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Journal articles on the topic 'Occultist'

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1

Melvin-Koushki, Matthew. "Powers of One: The Mathematicalization of the Occult Sciences in the High Persianate Tradition." Intellectual History of the Islamicate World 5, no. 1 (2017): 127–99. http://dx.doi.org/10.1163/2212943x-00501006.

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Occultism remains the largest blind spot in the historiography of Islamicate philosophy-science, a casualty of persistent scholarly positivism, even whiggish triumphalism. Such occultophobia notwithstanding, the present article conducts a survey of the Islamicate encyclopedic tradition from the 4th–11th/10th–17th centuries, with emphasis on Persian classifications of the sciences, to demonstrate the ascent to philosophically mainstream status of various occult sciences (ʿulūm ġarība) throughout the post-Mongol Persianate world. Most significantly, in Persian encyclopedias, but not in Arabic, a
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Strube, Julian. "The Formation of Occultist Identities Amidst the Theosophy and Socialism of fin-de-siècle France." Tekstualia 4, no. 63 (2020): 23–48. http://dx.doi.org/10.5604/01.3001.0014.5814.

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Fin-de-siècle occultism is usually analyzed within the context of the „occult revival” that implies the modernization of the older esoteric tradition. However, this notion is rooted in the defi ning esoteric discourses at the end of the nineteenth century. This article discusses two major aspects of these discourses. First, French esotericists polemically distanced themselves from the „Eastern” esotericism of the Theosophical Society by constructing an ésotérisme occidental. This separation of „East” and „West” occurred as a reaction to the T.S., and should thus be seen as a „nationalist” resp
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3

Strube, Julian. "Occultist Identity Formations Between Theosophy and Socialism in fin-de-siècle France." Numen 64, no. 5-6 (2017): 568–95. http://dx.doi.org/10.1163/15685276-12341481.

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Abstract Fin-de-siècle occultism is usually regarded within the context of an “occult revival” that implies the modernization of an older esoteric tradition. However, this notion is rooted in esoteric identificatory discourses at the end of the nineteenth century. This article will discuss two major aspects of these discourses. First, French esotericists polemically distanced themselves from the “Eastern” esotericism of the Theosophical Society by constructing an ésotérisme occidental. It will be shown that this separation of “East” and “West” occurred as a reaction to the T.S., and should thu
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4

Melvin-Koushki, Matthew. "In Defense of Geomancy: Šaraf al-Dīn Yazdī Rebuts Ibn Ḫaldūn’s Critique of the Occult Sciences". Arabica 64, № 3-4 (2017): 346–403. http://dx.doi.org/10.1163/15700585-12341457.

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Abstract The late 8th/14th century saw a renaissance of high occultism throughout Islamdom—a development alarming to puritan scholars. This includes Ibn Ḫaldūn (d. 808/1406), whose anti-occultist position in the Muqaddima is often assumed to be an example of his visionary empiricism; yet his goal is simply the recategorization of all occult sciences under the twin rubrics of magic and divination, and his veto persuades more on religious and social grounds than natural-scientific. Restoring the historian’s argument to its original state of debate with the burgeoning occultist movement associate
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Marino, Davide. "The Path to Gnosis: a Microhistory." Vienna Journal of East Asian Studies 16, no. 1 (2024): 83–110. https://doi.org/10.30965/25217038-01501014.

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Abstract This article provides an in-depth study of two occultist journals published in France at the turn of the twentieth century, namely, La Voie and La Gnose. Although ultimately commercially unsuccessful, both journals proved to be very important in the development of the influential esotericist René Guénon (1886–1951). Through a detailed analysis of all issues, it is shown how both journals initiated their publication as house organs of a neo-Gnostic organisation (the Gnostic Church of France), but soon moved to “Eastern” themes such as East Asian religions or Islam. In conclusion, it is
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6

Hanegraaff, Wouter. "First Psychonaut?" International Journal for the Study of New Religions 7, no. 2 (2017): 105–23. http://dx.doi.org/10.1558/ijsnr.v7i2.31939.

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This article calls attention to the important but neglected French Mesmerist, Spiritualist, Swedenborgian, and occultist Louis-Alphonse Cahagnet (1809-1885), while concentrating on his significance as a forgotten pioneer of modern entheogenic esotericism. Like other occultist practitioners during the period prior to modern Theosophy (notably Emma Hardinge Britten and Paschal Beverley Randolph), Cahagnet was convinced about the spiritual potential of narcotics as a powerful tool for inducing transcendental vision. The article describes and contextualizes his systematic experiments with narcotic
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Marino, Davide. "Albert de Pouvourville’s Occultisme Colonial." Numen 71, no. 1 (2023): 71–93. http://dx.doi.org/10.1163/15685276-20231715.

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Abstract Albert de Pouvourville (1862–1939), better known by his nom de plume Matgioi, was one of the most noticeable characters of the nineteenth-century French occult milieu. In addition to his prominence in fin-de-siècle occult Paris, de Pouvourville also served as a soldier in Indochina, and after the end of his military career he continued to play an important role in French colonialism. This article aims to describe both de Pouvourville’s occultist and colonialist production and argues that they should be understood as two parts of a coherent intellectual trajectory, characterized by two
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Kornhauser, Jakub. "Hallucinating curls and a man-coffin. Occultist traces in Central European Surrealism." Romanica Cracoviensia 22, no. 3 (2022): 281–89. http://dx.doi.org/10.4467/20843917rc.22.025.16190.

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The aim of the article is to analyse the influence of occultism on the development of the Central European avant-garde, especially the Surrealism of the ‘30s and ‘40s. On the one hand, occultists affirm a retreat from the tyranny of reason, which for many avant-garde artists embodies the pettiness of human existence, stifled by the forces of family and public duties. On the other hand, they are an inexhaustible source of props, actions and rituals. Both aspects are extremely important for both Czech Artificialists (Toyen and Štyrský) and Surrealists (Teige, Nezval); however, they gain particul
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Güvel, Ayşe. "A Comparative Study of Ezra Pound's Cantos on the domain of symbolism and W. B. Yeats's occultism through A Vision." Technium Social Sciences Journal 20 (June 8, 2021): 935–43. http://dx.doi.org/10.47577/tssj.v20i1.3506.

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The Cantos by Ezra Pound serves in a quintessential way to focus on the Modernist idea of literature. By defining the Modernist movement, it is emphasized in what aspects this movement penetrates the monumental poem, The Cantos. Alongside showing a sequence as to how modernism was formed and developed in time, the research provides a deeper understanding through Ezra Pound’s modernist perception and W. B. Yeats’s occultism over his work of art, A Vision. Pound’s epic poem, The Cantos and Yeats’s unique work, A Vision fulfill the need of a literary satiation in The Modernist period. By juxtapos
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Rhone, Christine. "Mirra Alfassa: A Western Occultist in Inda." Pomegranate: The International Journal of Pagan Studies 13, no. 10 (2012): 38–42. http://dx.doi.org/10.1558/pome.v13i10.38.

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11

Compagnone, Vanessa, and Marcel Danesi. "Mythic and Occultist Naming Strategies inHarry Potter." Names 60, no. 3 (2012): 127–34. http://dx.doi.org/10.1179/0027773812z.00000000018.

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AlMaazmi, Ahmed Yaqoub. "“I Authored This Book in the Absence of My Slave”: Enslaved East Africans and the Production of Occult Knowledge across the Omani Empire." Monsoon 2, no. 2 (2024): 74–87. http://dx.doi.org/10.1215/2834698x-11366593.

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Abstract What role did enslaved East Africans play in producing and transmitting the occult sciences between East Africa and Oman? This article explores the relationship between enslaved East Africans and the occult sciences in the works of Nāṣir bin Abī Nabhān (1778–1846), a jurist and practitioner of the occult sciences who lived between Oman and East Africa. It argues that enslaved East Africans were instrumental in producing and disseminating valuable occult knowledge. The analysis informs how occult knowledge operated and circulated between the Arabian and African coasts, animated in occu
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Hedenborg White, Manon. "Proximal Authority." Aries 21, no. 1 (2020): 69–93. http://dx.doi.org/10.1163/15700593-02101008.

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Abstract In 1920, the Swiss-American music teacher and occultist Leah Hirsig (1883–1975) was appointed ‘Scarlet Woman’ by the British occultist Aleister Crowley (1875–1947), founder of the religion Thelema. In this role, Hirsig was Crowley’s right-hand woman during a formative period in the Thelemic movement, but her position shifted when Crowley found a new Scarlet Woman in 1924. Hirsig’s importance in Thelema gradually declined, and she distanced herself from the movement in the late 1920s. The article analyses Hirsig’s changing status in Thelema 1919–1930, proposing the term proximal author
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Hedenborg White, Manon. "Magic in Art, Poetry, and Biography." Religion and the Arts 28, no. 1-2 (2024): 133–69. http://dx.doi.org/10.1163/15685292-02801005.

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Abstract The article analyzes four works of poetry and illustration produced by the artist, poet, and occultist Marjorie Cameron (1922–1995) in the 1950s and 1960s. Widow of rocket scientist and occultist John “Jack” Whiteside Parsons (1914–1952), an early follower of Aleister Crowley’s (1875–1947) religion Thelema, Cameron was also a friend and collaborator of Beat artist Wallace Berman (1926–1976) and avant-garde filmmaker Kenneth Anger (1927–2023). In the 1950s and 1960s, Cameron delved deeply into Crowley’s magical writings alongside those of comparative mythologist Joseph Campbell (1904–1
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15

Savelli, Dany. "L’Expédition Roerich au prisme de deux revues antijudéo- maçonniques, anti-communistes et anti-occultistes de la fin des années 1920." Slavica Occitania 48, no. 1 (2019): 265–304. https://doi.org/10.3406/slaoc.2019.1220.

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The Roerich expedition through the prism of two anti-Judeo-masonic, anti-communist and anti-occultist journals of the late 1920’ s. There was a certain press that proved to be virulent towards Nicolas Roerich and his undertakings. In 1928, an imprecatory albeit well-informed article denounced the artist as having played an important part in the Judeo-masonic, Bolshevik and Theosophical conspiracy. The text appeared in Dvuglavyj Orel [The Eagle With Two Heads], a journal which was published by Russian monarchists in exile and received acclaim in the Revue internationale des sociétés secrètes, a
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16

Ricardo Chaves, José. "Sobre la obra literaria de Madame Blavatsky." Anuario de Letras Modernas 14 (July 31, 2009): 87–94. http://dx.doi.org/10.22201/ffyl.01860526p.2008.14.676.

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The main goal of this essay is to present Helena P. Blavatsky, widely known as a great occultist of the XIX century, as a fiction writer, that used the rethorical powers of the fantastic to develop some stories to attract a wider audience. Her traveling chronicles around India are very interesting because of her skillful narrative and her Russian point of view, that differs from writers from England or India.
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17

А.О., Михальчук. "ВПЛИВ ОКУЛЬТИЗМУ НА РОЗВИТОК КРИПТОГРАФІЇ XV-XVI ст. (семіотичний аспект)". Вісник ХНПУ імені Г. С. Сковороди "Філософія", № 50 (29 червня 2018): 115–25. https://doi.org/10.5281/zenodo.1300220.

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The article deals with the semiotic aspect of occult's effect for the rapid development of cryptography at the time of the early Renaissance. An analysis is made of the emergence of occultism as an element of practical cryptography of the early Renaissance period. The philosophical semiotic idea of the code is combined with the engineering, mathematical and aesthetic forms of writing the code in its dominant (encrypted) form. Cryptography embodies the search and interpretation of encoded information throughout the centuries-old history of mankind. Cryptography originated in the period of t
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18

Samelik, Yury Leonidovich, and Olga Andreevna Nikitina. "The image of occultist and esoteric scientist in France and Russia at the turn of the XIX – XX centuries: the experience of reconstruction based on autobiographical sources (egodocuments)." Genesis: исторические исследования, no. 2 (February 2021): 47–60. http://dx.doi.org/10.25136/2409-868x.2021.2.35088.

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This article is dedicated to the images of occultists and esoteric scientists recorded in the Russian diaries of the turn of the XIX – XX centuries – image of the French occultist Clarence and the Russian esoteric scientist Alexander Navrotsky. An attempt is made to reconstruct the images and the underlying cogitative paradigms. Having analyzed not only the image of personality as it is described in the sources, but also the characteristics of its description, as well as having compared the image of the same personality in the diaries of different authors, the author determ
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19

Contreras Ameduri, Clara. "Victorian Eco-Spiritualism." International Journal of English Studies 24, no. 1 (2024): 117–33. http://dx.doi.org/10.6018/ijes.549401.

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The purpose of this article is to explore the notion of environmental citizenship in the work of nineteenth-century spiritualist women. By examining female occultist participation in vegetarianism, anti-vivisection, and anti-industrial communalism, it is possible to observe an eco-spiritualist line in women’s writing, one which facilitated a more holistic and respectful approach to non-human subjectivities. Such texts therefore offer useful evidence of how spiritualist beliefs allowed women to influence public policies regarding the human-nature relationship in the long nineteenth century.
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Chajes, Julie. "Blavatsky and Monotheism: Towards the Historicisation of a Critical Category." Journal of Religion in Europe 9, no. 2-3 (2016): 247–75. http://dx.doi.org/10.1163/18748929-00902008.

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Madame Blavatsky (1831–1891), the influential occultist, transvalued the category of monotheism, abandoning, in The Secret Doctrine (1888), the positive interpretation that it had been given in Isis Unveiled (1877). This reversal of the prevailing Enlightenment-based valuation of monotheism was related to Blavatsky’s construction of identity as an esotericist. Her discussions must be situated within a wider “invention” of monotheism as a category (taking place most significantly from the early-nineteenth century), and they can be contextualised in relation to the contemporaneous philological,
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Krok, Tomasz. "Marian Grużewski and the “Homocratic Movement” in the Archives of the Polish Communist Department of Security." Polish Journal of the Arts and Culture New Series, no. 17 (1/2023) (May 2023): 117–40. http://dx.doi.org/10.4467/24506249pj.23.008.19001.

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This paper concerns Marian Grużewski (1885–1963), a spiritist painter, psychic medium and occultist associated with the Polish Metapsychic Society, who created homocracy, a socio-political movement based on occult and esoteric foundations, after the Second World War. The article discusses and analyses the most important features and standpoints of homocracy through materials (internal statutes and personal notes) confiscated by the Polish communist Security Service. The paper also describes a secret investigation against Grużewski and his supporters, which resulted in their arrest and convicti
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Contreras Ameduri, Clara. "Mediums, Healers, and Rioters: Subversive Motherhoods in Nineteenth-century Spiritualist Culture." Oceánide 17 (February 5, 2025): 68–77. https://doi.org/10.37668/oceanide.v17i.134.

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This article proposes an examination of non-normative redefinitions of motherhood in nineteenth-century spiritualist women’s writing. It focuses on naturopathic manuals published by female healers connected to the period’s Occult revival, observing the discussion of pregnancy, childbearing, contraception, and other culturally silenced subjects. Although spiritualist healing practices have already been explored within the field of Victorian studies by feminist historians, such investigations concentrate more on the socio-cultural aspects of spiritualist political activism, rather than commentin
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Heidenreich, Hauke. "The reception of Kant’s doctrine of postulates in Neo-Kantianism." SHS Web of Conferences 161 (2023): 05001. http://dx.doi.org/10.1051/shsconf/202316105001.

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The Doctrine of Postulates is one of the most disputed segments in Kant’s philosophy. How could the objective reality of the immortality of the soul and the existence of God fit in an understanding of modernity that is brought up as “secular” and “rational”? Leading scholars see the Highest Good as a “theological” denial of modernity itself. The question is how this central critique emerged in the discourse. Traces in modern Kant research lead to the period around 1900, when Neo-Kantianism was claimed to be the most important philosophy dealing with Kant. Today, most philosophers regard Neo-Ka
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Rijani, Faidillah. "GEREJA SETAN DAN PROPAGANDANYA DALAM DUNIA HIBURAN." Jurnal Studia Insania 1, no. 2 (2013): 131. http://dx.doi.org/10.18592/jsi.v1i2.1084.

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The movement of Satanism or the so-called Church of Satan appears in America, but it is generally unknown in the Muslim world, especially Indonesia. This article tries to understand the Church of Satan, its ritual and propaganda. This church was established by Anton Szandor Lavey. It is a kind of occultist movement . The ritual of the Church of Satan is based on its ‘scripture’ called The Satanic Bible. In the ritual, names of satan are recited and adorned, and sexual intercourses among the participants are common. The Church of Satan uses film, music, and electronic games to propagate itself.
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Naumkin, V. "Russian Diplomat-Occultist at the Consulate of the Russian Empire in Jeddah." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 6 (2019): 123. http://dx.doi.org/10.31857/s086919080007554-6.

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Siswanto, Siswanto, Miftahul Ulum, Sherina Wijayanti, Adi Sunarya, and Roma Wijaya. "Occultist in Islam and Christianity (Comparative Studies of the Qur'an and Bible)." JOURNAL OF QUR'AN AND HADITH STUDIES 13, no. 2 (2024): 258–71. https://doi.org/10.15408/quhas.v13i2.41044.

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This study examines the concept of occultism. Here, the author focuses on the two religions, Islam and Christianity, because both are the most followed religions in Indonesia, so they significantly impact the understanding of the Occult in society. Therefore, the formulation of the problem in this paper is the views of Islam and Christianity in understanding the Occult and the differences and similarities between Islam and Christianity in narrating the Occult in their holy books, both the Qur'an and the Bible. This research is qualitative, library research that accumulates documentation data.
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Gardiner, Noah. "Stars and Saints: The Esotericist Astrology of the Sufi Occultist Aḥmad al-Būnī". Magic, Ritual, and Witchcraft 12, № 1 (2017): 39–65. http://dx.doi.org/10.1353/mrw.2017.0000.

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Lindop, Grevel. "How the King of the Witches Dusted the Books: Alex Sanders at the John Rylands Library." Bulletin of the John Rylands Library 94, no. 2 (2018): 115–25. http://dx.doi.org/10.7227/bjrl.94.2.5.

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Alex Sanders (1926–88), one of the founders of modern pagan witchcraft in the UK, worked briefly at the John Rylands Library in 1962 as a book duster before being dismissed for ‘neglect of his duties’. The full circumstances were more complex, and although Sanders is now the subject of an article in the Oxford Dictionary of National Biography the episode has never been fully investigated. This article makes use of all relevant sources, including unpublished records at the John Rylands Library, books damaged by Sanders, and interviews with former staff, to establish what happened and what beari
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Bauduin, Tessel M. "Science, Occultism, and the Art of the Avant-Garde in the Early Twentieth Century." Journal of Religion in Europe 5, no. 1 (2012): 23–55. http://dx.doi.org/10.1163/187489211x583797.

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In the early twentieth century, scientific discoveries such as n-dimensionality, x-rays, and electromagnetism made their way into the discourse of Occultism, where they were subsequently reframed as the occult fourth dimension, clairvoyant x-ray vision, and thought vibration. As this article will show, modern artists such as the Early Abstract artists and the futurists, interested in Occultism as an avenue to a more spiritual art, integrated the by now ‘occultised’ ideas into their art and worldview.
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Ferguson, Christine. "Anna Kingsford and the Intuitive Science of Occultism." Aries 22, no. 1 (2021): 114–35. http://dx.doi.org/10.1163/15700593-02201006.

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Abstract Feminist, anti-vivisectionist, occultist, and one of the first British women to qualify as a medical doctor, Anna Kingsford remains notably absent from recent studies of Victorian science and spiritualism. Her efforts to synthesize occult and scientific worldviews have been side-lined by those of male contemporaries such as Oliver Lodge and Alfred Russel Wallace, ones whose professional status and gender coordinates more readily align with implicit assumptions about the kind of person for whom disenchantment posed an intellectual problem that might best be solved in the laboratory. My
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Pokorny, Lukas K. "“The Way, the Truth, and the Light”: Franz Hartmann’s Daodejing." Vienna Journal of East Asian Studies 16, no. 1 (2025): 25–49. https://doi.org/10.30965/25217038-12345007.

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Abstract A leading figure of the early Theosophical Society, a versatile occultist, and the most important German-speaking Theosophist of his time, Franz Hartmann (1838–1912) was a gifted and prolific writer. In particular, portions of his translation work were appreciated far beyond his usual esoteric audience. This article focuses on Hartmann’s Dàodéjīng 道德經, first published in 1896/97 and subsequently reissued several times. This was not only one of the earliest Dàodéjīng translations into German – and the second in general by a Theosophist – but it was accompanied by the first Theosophical
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Moffitt, John F. ""Fighting Forms: The Fate of the Animals." The Occultist Origins of Franz Marc's "Farbentheorie"." Artibus et Historiae 6, no. 12 (1985): 107. http://dx.doi.org/10.2307/1483239.

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Cianconi, Vanessa. "The occultist Hercule Poirot: Jules de Grandin and the end of a weird era." Matraga - Revista do Programa de Pós-Graduação em Letras da UERJ 32, no. 64 (2025): 169–81. https://doi.org/10.12957/matraga.2025.86075.

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O OCULTISTA HERCULE POIROT: JULES DE GRANDIN E O FIM DE UMA ERA ESTRANHA Weird Tales é uma revista pulp com enorme publicação na primeira década do século XX nos Estados Unidos da América, lançando nomes internacionalmente conhecidos, como H. P. Lovecraft, Robert Bloch e August Derleth. Curiosamente, Seabury Quinn, um dos autores pulp mais famosos de então, caiu no esquecimento no mundo contemporâneo. Criador do detetive francês ocultista e sobrenatural Jules de Grandin, Quinn era considerado um contista menor, logo, suas histórias foram marginalizadas pela crítica especializada por serem pouc
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Bogdan, Henrik. "Branding the Beast." Religion and the Arts 28, no. 1-2 (2024): 13–65. http://dx.doi.org/10.1163/15685292-02801002.

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Abstract This article discusses the British occultist Aleister Crowley (1875–1947) as an advertiser of the occult. Relying on theories of advertising and branding, it is argued that Crowley’s main branding strategy was the use of irony and humor in order to distance himself from other actors on the occult market. Furthermore, it is argued that this can be understood as a strategy of legitimization rooted in class consciousness, and more specifically in the elite intellectualism of turn-of-the-century Oxbridge. Crowley’s brand identity as the Great Beast 666, the Prophet of a New Age or Aeon, i
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Gardiner, Noah. "Esotericist Reading Communities and the Early Circulation of the Sufi Occultist Aḥmad al-Būnī’s Works". Arabica 64, № 3-4 (2017): 405–41. http://dx.doi.org/10.1163/15700585-12341455.

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Abstract The Ifrīqiyan cum Cairene Sufi Aḥmad al-Būnī (d. ca 622/1225 or 630/1232-1233) is a key figure in the history of the Islamicate occult sciences, particularly with regard to the “science of letters and names” (ʿilm al-ḥurūf wa-l-asmāʾ). Drawing on textual and manuscript evidence, this paper examines the role of esotericism—religious secrecy and exclusivity—in al-Būnī’s thought and in the promulgation and early circulation of his works in Egypt and environs. It is argued that al-Būnī intended his works only for elite Sufi initiates, and that, in the century or so after his death, they i
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Hewitt, Seán. "Yeats's Re-Enchanted Nature." International Yeats Studies 2, no. 2 (2018): 1–19. http://dx.doi.org/10.34068/iys.02.02.01.

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W. B. Yeats identified anti-Enlightenment principles as being central to his generation’s artistic project. Characterizing the worldview he was writing against, he argued that “the mischief began at the end of the seventeenth century when man became passive before a mechanized nature” (OBMV, xxvii). By charting the processes by which he reimagined nature and the poet’s (and poem’s) position in relation to it, we can begin to understand Yeats’s developing ecological relationships as a matrix for his shifting understanding of mysticism (and vice versa). Focusing in particular on the prefatory te
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Hess, Karolina Maria, and Małgorzata Alicja Dulska. "Rose Cross, Saturn’s Menagerie and the Coal Mines of Silesia." Nova Religio 19, no. 4 (2016): 57–79. http://dx.doi.org/10.1525/nr.2016.19.4.57.

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This article analyzes the artistic visions of Teofil Ociepka, an overground mine worker known as one of the Polish Naïve Art painters. The artist, who was strongly influenced by aspects of Western Esotericism, was the initiator and most prominent member of a Silesian occultist circle of painters called the Janowska Group. He believed that his artistic talent was given to him as an esoteric gift to use as a practice for self-development. Very colorful and uncommon visions of this and other worlds brought his artistic works popularity. His insight into the miners’ subterranean work, which can be
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De Callataÿ, Godefroid. "Following the Steps of the Ikhwān al-Ṣafā’ in the Ottoman World. II: ‘Abd al-Raḥmān al-Bisṭāmī and His tashjīr Diagrams of Science". Mediterranea. International Journal on the Transfer of Knowledge 8 (31 березня 2023): 55–88. http://dx.doi.org/10.21071/mijtk.v8i.15055.

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In various places of his extensive production the fifteenth-century littérateur and occultist ‘Abd al-Raḥmān al-Bisṭāmī (d. 858/1454) presents a classification of the sciences in the form of a tree. In this paper we discuss four variants of this ‘tashjīr’ representation from four different works of al-Bisṭāmī as they have come down to us in manuscripts. We compare these diagrams with one another, discuss their respective textual environments, and bring al-Bisṭāmī’s arboreal representations in line with the classification of the sciences of the Ikhwān al-Ṣafā’, their obvious source. By putting
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Wolffram, Heather. "‘Trick’, ‘Manipulation’ and ‘Farce’: Albert Moll’s Critique of Occultism." Medical History 56, no. 2 (2012): 277–95. http://dx.doi.org/10.1017/mdh.2011.37.

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AbstractIn July 1925, the psychiatrist Albert Moll appeared before the district court in Berlin-Schöneberg charged with having defamed the medium Maria Vollhardt (alias Rudloff) in his 1924 book Der Spiritismus [Spiritism]. Supported by some of Berlin’s most prominent occultists, the plaintiff – the medium’s husband – argued that Moll’s use of terms such as ‘trick’, ‘manipulation’ and ‘farce’ in reference to Vollhardt’s phenomena had been libellous. In the three-part trial that followed, however, Moll’s putative affront to the medium – of which he was eventually acquitted – was overshadowed, o
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Suárez Turriza, Tatiana. "Las versiones de Flor de fuego y Flor del dolor de Santiago Sierra: del ocultismo al espiritismo kardeciano." Literatura Mexicana 33, no. 2 (2022): 37–70. http://dx.doi.org/10.19130/iifl.litmex.2022.33.2.7731x02.

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This article analyzes, from the perspective of textual criticism, two stories by the Campeche writer Santiago Sierra (1850-1880): “Flor de fuego” and “Flor del dolor,” which are part of the series that he published under the title “Flores.” This work is intended to contribute to the construction of the genetic history of these texts, through the exposition and interpretation of the significant author variants that exist between the first version, which appeared in the Veracruz newspaper Violetas, in 1869, and the second and last version published in the pages of El Domingo, between 1871 and 18
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Rosa, Vítor. "Gérard Encausse (Papus) a Ordem Martinista e os adeptos em Portugal, Guiné-Bissau e Cabo Verde (1912-1914)." Via Spiritus: Revista de História da Espiritualidade e do Sentimento Religioso, no. 28 (2021): 355–69. http://dx.doi.org/10.21747/0873-1233/spi28v7.

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Martinism is an initiation path that dates back to the 18th century and covers several meanings. It designates the system of theosophy constituted by Louis-Claude de Saint-Martin (1743-1803). It designates the doctrine of Martinès de Pasqually (1727-1774), who was Saint-Martin’s master. It stands for the Rectified Scottish Regime (RER) of Jean-Baptiste Willermoz (1730-1824). Finally, it marks the creation of the Martinist Order of Gérard Encausse. Better known as Papus, Gérard Anaclet Vincent Encausse (1865-1916) was a physician, writer, occultist, cabalist, Freemason, Rosicrucian, and founder
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Hanegraaff, Wouter J. "Alan Moore’s Promethea: Countercultural Gnosis and the End of the World." Gnosis 1, no. 1-2 (2016): 234–58. http://dx.doi.org/10.1163/2451859x-12340013.

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Alan Moore’s Promethea (1999 to 2005) is among the most explicitly “gnostic,” “esoteric,” and “occultist” comics strips ever published. Hailed as a virtuoso performance in the art of comics writing, its intellectual content and the nature of its spiritual message have been neglected by scholars. While the attainment of gnosis is clearly central to Moore’s message, the underlying metaphysics is more congenial to the panentheist perspective of ancient Hermetism than to Gnosticism in its classic typological sense defined by dualism and anti-cosmic pessimism. Most importantly, Promethea is among t
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Bhatt, Chetan. "White Extinction: Metaphysical Elements of Contemporary Western Fascism." Theory, Culture & Society 38, no. 1 (2020): 27–52. http://dx.doi.org/10.1177/0263276420925523.

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The Euro-American far-right represents a highly diverse political movement comprising numerous ideological tendencies. It includes the European New Right, the US ‘alt-right’ and ‘alt-lite’, far-right accelerationism, traditionalism, and new forms of political misogyny. Despite the diversity in ideas and activities, this article argues that an overarching theme of the ‘fear of white extinction’ travels across and animates each major contemporary far-right tendency. The article explores a variety of older and contemporary metaphysical themes that are deployed in contemporary fascism. These inclu
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Ignatiev, Andreï. "Shambhala dans la doctrine des Roerich." Slavica Occitania 48, no. 1 (2019): 103–34. https://doi.org/10.3406/slaoc.2019.1214.

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The representations of Shambhala in the Roerichs’ Doctrine. The spiritual teaching of the Roerichs – the Agni Yoga – gives utmost importance to the myth of the Mahatma as it had been developped in the 19th century by Helena Blavatsky. The Roerichs have also connected it to the ancient Buddhist myth of Shambhala, thus giving this latter Tibetan myth an eminently personal interpretation. In the Agni Yoga Shambhala is considered to be the Mahatma’s headquarters and a perfect organizational model. From this mysterious country, hidden in the Himalayas, a community of scientists and engineers surrep
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LAQUEUR, THOMAS. "WHY THE MARGINS MATTER: OCCULTISM AND THE MAKING OF MODERNITY." Modern Intellectual History 3, no. 1 (2006): 111–35. http://dx.doi.org/10.1017/s1479244305000648.

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“Occult,” a 1902 international encyclopedia of religion tells us, is derived “from Latin occultus—Hidden,” and is applied to the assumption that insight into and control over nature is to be obtained by mysterious or magical procedures and by long apprenticeship in secret lore. The physical science of the middle ages, alchemy and astrology, and in modern times spiritualism, theosophy, and palmistry contain various factors of occult lore. Such doctrines, known as occultism, fall outside the realm of modern science. See MAGIC.
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Ševčík, Jan. "Nacismus a okultismus : příběh, fakta a Akce Hess." Studia historica Brunensia, no. 1 (2024): 111–37. http://dx.doi.org/10.5817/shb2024-1-6.

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The aim of this article is to introduce the Czech reader to the issue of the relationship between National Socialism and occultism. In Western Europe, these relationships have been explored since the 1970s, when historians James Webb and Nicholas Goodric Clarke began to explore them. In the Czech environment, however, serious research on this topic is still relatively unknown and a minimum of scientists are devoted to it. Conversely, Popular culture and lovers of mysteries produce countless fantastic stories about Nazi wizards, secret societies controlling the NSDAP, or Nazi quests for the Hol
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Urban, Hugh B. "The Knowing of Knowing." Gnosis: Journal of Gnostic Studies 4, no. 2 (2019): 129–46. http://dx.doi.org/10.1163/2451859x-12340070.

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Abstract This article traces the idea of neo-Gnosticism in a series of occult and new religious movements from the late nineteenth to the mid-twentieth century. Specifically, the article examines the links between two controversial groups that both described themselves as modern forms of Gnosticism: first, the European esoteric group, the Ordo Templi Orientis, and second, the American new religion, the Church of Scientology. Founded by Theodor Reuss in Germany in the 1890s, the O.T.O. described itself as a form of “Gnostic Neo-Christian Templar” religion, with sexual magic as its primary ritua
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Meagher, Kate. "Hijacking civil society: the inside story of the Bakassi Boys vigilante group of south-eastern Nigeria." Journal of Modern African Studies 45, no. 1 (2007): 89–115. http://dx.doi.org/10.1017/s0022278x06002291.

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Analyses of the rise of violent vigilantism in Africa have focused increasingly on the ‘uncivil' character of African society. This article challenges the recourse to cultural or instrumentalist explanations, in which vigilantism is portrayed as a reversion to violent indigenous institutions of law and order based on secret societies and occultist practices, or is viewed as a product of the contemporary institutional environment of clientelism and corruption in which youth struggle for their share of patronage resources. The social and political complexities of contemporary African vigilantism
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Meagher, Kate. "Trading on faith: religious movements and informal economic governance in Nigeria." Journal of Modern African Studies 47, no. 3 (2009): 397–423. http://dx.doi.org/10.1017/s0022278x0900398x.

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ABSTRACTThe pressures of economic crisis and reform that have gripped African societies have been accompanied by a proliferation of new religious movements. Amid concerns about the political impact of religious revivalism, little attention has been devoted to their economic implications. Focusing on the remarkable coincidence between the withdrawal of the state, the rise of religious movements, and the dramatic expansion of the informal economy, this paper examines the role of religious revivalism in processes of informal economic governance and class formation in contemporary Africa. Against
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Egorova, L. V. "Svetlov, I., Lukicheva, K. and Arias-Vikhil, M., eds. (2023). Paris around the 1900s. Joséphin Péladan’s Society of ‘Rose + Croix.’ St. Petersburg: Aleteya. (In Russ.)." Voprosy literatury, no. 2 (March 15, 2024): 174–77. http://dx.doi.org/10.31425/0042-8795-2024-2-174-177.

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The review discusses a collection of articles produced by a team of scholars under the supervision of professor Igor Svetlov. The book focuses on alternative experiments in late 1800s — early 1900s French art, which, although they failed to grow into independent movements, succeeded in producing several interesting concepts. The study is especially concerned with the Paris-based salon of ‘Rose + Croix’ and its founder Josephin Peladan — a writer, philosopher, occultist, and an able organizer. The book considers his artistic interests and views on the connection between art and religion, the ro
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