The Roman Catholic Church, had it captured me, as it nearly did, would have sent me on some mission of danger and sacrifice and utilised me as a martyr; the Church established by law transformed me into an unbeliever and an antagonist.

To me in my childhood, elves and fairies of all sorts were very real things, and my dolls were as really children as I was myself a child.

We were an ill-matched pair, my husband and I, from the very outset; he, with very high ideas of a husband's authority and a wife's submission, holding strongly to the 'master-in-my-own-house theory,' thinking much of the details of home arrangements, precise, methodical, easily angered and with difficulty appeased.

I have ever been the queerest mixture of weakness and strength, and have paid heavily for the weakness.

My first serious attempts at writing were made in 1868, and I took up two very different lines of composition; I wrote some short stories of a very flimsy type, and also a work of a much more ambitious character, 'The Lives of the Black Letter Saints.'

Nothing but an imperious intellectual and moral necessity can drive into doubt a religious mind, for it is as though an earthquake shook the foundations of the soul, and the very being quivers and sways under the shock.

Empty-brained triflers who have never tried to think, who take their creed as they take their fashions, speak of atheism as the outcome of foul life and vicious desires.

I was a wife and mother, blameless in moral life, with a deep sense of duty and a proud self-respect; it was while I was this that doubt struck me, and while I was in the guarded circle of the home, with no dream of outside work or outside liberty, that I lost all faith in Christianity.

There is a charm in making a stew, to the unaccustomed cook, from the excitement of wondering what the result will be, and whether any flavour save that of onions will survive the competition in the mixture.

The true basis of morality is utility; that is, the adaptation of our actions to the promotion of the general welfare and happiness; the endeavour so to rule our lives that we may serve and bless mankind.

What is the essence of theosophy? It is the fact that man, being himself divine, can know the divinity whose life he shares. As an inevitable corollary to this supreme truth comes the fact of the brotherhood of man.

In morals, theosophy builds its teachings on the unity, seeing in each form the expression of a common life, and therefore the fact that what injures one injures all. To do evil i.e., to throw poison into the life-blood of humanity, is a crime against the unity.

Theosophy has no code of morals, being itself the embodiment of the highest morality; it presents to its students the highest moral teachings of all religions, gathering the most fragrant blossoms from the gardens of the world-faiths.

Man is a spiritual intelligence, who has taken flesh with the object of gaining experience in worlds below the spiritual, in order that he may be able to master and to rule them, and in later ages take his place in the creative and directing hierarchies of the universe.

The worlds in which man is evolving as he treads the circle of births and deaths are three: the physical world, the astral or intermediate world, the mental or heavenly world.

We learn much during our sleep, and the knowledge thus gained slowly filters into the physical brain, and is occasionally impressed upon it as a vivid and illuminative dream.

Premonitions, presentiments, the sensing of unseen presences and many allied experiences are due to the activity of the astral body and its reaction on the physical; their ever-increasing frequency is merely the result of its evolution among educated people.

After death we live for some time in the astral world in the astral body used during our life on earth, and the more we learn to control and use it wisely now the better for us after death.

The mental body, like the astral, varies much in different people; it is composed of coarser or of finer matter, according to the needs of the more or less unfolded consciousness connected with it. In the educated it is active and well-defined; in the undeveloped it is cloudy and inchoate.

The human body is constantly undergoing a process of decay and of reconstruction. First builded into the astral form in the womb of the mother, it is built up continually by the insetting of fresh materials. With every moment tiny molecules are passing away from it; with every moment tiny molecules are streaming into it.

The body is never more alive than when it is dead; but it is alive in its units, and dead in its totality; alive as a congeries, dead as an organism.

Science regards man as an aggregation of atoms temporarily united by a mysterious force called the life-principle. To the materialist, the only difference between a living and a dead body is that in the one case that force is active, in the other latent.

Death consists, indeed, in a repeated process of unrobing, or unsheathing. The immortal part of man shakes off from itself, one after the other, its outer casings, and - as the snake from its skin, the butterfly from its chrysalis - emerges from one after another, passing into a higher state of consciousness.

The sunlight ranges over the universe, and at incarnation we step out of it into the twilight of the body, and see but dimly during the period of our incarceration; at death we step out of the prison again into the sunlight, and are nearer to the reality.

At the solemn moment of death, every man, even when death is sudden, sees the whole of his past life marshalled before him, in its minutest details. For one short instant the personal becomes one with the individual and all-knowing ego. But this instant is enough to show to him the whole chain of causes which have been at work during his life.

One of the great advantages of cremation - apart from all sanitary conditions - lies in the swift restoration to Mother Nature of the material elements composing the physical and astral corpses, brought about by the burning.

Strange indeed would it be if all the space around us be empty, mere waste void, and the inhabitants of Earth the only forms in which intelligence could clothe itself.

In a deep metaphysical sense, all that is conditioned is illusory. All phenomena are literally 'appearances,' the outer masks in which the One Reality shows itself forth in our changing universe. The more 'material' and solid the appearance, the further is it from reality, and therefore the more illusory it is.

Everyone knows the beautiful story of Abraham and the sacrifice of Isaac. How this noble father led his child to the slaughter; how Isaac meekly submitted; how the farce went on till the lad was bound and laid on the altar, and how God then stopped the murder, and blessed the intending murderer for his willingness to commit the crime.

Isaiah is by far the finest and least objectionable of the seventeen prophets whose supposed productions form the latter part of the Old Testament. A distinctly higher moral tone appears in the writings called by his name, and this is especially noticeable in the 'Second Isaiah,' who wrote after the Babylonish captivity.

Jeremiah is a most melancholy prophet. He wails from beginning to end; he is often childish, is rarely indecent, and although it may be blasphemy to say so, he and his 'Lamentations' are really not worth reading.

This Old Testament - containing error, folly, absurdity and immorality - is by English statute law declared to be of divine authority, a blasphemy - if there were anyone to be blasphemed - blacker and more insolent than any word ever written or penned by the most hotheaded Freethinker.

The generous wish to share with all what is precious, to spread broadcast priceless truths, to shut out none from the illumination of true knowledge, has resulted in a zeal without discretion that has vulgarised Christianity, and has presented its teachings in a form that often repels the heart and alienates the intellect.

Sun-worship and pure forms of nature-worship were, in their day, noble religions, highly allegorical but full of profound truth and knowledge.

Men are at every stage of evolution, from the most barbarous to the most developed; men are found of lofty intelligence, but also of the most unevolved mentality; in one place there is a highly developed and complex civilisation, in another a crude and simple polity.

As a man may be born with a mathematical faculty, and by training that faculty year after year may immensely increase his mathematical capacity, so may a man be born with certain faculties within him, faculties belonging to the soul, which he can develop by training and by discipline.

A myth is far truer than a history, for a history only gives a story of the shadows, whereas a myth gives a story of the substances that cast the shadows.

'Easter' is a movable event, calculated by the relative positions of sun and moon, an impossible way of fixing year by year the anniversary of a historical event, but a very natural and indeed inevitable way of calculating a solar festival. These changing dates do not point to the history of a man, but to the hero of a solar myth.

Clairvoyants can see flashes of colour, constantly changing, in the aura that surrounds every person: each thought, each feeling, thus translating itself in the astral world, visible to the astral sight.

Karma brings us ever back to rebirth, binds us to the wheel of births and deaths. Good Karma drags us back as relentlessly as bad, and the chain which is wrought out of our virtues holds as firmly and as closely as that forged from our vices.

Theosophy tries to bridge the gulf between Buddhism and Christianity by pointing to the fundamental spiritual truths on which both religions are built, and by winning people to regard the Buddha and the Christ as fellow-laborers, and not as rivals.

The idea that Buddhism denies what is called in the West 'individual immortality' is a mistake, so far as the Buddhist scriptures are concerned.

The Buddha over and over again spoke clearly and definitely on post-mortem states - as in his conversation with Vasetta.

Socialism is the ideal state, but it can never be achieved while man is so selfish.

I often think that woman is more free in Islam than in Christianity. Woman is more protected by Islam than by the faith which preaches monogamy.