Search results for 'Theosophy' (try it on Scholar)

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  1.  12
    Olav Hammer (2001). Claiming Knowledge: Strategies of Epistemology From Theosophy to the New Age. Brill.
    This volume deals with the transformation of unchurched religious creativity in the late modern West.
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  2. H. P. Blavatsky (1969). The Key to Theosophy: Being a Clear Exposition in the Form of Question and Answer of the Ethics, Science and Philosophy for the Study of Which the Theosophical Society has Been Founded, by H. P. Blavatsky. Wheaton [Etc.]Theosophical Publishing House.
     
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  3. G. R. S. Mead (ed.) (1894/1976). Five Years of Theosophy: Mystical, Philosophical, Theosophical, Historical, and Scientific Essays Selected From "the Theosophist". Arno Press.
  4. J. J. Poortman (1964/1965). Philosophy, Theosophy, Parapsychology. Leyden, A. W. Sythoff.
     
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  5.  15
    Mark Bevir (2003). Theosophy and the Origins of the Indian National Congress. International Journal of Hindu Studies 7 (1-3):99-115.
    No doubt the Western conceptualization of the East generally served to subjugate the Indians to their colonial rulers, but it also provided a set of beliefs to which disgruntled Western occultists and radicals, and also Western-educated Indians, could appeal in order to defend the dignity and worth of Indian religion and society. No doubt the founding theosophists had no intention of promoting political radicalism on the subcontinent, but the discourse they helped to establish provided others with an instrument they could (...)
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  6. Annie Besant (2015). The Origins of Theosophy : Annie Besant - the Atheist Years. Routledge.
    Annie Besant is primarily remembered as the international president of the Theosophical Society. One of the most important aspects of her career were the years that she was a professional atheist, which has given her a place in history as a pioneer feminist. _The Origins of Theosophy _contains thirteen of Besant’s pamphlets, originally published from 1883-1890. This book is ideal for students of theology.
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  7.  9
    Zahra Abdollah (2011). Color in Islamic Theosophy. Journal of Islamic Philosophy 7:35-51.
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  8.  3
    Zahra Abdollah (2011). Color in Islamic Theosophy: An Analytical Reading of Four Scholars: Kubrā, Rāzī, Simnānī, and Kirmānī. Journal of Islamic Philosophy 7:35-52.
  9.  3
    J. Glenn Friesen (2007). JH Gunning, Christian Theosophy and Reformational Philosophy. Philosophia Reformata 72:86-91.
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  10.  7
    J. R. A. Mayer (1967). Philosophy, Theosophy, Parapsychology. By J. J. Poortman, A. W. Sythoff, Leyden, 1965. Pp. 132. F 12.50. Dialogue 6 (3):446-447.
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  11.  2
    R. M. Wenley (1894). Book Review:Theosophy, or Psychological Religion. F. Max Muller. [REVIEW] Ethics 4 (4):540-.
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  12.  5
    Michael G. Vater (2001). Jena Romanticism and Its Appropriation of Jakob Bohme: Theosophy, Hagiography, Literature (Review). Journal of the History of Philosophy 39 (2):307-308.
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  13. Henry Mills Alden (1895). "Theosophy of the Upanishads, The". By the Theosophical Publishing Co. [REVIEW] Ancient Philosophy 6:476.
     
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  14. Nasarvanji F. Bilimoria (1899). Zoroastrianism in the Light of Theosophy. The Monist 9:453.
     
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  15. W. G. (1880). Theosophy and the Higher Life; or, Spiritual Dynamics and the Divine and Miraculous Man. By G.W., M.D., Edinr.
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  16. F. Max Müller (1893/1978). Theosophy: Or, Psychological Religion. Asian Educational Services.
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  17. F. Max Müller (1893). Theosophy or Psychological Religion the Gifford Lectures Delivered Before the University of Glasgow in 1892. Longmans, Green and Co.
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  18. Seyyed Hossein Nasr (1997). Sadr Al-Din Shirazi and His Transcendent Theosophy: Back Ground, Life and Works. Institute for Humanities and Cultural Studies.
  19. R. M. Wenley (1893). Theosophy, or Psychological Religion, by F. Max Muller. [REVIEW] Ethics 4:540.
     
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  20. Anton Leshchynski (2014). Тема теософії о. п. блаватської та "живої етики" о. і. реріх у гуманітарній науці: На перехресті релігієзнавства та сходознавства. [REVIEW] Схід 5:102-107.
    This article is dedicated to the theme of Theosophy and Living Ethics Teaching in modern Religion and Oriental Studies. So, in the article, the author surveys problems, which concerned with this theme and describes her condition in Religion and Oriental Studies and academic achievements, which was done for this theme. Essentially, discourse of the article focused on the contexts this theme in post-Soviet Religion Studies and Oriental Studies. According the author's review, the problems for modern academic research of (...) and "Living Ethics" are next: - Unascertained place of both teachings in modern classification of non-traditional religions. For demonstration, the author exemplifies various definitions of Theosophy and "Living Ethics" in classifications of non-traditional religions, which are suggested by modern Ukrainian and Russian researchers. He takes note, that in this classifications both teachings have a different and, sometimes, contradictory positions. For solution this problem, the author, however, suggests simply continuation the clearing of criterions for definition of both teachings. - In whole, unsearched by academic tradition ideological content of Theosophy and "Living Ethics". Here, the author acknowledges absence a scientific works, which are dedicated to detail analysis both teachings, with their own philosophy, mythology and ethics. However, the author also admits, which such works may exist in Europe and America, but don't known in post-Soviet countries, because lack of informative connections between Western and post-Soviet sciences still not overcome completely. The author considers that theme of Theosophical and "Living Ethics" ideology as a perspective basis for analytic researches, both for Religion and Oriental Studies. In his opinion, one of these perspective trends is a sphere of comparative researches of Theosophy and "Living Ethics" ideology with ideology of those modern "New Age" teachings, which has connections with the Theosophy of Helena Blavatsky. The author suggests these researches for retrace the basic trends of development of Theosophical ideology and changes, which was caused by such development. For Oriental Studies the comparative researching trend, in the author opinion, also is perspective, because such research let to fix a discrepancy or similarity between Theosophical ideas, taken from Hinduism, Buddhism or Jainism and their Oriental prototypes. Also, the author marks the researching successes in sphere of historical studies of Theosophy and "Living Ethics". Exemplify this, he refers works of Western and Russian researchers, and constants that, thanks for these and similar works, the history of Theosophy and "Living Ethics" may be retraced very clear today. (shrink)
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  21.  18
    Hakan Hakansson (2012). Alchemy of the Ancient Goths: Johannes Bureus' Search for the Lost Wisdom of Scandinavia. Early Science and Medicine 17 (5):500-522.
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  22. Mohiddin Badsha (2004). Precept of Philosophy: The Preaching's of Brahmarishi, the Supreme Saint Shri Mohiddin Badsha Sathguru. Sri Viswa Viznana Vidya Adhyatmika Peetham.
     
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  23. H. P. Blavatsky (1980). The Esoteric Writings of Helena Petrovna Blavatsky: A Synthesis of Science, Philosophy, and Religion. Theosophical Pub. House.
     
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  24. H. P. Blavatsky (1977). The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. Theosophical University Press.
    v. 1. Cosmogenesis.--v. 2. Anthropogenesis.
     
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  25. Ramanuja Charya & Nallan Chakravartulu (1995). The Human and the Divine: Nine-Fold Relationship According to Śrī Piḷḷai Lokācārya and Madame H.P. Blavatsky. Prapti Books.
     
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  26.  2
    Robert Crosbie (1934). The Friendly Philosopher. Los Angeles and New York City, the Theosophy Company.
    THE SPIRIT IN THE BODY Letter One YOU, yourself, have taken a step by your own internal determination to know the truth for the sake of the truth. ...
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  27. G. de Purucker (1932/1990). Fundamentals of the Esoteric Philosophy. Point Loma Publications.
     
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  28. G. de Purucker (1945). Studies in Occult Philosophy. Covina, Calif.,Theosophical University Press.
     
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  29. Louis Claude de Saint-Martin (1833/2004). Des Französischen Philosophen L.Cl. De St. Martin Nachgelassene Werke. Georg Olms Verlag.
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  30. Louis Claude de Saint-Martin (1833/2004). Des Französischen Philosophen L. Georg Olms Verlag.
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  31. Singh Grewal (1937). Complete Yoga. Santa Barbara, Calif..
     
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  32. Singh Grewal (1930). Kundalini. Santa Barbara, Calif..
     
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  33. Steve Hagen (1995). How the World Can Be the Way It Is: An Inquiry for the New Millennium Into Science, Philosophy, and Perception. Quest Books.
     
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  34.  11
    Steve Hagen (2012). Why the World Doesn't Seem to Make Sense: An Inquiry Into Science, Philosophy, and Perception. Sentient Publications.
    Nobody knows what's going on -- Belief -- Knowledge -- Contradiction -- Certitude -- At ease with inconceivability -- Chaos -- Consciousness -- Immediacy -- What matters -- Inertia -- Becoming -- Totality.
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  35. Joe Landwehr (2007). Tracking the Soul: With an Astrology of Consciousness. Ancient Tower Press.
     
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  36.  16
    Anna F. Lemkow (1995). The Wholeness Principle: Dynamics of Unity Within Science, Religion & Society. Quest Books.
    New technology, industry and commerce have spawned the global interdependency of all people, making us our brothers' keepers by necessity, asserts author Anna ...
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  37. Antonio Rosmini (2011). Teosofia. Bompiani.
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  38. Charles J. Ryan (1940). Yoga and Yoga Discipline. Point Loma, Calif.,Theosophical University Press.
     
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  39. Hussain Sha (2006). Sha Philosophy. Sri Viswa Viznana Vidya Adhyatmika Peetham.
     
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  40. E. Lester Smith & Patrick Milburn (eds.) (1990). Intelligence Came First. Theosophical Pub. House.
     
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  41. Rudolf Steiner (1975). Allgemeine Menschenkunde Als Grundlage der Pädagogik Ein Vortragskurs Bei der Begründung der Freien Waldorfschule in Stuttgart Vom 21. August Bis 5. September 1919. [REVIEW] Monograph Collection (Matt - Pseudo).
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  42. Fotima Temur (2004). Kŭngil Dŭstlari: (Tazkiratul Avlië). Movarounnaḣr.
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  43. John P. Van Mater (1997). The Secret Doctrine, the Synthesis of Science ,Religion, and Philosophy, by H.P. Blavatsky. Theosophical University Press.
     
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  44. Dibinga Wa Said (1970). Theosophies of Plato, Aristotle and Plotinus. New York,Philosophical Library.
  45.  3
    Brian Bocking (2013). Flagging Up Buddhism: Charles Pfoundes (Omoie Tetzunostzuke) Among the International Congresses and Expositions, 1893–1905. Contemporary Buddhism 14 (1):17-37.
    Charles James William Pfoundes (1840?1907), a young emigrant from Southeast Ireland, spent most of his adult life in Japan, received a Japanese name ?Omoie Tetzunostzuke?, first embraced and then turned against Theosophy and, from 1893, was ordained in several Japanese Buddhist traditions. Lacking independent means but educated, intellectually curious, entrepreneurial, fluent in Japanese and with a keen interest in Asian culture, Pfoundes subsisted as a cultural intermediary, explaining Japan and Asia to both Japanese and foreign audiences and actively seeking (...)
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  46.  11
    E. V. Kryazheva-Kartsieva (2008). Overconfessional Syncretic Mystical Currents in Russia and Germany at the Beginning of the ХХ Century. Proceedings of the Xxii World Congress of Philosophy 45:487-500.
    Doubtless interest for a modern science represents the answer to a question on the reasons of passion among intellectuals in Russia and Germany for overconfessional currents like theosophy and antroposophy. The author distinguishes the spiritual crisis like the most important prerequisite of passion for works of E. Blavatskaja and R. Shtajner. E. V. Kriageva-Kartseva compares the activity of different theosophical and antroposophical societies in two countries at the beginning of the ХХ century and draws some conclusions. For example, the (...)
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  47.  68
    Glenn Alexander Magee (2013). Esotericism and the Academy: Rejected Knowledge in Western Culture by Wouter J. Hanegraaff (Review). Journal of the History of Philosophy 51 (3):496-497.
    “Esotericism” refers, more or less, to what used to be called “the occult.” It comprises such matters as astrology, alchemy, kabbalism, magic, and theosophy—to name just a few. In other words, it refers to just about everything that came to be marginalized in the modern period as “superstition” and “pseudo-science,” and anathematized by scientists and philosophers. In recent decades, there has been an explosion of scholarly interest in esotericism, partly because of research revealing that many “canonical” scientists and philosophers (...)
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  48.  42
    Jean Greisch (1996). The Eschatology of Being and the God of Time in Heidegger. International Journal of Philosophical Studies 4 (1):17 – 42.
    Abstract This is a study of the figure of the ?last God? as it appears in Martin Heidegger's Beiträge zur Philosophie. In what sense is this figure related to philosophy of religion as traditionally understood? It is certainly closely related to the question of the relation of time and eternity. Heidegger's earliest accounts of the relation between time and eternity are examined, and Heidegger's reflections in the Beitrage are examined in the context of the accusation of ?theosophy? which Heidegger (...)
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  49.  9
    M. Bevir (1998). In Opposition to the Raj: Annie Besant and the Dialectic of Empire. History of Political Thought 19 (1):61-77.
    When Annie Besant landed in India she disavowed all political intent, but she soon became a militant nationalist — the only Western woman ever elected President of Congress. This essay explains her entry into politics by tracing the way her secular and socialist heritage informed her intellectual challenge to the ruling discourse of the Raj. In Britain, her theosophy acted as an alternative religious discourse, combining aspects of a secularist critique of Christianity with a defence of Eastern religions. In (...)
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  50.  7
    Adena Tanenbaum (2009). Kabbalah in a Literary Key: Mystical Motifs in Zechariah Aldāhirī's Sefer Hamusar. Journal of Jewish Thought and Philosophy 17 (1):47-99.
    Zechariah Aldāhirī's maqāma collection, Sefer hamusar , is a literary work modeled on the Arabic Maqāmāt of al-Harīrī and the Hebrew Tahkemoni of Alharizi. Although largely fictional in nature, the work offers intriguing evidence of the transmission of kabbalistic thought to Yemen in the sixteenth century. This paper argues that Aldāhirī exploited the text's lighthearted belletristic framework to bring kabbalistic theosophy, literature, and liturgical customs to the attention of a largely uninitiated public in Yemen. But Aldāhirī also conveys an (...)
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