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Journal articles on the topic 'Theosophical Society in Australia'

Author: Grafiati

Published: 20 February 2023

Last updated: 23 February 2023

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1

McCann, Andrew. "ROSA PRAED AND THE VAMPIRE-AESTHETE." Victorian Literature and Culture 35, no. 1 (January 22, 2007): 175–87. http://dx.doi.org/10.1017/s1060150307051479.

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ROSA CAMPBELL PRAED left Australia for London in 1876. In the decade or so subsequent to her arrival in the metropolis she forged a successful career as a writer of occult-inspired novels that drew on both theosophical doctrine and a nineteenth-century tradition of popular fiction that included Edward Bulwer-Lytton and Joseph Sheridan Le Fanu. A string of novels published in the 1880s and the early 1890s, including Nadine: the Study of a Woman (1882), Affinities: A Romance of Today (1885), The Brother of the Shadow: A Mystery of Today (1886), and The Soul of Countess Adrian: A Romance (1891), produced a sort of popular aestheticism that melded an interest in fashionable society, a market-oriented Gothicism, and speculations on the philosophy of art that were indicative of Praed's relationship to a fin-de-siècle Bohemia and its literary circles. There is no doubt that these novels can be located in terms of the numerous popular genres – the art novel, the aesthetic novel, the occult novel – that form the literary background to much better known texts such as Oscar Wilde's The Picture of Dorian Gray, Bram Stoker's Dracula and George du Maurier's Trilby. But to account for Praed's ephemerality in terms of a series of generic categories elides too easily the pressures – economic, political, and aesthetic – impinging on a colonial, female novelist quickly forging a career at the centre of an imperial culture. Praed's novels are hybrid, polysemic creations, over-determined by these pressures, which in turn, no doubt, have contributed to her invisibility in contemporary literary studies. Their Gothicism and their appropriation of theosophical doctrine are both manifest in themes like mesmerism, telepathy, duel personality, and the recurring figure of the spiritual or “moral vampire.” Yet these obviously commercial novels are also intensely invested in aesthetic questions, in the dislocated character of imperial experience, in the accrual of cultural capital, and in their own relationship to the vexed question of their originality vis-à-vis the market for popular fiction.

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2

Trompf, Garry. "CWL Speaks: C.W. Leadbeater’s Correspondence concerning the 1906 Crisis in the Theosophical Society, by Pedro Oliveira (comp.) & Searching for Spirit: Theosophy in Australia, 1879–1939, by Jill Roe." Aries 21, no. 2 (June 30, 2021): 289–92. http://dx.doi.org/10.1163/15700593-02102007.

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3

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.

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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.

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4

Haq, Fardana Khirzul. "THEOSOPHICAL SOCIETY IN GLOBALIZATION PERSPECTIVE." Jurnal Al-Dustur : Journal of politic and islamic law 3, no. 2 (September 10, 2020): 218–42. http://dx.doi.org/10.30863/jad.v3i2.893.

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Modernistic globalization with empirical and rational methods has given its significant advancement to Western society. The advancement, however, eroded the spiritual values, especially Christianity, that for almost ten centuries championed the Europeans minds. Spiritualism or religions is regarded as ancient and have no value in the development of society. Blavatsky and Olcott felt that the rapid growth of modernistic globalization has to be equaled by spiritualism. Therefore, they founded an organization with goals to reestablish spiritual and traditional values that have been long lost from Western society. In order to challenge the modernistic globalization, Theosophical Society used spiritualistic globalization. The organization is quite successful and gains lots of followers from renowned people. Olcott, the first president, is an experienced media person. Newspapers and magazines are the two main components that brought the organization to its fame.

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5

Utaaker, Oscar-Torjus. "The Theosophical Society in Religious Studies." Alternative Spirituality and Religion Review 8, no. 1 (2017): 77–93. http://dx.doi.org/10.5840/asrr201742532.

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6

Niwandhono, Pradipto. "Gerakan Teosofi dan Pengaruhnya Terhadap Kaum Priyayi Nasionalis Jawa 1912-1926." Lembaran Sejarah 11, no. 1 (April 6, 2017): 25. http://dx.doi.org/10.22146/lembaran-sejarah.23781.

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This paper explores the history of the Theosophical Society in colonial Indonesia within the perspective of intellectual history and how it impact the thoughts of Javanese nationalist-aristocrat. The theosophical movement shared the same ideals with Dutch association policy. The main idea is to raise Eastern culture and society to become equals with Western civilisation. The theosophical movement had major contribution in the Javanese cultural revival movement. Many aspect of Theosophy’s teachings dealt with Indian esoteric cult, which had a strong impact to the vision of Javanese cultural nationalist: that the ideal Javanese society is no other than ancient Javanese civilisation under Hindu-Buddhist tradition.

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7

Irwin, Sheeba Jabez, Sharmila Thomas, Pauline Rathinaraj, and Narasimhan Duvuru. "Angiosperm diversity of the Theosophical Society campus, Chennai, Tamil Nadu, India." Check List 11, no. 2 (February 17, 2015): 1579. http://dx.doi.org/10.15560/11.2.1579.

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This paper deals with the list of flowering plants from the Theosophical Society campus (TS), Chennai. The Theosophical Society campus is the second largest green patch in the city of Chennai, next to Guindy National Park. A total of 449 taxa have been recorded comprising 161 trees, 84 shrubs, 179 herbs and 25 climbers that are distributed in 353 genera, represented in 85 families, 11 super orders and 35 orders as per the APG III classification. Superorder Fabids and Lamids account for about 49% of the taxa. Paleotropical elements (66%) dominate the TS campus followed by Neotropical elements (31%). The present study reveals that TS campus has a rich and diverse exotic flora. The garden department of this protected campus takes care of conserving the floral diversity. Hence, Theosophical Society campus can be considered as a major biodiversity heritage site and an indispensible lung space for the city of Chennai.

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8

Anderson, David S. "Crafting a Mysterious Ancient World." Nova Religio 22, no. 4 (May 1, 2019): 13–26. http://dx.doi.org/10.1525/nr.2019.22.4.13.

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Esoteric spiritual groups such as the Theosophical Society have had a profound effect on the general public’s understanding of the ancient world and archaeology. This article describes the author’s visit as an outside observer to a conference held by the Theosophical Society in America to examine the ways in which the ancient world was represented. While the beliefs of the Theosophical Society and related groups are not always well known to the general public, it is argued that their beliefs have nevertheless had a broad impact on public audiences through adoption in popular culture and films. This article will examine the appearance of esoteric claims about the ancient world in popular fiction, including the writings of H. P. Lovecraft and the Indiana Jones film franchise. If archaeologists are going to engage with public audiences, they need to understand what the public actually thinks of their work.

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Mukhopadhyay, Mriganka. "Mohini: A Case Study of a Transnational Spiritual Space in the History of the Theosophical Society." Numen 67, no. 2-3 (April 20, 2020): 165–90. http://dx.doi.org/10.1163/15685276-12341572.

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Abstract This essay investigates the well-known, yet understudied, Bengali Theosophist Mohini Mohun Chatterji. In this essay, Mohini Chatterji’s life and career will be discussed in relation to the Theosophical Society. His case will be seen as an example of how Bengali Theosophists played a significant role in the transcultural, entangled history of the global Theosophical movement, thus connecting Vedantic philosophy with occultism.

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Szymeczek, Józef. "Activities of the Theosophical Society and the Order of the Star in the East in the Czech Lands until 1939." Studia Religiologica 53, no. 1 (2020): 49–62. http://dx.doi.org/10.4467/20844077sr.20.004.12507.

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The study shows the penetration of the Theosophical movement into Austro-Hungarian territory, highlighting this process in the Czech lands from the end of the 19th century. It also examines the development of the Theosophical movement in the territory of Czechoslovakia during the interwar period, and analyses the conflict that occurred in the Theosophical circles as the result of accepting or rejecting the teachings of Jiddu Krishnamurti, recognised as the manifestation of Majtreja, but also as the expected Messiah. The analysis also considers the activities of the Star Order in the East, which was founded for the purpose of spreading the teachings of Krishnamurti.

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11

McFarlane, Jenny. "The Theosophical Society and Christian Waller'sThe Great Breath." Australian Journal of Art 11, no. 1 (January 1993): 108–31. http://dx.doi.org/10.1080/03146464.1993.11432820.

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12

Introvigne, Massimo. "“Theosophical” Artistic Networks in the Americas, 1920–1950." Nova Religio 19, no. 4 (May 1, 2016): 33–56. http://dx.doi.org/10.1525/nr.2016.19.4.33.

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Latin American scholars have discussed interbellum “Theosophical networks” interested in new forms of spirituality as alternatives to Catholicism, positivism and Marxism. In this article I argue that these networks included not only progressive intellectuals and political activists but also artists in Latin America, the United States and Canada, and that their interests in alternative spirituality contributed significantly to certain artistic currents. I discuss three central locations for these networks, in part involving the same artists: revolutionary Mexico in the 1920s; New York in the late 1920s and 1930s; and New Mexico in the late 1930s and 1940s. The Theosophical Society, the Delphic Society, Agni Yoga and various Rosicrucian organizations attracted several leading American artists involved in the networks.

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13

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.

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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.

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14

Middleton, Sue C. "New Zealand Theosophists in “New Education” networks, 1880s-1938." History of Education Review 46, no. 1 (June 5, 2017): 42–57. http://dx.doi.org/10.1108/her-10-2015-0024.

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Purpose It is well-known that Beatrice Ensor, who founded the New Education Fellowship (NEF) in 1921, was a Theosophist and that from 1915 the Theosophical Fraternity in Education she established laid the foundations for the NEF. However, little research has been performed on the Fraternity itself. The travels of Theosophists, texts, money and ideas between Auckland, India and London from the late nineteenth century offer insights into “New Education” networking in the British Commonwealth more broadly. The paper aims to discuss these issues. Design/methodology/approach This paper draws on archival documents from the Adyar Library and Research Centre, International Theosophical Society (TS) headquarters, Chennai, India; the archive at the headquarters of the New Zealand Section of the TS, Epsom, Auckland; the NEF files at the archive of the London Institute of Education; papers past digital newspaper archive. Findings New Zealand’s first affiliated NEF group was set up by the principal of the Vasanta Gardens Theosophical School, Epsom, in 1933. She was also involved in the New Zealand Section of the Theosophical Fraternity, which held conferences from 1917 to 1927. New Zealand’s Fraternity and Theosophical Education Trust had close links with their counterparts in England and India. The setting up of New Zealand’s first NEF group was enabled by networks created between Theosophists in New Zealand, India and England from the late nineteenth century. Originality/value The contribution of Theosophists to the new education movement has received little attention internationally. Theosophical educational theory and Theosophists’ contributions to New Zealand Education have not previously been studied. Combining transnational historiography with critical geography, this case study of networks between New Zealand, Adyar (India) and London lays groundwork for a wider “spatial history” of Theosophy and new education.

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Judge, Rajbir Singh. "Dusky Countenances: Ambivalent Bodies and Desires in the Theosophical Society." Journal of the History of Sexuality 27, no. 2 (May 2018): 264–93. http://dx.doi.org/10.7560/jhs27203.

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16

Taves, Brian. "Philosophy Into Popular Fiction: Talbot Mundy and The Theosophical Society." Southern California Quarterly 67, no. 2 (1985): 153–86. http://dx.doi.org/10.2307/41171147.

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17

RudbøG, Tim. "Vanguard of the New Age: The Toronto Theosophical Society, 1891-1945." Nova Religio 18, no. 3 (2014): 122–24. http://dx.doi.org/10.1525/nr.2015.18.3.122.

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18

Introvigne, Massimo. "The Sounding Cosmos Revisited." Nova Religio 21, no. 3 (February 1, 2018): 29–46. http://dx.doi.org/10.1525/nr.2018.21.3.29.

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Starting with the 2013 conference Enchanted Modernities in Amsterdam, a number of academic events, exhibitions, and publications (including a 2016 special issue of Nova Religio) documented the growing interest of both art historians and scholars of new religious movements in the influence of the Theosophical Society and other esoteric groups on the birth and development of modern art. At the center of this renewed interest is the controversial work of Finnish art historian Sixten Ringbom (1935–1992), who in the late 1960s “discovered” the Theosophical connections of Russian pioneer of abstract art Wassily Kandinsky (1866–1944), discussed in his book The Sounding Cosmos. In this paper, I discuss Ringbom’s background, his almost coincidental discovery of Theosophy, the ostracism his work received from those who did not want modern art to be associated with irrationalist and disreputable “cults,” and his posthumous influence on the birth of a new subfield within the study of new religious movements, devoted to their relationships with the visual arts.

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BEVIR, MARK. "Annie Besant's Quest for Truth: Christianity, Secularism and New Age Thought." Journal of Ecclesiastical History 50, no. 1 (January 1999): 62–93. http://dx.doi.org/10.1017/s002204699800846x.

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Annie Besant was arguably the most famous, or rather infamous, woman of her age. For much of the 1870s and 1880s she promoted the secularist cause with remarkable vigour. She became a vice- president of the National Secular Society, the members of which thought almost as highly of her as they did of Charles Bradlaugh, the president. In 1889, however, she joined the Theosophical Society in a sensational move that shocked even her closest friends. Eventually she became president of the Theosophical Society, the members of which again revered her almost as much as they did its prophet, Madame Blavatsky. Besant moved from the materialist atheism of the secularists to the New Age thought of the theosophists. All of her previous biographers have emphasised the contrast between these two sets of beliefs. They have been unable to recover any coherence in her activities within the secularist, Fabian and theosophical movements. Indeed, they have spoken of her many lives, as though she wandered aimlessly, if enthusiastically, from cause to cause with no guiding theme whatsoever. When they do look for a pattern in her life, they typically turn not to her reasons for doing what she did, but rather to her hidden needs, such as to follow a dominant man or to exercise her powers. They turn to her emotional make-up to explain her final flight from reason, and they then explain her earlier commitments by reference to the emotions they have uncovered. In contrast, I hope to represent Besant's life as a reasoned quest for truth in the context of the Victorian crisis of faith and the social concerns it helped to raise. Besant, with her secularism, Fabianism and theosophy, was very much of her time, for whilst the early part of Queen Victoria's reign was shaped by a religious movement to make Britain a truly Christian nation and a political movement to make Britain a democratic nation, the later part of her reign took its shape from the need to find both a faith capable of surviving the rationalist onslaught and solutions to the social problems an extended franchise had failed to solve.

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Nilsson, Johan. "Kunglig förening: Den teosofiska raja yoga-pedagogiken och det tidiga 1900-talets yogareception." AURA - Tidsskrift for akademiske studier av nyreligiøsitet 12 (December 29, 2021): 25–40. http://dx.doi.org/10.31265/aura.535.

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Research on the early 20th century European and American reception of yoga have revealed the significance of esoteric movements like the Theosophical Society in creating the modern, global phenomenon of yoga. Alongside interpretations of yoga as primarily a form of meditation which were common in the literature and, sometimes practice, of movements like Theosophy or Thelema there exist another phenomenon labeled yoga that have received less attention. A system of pedagogy called raja yoga was for several decades among the foremost preoccupations of one of the main global Theosophical movements, the Universal Brotherhood. Under its leader Katherine Tingley, the Universal Brotherhood strove to develop and popularize raja yoga as the solution to the social and spiritual problems of humanity. Focusing on Swedish raja yoga literature of the Universal Brotherhood, this article will explore how Swedish writers imagined and argued for this system of education and spiritual development. Furthermore, the article will investigate some of the complicated connections between this form of pedagogy and the broader trends of the early 20th century European reception of yoga.

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Kuchuk, Nika. "The Limits of Text and Tradition: Theosophy, Translation, and Transnational Vedānta in the fin-de-siècle." Journal of South Asian Intellectual History 2, no. 2 (November 25, 2020): 201–28. http://dx.doi.org/10.1163/25425552-12340019.

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Abstract Part of a larger project interrogating literal and discursive translation in late-colonial Vedāntic thought, this paper focuses on Helena Petrovna Blavatsky, founder of the Theosophical Society and its key ideologue. Blavatsky grounded her articulation of Theosophical teachings in a mysterious source text, purportedly written in a sacerdotal language known as the Senzar. In presenting herself as its translator, Blavatsky deftly maneuvers between competing philosophies of language and knowledge paradigms, from philology to occultism. This allows her to simultaneously frame Theosophy as continuous with Vedāntic and Buddhist thought and as superseding them, thus effectively articulating a new—universal—teaching. Utilizing translation theory as an analytical and hermeneutical lens, this paper examines some of Blavatsky’s more notable discursive mechanics and their textual afterlives, tracing the tensions between authorship and authority, tradition and innovation, the particular and the universal. It is proposed that attending to such translational practices (or claims thereof) points to broader questions of meaning-making and commensurability implicated in any project of articulating a tradition across linguistic, cultural, temporal and geographical spaces—as well as its limits and challenges.

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Mustofa, Imron. "SCIENTIA SACRA IN SUFISM AS WELTANSCHAUUNG CONTEMPORARY MUSLIM SPIRITUALITY." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 18, no. 1 (June 30, 2021): 69–90. http://dx.doi.org/10.22515/ajpif.v18i1.3143.

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This study examines the peripheral area of Sufistic reasoning, where modern humans lose their orientation and cause a psychological crisis—through a fundamental philosophical assessment of the weltanschauung as the axis of Sufism spirituality in Islam, focusing on the contemporary perspective of modern society and the construct of Scientia sacra as the weltanschauung of contemporary Muslim spirituality. The study results confirm that the fundamental problem that represents the relationship between spirituality and modern society is the dualism of the ontology-epistemic framework, as a result of the split understanding between Sufism and its pseudo. The Sufis have built the concept of Scientia sacra based on the integration of theosophical reasoning, ascetic praxis, and philosophical nature. This concept is expected to present conceptual-praxis activities described as exclusive mujahadah , trendy, and introvertistic that “catharsis” themselves from the worldly bustle but have communal, philosophical values closely related to the values rahmat al-khalq. The philosophical basis of this movement originated from theosophical reasoning, transformed into praxis asceticism, and developed as philosophical asceticism. These three elements come from the key statement that Sufism is an existential axis for humans, where the crisis of modern humans is the centrifugal motion of that axis. It is what causes the philosophical values in Sufistic teachings to experience turmoil, ending in a cathartic process towards Scientia sacra as the basis of knowledge, metaphysics, and esotericism.

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Introvigne, Massimo. "New Religious Movements and the Visual Arts." Nova Religio 19, no. 4 (May 1, 2016): 3–13. http://dx.doi.org/10.1525/nr.2016.19.4.3.

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Contrary to popular conceptions, modern artists are often religious. Some of them are part of mainstream religions including Catholicism, Protestantism, Judaism, and Islam. Others try to establish new religions and forms of spirituality based on art itself. A significant number of artists, while alienated from traditional religions, were either part of, or deeply influenced by, new religious movements and esoteric groups. Scholars have particularly focused on the influence of the Theosophical Society on the visual arts, but other movements have also been significant.

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Shevchuk, Artyom. "The phenomenon of "Christian theosophy" in Russia (The Case of The Smolensk Theosophical Society)." Религиоведческие исследования, no. 2 (2019): 84–103. http://dx.doi.org/10.23761/rrs2019-19.84-103.

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Kriazheva-Kartseva, E. V. "ACTIVITIES OF THE RUSSIAN BRANCHES OF THE INTERNATIONAL THEOSOPHICAL SOCIETY IN EMIGRATION (1926-1938)." RUDN Journal of Russian History 17, no. 2 (2018): 440–61. http://dx.doi.org/10.22363/2312-8674-2018-17-2-440-461.

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Birkel, Michael. "Quakers Reading Mystics." Brill Research Perspectives in Quaker Studies 1, no. 2 (April 25, 2018): 1–116. http://dx.doi.org/10.1163/2542498x-12340006.

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AbstractOver the centuries, Quakers have read non-Quakers regarded as mystics. This study explores the reception of mystical texts among the Religious Society of Friends, looking particularly at Robert Barclay and John Cassian, Sarah Lynes Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts selected by her. Points of connection include the nature of apophatic prayer, suffering and annihilation of self, mysticisms of knowing and of loving, liberal Protestant attitudes toward theosophical systems, and interfaith encounter.

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Coco, Angela. "The Way of the Livingness and Universal Medicine." Nova Religio 24, no. 1 (July 29, 2020): 55–76. http://dx.doi.org/10.1525/nr.2020.24.1.55.

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Universal Medicine, founded by Serge Benhayon (b. 1964), is an Australian movement offering a distinct style of alternative therapies. It is supported by an esoteric worldview called The Way of the Livingness. Occult beliefs and practices are poorly understood in Western cultures such as Australia, and Benhayon has encountered sustained criticism on a range of issues commonly faced by other new religions. Public reaction betrays fears of secretive and inappropriate activities, which are amplified by the Australian media’s penchant for targeting cult activities. While Universal Medicine pursues practices that would pass without comment in other national contexts, its organization, visibility, and esoteric pursuits make it an easy target for polemics in Australia. This article explores key aspects of The Way of the Livingness and outlines Universal Medicine’s founding and organizational structure. The movement is further contextualized within the Theosophical tradition following Alice A. Bailey (1880–1849), ideas from the New Age, and Australian culture.

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Rankin, James G. "Australia, a consumptive society." Drug and Alcohol Review 36, no. 2 (May 31, 2016): 270–77. http://dx.doi.org/10.1111/dar.12388.

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29

Adesina, A. A. "Catalysis society of Australia." Applied Catalysis A: General 155, no. 2 (July 1997): N13. http://dx.doi.org/10.1016/s0926-860x(97)90435-x.

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Stockenhuber, Michael. "Catalysis Society of Australia." ChemCatChem 10, no. 7 (March 26, 2018): 1481–82. http://dx.doi.org/10.1002/cctc.201800164.

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Ashcraft, W. Michael. "Review: Imagining the East: The Early Theosophical Society, edited by Tim Rudbøg and Erik Reenberg Sand." Nova Religio 24, no. 3 (February 1, 2021): 134–36. http://dx.doi.org/10.1525/nr.2021.24.3.134.

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Strube, Julian. "Rajnarayan Basu and His “Science of Religion”: The Emergence of Religious Studies through Exchanges between Bengali and Christian Reformers, Orientalists, and Theosophists." Method & Theory in the Study of Religion 33, no. 3-4 (September 23, 2021): 289–320. http://dx.doi.org/10.1163/15700682-12341519.

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Abstract This article explores the genealogy of the “science of religion” developed by the Bengali intellectual Rajnarayan Basu (1826–1899). One of my central aims is to demonstrate that a “science of religion,” or Religionswissenschaft in the sense of Friedrich Max Müller, has emerged within a global context that was actively shaped by “non-Western” actors. To this end, I will focus on exchanges between the Indian reform movement of the Brahmo Samaj, Christian Unitarians, Transcendentalists, orientalist scholars, and members of the Theosophical Society. All these actors were concerned with the origin of religion, its modern meaning, and its function in shaping the future of society. Building on an analysis of the global exchanges revolving around these issues, special attention is paid to the inherent tensions between religious universalism and a nationalist insistence on “true religion,” which directly pertains to contested demarcations between reform and revival, or modernity and tradition.

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Van Wormer, Stephen R., and G. Timothy Gross. "Archaeological Identification of an Idiosyncratic Lifestyle: Excavation and Analysis of the Theosophical Society Dump, San Diego, California." Historical Archaeology 40, no. 1 (March 2006): 100–118. http://dx.doi.org/10.1007/bf03376717.

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Voss, Karen-Claire, and Antoine Faivre. "Western Esotericism and the Science of Religions." Numen 42, no. 1 (1995): 48–77. http://dx.doi.org/10.1163/1568527952598756.

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AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and including the Theosophical Society); Rosicrucianism of the 17th century and the subsequent similarly-oriented initiatic societies; and hermetism, i.e. the reception of the Greek Hermetica in modern times.

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Craig, Janelle. "Clinical Coders' Society of Australia." Health Information Management 25, no. 3 (September 1995): 88. http://dx.doi.org/10.1177/183335839502500307.

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TOOULI, JAMES. "The Gastroenterological Society of Australia." Journal of Gastroenterology and Hepatology 12, no. 5 (May 1997): S5—S7. http://dx.doi.org/10.1111/j.1440-1746.1997.tb00440.x.

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Williams, Isla M. "NEURO-OPHTHALMOLOGY SOCIETY OF AUSTRALIA." Australian and New Zealand Journal of Ophthalmology 16, no. 2 (May 1988): 57. http://dx.doi.org/10.1111/j.1442-9071.1988.tb01249.x.

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Strube, Julian. "The Formation of Occultist Identities Amidst the Theosophy and Socialism of fin-de-siècle France." Tekstualia 4, no. 63 (December 13, 2020): 23–48. http://dx.doi.org/10.5604/01.3001.0014.5814.

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Fin-de-siècle occultism is usually analyzed within the context of the „occult revival” that implies the modernization of the older esoteric tradition. However, this notion is rooted in the defi ning esoteric discourses at the end of the nineteenth century. This article discusses two major aspects of these discourses. First, French esotericists polemically distanced themselves from the „Eastern” esotericism of the Theosophical Society by constructing an ésotérisme occidental. This separation of „East” and „West” occurred as a reaction to the T.S., and should thus be seen as a „nationalist” response to a global phenomenon. The second major aspect of occultist identity formations is socialism. Fin-de-siècle occultists were deeply interested in the socialist theories formulated during the July Monarchy but ambiguously distanced themselves from contemporary „materialist” socialisms.

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Osajie, Justina Nwazuni. "Religious Leaders as Agents of Peace and Security for Sustainable Development in Nigeria." UJAH: Unizik Journal of Arts and Humanities 21, no. 3 (May 19, 2021): 260–73. http://dx.doi.org/10.4314/ujah.v21i3.15.

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The paper explores the possibility of drawing on religious values and ethos through our religious leaders in solving societal problems militating against peace and security for sustainable development in the country. The paper looks at the security and peace which religion proffers by inculcation of moral. Religion regulates the conduct and behaviour of people in the society and preaches good virtues needed in the society. The researcher undertakes historical and critical interpretation of the phenomenon which have militated against meaningful peace and security of the nation. It discovers among other things that bribery and corruption, poor leadership, moral decadence, insecurity, religious crisis or insurgence among others contribute to the low pace of security and peace in the nation. It concludes by recommending that all religious leaders/groups should draw on the theosophical perspectives of religion in the country to ensure adequate peace and security for peaceful co-existence in order for the nation to actualize her dreams of sustainable development. Keywords: Religion, Peace, Security, Leaders, Sustainable Development

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Kraft, Siv Ellen. ""TO MIX OR NOT TO MIX": SYNCRETISM/ANTI-SYNCRETISM IN THE HISTORY OF THEOSOPHY." Numen 49, no. 2 (2002): 142–77. http://dx.doi.org/10.1163/156852702760186754.

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AbstractOnce defined as a "mishmash of religions," syncretism has been referred to as a meaningless, derogatory and essentialistic term which should be banned from the fields of religio-historical research. Written in defence of the category, this article provides a review of problematic aspects and recent attempts to deal with them. Particularly useful in this concern, anthropologists Rosalind Shaw and Charles Stewart have suggested a demarcation between "syncretism" (as the politics of religious synthesis) and "anti-syncretism" (as attempts to protect religious boundaries). Taking their tools as a starting point, this article discusses shifting tendencies in the history of Theosophy. The Theosophical Society started out, it is argued, as a hyper-syncretistic religion, while at the same time promoting anti-syncretism on behalf of other religions. More recently, these strategies have been replaced by efforts to protect boundaries and demarcate its Blavatskian roots.

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Arentz, Susan. "Fertility Society of Australia annual conference." Australian Journal of Herbal and Naturopathic Medicine 31, no. 4 (December 11, 2019): 146–47. http://dx.doi.org/10.33235/ajhnm.31.4.146-147.

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Rajamani, Vignesh. "Sister Society agreement signed in Australia." IEEE Electromagnetic Compatibility Magazine 2, no. 3 (2013): 82. http://dx.doi.org/10.1109/memc.2013.6623301.

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BELL, KENNETH W. "THE CONTACT LENS SOCIETY OF AUSTRALIA." Australian Journal of Optometry 55, no. 9 (June 28, 2008): 365–66. http://dx.doi.org/10.1111/j.1444-0938.1972.tb06288.x.

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Critchley, Kim. "Royal Society of South Australia Incorporated." Transactions of the Royal Society of South Australia 136, no. 2 (January 2012): 137–59. http://dx.doi.org/10.1080/03721426.2012.10887168.

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Critchley, Kim. "Royal Society of South Australia Incorporated." Transactions of the Royal Society of South Australia 136, no. 2 (January 2012): 160–99. http://dx.doi.org/10.1080/03721426.2012.10887169.

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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.

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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.

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Strube, Julian. "Occultist Identity Formations Between Theosophy and Socialism in fin-de-siècle France." Numen 64, no. 5-6 (September 28, 2017): 568–95. http://dx.doi.org/10.1163/15685276-12341481.

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Abstract Fin-de-siècle occultism is usually regarded within the context of an “occult revival” that implies the modernization of an older esoteric tradition. However, this notion is rooted in esoteric identificatory discourses at the end of the nineteenth century. This article will discuss two major aspects of these discourses. First, French esotericists polemically distanced themselves from the “Eastern” esotericism of the Theosophical Society by constructing an ésotérisme occidental. It will be shown that this separation of “East” and “West” occurred as a reaction to the T.S., and should thus be seen as a “nationalist” response to a global phenomenon. Second, another major aspect of occultist identity formations will be highlighted: socialism. It will be shown that fin-de-siècle occultists were deeply involved with socialist theories in the July Monarchy vein but ambiguously distanced themselves from contemporary “materialist” socialisms. An analysis of this context will further help to understand the construction of an esoteric tradition.

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Singh, Chandra Lekha. "Annie Besant’s Defence of Indian Caste System: A Critique." History and Sociology of South Asia 13, no. 1 (December 19, 2018): 1–18. http://dx.doi.org/10.1177/2230807518816579.

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Caste system has remained an integral part of the Hindu social order. It has served to provide the uniqueness and the complexity to the latter. During colonial period as well as in the postcolonial period, it has been the most sought after issue. The colonial encounter added a new narrative to this system, as has been argued by the scholars such as Nicholas Dirks. However, apart from colonial officials, the non-official leaders of the ruling country also played an important role in the making of the present-day construct of the caste system. Annie Besant was one such leader, who came to India in 1893 as a leader of the Theosophical Society. She endorsed and extolled the caste system of the land as the best social structure this world has ever had. In this article, I attempt to throw light on Besant’s reading of the caste system and her role in strengthening the roots of this system.

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Faxneld, Per. "The Devil is Red: Socialist Satanism in the Nineteenth Century." Numen 60, no. 5-6 (2013): 528–58. http://dx.doi.org/10.1163/15685276-12341294.

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Abstract During the nineteenth century, socialists all over the Western world employed Satan as a symbol of the workers’ emancipation from capitalist tyranny and the toppling of the Christian Church, which they perceived as a protector of this oppressive system. Starting with the English Romantics at the end of the eighteenth century, European radicals developed a discourse of symbolic Satanism, which was put to use by major names in socialism like Godwin, Proudhon, and Bakunin. This shock tactic became especially widespread in turn-of-the-century Sweden, and accordingly the article focuses on the many examples of explicit socialist Satanism in that country. They are contextualized by showing the parallels to, among other things, use of Lucifer as a positive symbol in the realm of alternative spirituality, specifically the Theosophical Society. A number of reasons for why Satan gained such popularity among socialists are suggested, and the sometimes blurry line separating the rhetoric of symbolic Satanism from actual religious writing is scrutinized.

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Kazmi, Faleeha Zehra, Farzana Riaz, and Syeda Hira Gilani. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review IV, no. II (June 30, 2019): 378–83. http://dx.doi.org/10.31703/gssr.2019(iv-ii).49.

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Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the society. Mughal era was an important period regarding Sufism in the subcontinent. The Mughal kings were devotees of different Sufi orders and promoted Sufism and Sufi literature. It is said that Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and poetic work can be seen during Aurangzeb Alamgir's era. In this article, we will discuss Mystic Poetry and Prose of Aurangzeb's period.

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