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The article discusses the issues of political competence, political activity and political communication in Lithuania. The concept of political competence is operationalized and measured in terms of threefold sub-levels: the level of political information, the congruence between the perception of left-right wing politics, and self-placement on the left-right wing political scale together with the actual voting preferences. Analysis revealed the dependence of the level of political competence upon demographic criteria and personal values. The main problem is incompatibility between the level of political competence and political activity. The most active citizens do not necessarily have substantial political knowledge while the most competent citizens often abstain from active civic and political involvement.

The article discusses the issues of political competence, political activity and political communication in Lithuania. The concept of political competence is operationalized and measured in terms of threefold sub-levels: the level of political information, the congruence between the perception of left-right wing politics, and self-placement on the left-right wing political scale together with the actual voting preferences. Analysis revealed the dependence of the level of political competence upon demographic criteria and personal values. The main problem is incompatibility between the level of political competence and political activity. The most active citizens do not necessarily have substantial political knowledge while the most competent citizens often abstain from active civic and political involvement.

The article discusses the issues of political competence, political activity and political communication in Lithuania. The concept of political competence is operationalized and measured in terms of threefold sub-levels: the level of political information, the congruence between the perception of left-right wing politics, and self-placement on the left-right wing political scale together with the actual voting preferences. Analysis revealed the dependence of the level of political competence upon demographic criteria and personal values. The main problem is incompatibility between the level of political competence and political activity. The most active citizens do not necessarily have substantial political knowledge while the most competent citizens often abstain from active civic and political involvement.

The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.

The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.

The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.

The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.