Dusky Countenances: Ambivalent Bodies and Desires in the Theosophical Society

IF 0.4 2区 历史学 Q1 HISTORY Journal of the History of Sexuality Pub Date : 2018-04-10 DOI:10.7560/JHS27203
Rajbir Singh Judge
{"title":"Dusky Countenances: Ambivalent Bodies and Desires in the Theosophical Society","authors":"Rajbir Singh Judge","doi":"10.7560/JHS27203","DOIUrl":null,"url":null,"abstract":"M a d a M e H e l e n a P. B l ava t s k y , Col. Henry Olcott, and William Quan Judge founded the Theosophical Society in New York City on 17 November 1875. In a circular drafted by Olcott with Blavatsky’s assistance, the theosophists wrote that the goal of the members of the Theosophical Society was to acquire “an intimate knowledge of natural law, especially its occult manifestation,” in order to develop the latent powers in man and reveal the hidden mysteries of nature. Theosophists argued that such a society was necessary because of the historical stagnation produced by “dogmatic theology” and the “materialism of science,” which they claimed they countered by revealing to “Western nations the long-suppressed facts about Oriental religious philosophies, their ethics, chronology, esotericism and symbolism.” Indeed, the Theosophical Society’s mission was to create a universal and enlightened brotherhood that could overcome religious and racial divisions through, they continued, “a knowledge of the sublime teachings of that pure esoteric system of the archaic period, which are mirrored in the oldest Vedas, and in the philosophy of Gautama Buddha, Zoroaster, and Confucius.” According to Blavatsky, secluded masters living in Tibet, called “Mahatmas,” communicated these secret and hidden ancient precepts of the society to her and gave her the responsibility to disseminate their teachings to the uninitiated. In their travels from the United States to India in order","PeriodicalId":45704,"journal":{"name":"Journal of the History of Sexuality","volume":"27 1","pages":"264 - 293"},"PeriodicalIF":0.4000,"publicationDate":"2018-04-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"2","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of the History of Sexuality","FirstCategoryId":"98","ListUrlMain":"https://doi.org/10.7560/JHS27203","RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q1","JCRName":"HISTORY","Score":null,"Total":0}
引用次数: 2

Abstract

M a d a M e H e l e n a P. B l ava t s k y , Col. Henry Olcott, and William Quan Judge founded the Theosophical Society in New York City on 17 November 1875. In a circular drafted by Olcott with Blavatsky’s assistance, the theosophists wrote that the goal of the members of the Theosophical Society was to acquire “an intimate knowledge of natural law, especially its occult manifestation,” in order to develop the latent powers in man and reveal the hidden mysteries of nature. Theosophists argued that such a society was necessary because of the historical stagnation produced by “dogmatic theology” and the “materialism of science,” which they claimed they countered by revealing to “Western nations the long-suppressed facts about Oriental religious philosophies, their ethics, chronology, esotericism and symbolism.” Indeed, the Theosophical Society’s mission was to create a universal and enlightened brotherhood that could overcome religious and racial divisions through, they continued, “a knowledge of the sublime teachings of that pure esoteric system of the archaic period, which are mirrored in the oldest Vedas, and in the philosophy of Gautama Buddha, Zoroaster, and Confucius.” According to Blavatsky, secluded masters living in Tibet, called “Mahatmas,” communicated these secret and hidden ancient precepts of the society to her and gave her the responsibility to disseminate their teachings to the uninitiated. In their travels from the United States to India in order
查看原文
分享 分享
微信好友 朋友圈 QQ好友 复制链接
本刊更多论文
昏暗的面容:神智学社会中矛盾的身体与欲望
1875年11月17日,M a d a M e H e l e n a P.B l avat s k y、Henry Olcott上校和William Quan Judge在纽约市成立了神智学会。在奥尔科特在布拉瓦茨基的协助下起草的一份通告中,神智学家写道,神智学会成员的目标是获得“对自然法的深入了解,尤其是其神秘的表现”,以开发人类的潜在力量,揭示自然界隐藏的奥秘。神学家们认为,这样一个社会是必要的,因为“教条主义神学”和“科学唯物主义”造成了历史停滞,他们声称,他们通过向“西方国家揭示关于东方宗教哲学、他们的伦理、年表、密教和象征主义的长期被压制的事实来对抗这种停滞。”事实上,他们继续说道,神学协会的使命是建立一个普遍而开明的兄弟会,通过“了解古代纯粹深奥系统的崇高教义,这些教义反映在最古老的吠陀经以及乔达摩佛、琐罗亚斯德和孔子的哲学中。”,居住在西藏的隐居大师,被称为“圣雄甘地”,将这些秘密和隐藏的古老社会戒律传达给她,并让她有责任向外行传播他们的教义。在他们从美国到印度的旅行中
本文章由计算机程序翻译,如有差异,请以英文原文为准。
求助全文
约1分钟内获得全文 去求助
来源期刊
自引率
16.70%
发文量
15
期刊最新文献
Productive Sexological Self-Censorship in Late Communist Poland between State and Church “Are We to Treat Human Nature as the Early Victorian Lady Treated Telegrams?”: British and German Sexual Science, Investigations of Nature, and the Fight against Censorship, ca. 1890–1940 “A Mechanical View of Sex outside the Context of Love and the Family”: Contraception, Censorship, and the Brook Advisory Centre in Britain, 1964–1985 Introduction: Sex, Science, and Censorship Censorship in Flux: Sex and Sexological Knowledge at the Great Police Exhibition of 1926 in Weimar Germany
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
现在去查看 取消
×
提示
确定
0
微信
客服QQ
Book学术公众号 扫码关注我们
反馈
×
意见反馈
请填写您的意见或建议
请填写您的手机或邮箱
已复制链接
已复制链接
快去分享给好友吧!
我知道了
×
扫码分享
扫码分享
Book学术官方微信
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术
文献互助 智能选刊 最新文献 互助须知 联系我们:info@booksci.cn
Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。
Copyright © 2023 Book学术 All rights reserved.
ghs 京公网安备 11010802042870号 京ICP备2023020795号-1