Journal articles on the topic 'Theosophy'
To see the other types of publications on this topic, follow the link: Theosophy.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Theosophy.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Abed, Murtadha Atewa. "THE INFLUENCE OF THEOSOPHY ON MODERN PAINTING." American Journal Of Social Sciences And Humanity Research 4, no. 4 (April 1, 2024): 42–48. http://dx.doi.org/10.37547/ajsshr/volume04issue04-07.
Full textAbstract:
An interesting subject that delves into the junction of spirituality, philosophy, and creative expression is the effect of Theosophy on contemporary painting. In the late 19th century, Helena Petrovna Blavatsky established the spiritual movement known as Theosophy. Theosophy is a belief system that seeks to discover the truth about the oneness of all faiths and delve further into the secrets of life, positing the existence of concealed realities beyond the material world. During the late 19th and early 20th centuries, Theosophy wielded a transformative influence on the field of contemporary art. Its principles were not just influential, but potent enough to reshape the work of even the most prominent painters. Russian artist Wassily Kandinsky is a testament to this; his journey was not just instrumental, but transformative in the ascent of abstract expressionism.Theosophical teachings resonated deeply with Kandinsky, echoing not just his profound spirituality, but his personal quest to uncover art's hidden significance. Theosophy posited the existence of concealed realities beyond the material world, placing not just a premium, but a profound importance on the spiritual facets of life. For Kandinsky, art was not just a portal, but a profound conduit for these higher realms, a conduit for the cosmic spirit to manifest. This profoundly impacted Kandinsky as he veered away from realistic imagery and delved into the realm of abstract painting. He aimed to articulate spiritual experiences and emotions through the medium of color and shape. For instance, in his painting 'Composition VII, 'Kandinsky used vibrant colors and dynamic shapes to convey a sense of spiritual energy and movement. Driven by the belief that art could convey profound, transcendent truths, his work progressively shed its symbolic nature. Famous for his geometric abstract paintings, Piet Mondrian was another artist impacted by Theosophy. Theosophy's principles of spiritual progress and cosmic oneness resonated with Mondrian's search for inner peace and a sense of cosmic order, which were crucial to his creative process. For instance, in his painting 'Composition with Red, Yellow, and Blue, 'Mondrian used primary colors and straight lines to represent the harmony and balance he believed existed in the universe, a concept aligned with philosophical ideas. Beyond specific artists, the influence of Theosophy on contemporary art might be seen in more systemic currents like Abstract Expressionism and Symbolism. Some artists, like the symbolists, drew inspiration from the theosophical tradition's emphasis on introspection and mystical themes. Theosophy had not just a significant but a lasting impact on contemporary painting. It inspired painters to seek not just new ways but innovative ways of expressing themselves that went beyond traditional depictions. Modern painting's enduring legacy is not just profoundly rooted but intricately intertwined with theosophical ideas of spirituality, oneness, and inner change, which fostered not just the emergence but the flourishing of abstract and emotionally charged art forms, such as Wassily Kandinsky's abstract expressionism and Piet Mondrian's geometric abstraction, which aimed not just to convey, but to evoke spiritual and emotional experiences through non-representational forms.
2
Pedersen, René. "Defining Theosophy in the Twenty-First century." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 139–53. http://dx.doi.org/10.30674/scripta.67333.
Full textAbstract:
The concept theosophy has been used by different theological and philosophical positions with different meaning throughout western history. The concept can therefore not be understood as a trans-historical or universal one, but must be specified whenever it is applied, since several theosophies have existed over time. Nonetheless, a specification is seldom provided when the term is and has been applied in recent decades by scholars as well as the general public. Most often when used today, the term is applied as synonymous to the theosophy introduced by Helena Petrovna Blavatsky (1831–91), co-founder of the Theosophical Society (TS) established in 1875; consequently tending to include only the TS as tradition when evaluating a given theosophical theme. However, focussing on tradition rather than on theology—that is, focussing on the founding tradition rather than also including groups practising according to theosophical dogma—can give rise to a number of problems, particularly when considering the theosophical situation today. Using a wider perspective when evaluating the theosophical situation today reveals a different picture—one that shows that theosophy is not dying out, but rather, experiencing a renaissance. One obvious question evolving from these reflections is whether this theosophy experiencing a renaissance is the same theosophy as the Blavatskian or ‘modern’ theosophy, as Emely B. Sellon and Renée Weber have classified it, or if it is to be considered as a new type or kind. The aim of this article is to discuss this question, looking at how theosophy has developed in Denmark over the last century; a country in which a theosophical renaissance has indeed been observed in recent years.
3
Santucci, James A. "The Notion of Race in Theosophy." Nova Religio 11, no. 3 (February 1, 2008): 37–63. http://dx.doi.org/10.1525/nr.2008.11.3.37.
Full textAbstract:
Discussions of race in the Theosophy of Helena P. Blavatsky and her followers sometimes evinces suggestions of racism. Any consideration of the topic, however, must be prefaced by defining whose Theosophy is being examined. Theosophy, as it is generally discussed by Theosophists, actually was introduced to the public by A. P. Sinnett's Esoteric Buddhism (1883), which in turn was based upon the letters of the Mahatmas or Masters Koot Hoomi and Morya to Sinnett. The doctrine of the root races and their various subdivisions is part of Theosophical teachings, but the primary source is Blavatsky's The Secret Doctrine (1888). This article argues that race in Theosophy is understood as not being limited to physical characteristics; rather, the Theosophical discussion of race encompasses both physical and spiritual evolution. Race as interpreted in The Secret Doctrine is not racist in intent, and the races are seen as having one thing in common, the divine spark that ultimately makes all races the same in essence.
4
OKADA, Akinori. "Theosophy and the Parsis." Bulletin of the Society for Near Eastern Studies in Japan 28, no. 2 (1985): 66–77. http://dx.doi.org/10.5356/jorient.28.2_66.
Full text
5
Abdollah, Zahra. "Color in Islamic Theosophy." Journal of Islamic Philosophy 7 (2011): 35–51. http://dx.doi.org/10.5840/islamicphil201175.
Full text
6
Stašulāne, Anita. "ESOTERICISM AND POLITICS: THEOSOPHY." Via Latgalica, no. 2 (December 31, 2009): 25. http://dx.doi.org/10.17770/latg2009.2.1604.
Full textAbstract:
Interference of esotericism and politics became apparent especially in the 19th century when the early socialists expected the coming of the Age of Spirit, and narratives about secret wisdom being kept in mysterious sacred places became all the more popular. Thus, the idea of the Age of Enlightenment underwent transformation: the world will be saved not by ordinary knowledge but by some special secret wisdom. In this context, Helena Blavatsky (1831–1891) developed the doctrine of Theosophy the ideas of which were overtaken by the next-generation theosophists including also the Russian painter Nicholas Roerich (1874–1947) and his spouse Helena Roerich (1879–1955) who developed a new form of Theosophy. The aim of this article is to analyse the interference between Theosophy and politics paying special attention to its historical roots, which, in the context of Roerich groups, are to be sought in the political activities of Nicholas Roerich, the founder of the movement. The following materials have been used in the analysis: first, writings of the founders of Agni Yoga or Teaching of Living Ethics; second, the latest studies in the history of Theosophy made in the available archives after the collapse of the soviet regime; third, materials obtained from the interviews of a field research (2006–2008). The author has made use of an interdisciplinary approach combining anthropological methods with the method of systematic analysis. The historical roots of the political activity of contemporary theosophists stretch into the political aspirations of Nicholas Roerich, the founder of Agni Yoga or Teaching of Living Ethics. Opening of the USSR secret archives and publication of several formerly inaccessible diaries and letters of theosophists offer an opportunity to study the “spiritual geopolitics” of the Roerichs. Setting off to his Central Asian expeditions (1925–1928; 1934–1935), Nicholas Roerich strived to implement the Great Plan, i.e. to found a New State that would stretch from Tibet to South Siberia comprising the territories governed by China, Mongolia, Tibet and the USSR. The new state was conceived as the kingdom of Shambhala on the earth, and in order to form this state, Nicholas Roerich aspired to acquire the support of various political systems. During the Tzarist Empire, the political world outlook of Nicholas Roerich was markedly monarchic. After the Bolshevik coup in Russia, the artist accepted the offer to work under the wing of the new power, but after his emigration to the West Roerich published extremely sharp articles against the Bolsheviks. In 1922, the Roerichs started to support Lenin considering him the messenger of Shambhala. Roerich’s efforts to acquire Bolshevik support culminated in 1926 when the Roerichs arrived in Moscow bringing a message by Mahatmas to the soviet government, a small case with earth for the Lenin Mausoleum from Burhan-Bulat and paintings in which Buddha Maitreya bore strong resemblance to Lenin. The plan of founding the Union of Eastern Republics, with Bolshevik support, failed, since about the year 1930 the soviet authorities changed their position concerning the politics of the Far East. Having ascertained that the Bolsheviks would not provide the anticipated support for the Great Plan, the Roerichs started to seek for contacts in the USA which provided funding for his second expedition (1934–1935). The Roerichs succeeded even in making correspondence (1934–1936) with President Roosevelt who paid much larger attention to Eastern states especially China than other presidents did. Their correspondence ceased when the Security Service of the USA grew suspicious about Roerich’s pro-Japanese disposition. Nicholas Roerich has sought for support to his political ambitions by all political regimes. In 1934, the Russian artist tried to ascertain whether German national socialists would support his efforts in Asia. It may seem that the plans of founding the Union of Oriental Republics have passed away along with Roerich; yet in 1991 his son Svyatoslav Roerich (1904–1993) pointed out once again that the Altai is a very important centre of the great future and Zvenigorod is still a great reality and a magnificent dream. Interference between esotericism and politics is observed also among Latvian theosophists: the soviet regime successfully made use of Roerich’s adherents propagating the communist ideology in the independent Republic of Latvia. In the 1920s and 1930s, the embassy of the USSR in Riga maintained close contacts with Roerich’s adherents in Latvia and made a strong pressure on the Latvian government not to ban the Roerich’s Museum Friend Society who actively propagated the success of soviet culture and economy. On 17 June 1940, the soviet army occupied the Republic of Latvia, and Haralds Lūkins, the son of the founder of the Roerich’s Museum Friend Society, was elected to the first government of the soviet Latvia. Nevertheless, involvement of theosophists in politics was unsuccessful, since after the official annexation of Latvia into the USSR, on 5 August 1940, all societies including the Roerich’s Museum Friend Society were closed. Since the members of the movement continued to meet regularly, in 1949, Haralds Lūkins was arrested as leader of an illegal organization. After the Second World War, theosophists were subjected to political repressions. Arrests of Roerich’s followers (1948–1951) badly impaired the movement. After rehabilitation in 1954, the repressed persons gradually returned from exile and kept on their illegal meetings in small groups. To regain their rights to act openly, Roerich’s followers started to praise Nicholas Roerich as a supporter of the soviet power. With the collapse of the soviet regime, Roerich’s followers in Latvia became legal in 1988 when the Latvian Roerich Society was restored which soon split up according to geopolitical orientation; therefore, presently in Latvia, there are the following organisations: Latvian Roerich Society, Latvian Department of the International Centre of the Roerichs, and Aivars Garda group or the Latvian National Front. A. Garda fused nationalistic ideas with Theosophy offering a special social reorganization – repatriation of the soviet-time immigrants and a social structure of Latvia that would be formed by at least 75% ethnic Latvians. Activity of A. Garda group, which is being criticized by other groups of theosophists, is a continuation of the interference between theosophical and political ideas practised by the Roerichs. Generally it is to be admitted that after the crush of the soviet regime, in theosophist groups, unclear political orientation between the rightists and leftists is observed, characterised by fairly radical ideas.
7
Paull, John. "The Library of Rudolf Steiner: The Books in English." Journal of Social and Development Sciences 9, no. 3 (October 19, 2018): 21–46. http://dx.doi.org/10.22610/jsds.v9i3.2475.
Full textAbstract:
The New Age philosopher, Rudolf Steiner (1861-1925), was the most prolific and arguably the most influential philosopher of his era. He assembled a substantial library, of approximately 9,000 items, which has been preserved intact since his death. Most of Rudolf Steiner’s books are in German, his native language however there are books in other languages, including English, French, Italian, Swedish, Sanskrit and Latin. His library hosts more books in English than in any other foreign language. Steiner esteemed English as “a universal world languageâ€. The present paper identifies 327 books in English in Rudolf Steiner’s personal library. Fifty percent of the English-language books identified are categorized as Theosophy (n=164). Rudolf Steiner was the General Secretary of the German branch of the Theosophy Society from 1902, and he hived off his own Anthroposophy Society in 1912. The present study reveals that Steiner maintained his interest in theosophy throughout his life as he stayed up to date with the proliferating portfolio of Theosophy publications. The publication dates of Steiner’s Theosophy collection range from 1877 to 1923. The leading exponents of Theosophy in his day are well represented in Steiner’s collection, including Annie Besant (n=61), Charles Lead beater (n=13), William Westcott (n=13) and Helena Blavatsky (n=10). Of the other 50% of the Anglo-books identified, 20% are in the category of Religion (n=67), 10% are Social Science (n=33), 6% are Philosophy (n=21), 4% are Science (n=13), and 3% each are Anthroposophy (n=11), History (n=9) and Arts (n=9). The publication dates of Steiner’s Anglo-books span the period 1659 to 1925. This demonstrates that Steiner was acquiring Anglo-books right to the end of his life. Steiner’s library throws light on the development of the thoughts of this remarkable individual and the present paper reveals Steiner’s engagement throughout his life with the world of Anglo-publishing and thought.
8
Raynova, Yvanka B. "The Painting "Confessions" of Nikolay Raynov." Labyrinth 20, no. 2 (March 15, 2019): 201. http://dx.doi.org/10.25180/lj.v20i2.144.
Full textAbstract:
The aim of the following paper is to show that it is not possible to penetrate into the depths of Nikolay Raynov's universe and to comprehend its wholeness, without posing and investigating the question about the origin or the foundation of his various creative occupations, i.e his novels, philosophic and theosophic writings, art history and critique, paintings, decorative design etc. This question is far too complex to be answered briefly without being simplified, and therefore two main directions will be articulated: the recption of Orphism developed in Plotinus' and Porphyry's Neoplatonism – which is the basis of modern Theosophy –, and the synthetic understanding of art, which puts Raynov's views in close proximity to Wassily Kandinsky and Nicholas Roerich.
9
VERSLUIS, Arthur. "Christian Theosophy and Ancient Gnosticism." Studies in Spirituality 7 (January 1, 1997): 228–41. http://dx.doi.org/10.2143/sis.7.0.2004130.
Full text
10
Davenport, Nancy. "Paul Sérusier: Art and Theosophy." Religion and the Arts 11, no. 2 (2007): 172–213. http://dx.doi.org/10.1163/156852907x199161.
Full textAbstract:
AbstractThe art of Paul Sérusier and that of his artist friends has been interpreted in this essay as having its roots in the Theosophical themes prevalent in an interdependent circle of authors and spiritualists in 18th and 19th century France. These mystical thinkers were less concerned with the writings and indomitable presence of the acknowledged leading light of Theosophy Helena Petrovna Blavatsky than with a more specifically French national yearning for its imagined Celtic and traditionally Roman Catholic roots, smothered, in their view, by secular and materialistic modern sensibilities. Theosophy, “the essence of all doctrines, the inmost truth of all religions” as defined by the doyenne of French Theosophy Maria, Countess of Caithness and Duchess of Medina-Pomar, led Sérusier to seek elemental truth for his art in a remote inland village in Brittany where he painted for many years, to a Benedictine monastery on the Danube where formerly Nazarene artist/monks had created a system of drawing and painting believed to be based on the original design of the universe, and to the widely read text Les Grands Initiés (1899) by the mystic writer, Edouard Schuré. Sérusier's broad-reaching search for the Theosophical roots of art was one aspect of the fin de siècle malaise that led the arts out of the world into dreams.
11
Tillett, Gregory. "Modern Western Magic and Theosophy." Aries 12, no. 1 (2012): 17–51. http://dx.doi.org/10.1163/147783512x614821.
Full textAbstract:
AbstractDer Einfluss der Theosophischen Gesellschaft auf die Entwicklung der modernen westlichen Esoterik kann kaum überschätzt werden. Sowohl direkt als auch indirekt funktionierte die Theosophie als Katalysator und Quelle für fast alles in der westlichen Esoterik, das die Veröffentlichung der Lehren von Helena Petrovna Blavatsky (1831–1891) und die Gründung der Theosophischen Gesellschaft im Jahre 1875 folgte. Während der Einfluss der Theosophie auf die westliche Esoterik gut dokumentiert ist, wird sie weniger häufig als Vorläufer der westlichen Magie gesehen. Obwohl Blavatsky das bereitstellte, was man als die den rituellen Magie zugrundeliegenden esoterischen Philosophie betrachten könnte, lieferte Charles Webster Leadbeater (1854–1934) die mehr praktischen, und tatsächlich beliebteren und schmackhafteren, Erklärungen, wie und warum sie wirksam sein könnte. Seine Behauptung, dass rituelle Magie nicht einfach symbolisch oder psychologisch sei, sondern eine wirkliche Transformation der Teilnehmer und der äußeren Welt verursachte, hat die meisten modernen ritualmagischen Gruppen und Texte beeinflusst und ist da deutlich offenkundig. Es ist ein Theosophischer Einfluss aber nicht einer, der Blavatsky, oder die Theosophische Organisationen welche das, was oft 'Neo-Theosophie' genannt wird, ablehnen, erkennen würden.
12
French, Aaron. "Parallel metaphors in theosophy and transhumanism." Religio: revue pro religionistiku, no. 1 (2022): [25]—43. http://dx.doi.org/10.5817/rel2022-1-3.
Full text
13
Holland, Henry. "Contrasting Ways of Knowing: Overlapping Epistemologies in the Thought and Lives of Ernst Bloch and Rudolf Steiner." German Studies Review 46, no. 3 (October 2023): 387–407. http://dx.doi.org/10.1353/gsr.2023.a910187.
Full textAbstract:
abstract: First Theodor Adorno in 1965, and then a second wave of scholars in the 1980s, noted that the philosopher Ernst Bloch (1885–1977) engaged substantially with theosophy, particularly when young. This included Bloch's critique of the new religious movement anthroposophy, which some see as an offshoot of theosophy, and of anthroposophy's founder, Rudolf Steiner (1861–1925). I address the lack of English publications on the content of this engagement, and integrate other current questions about Steiner, including the centrality of racism to his whole philosophy. Comparing Bloch's epistemology with Steiner's ultimately reveals much that is irreconcilable, alongside significant points of convergence.
14
Amril, Amril, Ahmad Khoirul Fata, and Mohd Roslan Mohd Nor. "THE EPISTEMOLOGY OF ISLAMIC PHILOSOPHY: A Chronological Review." ULUL ALBAB Jurnal Studi Islam 24, no. 1 (June 27, 2023): 65–88. http://dx.doi.org/10.18860/ua.v24i1.19858.
Full textAbstract:
This article describes the various forms of Islamic philosophy because some scholars claim that philosophical thought in Islam has declined after Ghazâlî's criticism. This library research uses qualitative method and historical approach, and focuses on examining the distinctive characteristics of each school of Islamic philosophical thought by emphasizing its epistemological aspects. This article shows that philosophy in Islamic world is very dynamic and not in a single character. In each period, the Islamic philosophy reveals a variety of patterns. To facilitate the discussion, this article is elaborated on a series of times and examines the distinctive patterns of epistemology that developed in each epoch. Although ontologically they are similar, there are epistemic differences in the philosophy developed by Muslim philosophers: Peripateticism, which dominated during the classical Islamic period (850-1250); 'Irfânâyah and two schools of wisdom (al-h}ikmah al-ishraqîyah/illumination theosophy and al-h}ikmah al-muta'âlîyah/transcendent theosophy), which dominated in the medieval Islamic period (1250-1850); and the school of al-h}ikmat al-ladunîyah/perennialist theosophy and al-'aqalîyah in the contemporary Islamic period (1850-present). This diversity emerged as a response to different challenges and adaptations to local situations.
15
Razdyakonov, Vladislav S. "The Dispute over “karma”: the Cultural Reception of the Indian Concept in Russian Philosophy in the Late 19th and Early 20th Centuries." Voprosy Filosofii, no. 9 (2023): 191–201. http://dx.doi.org/10.21146/0042-8744-2023-9-191-201.
Full textAbstract:
The last third of the 19th century saw a widespread dissemination of Indian philosophical concepts in the European cultural area. The concept of “karma” offered a significant ethical and ontological alternative to both materialistic philosophy and classical theism and attracted special attention of the general public. The article aims to characterize the interpretation of karma in Russian indology and theosophy in the late 19th – early 20th centuries, and to reveal the key similarities and differences of its’ comparative methodology. The materials of the Russian buddhologist F.I. Shcherbatskoy and one of the leaders of the theosophical current in Russia E.F. Pisareva represent main cases of the research. F.I. Shcherbatskoy and E.F. Pisareva looked forward to the neovitalistic concepts for justification of belief in the existence of spiritual evolution depending on internal rather than external factors. Indology and theosophy used European scientific concepts for a cultural translation of Indian philosophical concepts, but applied different bases of evidence (textual analysis and personal experience) and comparative methodology. Indology sought, as it is seen in the case of F.I. Shcherbatskoy, to unfold the basics of “eternal philosophy” – just like the tradition of intercultural philosophy did – while theosophy believed it had already been revealed in the works of E.P. Blavatsky and applied it as tool of European cultural criticism.
16
Chajes, Julie. "Nothing Personal: Blavatsky and Her Indian Interlocutors." Numen 69, no. 1 (December 15, 2021): 27–60. http://dx.doi.org/10.1163/15685276-12341648.
Full textAbstract:
Abstract The Theosophical Society was an influential transnational religious movement founded by H. P. Blavatsky and others in 1875. With its theology of the impersonal Divine, Theosophy was particularly influential on the New Age, which inherited a propensity to see the divine in impersonal terms. Offering a corrective to the recent historiographical tendency that focuses solely on Theosophy’s Western aspects, this article analyzes Blavatsky’s written “conversations” on the nature of the Divine with two Indian Theosphists, T. Subba Row (1856–1890) and Mohini Chatterji (1858–1936). Contextualizing these discussions both globally and locally, it reveals Blavatsky’s engagement with Subba Row’s Vedantic reading of John Stuart Mill and her concurrent rejection of Mohini’s Brahmo-Samaj inspired theism. The article considers the power dynamics that lay behind these negotiations. It argues that they involved a mutual drive for legitimacy and were the result of complex transcultural encounters that resist reductionist historiographical tendencies.
17
KOBAYASHI, Haruo. "Ana'iyah-Ego in the Theosophy of Suhrawardi." Bulletin of the Society for Near Eastern Studies in Japan 33, no. 1 (1990): 15–29. http://dx.doi.org/10.5356/jorient.33.15.
Full text
18
Strube, Julian. "Theosophy, Race, and the Study of Esotericism." Journal of the American Academy of Religion 89, no. 4 (December 1, 2021): 1180–89. http://dx.doi.org/10.1093/jaarel/lfab109.
Full text
19
Karabykov, A. V. "Language, Being, History in Jacob Boehme’s Theosophy." Russian Journal of Philosophical Sciences, no. 11 (December 24, 2018): 126–42. http://dx.doi.org/10.30727/0235-1188-2018-11-126-142.
Full textAbstract:
The aim of the research is to elucidate the key notions of the German mystic thinker Jacob Boehme’s linguistic-philosophical theory: language of Nature (Natursprache), Adamic language and sensual language in regard to each other and to post-Babel historical languages of humankind. This theory is considered in a dual context of the Late Renaissance “Adamicist” studies and of Boehme’s theosophical project as a whole. Since a considerable part of his work had a form of an extensive commentary on Genesis, Boehme’s interpretations of the biblical stories are devoted to linguistic topics. Explaining the stories concerning Babel (Gen. 11), the theosophist gives some considerations to the essence of historic transformation and loss of the primordial language. Based on the story of Adam’s naming of the animals (Gen. 2:19–20), Boehme formulates his views on the substance of Natural and Adamic languages. It is argued that, according to the theosophist, the rise of polyglottism, caused by Babel catastrophe, was a culmination of spiritual disorientation of humankind. Having started from the Fall, that process led to a fundamental distortion of ideas about being and the Deity. Due to this, people decided to look for Him in a reified form by technical means. A cognitive and linguistic aspect of that disorientation consisted in alienating of still single primordial language from Natursprache as its ontological foundation. Boehme thought that this alienation mainly caused rapid development of linguistic pluralism. Meanwhile, the language of Nature was a unique “guide,” which made possible for Adam to create his epistemically perfect language, and his descendants could keep its understanding for some time.
20
Whyte, W. "Divine Feminine: Theosophy and Feminism in England." English Historical Review 117, no. 473 (September 1, 2002): 1010–12. http://dx.doi.org/10.1093/ehr/117.473.1010.
Full text
21
Kruppa, Patricia S., and Joy Dixon. "Divine Feminine: Theosophy and Feminism in England." Albion: A Quarterly Journal Concerned with British Studies 35, no. 2 (2003): 333. http://dx.doi.org/10.2307/4054188.
Full text
22
Severskaya, Olga I. "«GOD – EDIP – FATHER»:LINGUISTIC «THEOSOPHY» OF METARIALISM." Verhnevolzhski Philological Bulletin 21, no. 2 (2020): 164–72. http://dx.doi.org/10.20323/2499-9679-2020-2-21-164-172.
Full text
23
Putri, Yulia, Rahel Gloria Merlinda Suriani, Fetriani, Yohana Sefle, and Alfonso Munte. "Miroslav Volf's Theosophy and Charitable Social Living." Athena: Journal of Social, Culture and Society 1, no. 4 (September 1, 2023): 219–31. http://dx.doi.org/10.58905/athena.v1i4.144.
Full textAbstract:
Worldviews of Christian practice across society globally inevitably revolve around Christianity's mainstream sense of patterned spirituality. Christian spirituality is such a diverse practice, though, that researchers have decided spirituality itself is unable to be quantified as one segmented behavior. Christian spirituality is neither merely a hierarchical ladder nor simply something designed to attain ultimate spirituality. Patterns of glorifying private Christian spirituality become the locality of Miroslav Volf's criticism as both philosopher and theologian. The data collected here represents qualitative research utilizing interview techniques recorded on smartphones. The recordings were processed into verbatim transcripts as a medium for gathering narratives related to the subjects' experiences. We conducted qualitative research through interview techniques, as Christian life and the practices of society and self are closely related to the subjects' lives and their social engagement. The results showed that spirituality is both a tension and a celebration of diversity within Christian practices in everyday life. Spirituality within the research context of the Christian youth congregation in Palangka Raya Church exists within responsibilities, appreciations, mutual learnings, and becoming immersed within social axioms as Christian citizens in and through life in all of its complexities
24
Fathul Mufid and Subaidi. "DEMYSTIFYING THE ISLAMIC THOUGHT RECONCILIATION MODEL OF MULLAH SADRA'S TRANSCENDENT THEOSOPHY." European Journal for Philosophy of Religion 15, no. 1 (March 16, 2023): 205–31. http://dx.doi.org/10.24204/ejpr.2023.4115.
Full textAbstract:
Purpose: Transcendent theosophy or as known as Al-hikmah al-Muta’aliyah is the third school of Islamic philosophy founded by Mulla Sadra, and is the result of reconciliation of previous Islamic thoughts. This school is based on three main principles, namely: intellectual-intuition, rational proof, and Islamic sharia. The purpose of this paper was to uncover the reconciliation model of transcendent theosophy in reconciling various schools of Islamic thoughts, namely: traditional normative thought of Islamic sharia (Al-Qur’an and Sunnah), classical tradition of dialectical theology (Kalam science), Peripatetic Islamic philosophy, the teachings of Sunni Sufi represented by al-Gazali, Philosophy of Suhrawardi illumination, as well as the mystical thought of Ibn ‘Arabi. This paper is a text analysis research using qualitative-descriptive analysis methods, namely: identifying, understanding, and interpreting texts. The text is carefully and systematically described to clearly portray the synthetic model or reconciliation carried out by Mulla Sadra on several previous Islamic thoughts. The results of this study indicate that Mulla Sadra elaborated and harmonized various Islamic thoughts with “integrative-complementary” model, which embraced the construction of new Islamic philosophical thoughts known as “transcendent theosophy”. This paper suggests to conduct further studies to find a correct format in reconciling various schools of the recent Islamic understanding in order to eliminate the claim truth among Muslims.
25
Yasser, Muhammad. "Etika Lingkungan dalam Perspektif Teori Kesatuan Wujud Teosofi Transenden." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 1 (June 25, 2014): 47. http://dx.doi.org/10.20871/kpjipm.v4i1.54.
Full textAbstract:
<div><p><strong>Abstract :</strong> The study of environmental ethics based on the theory of oneness of being of Transcendent Theosophy has frontally criticizes modern scientific paradigm which is anthropocentric in character. This particular perspective believes that only man who posses value in itself (intrinsic value), while other being posses only instrumental value in relation to man interests. On the other hand, it also criticizes the ecocentric perspective which considers nature to posses her own value independently from man. The principle of oneness of being (wahdat al-wujūd) is the main (ontological) argumentation used by muslim philosophers, including Mulla Sadra as the founder of Transcendent Theosophy, in answering all cosmological questions and concerns throughout the ages. The Transcendent Theosophy itself is a (relatively) new perspective in the tradition of Islamic philosophy, which is based on a creative synthesis and harmonization of nearly all the earlier schools.</p><p><em>Keywords : oneness of being, transcendent theosophy, anthropocentrism, ecocentrism, theocentrism, ontocentrism</em></p><p><strong>Abstrak :</strong> Etika lingkungan berdasarkan pada kesatuan wujud Teosofi Transenden merupakan kritik terhadap paradigma modern yang bercorak antroposentris. Perspektif ini memiliki keyakinan bahwa hanya manusia yang memiliki nilai di dalam dirinya (nilai intrinsik) sedang nilai yang terdapat pada alam semata instrumental dalam kaitannya dengan kepentingan manusia. Di sisi lain ia juga mengkritik pandangan ekosentrisme yang memandang alam memiliki nilainya sendiri terlepas dari kepentingan manusia. Prinsip kesatuan wujud (oneness of being, waḥdat al-wujūd) merupakan argumentasi ontologis para filsuf Muslim, termasuk di dalamnya Mulla Sadra sebagai pendiri aliran Teosofi Transenden. Teosofi Transenden sendiri merupakan perspektif yang relatif baru dalam tradisi filsafat Islam yang mendasarkan dirinya pada sintesis-kreatif dan harmonisasi semua aliran filsafat.</p><p><em>Kata-kata Kunci : kesatuan wujud, teosofi transenden, antroposentrisme, ekosentrisme, teosentrisme, ontosentrisme<strong>.</strong></em></p></div>
26
MUÑOZ, KERRI A. "Stepping Towards a More Inclusive Nation: A Contextualized Reading of Carlos Wyld Ospina’s ‘El movimiento teosófico en la Ciudad de Guatemala’." Bulletin of Hispanic Studies 101, no. 7 (July 24, 2024): 673–86. http://dx.doi.org/10.3828/bhs.2024.48.
Full textAbstract:
In 1923 Guatemalan author Carlos Wyld Ospina gave a speech celebrating the induction of members to the Theosophic lodge he co-founded in 1922. This article studies this address as a call to action that advocated for an inclusive nation at a time when the hegemonic discourse perpetuated the positivist ideology of exclusion. To begin, I contextualize the author and locate him in the evolution of Guatemalan Literary Studies. Next, I trace the global route of Theosophy and outline how Wyld Ospina funnelled this ideology into Guatemala. Then, I read Wyld Ospina’s speech delineating his plan of nation building, and I point to ideological continuities he was to voice in two articles in 1938. Finally, I suggest that this continuity of thought recontextualizes Wyld Ospina’s literature and opens it to new interpretations, and I define the epistemic value of these rereadings as one that will allow for the further study of the pivotal and dynamic role of race throughout Guatemalan national history.
27
Jacobs, Bas J. H. "Getting off the Wheel: A Conceptual History of the New Age Concept of Enlightenment." Numen 67, no. 4 (June 4, 2020): 373–401. http://dx.doi.org/10.1163/15685276-12341588.
Full textAbstract:
Abstract Although many new agers believe that enlightenment is the end goal of spiritual development, the importance of this concept has largely been overlooked by scholars until now. This article contextualizes the concept of enlightenment historically. After a detailed description of what the new age concept of enlightenment entails, it traces the origin of the concept to the late 19th-century “Oriental reaction” to Theosophy, when “missionaries from the East” like Vivekananda and Suzuki drew on transcendentalism, Theosophy, and recent innovations in psychology to articulate a paradigmatic expression of Asian soteriology. It highlights the importance of models of enlightenment in the transmission of Asian ideas and follows the trajectory that starts with Vivekananda and Suzuki to figures and currents like Aldous Huxley, 1960s counterculture, Bhagwan Shree Rajneesh, and neo-advaita. Thereby, it provides an account of the formation of the new age concept of enlightenment.
28
Prothero, Stephen. "From Spiritualism to Theosophy: “Uplifting” a Democratic Tradition." Religion and American Culture: A Journal of Interpretation 3, no. 2 (1993): 197–216. http://dx.doi.org/10.1525/rac.1993.3.2.03a00050.
Full textAbstract:
The status reversal ritual that American religious historiography has undergone in the last two decades has done much to “mainstream” previously taboo topics within the field. Many religious groups once dismissed as odd and insignificant “cults” are now seen as “new religious movements” worthy of serious scrutiny. One subject that has benefited from this reversal of fortunes is theosophy. Thanks to the work of scholars such as Robert Ellwood and Carl Jackson, theosophists are now part of the story of American religion. Exactly what part they are to play in that story remains, however, unclear.
29
Viswanathan, Gauri. "“Have Animals Souls?”: Theosophy and the Suffering Body." PMLA/Publications of the Modern Language Association of America 126, no. 2 (March 2011): 440–47. http://dx.doi.org/10.1632/pmla.2011.126.2.440.
Full textAbstract:
The normative understanding of “the clash of religions” assumes external conflict: we think, for example, of christianity's historical struggle with Islam; of the clash between Hinduism and Islam in the partition of the Indian subcontinent; or, in the field of empire, of the imperial contest over the souls and bodies of colonial subjects, in which material rationales for control and expropriation appear as theological motivations, rendering religious conversion virtually interchangeable with cultural conquest. Viewed in this light, the notion of a clash of religions bypasses conflicts internal to individual religions, which are equally if not more important in shaping the content of religious thought. Internal conflicts often play out as debates over the meanings of key concepts in the religions.
30
Paull, John. "Rudolf Steiner: From Theosophy to Anthroposophy (1902-1913)." European Journal of Theology and Philosophy 2, no. 5 (September 26, 2022): 8–17. http://dx.doi.org/10.24018/theology.2022.2.5.74.
Full textAbstract:
The Theosophical Society, founded in New York in 1875, was, at the turn of the Twentieth Century, a global phenomenon with 100,000 members. New Age philosopher Dr Rudolf Steiner (1861-1925) was appointed as the first Secretary General of the German Section of the Theosophical Society on 19 October 1902. The Theosophical Society offered Rudolf Steiner a platform, a ready-made audience, infrastructure, and the insider experience of the world’s leading New Age spiritual society. The success of the Theosophical Society demonstrated that there was a public appetite to hear about reincarnation, karma, maya, kamaloca, and other Eastern and alternative spiritual ideas. The Theosophical Society provided Rudolf Steiner a capable, multilingual, and determined personal assistant, Marie von Sivers (1867-1948). For Rudolf Steiner the Theosophical Society offered the perfect training ground for what would be, a decade later, his life’s work, the Anthroposophical Society. Rudolf Steiner grew the membership of the German Section of the Theosophical Society from 377 in 1905 to 3,702 in 1913. He earned cash from ticketing of his lectures and his Mystery plays, and from book sales of his personal publishing house, ‘Philosophisch-Theosophischer Verlag’. Another enterprise, the ‘Johannes-Bau-Verein’ (Johannes Building Association) was founded in 1911, independent of the Theosophical Society, to build a theatre in Munich to present Rudolf Steiner's plays. The building application was rejected by the Munich municipal authorities in 1912. The resistance to a build in Munich, provided impetus for the move to build in Dornach, Switzerland. The Anthroposophical Society was founded 28 December 1912 in Cologne, Germany. Most of the members of the German Section of the Theosophical Society members followed Rudolf Steiner into the Anthroposophical Society. The Theosophical Society expelled Rudolf Steiner from the Theosophical Society on 7 March 1913. The foundation stone for the Goetheanum (then still called the ‘Johannesbau’) was laid 20 September 1913. The Theosophical Society had served as the ideal prototype and springboard for founding and growing the Anthroposophical Society.
31
Kim, Mi-Suk, Young-Hee Lim, and In-Hye Park. "R. Steiner’s Theosophy and Creative Expression of Dance." Journal of the Korean Society for the Philosophy of Sport, Dance, & Martial Arts’ 29, no. 2 (June 30, 2021): 47–56. http://dx.doi.org/10.31694/pm.2021.06.29.2.004.
Full text
32
Indra Fauziyyah, Fida, Mrs Warto, and Mrs Sariyatun. "Ronggowarsito’s Concept of Islamic Theosophy in Serat Sabdajati." International Journal of Multicultural and Multireligious Understanding 5, no. 2 (April 1, 2018): 177. http://dx.doi.org/10.18415/ijmmu.v5i2.237.
Full textAbstract:
This article focuses on the discussion of the concept of Ronggowarsito's Islamic theosophy in Serat Sabdajati with the purpose to identify the concept in detail. The data of this study were obtained mainly from Serat Sabdajati, which were analyzed through text analysis techniques—carried out with a structural analysis approach. The results showed that Serat Sabdajati contains several Islamic theosophical values. The values contained in include the value of Aqeedah (Islamic doctrine) and Akhlaq (Ethics in Islam). The Value of the Aqeedah consists of the Advice to be close to God, the Advice to Believe in God's Atonement, and the Prohibition to believe another God. Meanwhile, the value of Akhlaq consists of the Teaching of humbleness, Self-Reliance and Introspection, and the Teaching of Patience.
33
Salem, Maryam, and Maryam Kheradmand. "Survey of the Active Intellect in Transcendent Theosophy." Comparative Islamic Studies 12, no. 1-2 (August 28, 2019): 139–63. http://dx.doi.org/10.1558/cis.35585.
Full textAbstract:
Mull? ?adr? (1572–1640) can, as we will argue in this article, be considered the greatest philosopher in Islamic world, because he has tried to eliminate the shortcomings of all previous schools. He claimed that man unites with the Active Intellect in the process of his intellectual perception, which is the highest perceptive status of the soul. This union, in its intense form, dissolves the human soul in the Active Intellect. In this theory, Mull? ?adr? assimilates some specific principles which belong only to what Seyyed Hossein Nasr has defined as Transcendent Theosophy: the primacy of existence, graded unity of being, substantial motion, the evolutional motion of the soul in all perceptive steps, the unity of the intellect, the intelligent, and the intellegible and identity of knowledge and being. Since the Active Intellect is the archetype of humanity from Mull? ?adr?’s view, i.e. among the horizontal intellects or the same Platonic Ideas, and there is no plurality in the world of intellect, the main problem raised is how an Active Intellect is distinguished from other intellects, and the human soul is united with and eventually destroyed. Hence, Mull? ?adr?, in his theory of expanded emanation, envisages that the plurality of the universe is due to the quiddity, which is an ideational (?i?tib?ri) thing. Thus, according to him, we can say that the plurality of the world of the intellect is subjective and comes to the fore to justify the relation of God to the world of pluralities; so the theory of intellects is based on the substantive and natural view into the universe, which is the general view of the philosophers; however, the theory of expanded emanation is a particular view of Mull? ?adr?, which is in full harmony with important philosophical foundations of him. The present study tries to explain these issues through Mull? ?adr?’s texts.
34
Scott, J. Barton. "Miracle Publics: Theosophy, Christianity, and the Coulomb Affair." History of Religions 49, no. 2 (November 2009): 172–96. http://dx.doi.org/10.1086/649525.
Full text
35
Holton, Sandra Stanley. "Divine Feminine: Theosophy and Feminism in England (review)." Victorian Studies 45, no. 4 (2003): 746–47. http://dx.doi.org/10.1353/vic.2004.0021.
Full text
36
Roberts, Caroline. "Divine Feminine: Theosophy and Feminism in England (review)." University of Toronto Quarterly 75, no. 1 (2006): 347–48. http://dx.doi.org/10.1353/utq.2006.0205.
Full text
37
Mullin, Katherine. "Typhoid Turnips and Crooked Cucumbers: Theosophy in Ulysses." Modernism/modernity 8, no. 1 (2001): 77–97. http://dx.doi.org/10.1353/mod.2001.0009.
Full text
38
Prothero, Stephen. "From Spiritualism to Theosophy: "Uplifting" a Democratic Tradition." Religion and American Culture: A Journal of Interpretation 3, no. 2 (July 1993): 197–216. http://dx.doi.org/10.2307/1123988.
Full text
39
Bakri, Syamsul, and M. Agus Wahyudi. "Theosophy of Human Concept in Pangestu: Sufism Perspective." KALAM 15, no. 1 (November 2, 2021): 55. http://dx.doi.org/10.24042/klm.v15i1.7135.
Full textAbstract:
The study of humans has so far been dominated by Western schools of thought. As shown by psychoanalytic theorists, behaviorists, and cognitive theorists. Meanwhile, studies on humans that are sourced from local thinkers do not seem to have been discussed much by scholars. As the human concept that developed in the Pangestu mysticism in Indonesia. This article aims to examine the human concept according to the Pangestu school in terms of the process of human creation, the purpose of human life, and the relationship (union) of man with God. This study uses a descriptive qualitative approach. The results showed that human creation was caused by courtship from God or what is called Tri Purusa. Meanwhile, the purpose of human life is union with God or it is called ittihad and hulul. This study concludes that the teachings about humans in the Pangestu school are identical to those in Islamic philosophy and mysticism.
40
Ström Lehander, Karin. "Tyra Kleen." Approaching Religion 11, no. 1 (March 21, 2021): 174–83. http://dx.doi.org/10.30664/ar.100479.
Full textAbstract:
The Swedish artist and writer Tyra Kleen (1874–1951) was a professional artist and a constant traveller who had a great interest in different religious questions. This article describes her Symbolist artistry, her interest in Theosophy and her journeys to India and Asia.
41
Sholihan, Sholihan. "Al-Hikmah Al-Muta‘Âliyyah Pemikiran Metafisika Eksistensialistik Mulla Shadra." Ulumuna 14, no. 1 (June 30, 2010): 21–38. http://dx.doi.org/10.20414/ujis.v14i1.226.
Full textAbstract:
Among the meritorious figures that develop the illuminative thought initiated by Suhrawardi is Shadr al-Dîn al-Shirazi, also known as Mulla Sadra. He is well known with his thought of al-Hikmah al-Muta'âliyyah or transcendent theosophy, an effort of harmonizing revelation, gnosis, and philosophy. He inflame an idea where the logic buried in the sea of light gnosis. He called the synthesis—one that he considered to be the particular basis of three major paths to truth for man, namely: revelation (wahy or shar'), intellection ('aql), and mystical vission (Kashf)—as al-Hikmah al-Muta‘âliyyah or transcendent theosophy. He has managed to make synthesis between deductive method of the Peripatetic, method of illumination, method of the odyssey of ‘irfân or Sufism, and method of Kalam. When his thought is compared with existentialistic thought of West, then there is a point of similarities among them not only in terms of technical language, but also in substantive matters.
42
Bidabad, Bijan. "Economic- Juristic Analysis of Usury in Consumption and Investment Loans and Contemporary Jurisprudence Shortages in Exploring Legislator Commandments." International Journal of Islamic Business & Management 3, no. 2 (May 27, 2019): 1–15. http://dx.doi.org/10.46281/ijibm.v3i2.275.
Full textAbstract:
In this article, by analyzing the deduction methodology of jurisprudence commandments, we try to touch the existing shortages in its methodological aspects. By discussing on different sources of Islamic jurisprudence like the Quran, Sunna (Tradition), consensus, intellect, fame, analogy, preference, public interest considering, blocking the means, we will explicates that the divine authority (person who is allowed by the messenger or by someone whom messenger has allowed him) has been ignored in religious deduction, and thus these different ideas have emerged in Islamic commandments. In this regards, juristic decrees may be compared, which are different and even conflict solutions to a unique problem or question. These conflicts enlighten two important propositions.
The juristic deduction methodology needs revision.
Ignorance to theosophy principle of jurisprudence is the main source of conflicts.
By defining and analyzing usury and interest in an economic-juristic frame and specifically in the Quran and with respect to wisdom or theosophy principle in jurisprudence to distinguish usury and non-usury finance, we conclude:
The loaner must share in profit and loss of the economic activity of the loan receiver.
The rate of interest-because of inability to determine the capital productivity rate a priori- should not be determined and conditioned in advance.
Receiving interest in consumption loans is usury and not allowed.
Transformation of credit and deposit markets’ oscillations to the real sector is the main initiation of real sector economic fluctuations. Respect to wisdom (theosophy) principle of religious legislation, and by introducing a mathematical model, we show that usury causes economic fluctuations and by deleting usury from the economy, we conclude that real economy will be more stable.
DOI: https://doi.org/10.5281/zenodo.3402329
43
Sinani, Danijel. "Technology. Theosophy. Theology: The Religious Character of UFO Movements." Issues in Ethnology and Anthropology 5, no. 3 (May 14, 2010): 117–31. http://dx.doi.org/10.21301/eap.v5i3.6.
Full textAbstract:
This paper considers the most important factors that have played a role in the emergence and development of UFO religiosity and UFO alternative religious movements, from occult, spiritualist and theosophical teachings, to alternative ideas and debates on the origin of mankind. By analyzing the basic theological premises, the paper discusses the basic religious and culturological paradigms to be found in UFO movements. It also shows how a major part of their corpus can be recognized in existing "traditional" religious groups, and suggests that UFO religions represent just another variation on the numerous concepts that offer answers to key existential questions.
44
Akopova, Yuliya Alekseevna. "THEOSOPHY OF COLOUR BY ANDREI BELY AND PAVEL FLORENSKY." Philological Sciences. Issues of Theory and Practice, no. 11 (November 2019): 7–10. http://dx.doi.org/10.30853/filnauki.2019.11.1.
Full text
45
Hess, Karolina, and Andrzej Kasperek. "Struggle for recognition: theosophy in early 20th century Warsaw." Religion and society in Central and Eastern Europe 14, no. 1 (December 31, 2021): 3–14. http://dx.doi.org/10.20413/rascee.2021.14.1.3-14.
Full textAbstract:
The present study focuses on the activities of the first Polish Theosophical group, which for many reasons was never fully institutionally recognized. It was active from around 1905 and concentrated around Kazimierz Stabrowski (1869–1929), a Polish painter and the head of the Warsaw School of Fine Arts. The aim of this paper is to sociologically analyze this esoteric environment in Warsaw, which is treated here as an example of a cultic milieu from the perspective of visibility and recognition. Referring to the category of rejected knowledge (anomalies or the “cultural rubbish bin”) and using the case of Stabrowski and other members of the group, the authors highlight their efforts in the struggle for the recognition of their ideas in various environments and trace the process of their exclusion. Further, they examine the status of the Theosophical current in the public discourse of the time, which was undoubtedly related to the scope of Theosophy itself, which largely focused on the liminal aspects of humanity and cognition.
46
Küçük, Hülya. "Sultān Walad’s Understanding of Sufism: Between Populism and Theosophy." Asian Journal of Social Science 38, no. 1 (January 1, 2010): 60–78. http://dx.doi.org/10.1163/156853110790799883.
Full text
47
Küçük, Hülya. "Sultān Walad’s Understanding of Sufism: Between Populism and Theosophy." Asian Journal of Social Science 38, no. 1 (2010): 60–78. http://dx.doi.org/10.1163/156848410x12604385959489.
Full textAbstract:
AbstractSultān Walad’s name is associated with the establishment and organisation of Mawlawism. As such, he is regarded as the Second Pīr/Patron Saint of Mawlawism. After the death of Čelebi Husām al-Dīn, Sultān Walad agreed to succeed to the leadership and in this way established the status of Čelebism in Mawlawism. Sultān Walad, a man of reason, pursued the example of his father without much enthusiasm. He presented his father’s teachings to the people in a didactic manner. Along with his father, he was a devoted disciple of Shams of Tabrīz. Consequently, he could have been as exuberant and vivacious as Shams; however, he chose not to be. Instead, he became a man of reason probing to unite the inner and outer worlds and avoiding extremist mystical ideas. He did not want to talk about delicate mystical matters, passing over these kinds of matters in sentences like, “The pen wrote this far, and then it broke;” “For the wise, a sign is sufficient” and “There are many secrets hidden in this. But it is not allowed to utter them.” This is to be seen in his Maārif and Intihā-nāma, his works contain his sermons and counsels respectively.
48
Bevir, Mark. "Theosophy and the origins of the Indian National Congress." International Journal of Hindu Studies 7, no. 1-3 (February 2003): 99–115. http://dx.doi.org/10.1007/s11407-003-0005-4.
Full text
49
Kaartinen, Marjo. "Vera Hjelt and the calling of theosophical universal work, 1894–1904." Approaching Religion 8, no. 1 (April 21, 2018): 17–30. http://dx.doi.org/10.30664/ar.66735.
Full textAbstract:
This article discusses the theosophy of Vera Hjelt (1857–1947), who was inspired by Annie Besant. Hjelt led an active life as a schoolteacher, factory owner, writer, occupational safety inspector and member of parliament. Hjelt experienced a theosophic-al awakening at the latest during the summer of 1894, after which her theosophical endeavours in Besant’s spirit and in imitation of her are revealed in Hjelt’s letters to her friend Cely Mechelin. These letters have not previously been used in scholarly study. The article argues that it is not possible to understand the underlying ethos behind Hjelt’s activities without considering her esotericism. In the worldwide unity of all creations, all bad deeds done to one were done to all. Thus it was essential to improve the working conditions of women in factories, for instance. When Hjelt experienced difficulties in her position as an inspector during the Voikka strike, and became an object of hatred amongst the workers against all her wishes, she was comforted by her theosophical thinking. This article for its part shows the many ways in which Western esotericism exerted an influence on late nineteenth- and early twentieth-century Finnish culture, politics and policy making.
50
Burns, Dylan, and Nemanja Radulović. "(Neo-)Bogomil Legends." International Journal for the Study of New Religions 9, no. 1 (December 7, 2018): 135–64. http://dx.doi.org/10.1558/ijsnr.37613.
Full textAbstract:
This contribution examines two modern, "Neo-Bogomil" groups: the Universal White Brotherhood (Bulgaria), and the Balkan Bogomil Center (Croatia). Both of these groups claim not only the authority of Bogomilism but ancient "Gnosticism," articulating these dualist heresies in terms of Theosophy as well as South-Eastern European religious and ethnic-national identities formulated in the later nineteenth century.