Editing Helena Blavatsky (section)

== Later life ==

=== Embracing Spiritualism and establishing Theosophy: 1870–1878 ===

==== Arriving in New York City ====
[[File:Helena Blavatsky.jpg|thumb|upright|Blavatsky in 1875]]
Blavatsky alleged that she departed Tibet with the mission of proving to the world that the phenomena identified by [[Spiritualism (movement)|Spiritualists]] were objectively real, thus defending Spiritualism against accusations of fraud. However, she also stated that the entities being contacted by Spiritualist mediums were not the spirits of the dead, as the Spiritualist movement typically alleged, but instead either mischievous [[elementals]] or the "shells" left behind by the deceased.{{sfnm|1a1=Godwin|1y=1994|1p=282|2a1=Lachman|2y=2012|2pp=77–78, 81}} She proceeded via the [[Suez Canal]] to Greece, where she met with another of the Masters, [[Master Hilarion]].{{sfn|Lachman|2012|p=78}} She set sail for Egypt aboard the {{SS|Eunomia}}, but in July 1871 it exploded during the journey; Blavatsky was one of only 16 survivors.{{sfnm|1a1=Meade|1y=1980|1p=93|2a1=Cranston|2y=1993|2p=105|3a1=Godwin|3y=1994|3p=279|4a1=Lachman|4y=2012|4p=78}} Reaching Cairo, she met up with Metamon, and with the help of a woman named [[Emma Cutting]] established a ''société spirite'', which was based largely on [[Kardecist spiritism|Spiritism]], a form of Spiritualism founded by [[Allan Kardec]] which professed a belief in [[reincarnation]], in contrast to the mainstream Spiritualist movement.{{sfnm|1a1=Meade|1y=1980|1pp=94–96|2a1=Cranston|2y=1993|2pp=105–106|3a1=Godwin|3y=1994|3p=279|4a1=Goodrick-Clarke|4y=2004|4p=5|5a1=Lachman|5y=2012|5p=79}} However, Blavatsky believed that Cutting and many of the mediums employed by the society were fraudulent, and she closed it down after two weeks.{{sfnm|1a1=Cranston|1y=1993|1p=106|2a1=Godwin|2y=1994|2p=279|3a1=Lachman|3y=2012|3pp=80–81}} In Cairo, she also met with the Egyptologist [[Gaston Maspero]], and another of the Masters, Serapis Bey.{{sfn|Lachman|2012|p=82}} It was also here that she met up with Metrovitch, although he soon died of [[typhoid]], with Blavatsky claiming to have overseen the funeral.{{sfn|Lachman|2012|p=83}}

Leaving Egypt, she proceeded to Syria, Palestine, and Lebanon, there encountering members of the [[Druze]] religion.{{sfnm|1a1=Cranston|1y=1993|1pp=105, 106|2a1=Lachman|2y=2012|2pp=83–84}} It was during these travels that she met with the writer and traveler [[Lidia Pashkova]], who provided independent verification of Blavatsky's travels during this period.{{sfn|Lachman|2012|p=84}} In July 1872 she returned to her family in Odessa, before departing in April 1873.{{sfnm|1a1=Cranston|1y=1993|1pp=106–107|2a1=Lachman|2y=2012|2p=84}} She spent time in [[Bucharest]] and Paris,{{sfnm|1a1=Meade|1y=1980|1pp=96–97|2a1=Cranston|2y=1993|2p=107|3a1=Lachman|3y=2012|3p=84}} before{{spnd}}according to her later claims{{spnd}}Morya instructed her to go to the United States. Blavatsky arrived in New York City on 8 July 1873.<ref>Higgins, S. (2018). From the Seventh Arrondissement to the Seventh Ward: Blavatsky's Arrival in America 1873. Theosophical History: A Quarterly Journal of Research, XIX(4), 2nd ser., 158–171.</ref>{{sfnm|1a1=Meade|1y=1980|1p=101|2a1=Cranston|2y=1993|2pp=107–108|3a1=Washington|3y=1993|3p=40|4a1=Lachman|4y=2012|4p=84}} There, she moved into a women's housing cooperative on [[Madison Street (Manhattan)|Madison Street]] in [[Manhattan]]'s [[Lower East Side]], earning a wage through piece work sewing and designing advertising cards.{{sfnm|1a1=Meade|1y=1980|1p=102|2a1=Washington|2y=1993|2p=40|3a1=Lachman|3y=2012|3p=87}} It was here that she attracted attention, and was interviewed by the journalist Anna Ballard of the New York newspaper ''[[The Sun (New York)|The Sun]]''; this interview was the earliest textual source in which Blavatsky claimed to have spent time in Tibet.{{sfnm|1a1=Meade|1y=1980|1pp=102–103|2a1=Lachman|2y=2012|2pp=88–89}} Indeed, it was while in New York that "detailed records" of Blavatsky's life again become available to historians.{{sfn|Washington|1993|p=40}} Soon after, Blavatsky received news of her father's death, thus inheriting a considerable fortune, allowing her to move into a lavish hotel.{{sfn|Lachman|2012|pp=89–90}} In December 1874, Blavatsky met the [[Georgians|Georgian]] Mikheil Betaneli. Infatuated with her, he repeatedly requested that they marry, to which she ultimately relented; this constituted [[bigamy]], as her first husband was still alive. However, as she refused to consummate the marriage, Betaneli sued for divorce and returned to Georgia.{{sfnm|1a1=Meade|1y=1980|1pp=116–117, 137, 145|2a1=Kuhn|2y=1992|2p=58|3a1=Washington|3y=1993|3pp=48–49|4a1=Lachman|4y=2012|4pp=121–122}}

==== Meeting Henry Steel Olcott and the foundation of the Theosophical Society ====

Blavatsky was intrigued by a news story about [[William and Horatio Eddy]], brothers based in [[Chittenden, Vermont]], who it was claimed could [[Levitation (paranormal)|levitate]] and manifest spiritual phenomena. She visited Chittenden in October 1874, there meeting the reporter Henry Steel Olcott, who was investigating the brothers' claims for the ''[[Daily Graphic]]''.{{sfnm|1a1=Meade|1y=1980|1pp=110–114|2a1=Cranston|2y=1993|2pp=124–126|3a1=Washington|3y=1993|3p=29|4a1=Goodrick-Clarke|4y=2004|4p=6|5a1=Lachman|5y=2012|5pp=92–98}} Claiming that Blavatsky impressed him with her own ability to manifest spirit phenomena, Olcott authored a newspaper article on her.{{sfnm|1a1=Meade|1y=1980|1p=125|2a1=Cranston|2y=1993|2pp=126–127|3a1=Lachman|3y=2012|3pp=98–99, 101}}<ref>{{cite news | url=https://www.newspapers.com/article/the-springfield-daily-republican-the-cou/148091040/ | title=The Countess Blavatsky's Visitors | newspaper=The Springfield Daily Republican | date=9 December 1874 | page=4 }}</ref><ref>{{cite news | url=https://www.newspapers.com/article/the-marion-commonwealth-african-jugglery/148091103/ | title=African Jugglery | newspaper=The Marion Commonwealth | date=17 December 1874 | page=1 }}</ref> They soon became close friends, giving each other the nicknames of "Maloney" (Olcott) and "Jack" (Blavatsky).{{sfnm|1a1=Campbell|1y=1980|1p=22|2a1=Meade|2y=1980|2p=126|3a1=Washington|3y=1993|3p=43|4a1=Lachman|4y=2012|4p=101}} He helped attract greater attention to Blavatsky's claims, encouraging the Daily Graphic's editor to publish an interview with her,{{sfn|Lachman|2012|pp=107–108}}<ref>{{cite news | url=https://www.newspapers.com/article/holt-county-press-marvelous-spirit-manif/148090938/ | title=Marvelous Spirit Manifestations | newspaper=Holt County Press | date=December 1874 | page=1 }}</ref> and discussing her in his book on Spiritualism, ''People from the Other World'' (1875),{{sfnm|1a1=Campbell|1y=1980|1p=23|2a1=Lachman|2y=2012|2p=122}} which her Russian correspondent [[Alexandr Aksakov]] urged her to translate into Russian.{{sfn|Lachman|2012|p=123}}
She began to instruct Olcott in her own occult beliefs, and encouraged by her he became celibate, tee-totaling, and vegetarian, although she herself was unable to commit to the latter.{{sfn|Lachman|2012|pp=108–109}} In January 1875 the duo visited the Spiritualist mediums [[Nelson and Jennie Owen]] in [[Philadelphia]]; the Owens asked Olcott to test them to prove that the phenomena that they produced were not fraudulent, and while Olcott believed them, Blavatsky opined that they faked some of their phenomena in those instances when genuine phenomena failed to manifest.{{sfnm|1a1=Meade|1y=1980|1pp=134–135|2a1=Washington|2y=1993|2pp=42–43|3a1=Lachman|3y=2012|3pp=108–110}}

[[File:Blavatsky.020.jpg|thumb|left|150px|Blavatsky, {{circa|1877}}]]

Drumming up interest for their ideas, Blavatsky and Olcott published a circular letter in [[Eldridge Gerry Brown]]'s [[Boston]]-based Spiritualist publication, ''[[The Spiritual Scientist]]''.{{sfnm|1a1=Meade|1y=1980|1p=140|2a1=Washington|2y=1993|2p=495|3a1=Godwin|3y=1994|3p=282|4a1=Lachman|4y=2012|4p=124}} There, they named themselves the "Brotherhood of Luxor", a name potentially inspired by the pre-existing [[Hermetic Brotherhood of Luxor]].{{sfnm|1a1=Meade|1y=1980|1p=140|2a1=Godwin|2y=1994|2p=282|3a1=Lachman|3y=2012|3pp=124, 126}} They began living together in a series of rented apartments in New York City, which they decorated with [[taxidermy|taxidermied]] animals and images of spiritual figures; their life was funded largely by Olcott's continued work as a lawyer.{{sfnm|1a1=Washington|1y=1993|1pp=44–45|2a1=Lachman|2y=2012|2pp=143–144}} Their last such apartment came to be known as the Lamasery.{{sfnm|1a1=Campbell|1y=1980|1p=76|2a1=Meade|2y=1980|2p=177|3a1=Goodrick-Clarke|3y=2004|3pp=10–11}} Allegedly encouraged by the Masters, Blavatsky and Olcott established the Miracle Club, through which they facilitated lectures on esoteric themes in New York City.{{sfnm|1a1=Campbell|1y=1980|1p=26|2a1=Washington|2y=1993|2p=49|3a1=Goodrick-Clarke|3y=2004|3p=7|4a1=Lachman|4y=2012|4pp=129–130}} It was through this group that they met an Irish Spiritualist, [[William Quan Judge]], who shared many of their interests.{{sfnm|1a1=Meade|1y=1980|1p=148|2a1=Goodrick-Clarke|2y=2004|2p=7|3a1=Lachman|3y=2012|3pp=129–130}}

At a Miracle Club meeting on 7 September 1875, Blavatsky, Olcott, and Judge agreed to establish an esoteric organization, with [[Charles Sotheran]] suggesting that they call it the [[Theosophical Society]].{{sfnm|1a1=Campbell|1y=1980|1pp=27–28|2a1=Meade|2y=1980|2p=151|3a1=Washington|3y=1993|3pp=53–54|4a1=Goodrick-Clarke|4y=2004|4p=7|5a1=Lachman|5y=2012|5pp=130–31, 136}} The term ''[[Theosophy (Blavatskian)|theosophy]]'' came from the Greek ''theos'' ("god(s)") and ''sophia'' ("wisdom"), thus meaning "god-wisdom" or "divine wisdom".{{sfn|Lachman|2012|p=132}} The term was not new, but had been previously used in various contexts by the [[Eirenaeus Philalethes|Philaletheians]] and the Christian mystic, [[Jakob Böhme]].{{sfnm|1a1=Washington|1y=1993|1p=55|2a1=Goodrick-Clarke|2y=2004|2p=8|3a1=Lachman|3y=2012|3p=133}} Theosophists would often argue over how to define Theosophy, with Judge expressing the view that the task was impossible.{{sfn|Lachman|2012|p=132}} Blavatsky however insisted that Theosophy was not a religion in itself.{{sfn|Lachman|2012|p=137}} Lachman has described the movement as "a very wide umbrella, under which quite a few things could find a place".{{sfn|Lachman|2012|p=135}}
On foundation, Olcott was appointed chairman, with Judge as secretary, and Blavatsky as corresponding secretary, although she remained the group's primary theoretician and leading figure.{{sfnm|1a1=Meade|1y=1980|1p=155|2a1=Goodrick-Clarke|2y=2004|2p=7|3a1=Lachman|3y=2012|3pp=130–131, 135–136}} Prominent early members included [[Emma Hardinge Britten]], [[Signor Bruzzesi]], [[C.C. Massey]], and [[William L. Alden]]; many were prominent and successful members of the establishment, although not all would remain members for long.{{sfnm|1a1=Washington|1y=1993|1pp=53–54|2a1=Lachman|2y=2012|2pp=136–137}}

==== ''Isis Unveiled'' ====

{{quote box|width=25em|align=left|quote=The underlying theme among these diverse topics {{bracket|in ''Isis Unveiled''}} is the existence of an ancient wisdom-religion, an ageless occult guide to the cosmos, nature and human life. The many faiths of man are said to derive from a universal religion known to both [[Plato]] and the ancient Hindu sages. The wisdom-religion is also identified with Hermetic philosophy as "the only possible key to the Absolute in science and theology" (I, vii). Every religion is based on the same truth or "secret doctrine", which contains "the alpha and omega of universal science" (I, 511). This ancient wisdom-religion will become the religion of the future (I, 613).|source=—Historian Nicholas Goodrick-Clarke, 2004.{{sfn|Goodrick-Clarke|2004|p=9}}}}

In 1875, Blavatsky began work on a book outlining her Theosophical worldview, much of which would be written during a stay in the [[Ithaca, New York|Ithaca]] home of [[Hiram Corson]], a Professor of English Literature at [[Cornell University]]. Although she had hoped to call it ''The Veil of Isis'', it would be published as ''[[Isis Unveiled]]''.{{sfnm|1a1=Campbell|1y=1980|1p=31|2a1=Meade|2y=1980|2pp=152, 176|3a1=Lachman|3y=2012|3pp=137, 140–143}} While writing it, Blavatsky claimed to be aware of a second consciousness within her body, referring to it as "the lodger who is in me", and stating that it was this second consciousness that inspired much of the writing.{{sfnm|1a1=Goodrick-Clarke|1y=2004|1p=8|2a1=Lachman|2y=2012|2pp=137–138}} In ''Isis Unveiled'', Blavatsky quoted extensively from other esoteric and religious texts, although her contemporary and colleague Olcott always maintained that she had quoted from books that she did not have access to.{{sfnm|1a1=Goodrick-Clarke|1y=2004|1p=8|2a1=Lachman|2y=2012|2p=147}} Writing more than a century after her death Lachman conjectured that if this had been the case, then she had had an [[eidetic memory]],{{sfn|Lachman|2012|p=148}} such that, while relying on earlier sources, the book represented an original synthesis that connected disparate ideas not brought together before.{{sfn|Lachman|2012|p=154}}

[[File:Cover of 'Blavatsky Unveiled. The Writings of H. P. Blavatsky in modern English. Volume 1.' By Moon Laramie.jpg|thumb|upright|Cover of 'Blavatsky Unveiled', the first translation of Isis Unveiled into modern English.]]

Revolving around Blavatsky's idea that all the world's religions stemmed from a single "Ancient Wisdom", which she connected to the Western esotericism of ancient [[Hermeticism]] and [[Neoplatonism]],{{sfnm|1a1=Goodrick-Clarke|1y=2004|1p=9|2a1=Lachman|2y=2012|2pp=155, 157}} it also articulated her thoughts on Spiritualism,{{sfn|Lachman|2012|p=156}} and provided a criticism of [[Darwinian evolution]], stating that it dealt only with the physical world and ignored the spiritual realms.{{sfn|Lachman|2012|pp=159–160}}
The book was edited by Professor of Philosophy [[Alexander Wilder]] and published in two volumes by J.W. Bouton in 1877.{{sfnm|1a1=Meade|1y=1980|1pp=173, 176|2a1=Goodrick-Clarke|2y=2004|2p=9|3a1=Lachman|3y=2012|3pp=150–151}} Although facing negative mainstream press reviews, including from those who highlighted that it extensively quoted around 100 other books without acknowledgement,{{sfnm|1a1=Campbell|1y=1980|1p=33|2a1=Washington|2y=1993|2p=52}} it proved to be such a commercial success, with its initial print run of 1,000 copies selling out in a week,{{sfnm|1a1=Campbell|1y=1980|1p=35|2a1=Meade|2y=1980|2p=179|3a1=Washington|3y=1993|3p=52|4a1=Lachman|4y=2012|4p=152}} that the publisher requested a sequel, although Blavatsky turned down the offer.{{sfn|Lachman|2012|p=154}}
While ''Isis Unveiled'' was a success, the Society remained largely inactive,{{sfnm|1a1=Washington|1y=1993|1p=57|2a1=Lachman|2y=2012|2p=170}} having fallen into this state in autumn 1876.{{sfn|Meade|1980|p=174}} This was despite the fact that new lodges of the organization had been established throughout the U.S. and in London, and prominent figures like [[Thomas Edison]] and [[Abner Doubleday]] had joined.{{sfn|Lachman|2012|p=171}} In July 1878, Blavatsky gained U.S. citizenship.{{sfnm|1a1=Meade|1y=1980|1p=183|2a1=Lachman|2y=2012|2p=171}}

=== India: 1879–1885 ===

The Theosophical Society established links with an Indian [[Hindu reform movement]], the [[Arya Samaj]], which had been founded by the Swami [[Dayananda Saraswati]]; Blavatsky and Olcott believed that the two organizations shared a common spiritual world-view.{{sfnm|1a1=Campbell|1y=1980|1p=77|2a1=Washington|2y=1993|2p=57|3a1=Goodrick-Clarke|3y=2004|3p=11|4a1=Lachman|4y=2012|4p=173}} Unhappy with life in the U.S., Blavatsky decided to move to India, with Olcott agreeing to join her, securing work as a U.S. trade representative to the country.{{sfnm|1a1=Washington|1y=1993|1p=58|2a1=Lachman|2y=2012|2pp=176–179}} In December, the duo auctioned off many of their possessions, although Edison gifted them a [[phonograph]] to take with them to India.{{sfn|Lachman|2012|p=180}} They left New York City aboard the ''Canada'', which took them to London. After meeting with well-wishers in the capital, they traveled to [[Liverpool]], there setting sail aboard the ''Speke Hall'', arriving in Bombay in February 1879.{{sfnm|1a1=Washington|1y=1993|1p=59|2a1=Goodrick-Clarke|2y=2004|2p=11|3a1=Lachman|3y=2012|3pp=181–182}} In the city, they were greeted with celebrations organized by Arya Samaj member [[Hurrychund Chintamon]] before obtaining a house in Girgaum Road, part of Bombay's native area.{{sfnm|1a1=Campbell|1y=1980|1p=79|2a1=Washington|2y=1993|2pp=59–60|3a1=Lachman|3y=2012|3pp=182–184}}

Associating largely with Indians rather than the governing British elite, Blavatsky took a fifteen-year-old [[Gujarati people|Gujarati]] boy, Vallah "Babula" Bulla, as her personal servant.{{sfnm|1a1=Meade|1y=1980|1p=197|2a1=Lachman|2y=2012|2p=184}} Many educated Indians were impressed with the Theosophists championing of Indian religions, coming about during a period "of [India's] growing self-assertion against the values and beliefs" of the [[British Empire]].{{sfnm|1a1=Meade|1y=1980|1p=206|2a1=Goodrick-Clarke|2y=2004|2pp=11–12}} Her activity in the city was monitored by British intelligence services, who suspected that she was working for Russia.{{sfnm|1a1=Meade|1y=1980|1p=198|2a1=Washington|2y=1993|2p=60}}
In April, Blavatsky took Olcott, Babula, and their friend Moolji Thackersey to the [[Karla Caves]], announcing that they contained secret passages that led to an underground place where the Masters assembled.{{sfn|Lachman|2012|pp=186–187}} Then claiming that the Masters were telepathically commanding her to head to [[Rajputana]] in the [[Punjab]], she and Olcott headed north.{{sfn|Lachman|2012|p=187}} At the [[Yamuna]] river, they met the [[sannyasin]] Babu Surdass, who had sat in the [[lotus position]] for 52 years, and in [[Agra]] saw the [[Taj Mahal]].{{sfnm|1a1=Meade|1y=1980|1pp=202–203|2a1=Lachman|2y=2012|2p=188}} In [[Saharanpur]] they met with Dayananda and his Arya Samajists, before returning to Bombay.{{sfnm|1a1=Meade|1y=1980|1pp=203–204|2a1=Lachman|2y=2012|2pp=188–189}}
[[File:Helena Blavatsky in India.jpg|thumb|left|upright|Blavatsky and Hindu Theosophists in India, {{Circa|1884}}]]

In July 1879, Blavatsky and Olcott began work on a monthly magazine, ''[[The Theosophist]]'', with the first issue coming out in October.{{sfnm|1a1=Campbell|1y=1980|1p=79|2a1=Meade|2y=1980|2pp=207–209|3a1=Washington|3y=1993|3p=60|4a1=Goodrick-Clarke|4y=2004|4p=11|5a1=Lachman|5y=2012|5p=189}} The magazine soon obtained a large readership, with the management being taken over by [[Damodar K. Mavalankar]], a Theosophist who introduced the idea of referring to the Masters as ''[[mahatmas]]''.{{sfn|Lachman|2012|p=189}} In December, Blavatsky and Olcott traveled to [[Allahabad]], there visiting [[Alfred Percy Sinnett]], the editor of ''[[The Pioneer (newspaper)|The Pioneer]]'' and keen Spiritualist. [[A.O. Hume]] was also a guest at the Sinnett's home, and Blavatsky was encouraged to manifest paranormal phenomena in their presence.{{sfnm|1a1=Meade|1y=1980|1pp=209–211|2a1=Washington|2y=1993|2p=61|3a1=Goodrick-Clarke|3y=2004|3p=12|4a1=Lachman|4y=2012|4pp=190–191}} From there, they traveled to [[Benares]], where they stayed at the palace of the [[Maharaja of Vizianagram]].{{sfnm|1a1=Meade|1y=1980|1pp=211–212|2a1=Lachman|2y=2012|2p=191}} Blavatsky and Olcott were then invited to Ceylon by Buddhist monks. There they officially converted to Buddhism – apparently the first from the United States to do so.<ref name="Pierce">Lori Pierce, "Origins of Buddhism in North America", in ''Encyclopedia of Women and Religion in North America'', Rosemary Skinner Keller, Rosemary Radford Ruether, Marie Cantlon (eds.) Indiana University Press, 2006. p. 637</ref> – taking the [[Five Precepts]] in a ceremony at [[Ramayana Nikayana]] in May 1880.{{sfnm|1a1=Meade|1y=1980|1pp=214–215|2a1=Godwin|2y=1994|2pp=321–322|3a1=Goodrick-Clarke|3y=2004|3p=12|4a1=Lachman|4y=2012|4pp=193–194}} Touring the island, they were met by crowds intrigued by these unusual Westerners who embraced Buddhism rather than proselytizing Christianity. Their message proved a boost to Sinhalese nationalist self-esteem, and they were invited to see the [[Relic of the tooth of the Buddha|Buddha's Tooth]] in [[Kandy]].{{sfn|Lachman|2012|p=194}}

Upon learning that old comrade Emma Coulomb (née Cutting) and her husband had fallen into poverty in Ceylon, Blavatsky invited them to move into her home in Bombay.{{sfnm|1a1=Meade|1y=1980|1pp=205–206, 213–214|2a1=Lachman|2y=2012|2pp=189–190, 192–193}} However, the Coulombs annoyed Rosa Bates and Edward Winbridge, two American Theosophists who were also living with Blavatsky; when Blavatsky took the side of the Coulombs, Bates and Winbridge returned to the U.S.{{sfnm|1a1=Meade|1y=1980|1p=215|2a1=Washington|2y=1993|2p=79|3a1=Lachman|3y=2012|3pp=194–195}} Blavatsky was then invited to [[Simla]] to spend more time with Sinnett, and there performed a range of materializations that astounded the other guests; in one instance, she allegedly made a cup-and-saucer materialize under the soil during a picnic.{{sfnm|1a1=Campbell|1y=1980|1p=80|2a1=Meade|2y=1980|2pp=216, 219–224|3a1=Goodrick-Clarke|3y=2004|3p=12|4a1=Lachman|4y=2012|4pp=197–200}} Sinnett was eager to contact the Masters himself, convincing Blavatsky to facilitate this communication, resulting in the production of over 1400 pages allegedly authored by Koot Hoomi and Morya, which came to be known as the [[Mahatma Letters]].{{sfnm|1a1=Meade|1y=1980|1pp=227–228, 234|2a1=Lachman|2y=2012|2p=201}} Sinnett summarised the teachings contained in these letters in his book ''[[Esoteric Buddhism (book)|Esoteric Buddhism]]'' (1883), although scholars of Buddhism like [[Max Müller]] publicly highlighted that the contents were not Buddhist, and Blavatsky herself disliked the misleading title.{{sfn|Lachman|2012|p=202}} Since the book's publication, there has been much debate as to the authenticity of the letters, with some arguing that they were written by Blavatsky herself, and others believing that they were written by separate individuals.{{sfn|Lachman|2012|pp=203–204}}{{sfn|Harrison|1997}} According to Meade, "there can be no reasonable doubt that Helena was their author".{{sfn|Meade|1980|p=234}}

Theosophy was unpopular with both Christian missionaries and the British colonial administration,{{sfn|Lachman|2012|p=219}} with India's English-language press being almost uniformly negative toward the Society.{{sfn|Сенкевич|2010|p=347}} The group nevertheless proved popular, and branches were established across the country.{{sfn|Lachman|2012|p=214}} While Blavatsky had emphasized its growth among the native Indian population rather than among the British elite, she moved into a comfortable bungalow in the elite Bombay suburb of [[Breach Candy]], which she said was more accessible to Western visitors.{{sfnm|1a1=Meade|1y=1980|1pp=230–231|2a1=Lachman|2y=2012|2p=214}} Olcott had decided to establish the [[Buddhist Education Fund]] to combat the spread of the Christian faith in Ceylon and encourage pride and interest in Buddhism among the island's Sinhalese population. Although Blavatsky initially opposed the idea, stating that the Masters would not approve, Olcott's project proved a success, and she changed her opinion about it.{{sfnm|1a1=Campbell|1y=1980|1p=84|2a1=Washington|2y=1993|2pp=66–67|3a1=Lachman|3y=2012|3pp=215–216}}

[[File:Blavatsky Olcott Mavalankar.jpg|thumb|Blavatsky standing behind Olcott (middle seated) and [[Damodar Mavalankar]] (seated to his left), Bombay, 1881]]
Blavatsky had been diagnosed with [[Bright's disease]] and hoping the weather to be more conducive to her condition she took up the offer of the Society's [[Madras]] Branch to move to their city.{{sfn|Lachman|2012|p=217}} However, in November 1882 the Society purchased an estate in [[Adyar, Chennai|Adyar]], which became their permanent headquarters; a few rooms were set aside for Blavatsky, who moved into them in December.{{sfnm|1a1=Campbell|1y=1980|1pp=84–85|2a1=Washington|2y=1993|2p=66|3a1=Goodrick-Clarke|3y=2004|3p=13|4a1=Lachman|4y=2012|4pp=217–218}} She continued to tour the subcontinent, claiming that she then spent time in [[Sikkim]] and Tibet, where she visited her teacher's ashram for several days.{{sfn|Lachman|2012|p=218}} With her health deteriorating, she agreed to accompany Olcott on his trip to Britain, where he was planning to argue the case for Ceylonese Buddhism and sort out problems with the Society's London Lodge.{{sfn|Lachman|2012|pp=220–221}}{{sfn|Сенкевич|2010|p=404}}

Sailing to [[Marseille]], France, in March 1883, she spent time in [[Nice]] with the founder of the Theosophical Society's French branch, [[Marie Sinclair, Countess of Caithness]] (widow of [[James Sinclair, 14th Earl of Caithness]]), with whom she continued to Paris.{{sfn|Lachman|2012|pp=221–222}}{{sfn|Сенкевич|2010|p=397}} In London, she appeared at the lodge's meeting, where she sought to quell arguments between Sinnett on the one hand and [[Anna Kingsford]] and [[Edward Maitland (writer)|Edward Maitland]] on the other.{{sfn|Tillett|1986|p=131}} Unsatisfied, Kingsford{{spnd}}whom Blavatsky thought "an unbearable snobbish woman"{{spnd}}split from the Theosophical Society to form the [[Hermetic Society]].{{sfnm|1a1=Washington|1y=1993|1pp=76–77|2a1=Lachman|2y=2012|2pp=222–223}} In London, Blavatsky made contact with the [[Society for Psychical Research]] (SPR) through [[Frederic W. H. Myers]]. She complied with their request to undertake a study of her and the paranormal abilities that she claimed to possess, although wasn't impressed by the organization and mockingly referred to it as the "Spookical Research Society".{{sfn|Lachman|2012|pp=224, 226–227}}

With Blavatsky in Europe, trouble broke out at the society's Adyar headquarters in what became known as the [[Coulomb Affair]]. The society's Board of Control had accused Emma Coulomb of misappropriating their funds for her own purposes, and asked her to leave their center. She and her husband refused, [[blackmail]]ing the society with letters that they claimed were written by Blavatsky and which proved that her paranormal abilities were fraudulent. The society refused to pay them and expelled them from their premises, at which the couple turned to the Madras-based ''[[Christian College Magazine]]'', who published an exposé of Blavatsky's alleged fraudulence using the Coulombs' claims as a basis. The story attracted international attention and was picked up by London-based newspaper, ''[[The Times]]''.{{sfnm|1a1=Campbell|1y=1980|1pp=88–90|2a1=Washington|2y=1993|2pp=79–82|3a1=Goodrick-Clarke|3y=2004|3p=13|4a1=Lachman|4y=2012|4pp=224–226|5a1=Сенкевич|5y=2010|5pp=411–412}} In response, in November 1884 Blavatsky headed to Cairo, where she and Theosophist [[Charles Webster Leadbeater]] searched for negative information on Emma Coulomb, discovering stories of her alleged former history of extortion and criminality.{{sfn|Lachman|2012|p=228}}{{sfn|Tillett|1986|p=142}} Internally, the Society was greatly damaged by the Coulomb Affair,{{sfn|Campbell|1980|p=95}} although it remained popular in India, as did Blavatsky herself.{{sfn|Campbell|1980|pp=94–95}}

=== Final years in Europe: 1885–1891 ===
[[File:HPB by Schmiechen.jpg|thumb|upright|left|''Mme. Blavatsky'' (painted by [[Hermann Schmiechen]])]]
Worsening health led Blavatsky to contemplate a return to the milder climate of Europe, and resigning her position as corresponding secretary of the society, she left India in March 1885.{{sfnm|1a1=Washington|1y=1993|1p=85|2a1=Lachman|2y=2012|2p=231}} By 1885, the Theosophical Society had experienced rapid growth, with 121 lodges having been chartered across the world, 106 of which were located in India, Burma, and Ceylon.{{sfn|Washington|1993|p=68}} Initially, each lodge was chartered directly from the Adyar headquarters, with members making democratic decisions by vote.{{sfn|Washington|1993|p=68}} However, over the coming years the lodges were organized into national units with their own ruling councils, resulting in tensions between the different levels of administration.{{sfn|Washington|1993|p=68}}

Settling in [[Naples]], Italy, in April 1885, she began living off of a small Society pension and continued working on her next book, ''[[The Secret Doctrine]]''.{{sfnm|1a1=Goodrick-Clarke|1y=2004|1p=14|2a1=Lachman|2y=2012|2p=232}} She then moved to [[Würzburg]] in the [[Kingdom of Bavaria]], where she was visited by a Swedish Theosophist, the Countess [[Constance Wachtmeister]], who became her constant companion throughout the rest of her life.{{sfnm|1a1=Goodrick-Clarke|1y=2004|1p=14|2a1=Lachman|2y=2012|2pp=232–233}} In December 1885, the SPR published [[Hodgson Report|their report]] on Blavatsky and her alleged phenomena, authored by [[Richard Hodgson (parapsychologist)|Richard Hodgson]]. In his report, Hodgson accused Blavatsky of being a spy for the Russian government, further accusing her of faking paranormal phenomena, largely on the basis of the Coulomb's claims.{{sfnm|1a1=Campbell|1y=1980|1pp=92–93|2a1=Washington|2y=1993|2pp=82–83|3a1=Goodrick-Clarke|3y=2004|3p=13|4a1=Lachman|4y=2012|4pp=228–230, 236–237}} The report caused much tension within the Society, with a number of Blavatsky's followers{{spnd}}among them Babaji and [[Tallapragada Subba Row|Subba Row]]{{spnd}}denouncing her and resigning from the organization on the basis of it.{{sfnm|1a1=Washington|1y=1993|1p=87|2a1=Lachman|2y=2012|2p=235}}

{{quote box|width=25em|align=right|quote=For our own part, we regard [Blavatsky] neither as the mouthpiece of hidden seers, nor as a mere vulgar adventuress; we think that she has achieved a title to permanent remembrance as one of the most accomplished, ingenious, and interesting imposters in history.|source=—The statement of the Society for Psychical Research on the basis of the Hodgson Report.{{sfn|Campbell|1980|p=93}} }}

Blavatsky wanted to sue her accusers, although Olcott advised against it, believing that the surrounding publicity would damage the Society.{{sfn|Washington|1993|p=85}} In private letters, Blavatsky expressed relief that the criticism was focused on her and that the identity of the Masters had not been publicly exposed.{{sfnm|1a1=Lachman|1y=2012|1pp=235–236}} For decades after, Theosophists criticized Hodgson's methodology, arguing that he set out to disprove and attack Blavatsky rather than conduct an unbiased analysis of her claims and abilities. In 1986 the SPR admitted this to be the case and retracted the findings of the report.{{sfn|Society for Psychical Research|1986}}{{sfnm|1a1=Cranston|1y=1993|1pp=xvii–xviii|2a1=Washington|2y=1993|2p=84|3a1=Goodrick-Clarke|3y=2004|3p=14|4a1=Lachman|4y=2012|4p=238}} However, Johnson has commented "Theosophists have overinterpreted this as complete vindication, when in fact many questions raised by Hodgson remain unanswered."{{sfn|Johnson|1994|p=3}}

In 1886, by which time she was using a [[wheelchair]], Blavatsky moved to [[Ostend]] in Belgium, where she was visited by Theosophists from across Europe.{{sfnm|1a1=Washington|1y=1993|1p=87|2a1=Goodrick-Clarke|2y=2004|2p=14|3a1=Lachman|3y=2012|3pp=240–241}} Among them was the doctor [[William Ashton Ellis]], who treated her during a near-fatal illness in March 1887; Blavatsky credited him with saving her life.<ref>{{Cite web |last=Cormack |first=David |title=Faithful, All Too Faithful: William Ashton Ellis and the Englishing of Richard Wagner (Part 2) |url=http://www.thewagnerjournal.co.uk/cormackonellis,p.html |access-date=11 July 2022 |website=The Wagner Journal}}</ref> Supplementing her pension, she established a small ink-producing business.{{sfn|Lachman|2012|p=241}} She received messages from members of the Society's London Lodge who were dissatisfied with Sinnett's running of it; they believed that he was focusing on attaining upper-class support rather than encouraging the promotion of Theosophy throughout society, a criticism Blavatsky agreed with.{{sfn|Lachman|2012|pp=241–242}} She arrived in London in May 1887, initially staying in the [[Upper Norwood]] home of Theosophist [[Mabel Collins]].{{sfnm|1a1=Washington|1y=1993|1p=91|2a1=Lachman|2y=2012|2p=244}} In September, she moved into the [[Holland Park]] home of fellow Theosophists, [[Bertram Keightley]] and his nephew [[Archibald Keightley]].{{sfn|Lachman|2012|p=245}}

[[File:Blavatsky and Olcott.jpg|thumb|left|250px|Blavatsky and Olcott in 1888]]

In London, she established the [[Blavatsky Lodge]] as a rival to that run by Sinnett, draining much of its membership.{{sfnm|1a1=Washington|1y=1993|1p=90|2a1=Lachman|2y=2012|2p=245}} Lodge meetings were held at the Keightleys' house on Thursday nights, with Blavatsky also greeting many visitors there, among them the occultist and poet [[W. B. Yeats]].{{sfnm|1a1=Washington|1y=1993|1p=91|2a1=Lachman|2y=2012|2pp=246–247}} In November 1889 she was visited by the Indian lawyer [[Mohandas Gandhi]], who was studying the ''[[Bhagavad Gita]]'' with the Knightleys. He became an associate member of Blavatsky's Lodge in March 1891, and would emphasize the close connection between Theosophy and Hinduism throughout his life.{{sfn|Lachman|2012|pp=258–259}} In 1888, Blavatsky established the Esoteric Section of the Theosophical Society, a group under her complete control for which admittance was restricted to those who had passed certain tests. She identified it as a place for "true Theosophists" who would focus on the system's philosophy rather than experiment with producing paranormal phenomena.{{sfnm|1a1=Washington|1y=1993|1p=100|2a1=Lachman|2y=2012|2pp=248–249}}

=== Publishing ===
In London, Blavatsky founded a magazine, controversially titling it ''[[Lucifer (magazine)|Lucifer]]''; in this Theosophical publication she sought to completely ignore claims regarding paranormal phenomena, and focus instead on a discussion of philosophical ideas.{{sfnm|1a1=Washington|1y=1993|1p=90|2a1=Lachman|2y=2012|2pp=245–246}} Blavatsky also finished writing ''The Secret Doctrine'', which was then edited by the Keightleys.{{sfnm|1a1=Washington|1y=1993|1p=91|2a1=Lachman|2y=2012|2p=246}} As a commercial publisher willing to publish the approximately 1,500-page work could not be found, Blavatsky established the [[Theosophical Publishing Company]], who brought out the work in two volumes, the first published in October 1888 and the second in January 1889.{{sfnm|1a1=Washington|1y=1993|1p=92|2a1=Goodrick-Clarke|2y=2004|2p=14|3a1=Lachman|3y=2012|3pp=249–250}} Blavatsky claimed that the book constituted her commentary on the ''[[Book of Dzyan]]'', a religious text written in Senzar which she had been taught while studying in Tibet.{{sfnm|1a1=Washington|1y=1993|1p=92|2a1=Goodrick-Clarke|2y=2004|2p=14|3a1=Lachman|3y=2012|3p=250}} Buddhologist [[David Reigle]] claimed that he identified ''Books of Kiu-te'', including Blavatsky's ''Book of Dzyan'' as a first volume, as the [[Tantra]] section of the [[Tibetan Buddhist canon]].{{sfn|Reigle|1983}} However, most scholars of Buddhism to have examined ''The Secret Doctrine'' have concluded that there was no such text as the ''Book of Dzyan'', and that instead it was the fictional creation of Blavatsky's.{{sfn|Lachman|2012|p=257}} In the book, Blavatsky outlined her own [[cosmogony|cosmogonical]] ideas about how the universe, the planets, and the human species came to exist. She also discussed her views about the human being and their soul, thus dealing with issues surrounding an afterlife.{{sfnm|1a1=Washington|1y=1993|1pp=92–93|2a1=Goodrick-Clarke|2y=2004|2pp=16–18|3a1=Lachman|3y=2012|3p=255–256}}