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Journal articles on the topic 'Theosophy in art'

Author: Grafiati

Published: 26 July 2024

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1

Abed, Murtadha Atewa. "THE INFLUENCE OF THEOSOPHY ON MODERN PAINTING." American Journal Of Social Sciences And Humanity Research 4, no. 4 (2024): 42–48. http://dx.doi.org/10.37547/ajsshr/volume04issue04-07.

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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 ar

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2

Davenport, Nancy. "Paul Sérusier: Art and Theosophy." Religion and the Arts 11, no. 2 (2007): 172–213. http://dx.doi.org/10.1163/156852907x199161.

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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

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Raynova, Yvanka B. "The Painting "Confessions" of Nikolay Raynov." Labyrinth 20, no. 2 (2019): 201. http://dx.doi.org/10.25180/lj.v20i2.144.

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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

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4

Faxneld, Per. "‘Mirages and visions in the air’." Approaching Religion 11, no. 1 (2021): 63–76. http://dx.doi.org/10.30664/ar.98199.

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Around the year 1900, European discourse on art was becoming increasingly ‘esotericized’. The 1890s saw esoteric art salons create a sensation in Paris, and art critics and theorists painted a picture of the true artist and the esotericist as overlapping figures. There was also at the time a conflict regarding mediumistic art, a phenomenon initially made popular through Spiritualist mediums. This debate, as we shall see, had interesting gendered dimensions. In what follows, I will discuss how the Swedish female esotericist and artist Tyra Kleen (1874–1951) attempted to situate herself in conne

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5

ByungKil Choi. "The Effect of Theosophy upon the Process of Dehumanization in Avant-garde Art." Misulsahakbo(Reviews on the Art History) ll, no. 33 (2009): 243–84. http://dx.doi.org/10.15819/rah.2009..33.243.

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6

Helme, Sirje. "THEOSOPHY AND THE IMPACT OF ORIENTAL TEACHING ON THE DEVELOPMENT OF ABSTRACT ART." Baltic Journal of Art History 7 (November 19, 2014): 81. http://dx.doi.org/10.12697/bjah.2014.7.05.

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7

Introvigne, Massimo. "The Sounding Cosmos Revisited." Nova Religio 21, no. 3 (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

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8

Шахматова, Елена Васильевна. "ANTHROPOLOGICAL IDEAS IN THE PHILOSOPHICAL-ART SYNTHESIS OF MIKHAIL MATYUSHIN." Вестник Тверского государственного университета. Серия: Философия, no. 3(53) (October 30, 2020): 188–96. http://dx.doi.org/10.26456/vtphilos/2020.3.188.

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В статье обосновывается положение о том, что антропологические модели русского авангарда были тесно связаны с метафизикой Всеединства русской религиозной философии рубежа ХIX-XX вв., теософией, философией жизни и древнеиндийскими учениями. Жизнестроительные тенденции эпохи отражали эсхатологические мотивы культуры и искусства Серебряного века. Органическое направление русского авангарда продолжило линию Всеединства, утверждая равенство между микро- и макрокосмом. Предложенный М. Матюшиным метод «ЗОР-ВЕД» отражал антропологические идеи воспитания совершенного человека средствами искусства. The

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9

Stoeber, Michael. "Theosophical Influences on the Painting and Writing of Lawren Harris: Re-Imagining Theosophy through Canadian Art." Toronto Journal of Theology 28, no. 1 (2012): 81–104. http://dx.doi.org/10.3138/tjt.28.1.81.

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10

Bacsó, Beáta. "Karinthy Frigyes, újgnosztikus áramlatok: spiritizmus; teozófia; antropozófia." Kaleidoscope history 13, no. 26 (2023): 123–58. http://dx.doi.org/10.17107/kh.2023.26.7.

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In the early 20th century there were emerging many intellectual currents at the same time as an organic continuation of the Enlightenment, the materialist-based scientific thinking, such as Darwinism, Haeckelism, Marxism, and Einstein’s theory of relativity. At the same time, Goethe’s spiritual science, Kant’s moral philosophy, and pure Hegelian idealism were still influential, but there appeared already Nietzsche’s amoral philosophy, which was a contemporary philosophical response to the secularization of the world. A little bit later, were emerging Freudian psychoanalysis and its psychologic

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11

Ryynänen, Sanna. "The painter Meri Genetz and the endless quest for spiritual wisdom." Approaching Religion 11, no. 1 (2021): 156–73. http://dx.doi.org/10.30664/ar.100545.

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Meri Genetz (1885–1943) was a Finnish painter, esotericist, and a spiritual seeker. Around 1925, she began truly dedicating herself to spiritual seeking and started to make notes of her studies in black notebooks. This article will go through four of those notebooks which today offer a vivid picture of Genetz’s seeking between the years 1925 and 1943. In the beginning, Genetz acquainted herself with Gnosticism, Theosophy, and Kabbalah, as well as the works of Christian mystics, such as Emanuel Swedenborg and Jakob Böhme, the writings of, for example, Paracelsus, and texts attributed to the myt

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12

Callison, Jamie. "David Jones's ‘Barbaric-Fetish’: Frazer and the ‘Aesthetic Value’ of the Liturgy." Modernist Cultures 12, no. 3 (2017): 439–62. http://dx.doi.org/10.3366/mod.2017.0186.

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Much recent critical interest in the relationship between modernism and religion has concerned itself with the occult, spiritualism, and theosophy as opposed to institutional religion, relying on an implicit analogy between the experimental in religion and the experimental in art. I argue that considering Christianity to be antithetical to modernism not only obscures an important facet of modernist religious culture, but also misrepresents the at-once tentative and imaginative thinking that marks the modernist response to religion. I explore the ways in which the poet-painter David Jones combi

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13

Czerni, Krystyna. "Malarska „dwujęzyczność” Jerzego Nowosielskiego. Związki między abstrakcją a ikoną w monumentalnych projektach sakralnych." Sacrum et Decorum 13 (2020): 48–80. http://dx.doi.org/10.15584/setde.2020.13.4.

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The sacred art of Jerzy Nowosielski, an outstanding Polish painter of the second half of the 20th century, is an example of the creative continuation of the Byzantine tradition in Poland, but also an embodiment of the debate with the painting tradition of the East and with the experience of the Church. Both in theory and in painting practice, the artist redefined the concept of the icon, attempting to expand its formula so that it not only spoke of the Kingdom, but also included the image of the earthly, imperfect reality of the pilgrim Church. In his designs of sacred interiors for churches o

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14

Mashtakova, Liubov V., and Elena K. Sozina. "Poetics of theophany in Kormchiye zvyozdy (1902-1903) and Prozrachnost’ (1904) by Vyacheslav Ivanov: Transformations of Eternal Feminine images." Imagologiya i komparativistika, no. 18 (2022): 94–117. http://dx.doi.org/10.17223/24099554/18/5.

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This article focuses on the images of the Eternal Feminine, which are pivotal in Vyacheslav Ivanov’s system of aesthetic and religious views and in the symbolic motifs of theophany connected with it. Theophany in this case means the manifestation of deity in a sensible form in Ivanov’s poetry, philosophical and critical essays, and diaries at different periods of his life. The concept is largely based on the medieval Christian theosophy: “the soul sees God in a dream, sees in a mirror and divination, and not face to face” (Bernard of Clairvaux). Therefore, according to Russian and American his

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15

Stašulāne, Anita. "ESOTERICISM AND POLITICS: THEOSOPHY." Via Latgalica, no. 2 (December 31, 2009): 25. http://dx.doi.org/10.17770/latg2009.2.1604.

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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

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16

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.

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17

Dye, Ellis, and Paola Mayer. "Jena Romanticism and Its Appropriation of Jakob Bohme: Theosophy, Hagiography, Literature." German Quarterly 74, no. 1 (2001): 89. http://dx.doi.org/10.2307/3072823.

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18

Mikles, Natasha L., and Joseph P. Laycock. "Tracking the Tulpa." Nova Religio 19, no. 1 (2015): 87–97. http://dx.doi.org/10.1525/nr.2015.19.1.87.

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Since the 1970s, tulpas have been a feature of Western paranormal lore. In contemporary paranormal discourse, a tulpa is a being that begins in the imagination but acquires a tangible reality and sentience. Tulpas are created either through a deliberate act of individual will or unintentionally from the thoughts of numerous people. The tulpa was first described by Alexandra David-Néel (1868–1969) in Magic and Mystery in Tibet (1929) and is still regarded as a Tibetan concept. However, the idea of the tulpa is more indebted to Theosophy than to Tibetan Buddhism. This article explores the murky

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19

BRAY, JULIA. "Literary Approaches to Medieval and Early Modern Arabic Biography." Journal of the Royal Asiatic Society 20, no. 3 (2010): 237–53. http://dx.doi.org/10.1017/s1356186310000015.

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AbstractArabic biographical writing is much used as a historical source, and scholars agree that its textuality must be taken into account in evaluating its content. There is less agreement, though, on the importance of thoroughly understanding the range of processes of literary composition used by biographers. This article approaches three sets of biographies from a purely literary viewpoint: two medieval sketches of women, a Sufi and a songstress respectively; three seventeenth-century hagiographies of the physician and theosopher Dāwud al-Anṭākī; and a thirteenth-century portrait of one man

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20

Holton, Sandra Stanley. "BOOK REVIEW: Joy Dixon.DIVINE FEMININE: THEOSOPHY AND FEMINISM IN ENGLAND. Baltimore and London: Johns Hopkins University Press, 2001." Victorian Studies 45, no. 4 (2003): 746–47. http://dx.doi.org/10.2979/vic.2003.45.4.746.

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21

Radford, Dennis, and Douglas Cawthorne. "Unlocking Lutyens: a gateway to the hidden legacy of John Pell and Sir Christopher Wren." Architectural Research Quarterly 12, no. 1 (2008): 69–85. http://dx.doi.org/10.1017/s1359135508000948.

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The work and the life of the English architect Sir Edwin Landseer Lutyens (1869–1944) have been extensively documented over the past hundred years and clearly show a career with at least two phases. The first is characterised by the design of private country houses in the Arts and Crafts style and, in collaboration with the horticulturalist Gertrude Jekyll, the development of their gardens. The second begins around 1900 and reflects a shift towards Neo-Classicism, initially in country houses and later in a wider range of larger public buildings and monuments both in England and abroad. Lutyens

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22

Medovarov, M. V. "Julius Evola between christianity and neospiritualism." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 164–80. http://dx.doi.org/10.17588/2076-9210.2021.1.164-180.

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The article is devoted to the problem of the attitude of the Italian traditionalist philosopher Julius Evola to Christianity and neo-spiritualism. This task is solved on the basis of the comparative historical method of studying the works of Evola of different years and their assessment by researchers. Priority attention is paid to the analysis of the work "The Mask and Face of Contemporary Spiritualism" that was first published in Russian in 2020. The present work is considered in the context of all Evola's work, especially the works published in Russia recently. The question is raised about

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23

Obolevitch, Teresa. "The significance of faith in the concept of integral knowledge of Vladimir Solovyov." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, no. 3 (2020): 460–72. http://dx.doi.org/10.21638/spbu17.2020.304.

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The article examines the role and place of faith in the concept of Vladimir Solovyov who is considered to be the creator of the first Russian philosophical system. The purpose of the article is to determine the epistemological and methodological significance of faith in Solovyov’s understanding as a special factor of cognition. In order to study this problem, a synthetic method of reconstruction of the thought of Solovyov as well as a method of philosophical analysis was used. First, Solovyov’s project of integral knowledge or free theosophy is presented, i. e. synthesis of philosophy, theolog

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24

Pedersen, René Dybdal. "The Second Golden Age of Theosophy in Denmark: An Existential “Template” for Late Modernity? Le second Âge d'Or de la Théosophie au Danemark: Un “Modèle” existentiel pour la Modernité Tardive?" Aries 9, no. 2 (2009): 233–62. http://dx.doi.org/10.1163/156798909x444833.

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AbstractBien que la Société Théosophique ait subi, de par le monde, un déclin progressif en matière d'adhérents, au Danemark elle a vu quadrupler leur nombre au cours des vingt dernières années. L'article présente certains des facteurs essentiels qui ont transformé cette religion par ailleurs périclitante en une foi vibrante sur un plan national, faisant ainsi, de nouveau, de la théosophie une source d'inspiration agissant au coeur du nouveau paysage religieux danois. En m'appuyant sur des théories portant sur les rapports sociaux dans la société contemporaine, sur une analyse de revues théoso

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25

GRIGORIEVA, N. "PREREQUISITES FOR THE CREATION OF THE CONCEPT SPACE EDUCATION IN THE PEDAGOGICAL SYSTEM OF M. MONTESSORI." Scientific papers of Berdiansk State Pedagogical University Series Pedagogical sciences 1, no. 2 (2022): 81–90. http://dx.doi.org/10.31494/2412-9208-2022-1-2-81-90.

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The article considers the prerequisites for the creation of the concept of «space education» in the pedagogical system of M. Montessori. The necessity of its introduction into the work practice of preschool institutions of Ukraine is argued. The 21st century education paradigm is aimed at finding such an education system that would teach a person to live and act in accordance with the universal laws of Nature and the Cosmos. The versions of the researchers of the life and scientific work of the Italian teacher are presented regarding the time frame of the appearance of the term «space educatio

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26

Landolt, Hermann, та Bernd Radtke. "Drei Schriften des Theosophen von Tirmiḏ: Das Buch vom Leben der Gottesfreunde; Ein Antwortschreiben nach Saraḫs; Ein Antwortschreiben nach Rayy". Journal of the American Oriental Society 114, № 2 (1994): 303. http://dx.doi.org/10.2307/605864.

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27

Griffith, R. Marie. "Book ReviewsRadical Spirits: Spiritualism and Women’s Rights in Nineteenth‐Century America. 2nd ed. By Ann Braude. Bloomington: Indiana University Press, 2001.Divine Feminine: Theosophy and Feminism in England. By Joy Dixon. Baltimore: Johns Hopkins University Press, 2001.Mrs. Stanton’s Bible. By Kathi Kern. Ithaca, NY: Cornell University Press, 2001." Signs: Journal of Women in Culture and Society 30, no. 3 (2005): 1984–89. http://dx.doi.org/10.1086/426846.

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28

Merklin, Franziska. "Bruno Pieger / Bertram Schefold (Hgg.), „Kreis aus Kreisen“. Der George-Kreis im Kontext deutscher und europäischer Gemeinschaftsbildung. Georg Olms, Hildesheim u. a. 2016. 664 S., € 86,–.Wolfgang Braungart (Hg.), Stefan George und die Religion. (Untersuchungen zur deutschen Literaturgeschichte 147) De Gruyter, Berlin – Boston 2015. 255 S., € 69,95. Jan Stottmeister, Der George-Kreis und die Theosophie. Mit einem Exkurs zum Swastika-Zeichen bei Helena Blavatsky, Alfred Schuler und Stefan George. (Castrum Peregrini N. F. 6) Wallstein, Göttingen 2014. 341 S., € 39,90.Christophe Fricker,Stefan George: Gedichte für Dich. Matthes & Seitz, Berlin 2011. 383 S., € 29,90." Arbitrium 37, no. 1 (2019): 103–11. http://dx.doi.org/10.1515/arb-2019-0004.

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29

Muñoz, Adrián. "Promoting ‘Yogi Art’." Religions of South Asia 15, no. 2 (2022). http://dx.doi.org/10.1558/rosa.20976.

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Yoga studies have inaugurated a vast amount of possible research areas that transcend the regional and the disciplinary. This paper probes into the history and reception of yoga in Latin America. In particular, it discusses the ways in which a post-revolutionary Mexican intellectual, José Vasconcelos, understood yoga in the 1920s. This early understanding of yoga was a combination of both socio-political discourses worldwide and the nationalist enterprise of building a modern nation, where notions of race, identity, and cleanliness were paramount. Through different writings, Vasconcelos interp

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30

Ghasrechami, Khalil Bahrāmi, Hosein Āryān, Yaldā Bābāyi, Manizheh Bahādorān, and Shahlā Mokhtāri. "The Literature of Love from the View Point of Theosophy." Mediterranean Journal of Social Sciences, December 10, 2015. http://dx.doi.org/10.5901/mjss.2015.v6n6s4p203.

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31

Fallahzadeh, Ali, and Zahra Rahbarnia. "Mondrian’s rendition of Schopenhauer’s metaphysics of will and disinterested aesthetic experience." Rupkatha Journal on Interdisciplinary Studies in Humanities 15, no. 3 (2023). http://dx.doi.org/10.21659/rupkatha.v15n3.25.

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Despite the pivotal role of German philosopher Arthur Schopenhauer (1788-1860) in the sophistication of Modern aesthetics and art theories in the 20th century and his special attention to aesthetic experience, considerably little is known about the impacts of his aesthetic theory, particularly pertaining his account on conception disinterested aesthetic experience formed based on his metaphysics of will, on some of the most enriched Modern art theories like Piet Mondrian’s Neo-Plasticism. On the other side of the spectrum, Mondrian’s Neo-Plastic paintings, his universal pure abstract style, ha

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32

Hossein, Yazdi. "The Efficacy of Davᾱnῑ’s Philosophical Thought on Mullᾱṣadrā’s Opinions on the Issues of Principality, Making and Causation Based on The Theory of Tasting of Theosophy". Mediterranean Journal of Social Sciences, 10 червня 2016. http://dx.doi.org/10.5901/mjss.2016.v7n3s3p162.

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Kuipers, Marieke. "Johanna Eleanor Ferguson." Bulletin KNOB, June 17, 2022, 34–54. http://dx.doi.org/10.48003/knob.121.2022.2.746.

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The multi-talented Johanna Eleanor Ferguson (1900-1982), born in Shanghai but trained at the Delft Institute of Technology, was one of the first female architects in the Netherlands. From her self-designed flat-roofed house near Breda she obtained her engineer’s degree in 1926 as an already married woman. Subsequently she designed the reed-covered house De Huif in Wageningen for her mother (1927) and two almost identical flat-roofed houses near Utrecht for her father (1928 and 1935). Meanwhile she had given birth to two children and divorced her first husband, and in late 1932 she

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34

Connor, Will. "Making It Magical." M/C Journal 26, no. 5 (2023). http://dx.doi.org/10.5204/mcj.3006.

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In the late 2010s, I owned and operated a bespoke drum-building company, and during that time, I was commissioned to build a frame drum by the partner of a musician who was also a magic practitioner. The commission was fitting despite my business not being related to magic or Paganism directly. I have been working with drum construction in all of my research projects during my academic career, a touring percussionist for decades, and the company focussed on making drums inspired by Lovecraftian narratives and Lovecraftian Futurist music. Due to the nature of Lovecraftian horror and science fic

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