This is a pre-1923 historical reproduction that was curated for quality. Quality assurance was conducted on each of these books in an attempt to remove books with imperfections introduced by the digitization process. Though we have made best efforts - the books may have occasional errors that do not impede the reading experience. We believe this work is culturally importan
This is a pre-1923 historical reproduction that was curated for quality. Quality assurance was conducted on each of these books in an attempt to remove books with imperfections introduced by the digitization process. Though we have made best efforts - the books may have occasional errors that do not impede the reading experience. We believe this work is culturally important and have elected to bring the book back into print as part of our continuing commitment to the preservation of printed works worldwide.
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Paperback
,
248 pages
Published
October 11th 2007
by BiblioLife
(first published 1893)
The autobiography offers little to no insight into Besant's leap from activism and the firm belief in societal progress by reforms that redistributed power (from industrialist to worker, from clergy to the sceptic, from double standards to acceptance of e.g. Birth control etc) to her latter surrender to the esoteric mumbo jumbo theosophical teachings of HP Blavatsky;
I think I detect a weariness of the cynicism that her political life must have caused Besant, and the times being what they were,
The autobiography offers little to no insight into Besant's leap from activism and the firm belief in societal progress by reforms that redistributed power (from industrialist to worker, from clergy to the sceptic, from double standards to acceptance of e.g. Birth control etc) to her latter surrender to the esoteric mumbo jumbo theosophical teachings of HP Blavatsky;
I think I detect a weariness of the cynicism that her political life must have caused Besant, and the times being what they were, theosophy probably offered to her a hopeful reinstallment of some kind of belief in humanity as not a mere evolutionary chance, but something with a purpose. I quite like the book without Besant's explaining why she was so mesmerized by Blavatsky; complex humans will always embark on unexpected trails, and for Besant this is what she chose as a calling, as did sir Arthur Conan Doyle . The world may have been worse off for the loss of her social struggle; she was probably happier for it.
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Annie Besant, a female disciple who puts Theosophical theory to work, a way to practice, after receiving teachings from "Master" H.P. Blavatsky, wrote about her life, and her life-changing events; from a girl overly protected by her mother, struggling through hardened life after loss of her child and divorce, somewhat ironically, from a clergy spouse, to the first-hand experience of the poor through atheist devotion to socialistic cause and continuous struggle in court trials, defending freedom
Annie Besant, a female disciple who puts Theosophical theory to work, a way to practice, after receiving teachings from "Master" H.P. Blavatsky, wrote about her life, and her life-changing events; from a girl overly protected by her mother, struggling through hardened life after loss of her child and divorce, somewhat ironically, from a clergy spouse, to the first-hand experience of the poor through atheist devotion to socialistic cause and continuous struggle in court trials, defending freedom of belief and speech, to final conviction in Theosophy, a system of philosophy that God is universal and one in Being. Theosophist is, thus, "one who claims to have a knowledge of God, or of the laws of nature by means of internal illumination." And Mrs. Besant further explains, "An Atheist certainly cannot be a Theosophist. A Deist might be a Theosophist. A Monist cannot be a Theosophist. Theosophy must at least involve Dualism."
There are not many touches on Theosophy per se in the book as one would have expected or look for internal explanations from Mrs. Besant, which would have required reflections of complicated contemplations anyway, other than the first meeting with HP Blavatsky in her residence in London in the very last chapter. Rather, the socialistic struggle along with her Atheist and political partner Charles Bradlaugh receives a lot of coverage in several chapters. This might be a let down but then perhaps it can't be told in passages at length enough in a book such as autobiography.
Mrs. Besant wanted, as she claimed, to throw light on some of the typical problems that are vesing the souls of man's contemporaries in troublous times, stretch out a helping hand to some brother who is struggling in the darkness, and so bring him cheer when despair has him in its grip. This, if you observe, is a matter of humility to mankind, of wisdom sinking into vortex of universe, of service to humanity, that is still needed as much as in the past.
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Annie Besant lived a passionate life: passionate about truth, justice, compassion, and loyalty. Her descriptions of a sheltered girlhood, traumatic transition to married life, spiritual passages from devotion to atheism and then to Theosophy, commitment to education, service, and idealism, and lively involvement with the spiritual and political issues of her day make for exciting, inspiring reading.
Personally, I have never before read an account of the journey of devotion thro
I loved this book!
Annie Besant lived a passionate life: passionate about truth, justice, compassion, and loyalty. Her descriptions of a sheltered girlhood, traumatic transition to married life, spiritual passages from devotion to atheism and then to Theosophy, commitment to education, service, and idealism, and lively involvement with the spiritual and political issues of her day make for exciting, inspiring reading.
Personally, I have never before read an account of the journey of devotion through existential crisis, principled atheism (although her stance today would probably be labeled agnosticism), and then to a new, deeper spirituality, that so closely resembled my own experience.
Besant was absolutely committed to truth -- and she was always willing to let go of old opinions when she learned something new. Beyond that, she was willing to go to jail, lose custody of her daughter, lose friends, and be reviled by society as a consequence of her unpopular but steadfast commitments.
I think she is a role model for intellectual and spiritual engagement, courage, and integrity, and it's a shame more people don't know about her life and writings.
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Annie Besant is a pretty badass heretic. She's eccentric and apparently not entirely truthful about her life story, but it is inspiring to read about a woman from a deeply repressed period in England who was disowned, stigmatized, and still able to become an ardent voice for justice on behalf of the poor and unorthodox varieties of faith.
Annie Besant (1 October 1847 – 20 September 1933) was a prominent British socialist, theosophist, women's rights activist, writer and orator and supporter of Irish and Indian self-rule.
She married aged 20 to Frank Besant, but separated from him over religious differences. She then became a prominent speaker for the National Secular Society (NSS) and writer and a close friend of Charles Bradlaugh.
Annie Besant (1 October 1847 – 20 September 1933) was a prominent British socialist, theosophist, women's rights activist, writer and orator and supporter of Irish and Indian self-rule.
She married aged 20 to Frank Besant, but separated from him over religious differences. She then became a prominent speaker for the National Secular Society (NSS) and writer and a close friend of Charles Bradlaugh. In 1877 they were prosecuted for publishing a book by birth control campaigner Charles Knowlton. The scandal made them famous, and Bradlaugh was elected M.P. for Northampton in 1880.
She became involved with union actions including the Bloody Sunday demonstration and the London matchgirls strike of 1888. She was a leading speaker for the Fabian Society and the Marxist Social Democratic Federation (SDF). She was elected to the London School Board for Tower Hamlets, topping the poll even though few women were qualified to vote at that time.
In 1890 Besant met Helena Blavatsky and over the next few years her interest in theosophy grew while her interest in secular matters waned. She became a member of the Theosophical Society and a prominent lecturer on the subject. As part of her theosophy-related work, she travelled to India. In 1898 she helped establish the Central Hindu College and in 1922 she helped establish the Hyderabad (Sind) National Collegiate Board in Mumbai,India . In 1902, she established the first overseas Lodge of the International Order of Co-Freemasonry, Le Droit Humain. Over the next few years she established lodges in many parts of the British Empire. In 1907 she became president of the Theosophical Society, whose international headquarters were in Adyar, Madras, (Chennai).
She also became involved in politics in India, joining the Indian National Congress. When World War I broke out in 1914, she helped launch the Home Rule League to campaign for democracy in India and dominion status within the Empire. This led to her election as president of the Indian National Congress in late 1917. After the war, she continued to campaign for Indian independence and for the causes of theosophy, until her death in 1933.
She fought for the causes she thought were right, starting with freedom of thought, women's rights, secularism (she was a leading member of the National Secular Society alongside Charles Bradlaugh), birth control, Fabian socialism and workers' rights.
Once free of Frank Besant and exposed to new currents of thought, she began to question not only her long-held religious beliefs but also the whole of conventional thinking. She began to write attacks on the churches and the way they controlled people's lives. In particular she attacked the status of the Church of England as a state-sponsored faith.
Soon she was earning a small weekly wage by writing a column for the National Reformer, the newspaper of the NSS. The NSS stood for a secular state and an end to the special status of Christianity, and allowed her to act as one of its public speakers. Public lectures were very popular entertainment in Victorian times. Besant was a brilliant speaker, and was soon in great demand. Using the railway, she crisscrossed the country, speaking on all of the most important issues of the day, always demanding improvement, reform and freedom.
For many years Besant was a friend of the National Secular Society's leader, Charles Bradlaugh. Bradlaugh, a former soldier, had long been separated from his wife; Besant lived with him and his daughters, and they worked together on many issues. He was an atheist and a republican; he was also trying to get elected as Member of Parliament (MP) for Northampton.
Besant and Bradlaugh became household names in 1877 when they published a book by the American birth-control campaigner Charles Knowlton. It claimed that working-class families could never be happy until they were able to decide how many children they wanted. It suggested ways to limit the size of their families.
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“The position of the Atheist is a clear and reasonable one. I know nothing about ‘God’ and therefore I do not believe in Him or in it; what you tell me about your God is self‐contradictory, and therefore incredible. I do not deny ‘God,’ which is an unknown tongue to me; I do deny your God, who is an impossibility. I am without God.”
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“The moment a man uses a woman's sex to discredit her arguments, the thoughtful reader knows that he is unable to answer the arguments themselves.”
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