occult (occultism) movement originating in the 19th century with roots that can be traced to ancient Gnosticism and Neoplatonism. The term theosophy, derived from the Greek theos (“god”) and sophia (“wisdom”), is generally understood to mean “divine wisdom.” Forms of this doctrine were held in antiquity by the Manichaeans (Manichaeism), an Iranian dualist sect, and in the Middle Ages by two groups of dualist heretics, the Bogomils (Bogomil) in Bulgaria and the Byzantine Empire and the Cathari in southern France and Italy. In modern times, theosophical views have been held by Rosicrucians (Rosicrucian) and by speculative Freemasons (Freemasonry). The international New Age movement of the 1970s and '80s originated among independent theosophical groups in the United Kingdom.

The various forms of theosophical speculation have certain common characteristics. The first is an emphasis on mystical experience. Theosophical writers hold that there is a deeper spiritual reality and that direct contact with that reality can be established through intuition, meditation, revelation, or some other state transcending normal human consciousness. Theosophists also emphasize esoteric doctrine. Modern theosophists claim that all world religions contain such an inner teaching, and much attention is devoted to deciphering the meaning concealed in sacred texts. In addition, most theosophical speculation reveals a fascination with supernatural or other extraordinary occurrences and with the achievement of higher psychic and spiritual powers. Theosphists maintain that knowledge of the divine wisdom gives access to the mysteries of nature and humankind's inner essence. Finally, theosophy displays a characteristic preference for monism (see pluralism and monism)—the view that reality is constituted of one principle or substance, such as mind or spirit. Although theosophists recognize the basic distinctions between the phenomenal world and a higher spiritual reality and between the human and the divine, which suggests dualism, most theosophists also affirm an overarching, all-encompassing unity that subsumes all differentiation. Associated with their monism are the beliefs that God is utterly transcendent and impersonal, that creation is the product of spiritual emanations from God, and that humans are sparks of the divine trapped in the material world who desire to return to their spiritual home.

The basic goals of the Theosophical Society are enunciated in the so-called Three Objects:

In pursuing these objectives, the society has been a major conduit for Eastern teachers moving to the West and a starting point for many occult teachers and movements.

Although the movement enjoyed some early success, it suffered after Blavatsky became the focus of a major controversy. She claimed to be in regular contact with a brotherhood of Great Masters, or Adepts, who, she asserted, had perfected themselves and were directing the spiritual evolution of humanity. In 1884 a former employee and confidant accused her of faking the extraordinary phenomena that accompanied the reception of some messages from the Masters. That claim was investigated by William Hodgson, a member of the Society for Psychical Research in London, who concluded that the accusations were true. His report blunted the progress of the Theosophical Society for the rest of Blavatsky's life.

Despite this setback, Blavatsky continued to make converts. While in England in 1897, she met the prominent British atheist leader Annie Besant (Besant, Annie) (1847–1933), who converted to theosophy and placed her organizational and oratorical skills at the society's disposal. When Blavatsky died four years later, Besant succeeded her as head of the Esoteric Section. Judge, who had led the American branch of the society while Blavatsky and Olcott were in India, felt slighted at Besant's appointment and led the American branch out of the international body. After Judge's death in 1896, Katherine Tingley (Tingley, Katherine Augusta Westcott) (1847–1929) succeeded to the leadership of the Theosophical Society in America. At her instigation, the American headquarters were transferred to Point Loma (San Diego) in California, where a large community thrived for almost half a century. Tingley's successor, Gottfried de Purucker (1874–1942), oversaw the sale of the property and the movement of the society's headquarters to a Los Angeles suburb. This branch of the movement subsequently declined, and, at the end of the 20th century, only a few chapters remained.

Olcott maintained uneasy control over the international movement in the decade following Blavatsky's death. At Olcott's death in 1907, he was succeeded as president by Besant, who led the international society for the next quarter century. During this time the society experienced its greatest success, and Besant made it welcome in India by her support of Indian nationalism and her founding of numerous schools. She traveled and lectured widely and authored numerous books and articles, which contain useful introductions to theosophical belief.

Despite its relatively small membership, the Theosophical Society has been very influential. The society not only pioneered the promotion of Eastern thought in the West but also inspired the creation of more than 100 esoteric religious movements, including the Alice Bailey movement (Arcane School), the I AM movement, the Church Universal and Triumphant, and the Liberal Catholic Church.