr/fota/
FOTA Newsletter, 2014
FOTA (The Friends of Theosophical Archives) is a charitable organisation
being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable organisation
being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/
FOTA NEWSLETTER, 2014
FOTA (The Friends of Theosophical Archives) is a charitable
organisation being formed to promote ... more FOTA (The Friends of Theosophical Archives) is a charitable
organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/
The Lucifer Collection - Editor in Chief by Erica Georgiades
The Lucifer Collection - The Blavatsky Years 1887-1891, 2021
This volume entitled “W. Wynn Westcott in Lucifer” presents the varied body of work by William Wy... more This volume entitled “W. Wynn Westcott in Lucifer” presents the varied body of work by William Wynn Westcott (1848-1925) published in Lucifer magazine, mainly while Blavatsky was Editor. His writings here have been divided into the following sections: Kabbalah; Numbers, their Occult Power and Mystic Virtues; Dreams; Reviews; Correspondence; and Theosophical Activities. These sub-divisions already offer some scope of his fields of interest and knowledge.
“W. Wynn Westcott in Lucifer”, offers some rare insight into this man who wore many hats in his lifetime and contributed generously of his knowledge and understanding to students whether they were interested in the field of medicine, Kabbalah, Alchemy, hermetic schools and societies, or studied Theosophy and the Secret Doctrine. His tribute to Blavatsky was full of deep respect, recognition, gratitude and friendship for the ‘Great Lady’, as he referred to her.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
The Lucifer Collection - The Blavatsky Years 1887-1891, 2021
Buddhisms, Hinduism & Antiquity is a compilation of the topic related material published in Lucif... more Buddhisms, Hinduism & Antiquity is a compilation of the topic related material published in Lucifer magazine from September of 1887 to August 1891.
In this volume, we present thirty-four articles focusing on Hinduism, thirteen articles focusing on different ancient people and traditions and twenty-six articles focusing on Buddhism. Notwithstanding, it is important to keep in mind that in Lucifer magazine, topics such as Buddhism, Hinduism and Antiquity were addressed in many articles, especially those focusing on Theosophy. Therefore, the material featured in this volume was specifically selected as it concentrates almost entirely on the supra topics.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
The Lucifer Collection - The Blavatsky Years 1887-1891, 2021
This volume features “The True Christ of Church,” written by John William Brodie-Innes (1848–1923... more This volume features “The True Christ of Church,” written by John William Brodie-Innes (1848–1923); “The Esoteric Christ,” written by Edward Maitland (1824-1897); and “Ecclesiastical Christianity,” written by S. E. G. (Susan E. Gay?).
John William Brodie-Innes was a member of The Theosophical Society and an influential member of the Hermetic Order of the Golden Dawn's Amen-Ra Temple in Edinburgh. Blavatsky published his paper entitled "The True Church of Christ, Exoteric and Esoteric," was published seriatum, in Lucifer magazine. It focuses on both the material (visible), exoteric and spiritual (invisible) esoteric aspects of the church. Esoteric Christ, written by Edward Maitland, was a member of the Theosophical Society, occultist and humanitarian discusses, among other things, the “Rival Christs, explaining that there, at least, are three different Christs: "the Orthodox Christ representing a belief form that is unrelated to mind; the negative or Agnostic Christ, midway between orthodoxy and materialism; and the positive or Esoteric Christ, indicated as the Christ within." In Ecclesiastical Christianity.”S.E.G. deals with the history of crimes the church committed, bringing them to public attention for the “cause of truth and reform.”
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
The Lucifer Collection - The Blavatsky Years (1887-1891), 2021
The present volume features The Esoteric Character of the Gospels, The Roots of Ritualism in Chur... more The present volume features The Esoteric Character of the Gospels, The Roots of Ritualism in Church and Masonry, written by Helena Petrovna Blavatsky; and The Letters of Johann Caspar Lavater to the Empress Maria Feodorovna, translated and annotated by Blavatsky. We have also chosen to include an appendix, for the reader's convenience, containing selected correspondence and articles that Blavatsky recommended reading to understand better her discussion on the gospels and ritualism: The Soldier's Daughter by Rev. T.G. Headley (?); Are the Teachings Ascribed to Jesus Contradictory by Gerald Massey (1828–1907); The Signs of Time and Is Theosophy a Religion by H.P. Blavatsky.
Christos is the way and Chréstos "the lonely traveller journeying on to reach the ultimate goal through that "Path." The goal is Christos, "the glorified Spirit of "TRUTH," the reunion with which makes the soul (the Son) ONE with the (Father) Spirit." https://www.amazon.com/dp/B09BGPD76Q
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
The Lucifer Collection - The Blavatsky Years 1887-1891, 2021
This volume of The Lucifer Collection entitled ‘Christianity’ contains nearly fifty titles, betwe... more This volume of The Lucifer Collection entitled ‘Christianity’ contains nearly fifty titles, between articles and correspondence, published in Lucifer magazine while Helena Petrovna Blavatsky was the editor. Her approach as editor of Lucifer was to publish widely differing views, offering opposing sides the word on any topic and Christianity was a big one. Her profound knowledge of the ancient-wisdom tradition and many religious texts often led to her writing editorial notes correcting statements and mistakes which did not always go down well with authors and could lead to heated debates in ongoing correspondence.
As always, neither HPB nor Lucifer disappoint in the material offered. Each reader can unveil the inner teachings and decide what to keep or reject. Enjoy this volume on Christianity with HPB’s words:
“Our magazine is essentially controversial, and was founded for the purpose of throwing light upon “the hidden things of darkness”—of religious superstition pre-eminently. And what superstition can be compared to that which accepts a “personal” God, or, a “personal” devil?” For more info, visit this link: https://www.amazon.com/dp/B09BGPDZMP
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
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Papers by Erica Georgiades
After tracking down the pertinent historical data, upon reading and comparing the various passenger lists for the Eunomia’s final voyage, I have determined that H.P. Blavatsky and Agardi Metrovich are not listed in any of those records. The inference appeared self-evident: H.P. Blavatsky and Agardi Metrovich were not onboard the Eunomia when it exploded. However, the case was not as simple as it seemed to be, because the data brings to light discrepancies regarding the passengers’ lists. In this paper I assess H.P. Blavatsky’s claim that she was onboard the steam ship when it exploded by first outlining a historical background concerning the ship and the company that owned it. After that, based on primary sources, I summarize what occurred during the shipwreck. Then, I demonstrate controversies concerning the identity of the passengers. Subsequently, I outline four preliminarily hypotheses for further investigation. Finally, I conclude that the available evidence, presented here in toto, is insufficient to make a cogent case that H.P. Blavatsky was on board the S.S. Eunomia when it exploded on 21st of July 1871, and equally insufficient to make a cogent case that she was not on board the Eunomia at that time.
Conference Presentations by Erica Georgiades
Drafts by Erica Georgiades
EDITOR OF FOTA NEWSLETTER MAGAZINE by Erica Georgiades
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country.
For more information visit this link: http://www.hypatia.gr/fota/
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www.
hypatia.gr/fota/
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www.
hypatia.gr/fota/
hypatia.gr/fota/
being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/
organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/
The Lucifer Collection - Editor in Chief by Erica Georgiades
“W. Wynn Westcott in Lucifer”, offers some rare insight into this man who wore many hats in his lifetime and contributed generously of his knowledge and understanding to students whether they were interested in the field of medicine, Kabbalah, Alchemy, hermetic schools and societies, or studied Theosophy and the Secret Doctrine. His tribute to Blavatsky was full of deep respect, recognition, gratitude and friendship for the ‘Great Lady’, as he referred to her.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
In this volume, we present thirty-four articles focusing on Hinduism, thirteen articles focusing on different ancient people and traditions and twenty-six articles focusing on Buddhism. Notwithstanding, it is important to keep in mind that in Lucifer magazine, topics such as Buddhism, Hinduism and Antiquity were addressed in many articles, especially those focusing on Theosophy. Therefore, the material featured in this volume was specifically selected as it concentrates almost entirely on the supra topics.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
John William Brodie-Innes was a member of The Theosophical Society and an influential member of the Hermetic Order of the Golden Dawn's Amen-Ra Temple in Edinburgh. Blavatsky published his paper entitled "The True Church of Christ, Exoteric and Esoteric," was published seriatum, in Lucifer magazine. It focuses on both the material (visible), exoteric and spiritual (invisible) esoteric aspects of the church. Esoteric Christ, written by Edward Maitland, was a member of the Theosophical Society, occultist and humanitarian discusses, among other things, the “Rival Christs, explaining that there, at least, are three different Christs: "the Orthodox Christ representing a belief form that is unrelated to mind; the negative or Agnostic Christ, midway between orthodoxy and materialism; and the positive or Esoteric Christ, indicated as the Christ within." In Ecclesiastical Christianity.”S.E.G. deals with the history of crimes the church committed, bringing them to public attention for the “cause of truth and reform.”
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
Christos is the way and Chréstos "the lonely traveller journeying on to reach the ultimate goal through that "Path." The goal is Christos, "the glorified Spirit of "TRUTH," the reunion with which makes the soul (the Son) ONE with the (Father) Spirit." https://www.amazon.com/dp/B09BGPD76Q
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
As always, neither HPB nor Lucifer disappoint in the material offered. Each reader can unveil the inner teachings and decide what to keep or reject. Enjoy this volume on Christianity with HPB’s words:
“Our magazine is essentially controversial, and was founded for the purpose of throwing light upon “the hidden things of darkness”—of religious superstition pre-eminently. And what superstition can be compared to that which accepts a “personal” God, or, a “personal” devil?” For more info, visit this link: https://www.amazon.com/dp/B09BGPDZMP
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
After tracking down the pertinent historical data, upon reading and comparing the various passenger lists for the Eunomia’s final voyage, I have determined that H.P. Blavatsky and Agardi Metrovich are not listed in any of those records. The inference appeared self-evident: H.P. Blavatsky and Agardi Metrovich were not onboard the Eunomia when it exploded. However, the case was not as simple as it seemed to be, because the data brings to light discrepancies regarding the passengers’ lists. In this paper I assess H.P. Blavatsky’s claim that she was onboard the steam ship when it exploded by first outlining a historical background concerning the ship and the company that owned it. After that, based on primary sources, I summarize what occurred during the shipwreck. Then, I demonstrate controversies concerning the identity of the passengers. Subsequently, I outline four preliminarily hypotheses for further investigation. Finally, I conclude that the available evidence, presented here in toto, is insufficient to make a cogent case that H.P. Blavatsky was on board the S.S. Eunomia when it exploded on 21st of July 1871, and equally insufficient to make a cogent case that she was not on board the Eunomia at that time.
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country.
For more information visit this link: http://www.hypatia.gr/fota/
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/
for, the Theosophical archives across the world. For this purpose,
“Theosophy” is defined in the same way as in the editorial pages
of Theosophical History, and is not restricted to any one tradition
or country. For more information visit this link: http://www.hypatia.
gr/fota/
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www.
hypatia.gr/fota/
“Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. For more information visit this link: http://www.
hypatia.gr/fota/
hypatia.gr/fota/
being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/
organisation being formed to promote knowledge of, and support for, the Theosophical archives across the world. For this purpose, “Theosophy” is defined in the same way as in the editorial pages of Theosophical History, and is not restricted to any one tradition or country. (For more information visit this link: http://www.hypatia.gr/fota/
“W. Wynn Westcott in Lucifer”, offers some rare insight into this man who wore many hats in his lifetime and contributed generously of his knowledge and understanding to students whether they were interested in the field of medicine, Kabbalah, Alchemy, hermetic schools and societies, or studied Theosophy and the Secret Doctrine. His tribute to Blavatsky was full of deep respect, recognition, gratitude and friendship for the ‘Great Lady’, as he referred to her.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
In this volume, we present thirty-four articles focusing on Hinduism, thirteen articles focusing on different ancient people and traditions and twenty-six articles focusing on Buddhism. Notwithstanding, it is important to keep in mind that in Lucifer magazine, topics such as Buddhism, Hinduism and Antiquity were addressed in many articles, especially those focusing on Theosophy. Therefore, the material featured in this volume was specifically selected as it concentrates almost entirely on the supra topics.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
John William Brodie-Innes was a member of The Theosophical Society and an influential member of the Hermetic Order of the Golden Dawn's Amen-Ra Temple in Edinburgh. Blavatsky published his paper entitled "The True Church of Christ, Exoteric and Esoteric," was published seriatum, in Lucifer magazine. It focuses on both the material (visible), exoteric and spiritual (invisible) esoteric aspects of the church. Esoteric Christ, written by Edward Maitland, was a member of the Theosophical Society, occultist and humanitarian discusses, among other things, the “Rival Christs, explaining that there, at least, are three different Christs: "the Orthodox Christ representing a belief form that is unrelated to mind; the negative or Agnostic Christ, midway between orthodoxy and materialism; and the positive or Esoteric Christ, indicated as the Christ within." In Ecclesiastical Christianity.”S.E.G. deals with the history of crimes the church committed, bringing them to public attention for the “cause of truth and reform.”
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
Christos is the way and Chréstos "the lonely traveller journeying on to reach the ultimate goal through that "Path." The goal is Christos, "the glorified Spirit of "TRUTH," the reunion with which makes the soul (the Son) ONE with the (Father) Spirit." https://www.amazon.com/dp/B09BGPD76Q
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
As always, neither HPB nor Lucifer disappoint in the material offered. Each reader can unveil the inner teachings and decide what to keep or reject. Enjoy this volume on Christianity with HPB’s words:
“Our magazine is essentially controversial, and was founded for the purpose of throwing light upon “the hidden things of darkness”—of religious superstition pre-eminently. And what superstition can be compared to that which accepts a “personal” God, or, a “personal” devil?” For more info, visit this link: https://www.amazon.com/dp/B09BGPDZMP
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
The work and dissolution of Lodges across the world was also highlighted in Lucifer. For instance, the staff of the French branch named “L’ISIS” was dismissed. There are also controversies related to The Gnostic Theosophical Society of Washington, as apparently, its founder Dr Elliot Coues declared himself “the perpetual President of the Esoteric Theosophical Society of America.” Blavatsky reacted negatively to the announcement as you will read, as she had already founded the Esoteric School. Much more could be said, but it will be up to you to discover what was going on, who was doing what, where and when, and how Theosophical works around the world come together recorded and highlighted in the pages of Lucifer magazine. For more info visit this link https://www.amazon.com/dp/B09BLBMC3V
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, will present all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer. For more info click here:
The publication project was first announced, in the pages of Lucifer, in the following manner: "We shall also…insert the first of some 'Selections from the Gnostic Gospel, the Pistis Sophia,' translated by G. R. S. Mead, and annotated by H.P.B.” After that, a second note stated that "The promised 'Selections from the Gnostic Gospel, the Pistis Sophia,' translated by G.R.S. Mead, and annotated by H.P.B., will be commenced in our next number." Fourteen instalments of the material were published seriatum. However, the first instalment featured the following note "Translated and annotated by G. R. S. Mead, with additional notes by H.P.B." In this manner, it is clear that both Blavatsky and Mead annotated Pistis Sophia. Unfortunately, the translation was interrupted and only two books of the Pistis Sophia were published in Lucifer. Even though this volume does not contain the complete Pistis Sophia, it still offers extremely valuable insight into the text due to the important and unique contribution that Helena Petrovna Blavatsky provided with her commentary. For more information, visit this link https://www.amazon.com/dp/B095T6J9WT
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.
The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review.
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The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
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The Lucifer Collection reproduces all Lucifer magazine contents under selected topics, rendering them available in a modern format to benefit research and study. The Collection will be divided into two parts. The first part, entitled The Blavatsky Years, presents in 22 volumes all of the Lucifer material from September 1887 to August 1891. The second part, entitled The Post Blavatsky Years, will include the remaining issues until and including August 1897. In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
In September 1887, Lucifer magazine was founded by Helena Petrovna Blavatsky (1831–1891); and Mabel Collins (1851–1927) was invited to be the co-Editor. The publication focused on Theosophy, occultism, the Eastern and Western religious traditions, philosophy and more. One year after Lucifer was launched, more precisely in October 1888, Blavatsky announced that "due to severe illness of Co-Editor, Mabel Collins, H.P.B. was accepting, until further notice, the sole editorial responsibility for the magazine." Severe illness was a diplomatic way of informing that Blavatsky could no longer work with Collins due to the fact that their relationship had deteriorated. After Mabel Collins left the magazine, Annie Besant (1847–1933) assisted Blavatsky in the publication until the founder and chief-editor of Lucifer passed away in May 1891. After that, Annie Besant assumed the editorship for several months until an official announcement was released informing that both Besant and G.R.S. Mead (1863–1933) were becoming the editors of the publication. Lucifer was published until, and including, August 1897. After that, its name was changed to Theosophical Review. That was the end of Blavatsky's magazine Lucifer.
The present volume entitled "Poems, Aphorisms and Proverbs contains all aphorisms, parables and poetry" published in Lucifer magazine from September 1887 to August 1891. The compiled material has been rigorously kept in its original form.