La sociabilidad teosófica en Cuba Rivero Aponte, Andres
REHMLAC: Revista de Estudios Históricos de la Masonería Latinoamericana y Caribeña,
2021, Letnik:
13, Številka:
1
Journal Article
Odprti dostop
This paper is one of the first approaches to the history of the Theosophical Society in Cuba. Firstly, theosophy is defined and secondly, the emergence and development of the international ...Theosophical Society as well as the conditions that led to its insertion in Cuban spaces are briefly described. It also covers the emergence and development of the first theosophical lodges on the Island. In other words, this is a presentation of a synthetic vision of the Cuban theosophical movement in its first stage which starts in 1894 and ends in 1904.
Este trabajo de investigación es uno de los primeros acercamientos al estudio histórico de la Sociedad Teosófica en Cuba. Primeramente, se define qué es la teosofía y se describe brevemente el surgimiento y desarrollo de la Sociedad Teosófica internacional y las condiciones que propiciaron su inserción en el espacio cubano, además se analiza el surgimiento y desarrollo de las primeras logias teosóficas en la Isla. Es decir, se trata de presentar una visión sintética del movimiento teosófico cubano en su primera etapa que transcurre entre 1894 y 1904.904.
The present study focuses on the activities of the first Polish Theosophical group, which for many reasons was never fully institutionally recognized. It was active from around 1905 and concentrated ...around Kazimierz Stabrowski (1869–1929), a Polish painter and the head of the Warsaw School of Fine Arts. The aim of this paper is to sociologically analyze this esoteric environment in Warsaw, which is treated here as an example of a cultic milieu from the perspective of visibility and recognition. Referring to the category of rejected knowledge (anomalies or the “cultural rubbish bin”) and using the case of Stabrowski and other members of the group, the authors highlight their efforts in the struggle for the recognition of their ideas in various environments and trace the process of their exclusion. Further, they examine the status of the Theosophical current in the public discourse of the time, which was undoubtedly related to the scope of Theosophy itself, which largely focused on the liminal aspects of humanity and cognition.
Throughout her career as an occultist, H. P. Blavatsky (1831–1891), the primary theorist of the nineteenth century’s most influential occultist movement, the Theosophical Society, taught two distinct ...theories of rebirth: metempsychosis and reincarnation. This paper provides a detailed description of the latter, as outlined in Blavatsky’s magnum opus, The Secret Doctrine (1888), and contemporaneous publications. In so doing, it offers several correctives and refinements to scholarly analyses of Theosophical reincarnationism offered over the last thirty years.
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.
The German painter Hugo Höppener (1868-1948) received the nickname "Fidus" from self-styled prophet Karl Wilhelm Diefenbach (1851-1913), who regarded him as his most trusted disciple. Later, Fidus ...abandoned Diefenbach for Theosophy, and remained a Theosophist to the end of his days. As he emerged as an extremely popular Art Deco artist and illustrator, he sided with the Adyar Theosophical Society against the schism of Rudolf Steiner (1861-1925). After World War I, however, he regarded Nazism as the only hope for Germany, joined the Nazi Party in 1932, and did not protest the Nazi ban of Theosophy in 1937. Esotericism remained a dominant theme of his art, and he never became a regime artist, although his association with Nazism made him an embarrassment for both Theosophists and art critics, and his important role in the history of German art was acknowledged only recently.
The beginnings of Czechoslovak Buddhism Lípa, Jan; Rozenský, Ladislav; Dolista, Josef ...
Studies in East European thought,
12/2023, Letnik:
75, Številka:
4
Journal Article
Recenzirano
The 2500-year-old teachings of the Buddha Dharma penetrated Europe during the nineteenth century. These teachings came to the Lands of the Czech Crown in the Austro-Hungarian monarchy, and ...subsequently Czechoslovakia, mainly due to the Theosophical Society as Neobuddhism, which had an esoteric character. In 1891, Gustav Meyrink, a world-famous writer of Austrian origin, became the first practitioner. In addition, original Buddhism in the Czech Republic became an object of academic study. Other influences were attributed to personalities such as Helena Petrovna Blavatsky and Henry Steel Olcott, Karl Eugen Neumann, Hermann Oldenberg, Anton Gueth-Nyanatiloka, Lama Anagarik Govinda, as well as organizations such as the Maha Bodhi Society. The first translation of Buddhist text into Czech dates back to 1392. In addition to academic studies primarily based on Theravada, practical Buddhism had foundations in Hermeticism, Yoga, and esoteric Vajrayana. Vajrayana has long been considered a part of the so-called Neobuddhism, but there are indications that some of the first Czechoslovak Buddhists officially converted to it. The first Czech and Slovak Buddhists came from both the study and the practice of these religious foundations.
The Theosophical Society, founded in New York in 1875, includes a Rosicrucian current that sees the Rosy Cross as ‘the divine light of self-knowledge’ (Franz Hartmann, 1838-1912). Yet there are no ...commentaries specifically dedicated to the Chymical Wedding in the theosophical literature. Like Helena Blavatsky (1831-1891), the co-founder of the Theosophical Society, the Austrian theosopher Rudolf Steiner (1861-1925) was convinced that the mysteries of the Rosy Cross were ‘solely passed on through oral tradition’ (1906). Steiner became the Secretary General of the German branch of the Theosophical Society in 1902. He expected to discover authentic Rosicrucian rituals when he joined the Freemasons as his mentor Goethe had. But like the theosophers, he observed that the true spirit of the Rosy Cross was no longer to be found in the secret societies of his day. In 1906, the ‘Rosy Cross of the Theosophical Society’ began presenting the ‘Mystery of Golgotha’ as an entirely unique event in the history of mankind, at odds with the Theosophical Society’s custom of granting equal importance to all religions. In 1917, ten years after leaving Annie Besant’s Esoteric School and five years after founding the Anthroposophical Society, Steiner published a study on the Chymical Wedding in Berlin. The present article shows that this written commentary was a means for him to situate himself in the continuity of the Rosicrucian tradition of esoteric Christianity while introducing his own theosophy, which he called ‘anthroposophy’ or ‘spiritual science’, as the heir of the authentic Rosicrucians. The reference to the authoritative text allowed him to illustrate and justify his former assertions on 1) the actual existence of Christian Rosenkreuz and the Rosicrucian order, 2) the seven stages of Rosicrucian initiation, 3) Rosicrucianism as the best way of initiation for modern European man, 4) the “etheric vision” of Christ based on the action of Christian Rosencreuz’s “etheric body”. These ideas influenced a number of Western esotericists, including Neville Meakin (†1912), Max Heindel (1865-1919) and Jan van Rijckenborgh (1896-1968).
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