(The Chevalier Louis visits an underground temple in India, and participates in rites of an occult brotherhood)

In all I gazed upon, there was no minutiae of detail; all was colossal, distinct, magnificent, whilst every design, however vast its size, was executed in a style of the most perfect workmanship. The light diffused from the gorgeous planisphere of the roof was soft yet brilliant, and by an arrangement since explained to me, large shafts were so constructed as to communicate with the upper air and thus introduce a perfect supply of fresh atmosphere even into the deep abysses of this subterranean chamber.

For the first few moments of my liberation, astonishment, delight, and awe kept me motionless. It was whilst I was thus gazing around me that I beheld the entire assemblage directing their masked faces towards me, but from every quarter giving me the signs of brotherhood in one or more of the different fraternities to which I belonged. I have since learned, and believe I then understood, that there was not a person present who had not been initiated into one or more of the occult societies with which I was myself connected. The recognition of this fact placed me at once upon a footing of understanding with my companions and indicated the line of conduct that was expected from me. There was, and still is, an unspoken cipher of signal; existing amongst certain brotherhoods, far more terse and significant than speech, and this I found in practice with my new associates. By this method I learned the special ideas upon which I was expected to rely that night. The first was the sentiment of brotherhood extended from one particular order to as many as would represent humanity at large. The next was an understanding that the aim of our gathering was the discovery of occultism and our methods of research were to be occult likewise. Another piece of instruction was, never in the most distant way to allude to the Society, its existence or any of its members whom I should chance to meet in the world, the object in this prohibition being to avoid discussion on the nature of the intelligence communicated. I was required to reflect upon it within myself, or, if I chose to adopt its revelations as my own opinions, to communicate them to others, not members of the Society; also I might allude to the existence of such an association and describe its aims, but never reveal the names of its members or guide strangers to the many scenes where its sessions were held. The final charge impressed upon me was to be strictly attentive to the proceedings, in virtue of which I fixed my eyes upon the seven masked and robed figures on the platform, who I at first thought were simply effigies, but as soon as the whole assembly were seated and in order, I observed they arose, one after the other, each one making his sign of intelligence and then resuming his seat and moveless attitude...

Amongst the many items of occult lore I learned in that wonderful convention of true spiritual scientists, was the singular and original method by which their gorgeous dramatic representations were made.

The whole temple was furnished with fine metallic lines, every one of which converged to six powerful galvanic batteries attached to the silver thrones occupied by six of the adepts. These persons, adepts in the loftiest and most significant sense of the term, received their inspiration from the occupant of the seventh throne, a being who, though always present, was not always visible, although as on the first night of my attendance a presence from the realms of supernal being was always there.

The office of the adepts was to centralize and focalize the inspiration received. The thoughts of each were first focalized into one idea on the rostrum, and from thence distributed to every neophyte in the auditorium. This universal impression was produced, first, by the harmonious spirit of accordance which pervaded the assembly; next, by the influence of strong and concentrated psychology; and finally by the distributive power and force of the galvanic lines extending, as before stated, from the rostrum to every member in the auditorium.

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these passages from chapter 19, "The Dharma Sala of the Vaidya," show that a secret alliance between European and Indian occultists, portrayed in an elaborate fictional terms, emerged in Theosophical literature with Ghost Land in 1876, well before the 1879 TS transfer to India.  This makes the book something of a "lost Gospel" for both the Church of Light and the TS.  Emma and William Britten were "electrical physicians" in the 1870s, which helps explain the high tech version of 19th century adeptship found in the Ellora Brotherhood as depicted in Ghost Land.