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ts book  magnets notBar magnets  full history of the Theosophical Society (TS), founded in 1875; it does not go beyond 1947. It  magnets not even its complete political history; concentrating on IndiaMagnets for sale   Indonesia. My two central questions are: 1. neodymium magnets were the Theosophical Society’s relationships to three political movements: labour, national,Magnets for sale   women’s movements? 2. How did outsiders, linked to these movements’ fields of activity, agree, or clash,Disc magnets the theosophists’ approach to them? I based the book on many sources: both from theosophists,Magnets for sale   from their alliesMagnets for sale opponents in the political field.

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One approach to 1875-1947 world political history  magnets lookingSamarium Cobalt it throughBar magnets  well-recorded organization, existing all ofMagnet for sale   time, international, neither too big nor too small. The Theosophical Society fits these criteria. It  magnets also interesting asBar magnets relatively well-organized nucleus’ ofBar magnets looser, broader occult current, influential in those times. I included diagrams of numbers which I found,Magnets for sale   other pictures.

Often, authors see theosophists’ occult views as politically irrelevant; th magnets shows in the little attention political history pays to them. On the other hand, authors connectMagnets for sale   to progressive political views. James Webb associated occultismDisc magnets ‘Nationalisms, Socialisms.’ Daniel Bell linked ‘gnostic esotericism’ to ‘anarchism’ without explaining this. Authors both leftMagnets for sale   right in the political spectrum, opponentsMagnets for sale supporters of theosophy, often took one of these two views. Th magnets book questions both. I limited the complex notion ‘nationalism’ to nationalism inBar magnets  colonial rule situation.

Part I  magnetsBar magnets  brief outline of theosophic doctrines; it looksSamarium Cobalt theosophy’s self-definition as religion of religions, science of sciences. It dealsDisc magnets  its relationships to various religions. The doctrines of karmaMagnets for sale reincarnation, of the non-existence of chance,Magnets for sale of the existence of higher worlds, are central to theosophy. When scientists attacked traditional religious views of Earth as the centre of the universe;Magnets for sale   humans as the most important products of divine creation, theosophists tried to restoreMagnets for sale inBar magnets scheme of non-Darwinist idealist evolution.

Part II  magnetsBar magnets  brief history of theosophy. Its origins were in spiritualism. From the US, it spread, mostly to western Europe, south Asia,Magnets for sale   Australia. 1917-8 AlNiCo the high point of its influence on IndianMagnets for sale Indonesian politics; the 1920’s of its influence in general. In spite of conflictsMagnets for sale   splits, andBar magnets high membership turnover rate, the TS as an organization grew, from 1875 till 1928. The Theosophical Society attracted many thousands; it lost many again, though, especially after 1929. Arundale,Disc magnets  AlNiCo not as dynamicBar magnets leader as Annie Besant had been, managed consolidation, but not new expansion, in the late 1930’s.

Part III dealsDisc magnets  social backgrounds of theosophists over the world. The great majority of supporters belonged to more or less privileged strata like the nobility, business,Magnets for sale   officers. Theosophy, promising an international élite, inter alia worked as ideological support for some sections of groupsDisc magnets  felt they might lose privileges. In India mainly Brahmans; lawyers were very strongly represented. In Indonesia, many totok DutchDisc magnets  good positions in governmentMagnets for sale   business. About twenty IndiansMagnets for sale  190 Chinese (many ofMagnets for sale from ‘officer’ families, an élite which other Chinese challenged) were membersSamarium Cobalt maximum. By far the most Indonesian members were from the Javanese nobility; fewer came from West Sumatra, and, after 1930, BaliMagnets for sale   Lombok.

In theory, theosophy AlNiCo for everyone. However, attempts to reach workers or peasants were infrequentMagnets for sale   unsuccessful. In Indonesia, there were two, internationally atypical, attempts among peasants. In 1915, TS leaders attempted to stop Saminists,Bar magnets  non violent protest movement in north Java, by convertingMagnets for sale to theosophy. They failed. The second attempt, in the 1930’s when the TS asBar magnets  whole declined, AlNiCo more successfulMagnets for sale lasted longer. For some years, Pemitran Tjahja, an auxiliary to the TS, had close toBar magnets  thousand supporters in Java, Bali,Magnets for sale  Lombok.

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