The main subjects of analysis in the present book are the stages of initiation in the grand scheme of Theosophical evolution. These initiatory steps are connected to an idea of evolutionary self-development by means of a set of virtues that are relative to the individual's position on the path of evolution. The central thesis is that these stages were translated from the "Hindu" tradition to the "Theosophical" tradition through multifaceted "hybridization processes" in which several Indian members of the Theosophical Society partook. Starting with Annie Besant's early Theosophy, the stages of initiation are traced through Blavatsky's work to Manilal Dvivedi and T. Subba Row, both Indian members of the Theosophical Society, and then on to the Sanatana Dharma Text Books. In 1898, the English Theosophist Annie Besant and the Indian Theosophist Bhagavan Das together founded the Central Hindu College, Benares, which became the nucleus around which the Benares Hindu University was instituted in 1915. In this context the Sanatana Dharma Text Books were published. Muhlematter shows that the stages of initiation were the blueprint for Annie Besant's pedagogy, which she implemented in the Central Hindu College in Benares. In doing so, he succeeds in making intelligible how "esoteric" knowledge was transferred to public institutions and how a broader public could be reached as a result. The dissertation has been awarded the ESSWE PhD Thesis prize 2022 by the European Society for the Study of Western Esotericism.

The historiographers of religious studies have written the history of this discipline primarily as a rationalization of ideological, most prominently theological and phenomenological ideas: first through the establishment of comparative, philological and sociological methods and secondly through the demand for intentional neutrality. This interpretation caused important roots in occult-esoteric traditions to be repressed. This process of "purification" (Latour) is not to be equated with the origin of the academic studies. De facto, the elimination of idealistic theories took time and only happened later. One example concerning the early entanglement is Tibetology, where many researchers and respected chair holders were influenced by theosophical ideas or were even members of the Theosophical Society. Similarly, the emergence of comparatistics cannot be understood without taking into account perennialist ideas of esoteric provenance, which hold that all religions have a common origin. In this perspective, it is not only the history of religious studies which must be revisited, but also the partial shaping of religious studies by these traditions, insofar as it saw itself as a counter-model to occult ideas.