Thesis (B.A.(Hons.))--University of Adelaide, Dept. of History, 1971.

<p>During the nineteenth century, an impressive number of occult organizations blossomed both in Europe and the United States. The most influential of these groups was arguably the Theosophical Society. One feature that set it apart from other groups was the assertion that its teachings came from highly advanced beings often referred to in Theosophical literature as the “Masters.” Various authors claim that two of them, Koot Hoomi and Morya, have their roots in the East. However, the descriptions provided include many aspects that might be more readily associated with the West.</p><p>The aim of this study is to critically examine a selection of Theosophical writings composed in the late nineteenth and early twentieth centuries which concern the Masters in the light of the notion of Orientalism. Textual analysis is the method applied. The question I seek to answer is: In what ways do these descriptions exemplify Orientalism? The results indicate that examples can be found in discussions concerning their names and titles, how they are defined, the brotherhood to which they belong, characteristics they possess, their functions, their homes, and what they look like. This is also the case in regard to writings describing how one becomes a Master and those debating whether or not they exist. The matters addressed are relevant because they provide insight into how conceptualizations of other cultures are constructed and because the notion of ascended masters is still a common one in new age religion.</p>

During the nineteenth century, an impressive number of occult organizations blossomed both in Europe and the United States. The most influential of these groups was arguably the Theosophical Society. One feature that set it apart from other groups was the assertion that its teachings came from highly advanced beings often referred to in Theosophical literature as the “Masters.” Various authors claim that two of them, Koot Hoomi and Morya, have their roots in the East. However, the descriptions provided include many aspects that might be more readily associated with the West. The aim of this study is to critically examine a selection of Theosophical writings composed in the late nineteenth and early twentieth centuries which concern the Masters in the light of the notion of Orientalism. Textual analysis is the method applied. The question I seek to answer is: In what ways do these descriptions exemplify Orientalism? The results indicate that examples can be found in discussions concerning their names and titles, how they are defined, the brotherhood to which they belong, characteristics they possess, their functions, their homes, and what they look like. This is also the case in regard to writings describing how one becomes a Master and those debating whether or not they exist. The matters addressed are relevant because they provide insight into how conceptualizations of other cultures are constructed and because the notion of ascended masters is still a common one in new age religion.

The subject of time has long been a subject of fascination by philosophers and researchers alike: What is it? How can it be measured? Is it connected to the larger metaphysical meaning of life (e. g. eternal life, absorption, reincarnation, etc.)? Having some standard measurement of time became a pressing contemporary issue in the Victorian Era as international traveling and communications became more typical. Also, the prominent role of evolution as propagated by Charles Darwin’s ‘Theory of Natural Selection’ questioned the long accepted Christian beliefs in the biblical ‘Creation’. This forced Victorians to seriously consider the subjects of origin and chronology. It was into this shifting and modernist environment that the Theosophical Society was established emerging out of Spiritualism. H. P. Blavatsky, along with Henry S. Olcott and several other founding members, formed this organization as a means of discovering hidden truths and learning practical occult methods and exercises. Indisputably, Blavatsky was one of the leading forces of this Society and her natural intellect combined with her vast, occult writings brought about one of the most distinctive and philosophical doctrines in the Theosophical belief system — a soteriological view of time. Using her philosophy of time, Blavatsky was able to create the ultimate Victorian mythos that could combine science and world religions into one unified and religious modernist system. This thesis will diachronically study Blavatsky’s writings on time, soteriology and chronology. It will begin in the early days when her philosophy was largely borrowed from comparative mythographers, and trace her writings up until the late 1880s when it became mixed with Hindu and Buddhist notions of time and salvation. While studying the evolution of time and its role in Blavatsky’s teachings is the focal point of this study, the secondary purpose is to examine this system as a Victorian mythology that typified the time period along with its hopes, fears and social anxieties.

1 online resource (ix, 442 leaves) / No abstract available / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

<p>The nineteenth century witnessed a great deal interest in Esotericism, which resulted in the creation of a significant number of Occult organizations. Many of them were influenced by the Theosophical Society, arguably the most important of the groups that came into existence before the Great War, a further example being the Rosicrucian Fellowship. The writings of these two organizations’ primary founders contain teachings about race that were influenced by beliefs concerning the inferiority of certain peoples that were prevalent at the time. While this is often acknowledged in academic studies, the matter is largely marginalized.</p><p>The aim of this paper is to investigate how these teachings reinforce preexisting ideas about race. The findings indicate that this is partially achieved through the use of language and partially by presenting the notions within the context of a cosmology which casts inequalities found in society as part of an evolutionary process in which any atrocities committed by a dominant group are seen as merely hastening a divinely instituted chain of events that is already in motion. This matter is relevant to the present time because these beliefs are part of living traditions and because it is arguable that the racist discourse which shaped them in the first place is still just as influential today.</p>

The nineteenth century witnessed a great deal interest in Esotericism, which resulted in the creation of a significant number of Occult organizations. Many of them were influenced by the Theosophical Society, arguably the most important of the groups that came into existence before the Great War, a further example being the Rosicrucian Fellowship. The writings of these two organizations’ primary founders contain teachings about race that were influenced by beliefs concerning the inferiority of certain peoples that were prevalent at the time. While this is often acknowledged in academic studies, the matter is largely marginalized. The aim of this paper is to investigate how these teachings reinforce preexisting ideas about race. The findings indicate that this is partially achieved through the use of language and partially by presenting the notions within the context of a cosmology which casts inequalities found in society as part of an evolutionary process in which any atrocities committed by a dominant group are seen as merely hastening a divinely instituted chain of events that is already in motion. This matter is relevant to the present time because these beliefs are part of living traditions and because it is arguable that the racist discourse which shaped them in the first place is still just as influential today.

1 online resource (ix, 442 leaves) / No abstract available / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Cette dissertation possède un abordage qualitatif et se base sur l´ethnographie réalisée pendant la période de septembre 2013 au décembre 2014 au cours des conférences publiques offertes hebdomadairement par la Loge Théosophique Dharma, localisée dans la ville de Porto Alegre. L´objectif de cette étude consiste à analyser comment les préceptes de la Théosophie Moderne s´articulent et sont agenciés par les sujets de recherche en son quotidien. À partir de l´observation participante, de conférences semi-structurées, et recherche dans la littérature théosophique, il a été possible conclu quelle compréhension de Théosophie Moderne présentée par les sujets analysés chez Loge Théosophique Dharma se met si tant en lieu et place d´une courante de spiritualisme du siècle XIX qui preserve des caractéristiques de l´exotérisme, de l´occultisme, et les réligions orientales selon les écritures de Helena Petrovna Blavatsky, mais s´ajoutent également des références à la réligiosité et pratiques de l´univers Nouvelle Ère. / Esta dissertação possui uma abordagem qualitativa e baseia-se na etnografia realizada no período de setembro de 2013 a dezembro de 2014 em palestras públicas oferecidas semanalmente pela Loja Teosófica Dharma, localizada na cidade de Porto Alegre-RS. O objetivo desse estudo consiste em analisar como os preceitos da Teosofia Moderna articulam-se e são agenciados pelos sujeitos de pesquisa em seu cotidiano. A partir da observação participante, de entrevistas semi-estruturadas e pesquisa na literatura teosófica, foi possível concluir que a compreensão de Teosofia Moderna apresentada pelos sujeitos analisados na Loja Teosófica Dharma se coloca tanto entre o lugar de uma corrente do espiritualismo do século XIX que preserva características do esoterismo, do ocultismo, e das religiões orientais conforme os escritos de Helena Petrovna Blavatsky, mas soma também referências a religiosidades e práticas do universo Nova Era. / This study has a qualitative approach and based on the ethnography conducted from September 2013 to December 2014 in public lectures offered weekly by Theosophical Dharma Lodge, located in Porto Alegre-RS. The aim of this study is to analyze how the precepts of Modern Theosophy are articulated and are touted by research participants in their daily lives. From participant observation, semi-structured interviews, and research in theosophical literature, it was possible to conclude that understanding of Modern Theosophy presented by the analyzed subjects in the Theosophical Dharma Lodge arises between the place of a spiritualism current of 19th century that preserves esotericism, occultism and Eastern religions features as the writings of Helena Petrovna Blavatsky, but also adds references to religiosities and practices of the New Age universe.

Cette dissertation possède un abordage qualitatif et se base sur l´ethnographie réalisée pendant la période de septembre 2013 au décembre 2014 au cours des conférences publiques offertes hebdomadairement par la Loge Théosophique Dharma, localisée dans la ville de Porto Alegre. L´objectif de cette étude consiste à analyser comment les préceptes de la Théosophie Moderne s´articulent et sont agenciés par les sujets de recherche en son quotidien. À partir de l´observation participante, de conférences semi-structurées, et recherche dans la littérature théosophique, il a été possible conclu quelle compréhension de Théosophie Moderne présentée par les sujets analysés chez Loge Théosophique Dharma se met si tant en lieu et place d´une courante de spiritualisme du siècle XIX qui preserve des caractéristiques de l´exotérisme, de l´occultisme, et les réligions orientales selon les écritures de Helena Petrovna Blavatsky, mais s´ajoutent également des références à la réligiosité et pratiques de l´univers Nouvelle Ère. / Esta dissertação possui uma abordagem qualitativa e baseia-se na etnografia realizada no período de setembro de 2013 a dezembro de 2014 em palestras públicas oferecidas semanalmente pela Loja Teosófica Dharma, localizada na cidade de Porto Alegre-RS. O objetivo desse estudo consiste em analisar como os preceitos da Teosofia Moderna articulam-se e são agenciados pelos sujeitos de pesquisa em seu cotidiano. A partir da observação participante, de entrevistas semi-estruturadas e pesquisa na literatura teosófica, foi possível concluir que a compreensão de Teosofia Moderna apresentada pelos sujeitos analisados na Loja Teosófica Dharma se coloca tanto entre o lugar de uma corrente do espiritualismo do século XIX que preserva características do esoterismo, do ocultismo, e das religiões orientais conforme os escritos de Helena Petrovna Blavatsky, mas soma também referências a religiosidades e práticas do universo Nova Era. / This study has a qualitative approach and based on the ethnography conducted from September 2013 to December 2014 in public lectures offered weekly by Theosophical Dharma Lodge, located in Porto Alegre-RS. The aim of this study is to analyze how the precepts of Modern Theosophy are articulated and are touted by research participants in their daily lives. From participant observation, semi-structured interviews, and research in theosophical literature, it was possible to conclude that understanding of Modern Theosophy presented by the analyzed subjects in the Theosophical Dharma Lodge arises between the place of a spiritualism current of 19th century that preserves esotericism, occultism and Eastern religions features as the writings of Helena Petrovna Blavatsky, but also adds references to religiosities and practices of the New Age universe.