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

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  1. Olav Hammer (2001). Claiming Knowledge: Strategies of Epistemology From Theosophy to the New Age. Brill.score: 15.0
    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.score: 15.0
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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.score: 15.0
  4. J. J. Poortman (1964/1965). Philosophy, Theosophy, Parapsychology. Leyden, A. W. Sythoff.score: 15.0
     
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  5. Mark Bevir (2003). Theosophy and the Origins of the Indian National Congress. International Journal of Hindu Studies 7 (1-3):99-115.score: 12.0
    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. J. R. A. Mayer (1967). Philosophy, Theosophy, Parapsychology. By J. J. Poortman, A. W. Sythoff, Leyden, 1965. Pp. 132. F 12.50. Dialogue 6 (03):446-447.score: 9.0
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  7. 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.score: 9.0
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  8. Zahra Abdollah (2011). Color in Islamic Theosophy. Journal of Islamic Philosophy 7:35-51.score: 9.0
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  9. J. Glenn Friesen (2007). JH Gunning, Christian Theosophy and Reformational Philosophy. Philosophia Reformata 72:86-91.score: 9.0
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  10. 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.score: 9.0
  11. F. Max Müller (1893/1978). Theosophy: Or, Psychological Religion. Asian Educational Services.score: 9.0
     
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  12. Seyyed Hossein Nasr (1997). Sadr Al-Din Shirazi and His Transcendent Theosophy: Back Ground, Life and Works. Institute for Humanities and Cultural Studies.score: 9.0
  13. R. M. Wenley (1894). Book Review:Theosophy, or Psychological Religion. F. Max Muller. [REVIEW] Ethics 4 (4):540-.score: 9.0
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  14. Dibinga Wa Said (1970). Theosophies of Plato, Aristotle and Plotinus. New York,Philosophical Library.score: 9.0
  15. 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.score: 6.0
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  16. Anna F. Lemkow (1995). The Wholeness Principle: Dynamics of Unity Within Science, Religion & Society. Quest Books.score: 6.0
    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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  17. Steve Hagen (2012). Why the World Doesn't Seem to Make Sense: An Inquiry Into Science, Philosophy, and Perception. Sentient Publications.score: 6.0
    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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  18. Mohiddin Badsha (2004). Precept of Philosophy: The Preaching's of Brahmarishi, the Supreme Saint Shri Mohiddin Badsha Sathguru. Sri Viswa Viznana Vidya Adhyatmika Peetham.score: 6.0
     
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  19. H. P. Blavatsky (1980). The Esoteric Writings of Helena Petrovna Blavatsky: A Synthesis of Science, Philosophy, and Religion. Theosophical Pub. House.score: 6.0
     
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  20. H. P. Blavatsky (1977). The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. Theosophical University Press.score: 6.0
    v. 1. Cosmogenesis.--v. 2. Anthropogenesis.
     
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  21. 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.score: 6.0
     
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  22. Robert Crosbie (1934). The Friendly Philosopher. Los Angeles and New York City, the Theosophy Company.score: 6.0
    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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  23. G. de Purucker (1932/1990). Fundamentals of the Esoteric Philosophy. Point Loma Publications.score: 6.0
     
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  24. G. de Purucker (1945). Studies in Occult Philosophy. Covina, Calif.,Theosophical University Press.score: 6.0
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  25. Louis Claude de Saint-Martin (1833/2004). Des Französischen Philosophen L.Cl. De St. Martin Nachgelassene Werke. Georg Olms Verlag.score: 6.0
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  26. Louis Claude de Saint-Martin (1833/2004). Des Französischen Philosophen L. Georg Olms Verlag.score: 6.0
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  27. Singh Grewal (1937). Complete Yoga. Santa Barbara, Calif..score: 6.0
     
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  28. Singh Grewal (1930). Kundalini. Santa Barbara, Calif..score: 6.0
     
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  29. 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.score: 6.0
     
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  30. Joe Landwehr (2007). Tracking the Soul: With an Astrology of Consciousness. Ancient Tower Press.score: 6.0
     
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  31. Antonio Rosmini (2011). Teosofia. Bompiani.score: 6.0
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  32. Charles J. Ryan (1940). Yoga and Yoga Discipline. Point Loma, Calif.,Theosophical University Press.score: 6.0
     
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  33. Hussain Sha (2006). Sha Philosophy. Sri Viswa Viznana Vidya Adhyatmika Peetham.score: 6.0
     
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  34. E. Lester Smith & Patrick Milburn (eds.) (1990). Intelligence Came First. Theosophical Pub. House.score: 6.0
     
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  35. Fotima Temur (2004). Kŭngil Dŭstlari: (Tazkiratul Avlië). Movarounnaḣr.score: 6.0
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  36. John P. Van Mater (1997). The Secret Doctrine, the Synthesis of Science ,Religion, and Philosophy, by H.P. Blavatsky. Theosophical University Press.score: 6.0
     
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  37. Henry Corbin (1998). Alone with the Alone: Creative Imagination in the Ṣūfism of Ibn ʻarabī. Princeton University Press.score: 3.0
    "Henry Corbin's works are the best guide to the visionary tradition.... Corbin, like Scholem and Jonas, is remembered as a scholar of genius. He was uniquely equipped not only to recover Iranian Sufism for the West, but also to defend the principal Western traditions of esoteric spirituality."--From the introduction by Harold Bloom Ibn 'Arabi (1165-1240) was one of the great mystics of all time. Through the richness of his personal experience and the constructive power of his intellect, he made a (...)
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  38. Jean Greisch (1996). The Eschatology of Being and the God of Time in Heidegger. International Journal of Philosophical Studies 4 (1):17 – 42.score: 3.0
    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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  39. George M. Young (2012). The Russian Cosmists: The Esoteric Futurism of Nikolai Fedorov and His Followers. Oxford University Press.score: 3.0
    The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...)
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  40. 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.score: 3.0
    “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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  41. Brian Bocking (2013). Flagging Up Buddhism: Charles Pfoundes (Omoie Tetzunostzuke) Among the International Congresses and Expositions, 1893–1905. Contemporary Buddhism 14 (1):17-37.score: 3.0
    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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  42. Mark Bevir (1998). In Opposition to the Raj: Annie Besant and the Dialectic of Empire. History of Political Thought 19 (1):61-77.score: 3.0
    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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  43. Pierre Deghaye (1995). Der verborgene Gott und der geoffenbarte Gott in Jacob Boehmes Theosophie. Archiwum Historii Filozofii I Myśli Społecznej 40.score: 3.0
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  44. Cynthia Dereli & Peter Stokes (2008). Reconceptualising Modernity for Management Studies. Philosophy of Management 6 (2):131-139.score: 3.0
    Contemporaneously, management studies have focused considerable attention on postmodernity. This engagement is premised on a particular reading of modernity and this paper identifies the frequent implication that spiritual and anti-rational aspects cannot be located in modernist experience and thus seek responses within post-modernism. However, the paper suggests that the spiritual and the anti-rational are integral to modernity through modernistic constructions in the arts. While a tension between the rational and the anti-rational within modernity is occasionally acknowledged, art studies discussed underwrite (...)
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  45. Julius Gross (1952). Ur- Und Erbsünde in Der Theosophie Des Pseudo-Dionysius Areopagita. Zeitschrift für Religions- Und Geistesgeschichte 4 (1):32-42.score: 3.0
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  46. F. W. Kantzenbach (1970). Joachim Trautwein : Die Theosophie Michael Hahns und ihre Quellen, Quellen und Forschungen zur Württemberg. Kirchengeschichte, hg. von Martin Brecht und Gerhard Schäfer, Bd. 2, Calwer Verlag, Stuttgart 1969, 403 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 22 (2):176-177.score: 3.0
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  47. 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.score: 3.0
    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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  48. Ron Margolin (2010). Moshe Idel's Phenomenology and its Sources. Journal for the Study of Religions and Ideologies 6 (18):41-51.score: 3.0
    This article opens with a brief phenomenological comparison between Gershom Scholem’s Major Trends in Jewish Mysticism and Moshe Idel’s Kabbalah: New Perspectives. Scholem’s book is diachronic or historical in approach while Idel’s is primarily synchronistic, focusing on devekut (devotion) in Jewish Mysticism, the concept of Unio Mystica, a variety of mystical techniques, Kabbalistic theosophy, theurgy, and Kabbalistic hermeneutics. The author concentrates on four characteristics of Idel’s studies in Kabbalah and Jewish mysticism: ecstatic Kabbalah, the definition of Jewish mysticism, Hasidism (...)
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  49. Estiphan Panoussi (1968). La Théosophie Iranienne Source d'Avicenne ? Revue Philosophique de Louvain 66 (90):239-266.score: 3.0
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