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Dissertations / Theses on the topic 'Occultists'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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1

Mannherz, Julia Carolin. "Popular occultism in late Imperial Russia." Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.614949.

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2

Pasi, Marco. "La notion de magie dans le courant occultiste en Angleterre (1875-1947)." Paris, EPHE, 2004. http://www.theses.fr/2004EPHE5026.

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La thèse a pour objet l’étude de la notion de magie dans le contexte de l’occultisme anglais entre le dernier quart du XIXe siècle et la première moitié du XXe siècle. L’occultisme peut être considéré comme un courant ésotérique qui se développe à partir de la moitié du XIXe siècle, d’abord en France, et puis dans d’autres pays, dont l’Angleterre. Ce courant cherchait, dans une époque de grands changements sociaux, culturels et politiques, à proposer une manière de voir le monde censée concilier les nouvelles vérités de la science et les anciennes vérités de la religion. Pour ce faire, il proposait de fonder cette nouvelle alliance sur la base d’une vérité traditionnelle cachée, occultée (d’où son nom), jadis accessible seulement à une élite, mais maintenant disponible potentiellement à tous les hommes (et les femmes) de bonne volonté. Ce discours impliquait la résurgence d’un intérêt pour un savoir qui a été mis en marge de la révolution scientifique d’abord, et par les Lumières ensuite, et qui comprenait l’alchimie, l’astrologie, la cabale, et bien sûr, la magie. Mais de quelle magie s’agissait-il ? La thèse essaie essentiellement de répondre à cette question, en analysant les textes occultistes eux-mêmes à la recherche des différents discours que les occultistes développèrent autour de cette notion. Nous avons volontairement et explicitement évité, avant d’entamer notre analyse, de donner des définitions préalables abstraites et universelle de magie. Nous avons en revanche opté pour une approche déconstructionniste, dont nous avons énoncé les présupposés dans une partie méthodologique
The historical context of my research is the diffusion in England of alternative forms of religiosity between the last quarter of the 19th century and the middle of the 20th century – a time when the majority of Christian denominations were undergoing a period of crisis and profound transformation. In this period, phenomena such as spiritualism, psychical research and occultism first made their appearance in the Anglo-Saxon world. Among these various cultural and religious currents, occultism is the one that can most properly be considered as belonging to the newly developing field of the historical study of Western esotericism. My thesis proposes to examine one of the most interesting aspects of Anglo-Saxon occultism, namely the idea of magic
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3

Goodrick-Clarke, Nicholas Jauffrineau Patrick Dubant Bernard. "Les Racines occultistes du nazisme : les Aryosophistes en Autriche et en Allemagne, 1830-1935 /." 45-Puiseaux : Pardès, 1989. http://catalogue.bnf.fr/ark:/12148/cb37016964q.

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4

Evans, David Francis. "Themes in the history of British occultism since 1947." Thesis, University of Bristol, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431835.

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5

McLaren, Kevin Todd. "Pharaonic Occultism: The Relationship of Esotericism and Egyptology, 1875-1930." DigitalCommons@CalPoly, 2016. https://digitalcommons.calpoly.edu/theses/1658.

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The purpose of this work is to explore the interactions between occultism and scholarly Egyptology from 1875 to 1930. Within this timeframe, numerous esoteric groups formed that centered their ideologies on conceptions of ancient Egyptian knowledge. In order to legitimize their belief systems based on ancient Egyptian wisdom, esotericists attempted to become authoritative figures on Egypt. This process heavily impacted Western intellectualism not only because occult conceptions of Egypt became increasingly popular, but also because esotericists intruded into academia or attempted to overshadow it. In turn, esotericists and Egyptologists both utilized the influx of new information from Egyptological studies to shape their identities, consolidate their ideologies, and maintain authority on the value of ancient Egyptian knowledge. This thesis follows the Egypt-centered developments of the Freemasons, the Golden Dawn, Aleister Crowley's A∴A∴, the Theosophical Society, the Anthroposophical Society, and the Ancient Mystical Order Rosae Crucis to demonstrate that esotericism evolved simultaneously with academia as a body of knowledge. By examining these fraternal occult groups' interactions with Egyptology, it can be better understood how esotericism has affected Western intellectualism, how ideologies form in response to new information, and the effects of becoming an authority on bodies of knowledge (in particular Egyptological knowledge). In turn, embedded in this work is a challenge to those who have downplayed or overlooked the agency of esotericists in shaping the Western intellectual tradition and preserving the legacy of ancient Egypt.
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6

Daghmouri, Rim. "L'ésotérisme vu sous l'angle de la consommation." Sherbrooke : Université de Sherbrooke, 1997.

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7

Saylor, Lawrence (Lawrence Emory). "W. B. Yeats's "The Cap and Bells": Its Sources in Occultism." Thesis, University of North Texas, 1995. https://digital.library.unt.edu/ark:/67531/metadc278020/.

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While it may seem that "The Cap and Bells" finds its primary source in Yeats's love for Maud Gonne, the poem is also symbolic of his search for truth in occultism. In the 1880s and 90s Yeats coupled his reading of Shelley with a formal study of magic in the Golden Dawn, and the poem is a blend of Shelleyan and occult influences. The essay explores the Shelleyan/occult motif of death and rebirth through examining the poem's relation to the rituals, teachings, and symbols of the Golden Dawn. The essay examines the poem's relation to the Cabalistic Tree of Life, the Hanged Man of the Tarot, two Golden Dawn diagrams on the Garden of Eden, and the concept of Kundalini.
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8

Kreis, Emmanuel. ""Quis ut Deus ?" Antijudéo-maçonnisme et occultisme en France sous la IIIe République." Paris, EPHE, 2011. http://www.theses.fr/2011EPHE5022.

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À la fin du Second Empire, un polémiste français, Henri-Roger Gougenot des Mousseaux, dénonce pour la première fois dans un volumineux ouvrage la parenté entre les juifs, les francs-maçons et les occultistes et leur soi-disant collusion pour détruire le monde chrétien. Cet amalgame trouve progressivement sa place au sein de la littérature contre-révolutionnaire et antimoderniste catholique. Alors même que ces milieux catholiques ne semblent pas encore très bien savoir quoi faire de cette « formule », qui demeure cantonnée à des œuvres théoriques et dont ils évaluent encore les possibilités, elle leur est brutalement dérobée par des propagandistes aux motivations idéologiques incertaines et dont la seule raison d’être est l’« antisémitisme ». Épuré de ses aspects religieux et de ses éléments les plus complexes – notamment de ses considérations anti-occultistes –, l’amalgame devient, aux mains des antisémites, un slogan, « francs-maçons et juifs », dont les termes ne tardent pas à s’inverser dans l’unique vocable de « judéo-maçonnerie ». Cette diffusion de l’antijudéo-maçonnisme, sous forme de propagande bon marché, ne marque pourtant pas la fin des recherches théoriques et des études absconses, qui n’hésitent pas à s’aventurer sur le terrain de l’occultisme et à se laisser aller à d’étonnantes rêveries. La présente étude propose de retracer l’histoire de cette étrange littérature, de ses tenants et des mouvements qui s’en réclament, de restituer les enjeux qui éclairent leurs actions, de relier leurs itinéraires aux comportements collectifs de leur temps et de mettre en lumière certains phénomènes historiques qui dépassent le cadre étroit des milieux anti-occultistes et antijudéo-maçonniques
At the end of the Second Empire, Henri-Roger Gougenot des Mousseaux, a French polemicist, was the first to denounce, in a voluminous book, the kinship between Jews, Freemasons and Occultists, and their alleged collusion against the Christian world. This amalgam gradually finds its way into the counter-revolutionary and anti-modernist Catholic literature. Although these Catholic spheres do not seem quite sure what to do with such a “formula” that remained yet unused outside theoretical works, propagandists with uncertain ideological motivations and whose “anti-Semitism” was the only purpose suddenly took it from them. Anti-Semites thus emptied the amalgam between Jews, Freemasons and Occultists of its religious aspects and its most complicated elements – including speculations regarding occultism – and made it a slogan: “Freemasons and Jews”, which soon turned into a unique word, “judeo-masonry”. However, the diffusion of this cheap propaganda did not put an end to theoretical research and abstruse studies, sometimes venturing into the occult and leading to the weirdest fantasies. The present study follows the history of this strange literature, of its advocates and their organizations and the reasons behind their action. It relates militant paths to collective behaviours of the time, thus highlighting some historical phenomena extending far beyond the anti-Jewish, anti-Masonic and anti-occult underworld
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9

Bérard, Bruno. "Un philosophe et théologien occultisant au XIXe siècle : la vie et l’œuvre de l’abbé Paul François Gaspard Lacuria (1806-1890)." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5007.

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Dans un siècle postrévolutionnaire particulièrement marqué par les tumultes politiques, le progrès scientifique, les idéologies sociales et le développement de la rivalité entre la raison et la foi, l’abbé Paul François Gaspard Lacuria (1806-1890) élabore son œuvre principale : Les Harmonies de l’être, dont l’objectif annoncé est précisément de réduire l’opposition apparemment irréductible entre science et foi. C’est sous l’égide de la doctrine trinitaire, et grâce à des considérations géométrico-mathématiques, que l’abbé recherche cette conciliation philosophique harmonieuse qui doit fonder, selon lui, les bases synthétiques d’un savoir universel ramené en définitive à la « Grande Unité ». L’absence de travaux universitaires abordant le cas de ce métaphysicien mystique, marqué par l’occultisme à des titres divers, nous a incité à entreprendre le présent travail qui comporte, outre une biographie complète de l’auteur, une présentation et une analyse détaillées de son œuvre, enfin un examen de la postérité de celle-ci et de son influence posthume
In the aftermath of the Great Revolution, France witnesses, during the Nineteenth Century, and apart from continuous political turmoils, the development of scientific progress, social ideologies, and new phases in the progressive evolution of the age-old strife between faith and reason. It is during this eventful period that Father Paul François Gaspard Lacuria (1806-1890) elaborates his main work : Les Harmonies de l’être, with the declared intention of bridging the gap between science and faith. Basing himself on the trinitarian doctrine of Roman Catholicism as well as on deep-reaching geometrical and mathematical analogies, Father Lacuria seeks an harmonious philosophical synthesis capable of establishing a universal knowledge, ultimately reducible to the “Great Unity”. The conspicuous lack of an academic monograph devoted to such an important mystical figure, whose work borders sometimes on occultism, has given birth to the present research, which attempts to retrace the French metaphysician’s biography and to give a detailed analysis of his works and of their posthumous fate
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10

Deinert, Allen R. "An examination of theologies of modern witchcraft." Online full text .pdf document, available to Fuller patrons only, 1986. http://www.tren.com.

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11

Walters, Jennifer. "Magical revival : occultism and the culture of regeneration in Britain, c. 1880-1929." Thesis, University of Stirling, 2007. http://hdl.handle.net/1893/323.

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This thesis is a cultural study of the Magical Revival that occurred in Britain, 1880-1929. Magical Revival denotes a period in the history of occultism, and the cultural history of Britain, during which an upsurge in interest in occult and magical ideas is marked by the emergence of newly-formed societies dedicated to the exploration of the occult, and into its bearing on life. Organisations discussed are the Theosophical Society, the Golden Dawn, and the less well known Astrum Argentum. ‘Magical Revival’ has further significance as the principal, but overlooked, aim of those societies and individuals was regeneration. Scholarship on late nineteenth- and early twentieth-century occultism is influenced by a longstanding preference for the esoteric over the exoteric aspects of occultism. It has tended to emphasise themes of abstraction, the psychological, and the esoteric, and has promulgated a view of occultism as static and impervious. From the outset, however, this thesis argues that approaching the Magical Revival from the purview of the esoteric is limiting, and that it screens its own significant themes and affinities with mainstream culture. It suggests that what needs to be prepared is a study which reads occultism with a close attention to its own terms of engagement and description. This is the aim of this thesis. The thesis offers a way of reading the occult activity of the period that privileges its exotericism. It seeks to pursue the links between an identifiable culture of occultism and conventional cultural discourses and activities towards an understanding of the movement as one actively constituting itself and producing, rather than obscuring, knowledge in relation to the social and cultural moment from which it arose. The occult topics and tendencies identified include evolution; ceremonial magic and astral travel; the body in occultism; and the nature of the occult experience. Others include the life and medical sciences; the philosophy of religion; and physical culture. The following questions underpin the thesis: In what ways did the Magical Revival connect with contemporary concerns? What does its activities, written records, literary and other material productions reveal about the nature of those connections? What does a closer attention to the textual and lived culture of the Magical Revival contribute to existing understanding of its place in late nineteenth- and early twentieth-century culture? In answering those questions the thesis proposes that, in its systematic identification and addressing of cultural and social needs, general and specific, the Magical Revival should be viewed as closer to the social mainstream than is presently appreciated. Moreover, that the occultists’ efforts towards individual and cultural regeneration, take place within a broader cultural movement away from social thought dominated by degeneration, towards thinking directed towards regeneration.
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12

Halbronn, Jacques. "Le texte prophétique en France : formation et fortune." Paris 10, 1999. http://www.theses.fr/1999PA100086.

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Recherche, dans la longue duree, sur le rapport du texte prophetique en france et par contre coup en europe avec son contexte politique depuis la fin du moyen age jusqu'au lendemain de la premiere guerre mondiale. On s'est notamment interesse aux conditions qui ont permis a certains textes de perdurer, au prix de retouches, de contrefacons, d'une exegese habile. Nous avons ete ainsi amene a preciser divers problemes de datation. Un postulat de depart: l'homme ne peut pas prevoir mais il s'efforce, par divers subterfuges, de le laisser croire. Nous avons aborde notamment l'instrumentalisation du prophetisme contre la papaute, notamment en milieu protestant, l'apport du prophetisme a la monarchie francaise et nous avons consacre aux centuries de nostradamus de longs developpements critiques.
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13

Brown, Christopher E. "Magick in the Madrigals| The Case for Occultism in the Music of Carlo Gesualdo." Thesis, California State University, Long Beach, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=10978703.

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The Italian noble Carlo Gesualdo (1566–1613), Prince of Venosa and Count of Conza, is remembered in history just as much for his eventful and tormented life as he is for the richly expressive music he composed. His vengeful slaying of his first wife Donna Maria D’Avalos and her lover Fabriozo Carafa Duke of Andria is widely regarded to be one of the great murder stories of Renaissance Europe, and from it stemmed wild folklore and superstition regarding the Prince. His famously melancholic disposition, numerous romantic affairs (including one with a practicing witch), brutally masochistic behaviors, and turbulent relationship with his Catholic faith only helped solidify his place as among the most notorious and fascinating nobles of his day. As for his music, his six books of Madrigals and other assorted religious works brought Renaissance compositional styles to their ultimate finale with their groundbreaking use of chromaticism, highly complex counterpoint, and expressive figures. But another part of this extraordinary life is all too often overlooked—his encounters with the hidden mysteries of the occult. The historical evidence for such involvement is well-documented on a number of fronts. However, any connections or influence this may have had regarding his music have gone largely unexplored.

The goal of this project report is to explore direct relations between Gesualdo’s music and the occult, specifically relating to Tarot, Hermeticism, and Catholic theology. This can be achieved through analysis of his choices in counterpoint, melodic structure, modulations, and text setting, all relating directly to the symbolism contained in an altarpiece in his personal chapel, Il Perdono di Gesualdo. By doing so one may divulge the esoteric mysteries connected in the mind responsible for, arguably, among the most revolutionary western music of the time.

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14

Hamilton, Mark Wade. "Divination in ancient Israel." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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15

Wagar, Samuel Eldon Charles. "Theosophical socialists in the 1920s Okanagan: Jack Logie's Social Issues Summer Camps /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2425.

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16

Davies, T. Witton. "Magic, divination, and demonology among the Hebrews and their neighbours including an examination of Biblical references and of the Biblical terms /." Nelson St, Largs, Scotland : Banton Press, 1991. http://catalog.hathitrust.org/api/volumes/oclc/40224415.html.

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17

Martin, Jobe Ralph. "A Theological analysis of the New Age Movement." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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18

Sterkenburg, Richard H. "Christians and demons in biblical and Brazilian contexts." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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19

Mentgen, Gerd. "Astrologie und Öffentlichkeit im Mittelalter /." Stuttgart : A. Hiersemann, 2005. http://catalogue.bnf.fr/ark:/12148/cb40143719j.

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20

Pfister, Silvia. "Parodien astrologisch-prophetischen Schrifttums, 1470-1590 : Textform, Entstehung, Vermittlung, Funktion /." Baden-Baden : V. Koerner, 1990. http://catalogue.bnf.fr/ark:/12148/cb36651872k.

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21

Delalande, Marie-José Waché Brigitte. "Le mouvement théosophique en France 1876-1921 /." [S.l.] : [s.n.], 2007. http://cyberdoc.univ-lemans.fr/theses/2007/2007LEMA3002.pdf.

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22

Boucly, Jean-Christophe. "Magnétisme, mystique et ésotérisme chrétiens chez quelques disciples de Nizier Anthelme Philippe : Chapas, Georges Descormier, Emmanuel Lalande, Yvon Le Loup, Marcel Roche, André Dumas (1890-1940)." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5014.

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L’étude des disciples de Philippe permet de souligner l’importance de la fonction « pharmakologique » du religieux : le magnétisme était la force mystérieuse et parfois inquiétante qui permettait de rétablir l’équilibre des fluides. Le christianisme des disciples de Philippe les portait à souligner l’importance de la prière et à imaginer un magnétisme supérieur, un « magnétisme spirituel », mais ils gardaient souvent la terminologie magnétique : il était encore question de « fluides », de « rayons » et d’ « énergies ». Les différents acteurs, très influencés par l’occultisme de leur temps, importèrent en fait des éléments exogènes au sein d’un ésotérisme occidental originellement chrétien, tels le magnétisme animal et les spéculations orientalisantes des Théosophistes anglo-saxons pour préfigurer, en fin de compte, la nébuleuse « mystique ésotérique » des courants plus ou moins liés au New Age de la deuxième partie du XXe siècle
Studying the disciples of Philippe makes it possible to underline the importance of the "pharmakologic" function in religion: magnetism was the mysterious and sometimes troubling force that made it possible to restore balance to the fluids. The Christianism of the disciples of Philippe led them to underline the importance of prayer and to imagine a superior magnetism, a "spiritual magnetism", but they often retained the magnetic oriented terminology: there were still "fluids", "rays" and "energies". The various actors, highly influenced by the occultism of their time, actually imported exogenous elements into a Western esotericism that was originally Christian, such as animal magnetism and the Easternising speculations of the Anglo-Saxon Theosophists in order to foreshadow, in the end, the "mystic-esoteric nebulous" of trends more or less tied to the "New Age" of the second half of the 20th century
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23

Cohn, Shari Ann. "Scottish tradition of second sight and other psychic experiences in families." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/9674.

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Second sight, a special psychic ability of having prophetic visions, is traditionally believed to be a natural inborn faculty of mind running in certain families in Scotland and other countries. Detailed written accounts of second sight from the 17th century onwards are consistent with modern-day accounts collected by folklorists and ethnologists. The visions could take the form either of direct representations of someone's fate such as seeing a funeral procession, or symbolic representations, such as seeing a death shroud on someone. The current study using questionnaire and interview methods examined the prevalence of second sight, the nature of the experiences, and whether there is any evidence to support the belief that it is hereditary. A large-scale mail survey, using random sampling methods, showed that the frequency of second sight was 10% in the Western Isles, 16% in the Highlands and Lowlands, and 33% in the Grampian region. Generally, neither highland descent nor gender seemed to be significantly related to people reporting second sight. In all the areas, people who reported having second sight were significantly more likely to report second sight in blood-related family members. A phenomenological and ethnological approach was applied to the design of the questionnaire and interview schedule, the style of the interviews and their analysis. The 65 item questionnaire covering the different types of second sight experiences found in the historical accounts and biographical and family history information, was sent to people who expressed an interest in the study. A total of 208 questionnaires were received, primarily from Scotland but also from other countries. The responses indicated that second sight is experienced by people of diverse ages, occupations, religious and cultural traditions. Women tended to report more experiences than men and an important factor related to having second sight was having had a religious experience. Fieldwork was conducted in different parts of Scotland. Seventy people were interviewed and over 500 accounts were collected. A phenomenoiogical approach was applied to looking at patterns in the accounts. A consistent feature is that the imagery, whether visual, auditory, kinaesthetic or olfactory, was described as real and not originating purely in the mind of the observer. This was true whether the emotional content was positive or negative. Some of the visions were seen as quick 'film-like' images through the mind, others appeared as projected three-dimensional images which became the central focus of perception. It was proposed that people with second sight could have an eidetic-like imagery. Two of the most common types of second sight experiences are awake visions of future deaths of people well-known to the percipient or of unfamiliar persons. Accounts of seeing funeral processions and death shrouds are rarely reported today. A total of 130 pedigrees from people with a history of second sight were constructed. The results of pedigree and segregation analyses demonstrate that second sight seems consistent with an autosomal dominant inheritance pattern, especially for small family sizes. Though certain aspects of the data favoured a social and cultural model, it was argued that they were still consistent with second sight having an underlying genetic component. The importance of other studies examining the pedigrees of second sight in different cultures was stressed. If similar inheritance patterns were observed in disparate cultures, this would provide further scientific support for the view that second sight is hereditary. It was speculated that second sight may be part of a creative mental process and what may be hereditary is the way information is received and processed by the brain and expressed in different sensory modalities.
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24

Pollet, Jean-Jacques. "Essai sur la littérature fantastique allemande du début du XXe siècle (1900-1930)." Paris 10, 1985. http://www.theses.fr/1985PA100106.

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25

Roudaut, François. ""La Galliade" de Guy Le Fèvre de La Boderie : science et Kabbale au XVIe siècle : édition annotée précédée d'une étude : "Le point centrique"." Paris 4, 1989. http://www.theses.fr/1989PA040062.

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Le but de cette these est de presenter une analyse de la galliade, poeme de guy le fevre de la boderie, ecrivain de la renaissance francaise. Cette oeuvre de pres de 9000 vers est parue en 1578. Apres une etude biographique sur l'auteur, les sources du poeme sont analysees avant qu'un essai, le point centrique, vienne montrer quelle est la conception de l'histoire developpee dans la galliade et comment le poete applique la notion d'harmonie du monde en s'appuyant principalement sur l'etymologie et sur la musique. La position philosophique est ensuite analysee ainsi que la facon dont est vu dieu. Enfin le probleme des rapports particuliers entre le fevre et la pleiade est aborde. Apres l'etablissement du texte et les variantes, une bibliographie precede les index. Le texte de la galliade est ensuite annote de facon a eclaircir toutes les difficultes, aussi bien d'ordre philosophique que religieux ou linguistique. Ainsi peut-on faire apparaittre combien ce poeme est une forte illustration de l'idee de retour en france du savoir transmis par noe apres le deluge, et du choix du roi de france comme monarque universel pour le nouvel age de renouveau spirituel. Le fevre doit etre place dans le courant neo-platonicien et dans celui de la kabbale chretienne. La galliade a pour but la defense du christianisme contre les attaques du protestantisme
The aim of this thesis is to present an analysis of la galliade, a work of a late french renaissance poet and linguist, guy le fevre de la boderie. This poem, compound with about nine thousand lines, shows that france is the home of all post diluvean knowledge (chiefly poetry and music), and that the french king is chosen by god to be universal monarch in the new age of spiritual renewal. Le fevre must be placed, on the one hand, in the context of the florentine neo-platonist tradition (the prisca theologia is much important), and, on the other hand, in the context of the christian kabbalah. The purpose of this new christian lyricism is the defense of catholicism against the attacks of the protestantism
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26

Chaintron, Isabelle Roquemaure. "Les Sciences secrètes dans les "Illustrations de Gaule et Singularitez de Troye" de Jean Lemaire de Belges." Lille 3 : ANRT, 1986. http://catalogue.bnf.fr/ark:/12148/cb375965795.

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27

Bianciotto, Benjamin. "Figures de Satan : l'art contemporain face à ses démons : de 1969 à nos jours." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H049.

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La représentation de Satan et de ses différentes dénominations a constitué un sujet majeur de l’histoire de l’art occidental chrétien des premiers siècles de notre ère jusqu’au début du vingtième siècle. Alors que nous estimions le thème définitivement abandonné suite au fort recul de la pensée religieuse – notamment de la croyance au Diable – dans les sociétés actuelles, nous relevons que l’art contemporain lui accorde une place prépondérante dans sa production et ses manifestations. Le constat de ce décalage ostensible est à l’origine de la volonté d’étudier les raisons, les expressions et les conséquences qui accompagnent la présence de Satan dans l’art d’aujourd’hui. Pour rendre compte de cette discordance, cette thèse se scinde en trois mouvements : une étude comparative de l’histoire de la figure entre son passé et son présent, puis de sa disparition relative à sa réincarnation effective ; une analyse du traitement de l’imagerie diabolique par les artistes, et des messages qu’ils transmettent à travers elle ; une réflexion sur la survie théorique de la figure, et sur le silence du monde de l’art face à l’omniprésence de sa représentation. Le «retour» du Diable s’explique par deux raisons principales : détaché de ses racines théologiques, il est devenu aisément manipulable ; héritière de son glorieux passé, son image possède une force symbolique irremplaçable. La figure de Satan dans l’art contemporain est le reflet de nos sociétés, de nos angoisses, et de nos espoirs de libération – symptôme et possible remède. Vouloir l’ignorer revient à refuser d’affronter la préoccupante situation sociopolitique du monde : un vœu pieux potentiellement dangereux
The representation of Satan in his various denominations has constituted a major topic for Western Christian art history, from the first centuries A.D. to the beginning of the twentieth century. While, following the large decline of religious thought and of the belief in the Devil, the theme was considered as permanently obsolete in our present day societies, we notice that contemporary art provides it a leading place in its productions and expressions. The genuine will to study the reasons, the manifestations and the consequences accompanying the presence of Satan in today’s art comes from the observation of this blatant discrepancy. In order to figure out this discordance, this thesis is divided in three parts: a comparative study of the figure between its past and its present, then from its relative disappearance to its effective reincarnation; an analysis of the diabolical imagery as it is treated by artists, and of the messages they deliver through it; a reflection on the theoretical survival of the figure, and on the art world’s silence in the face of his omnipresent representation. The Devil’s “come back” can be explained by two main reasons: cut from his theological roots, this character is easily maneuverable; his image possesses an irreplaceable strength inherited from his glorious past. The figure of Satan in contemporary art mirrors our societies, our fears, our hope for liberation – a symptom and a possible remedy. To try to avoid it is to refuse to contend with the worrying socio-political situation of the world: a potentially dangerous vain wish
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Spears, Jamie. "A seance room of one's own : spiritualism, occultism, and the new woman in mid-to late-nineteenth century supernatural fiction." Thesis, University of Sunderland, 2016. http://sure.sunderland.ac.uk/6503/.

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This thesis will examine the nineteenth-century supernatural stories written by women connected to Spiritualism. These include ‘standard’ ghost stories, esoteric novels and works infused with Spiritualist and occult themes and tropes. The middle- and upper-class Victorian woman was already considered something of a spirit guide within her own home; following the emergence of Modern Spiritualism in the 1850s, women were afforded the opportunity to become paid spirit guides (that is, mediums and lecturers) in the public sphere. Spiritualism was an empowering force for female mediums like Elizabeth d’Espérance and Emma Hardinge Britten, and Spiritualist philosopher Catherine Crowe. In this thesis I will examine how these new power dynamics—to use Britten’s phrasing, the ‘place and mission of woman’—are reflected in society and literature. This thesis sees Spiritualism as the impetus for several occult movements which emerged near to the end of century, including Marie Corelli’s Electrical Christianity, Madame Blavatsky’s Theosophy, and Florence Farr’s Hermetic Order of the Golden Dawn. Each of these women founded, or had significant input in the founding of, their respective creeds. There is an area of critical neglect around the fiction written by these women. Corelli’s works are often analysed in the New Woman framework, but rarely in the spiritual or occult; scholarly interest in Blavatsky focuses on the incredible power she consolidated, but her Theosophical fiction tends to be dismissed in favour of her treatises; d’Espérance’s fiction has not been properly examined thus far. With this thesis I hope to offer a re-reading or re-framing of this supernatural literature by placing it, and its authors, in its socio-political context at the tumultuous end of the nineteenth century.
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Clerbois, Sébastien. "Contribution à l'étude du mouvement symboliste: l'influence de l'occultisme français sur la peinture belge (1883-1905)." Doctoral thesis, Universite Libre de Bruxelles, 1999. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211854.

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30

Luff, Karl T. "A biblical perspective on the magic and divination found in some of the world's religious systems." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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31

Nauert, Charles Garfield Liard Véronique. "Agrippa et la crise de la pensée à la Renaissance /." Paris : Éd. Dervy, 2001. http://catalogue.bnf.fr/ark:/12148/cb38809483n.

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Pielow, Dorothee Anna Maria. "Die Quellen der Wesheit : die arabische Magie im Spiegel des Uṣūl al-ḥikma von Aḥmad Ibn ʻAlī al-Būnī /." Hildesheim : G. Olms, 1995. http://catalogue.bnf.fr/ark:/12148/cb38999725b.

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Boudet, Jean-Patrice. "Entre science et nigromance : astrologie, divination et magie dans l'Occident médiéval : XIIe-XVe siècle /." Paris : Publications de la Sorbonne, 2006. http://catalogue.bnf.fr/ark:/12148/cb410164998.

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Priddle, Robert. "More Cunning Than Folk: An Analysis of Francis Barrett's 'The Magus' as Indicative of a Transitional Period in English Magic." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23777.

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This thesis seeks to define how Francis Barrett’s The Magus, Or Celestial Intelligencer is indicative of a transitional period (1800–1830) of English Magic. The intention and transmission of Barrett’s The Magus is linked to the revival of occultism and its use as a textbook for occult philosophy. This thesis provides a historical background preceding this revival. The aim of the thesis is to establish Barrett’s text as a hybrid interpretation of Renaissance magic for a modern audience. It is primarily by this hybridization that a series of feedback loops would begin to create the foundation for modern occultism. This study utilizes a careful study of primary sources, including a systematic examination of The Magus within its intellectual and social contexts.
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Klimenka, Gabrielius Edvinas. "Ezoterikos terminų vartojimo problemiškumas katalikiškoje pastoracinėje literatūroje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130531_133951-94769.

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Darbo tikslas: Lietuvių kalba išleistos ezoterinės literatūros apžvalga, išryškinant naudojamos ezoterinės terminologijos netikslumus, atskleidžiant kritišką požiūrį į terminologijos laisvą interpretaciją ir nusakant naudojamos tikslios terminologijos poveikį sėkmingai pastoracijai. Tikslui pasiekti buvo išsikelti tokie uždaviniai: - Apibrėžti religijotyrinius „magijos“, „ezoterikos“ ir „okultizmo“ terminus. - Pristatyti kaip vartojami ezoterikos terminai katalikiškoje pastoracijoje bei paaiškinti daromas klaidas. - Atskleisti terminų apsibrėžimo sau ir pastoracijos subjektui svarbą. - Nurodyti pavojus, kylančius dėl netikslios ezoterikos terminų vartosenos pastoracijoje. - Pateikti patarimus pastoracijos darbuotojams. Uždaviniams įgyvendinti ir tikslui pasiekti naudoti lyginamosios analizės ir sintezės metodai. Darbe apibrėžti „okultizmo“, „ezoterikos“ ir „magijos“ terminai: okultizmas yra sinkretinė XIX a. pr. - XX a. pr. maginės filosofijos kryptis, apjungianti to meto ezoterines praktikas, tokias kaip spiritizmas ir magija; ezoteriką galima apibrėžti kaip religinę filosofinę sistemą, kurios pagrindą sudaro maginiai ar parapsichologiniai ritualai ir metodai, padedantys kontaktuoti su anapusybe. Ezoterikos terminas pakankamai platus, nes savyje talpina visą paranormalybę, pradedant okultizmu ir spiritizmu, ir baigiant ekstrasensorika bei magija. Ezoterikoje ypatingą reikšmę turi iniciacija. Ezoterika tai bendras terminas, naudojamas visai maginei ir... [toliau žr. visą tekstą]
The goal of this thesis: in accordance to the review of the esoteric literature in Lithuanian, to highlight the uncertainties of the esoteric terminology, to reveal a critical attitude to the free interpretation of the esoteric terminology and to describe the effects of the precise esoteric terminology to the success of pastoral work. To achieve the goal such tasks were raised: - To define the terms of magic, esoteric and occultism. - To introduce how the esoteric terms are used in the Catholic pastoral work as well as to explain the most common mistakes. - To reveal the importance of the precise terminology for the pastoral subject. - Indicate the risk arising from incorrect usage of esoteric terms in pastoral work. - To provide guidance for pastoral workers. In order to implement tasks and achieve thesis goal were used methods of comparative analysis and synthesis. While working the terms of occultism, esoteric and magic were defined. Occultism is the study of esoteric practices, including (but not limited to) magic and spiritualism; it is the syncretic type of magic philosophy common from the 19th to 20th century. Esotericism can be defined as a religious philosophical system, which is based on magic or parapsychology rituals and methods to come into contact with the Otherworld. The term of esoteric is very wide – a huge range of examples of esoteric movements and philosophies such, as occult, spiritism, extrasensory and magic, etc. are included. Magic can be defined... [to full text]
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Swartz, Laura A. "Occulture : W.B. Yeats' prose fiction and the late ninteenth- and early twentieth-century occult revival." CardinalScholar 1.0, 2010. http://liblink.bsu.edu/uhtbin/catkey/1560843.

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In addition to being a respected poet, dramatist, essayist, and statesman, William Butler Yeats was a dedicated student of the occult and practicing magician for most of his adult life. In spite of his dedication, Yeats’ commitment to occultism has often been ridiculed as “bughouse” (as Ezra Pound put it), shunted to the margins of academic discourse, or ignored altogether. Yeats’ occult-focused prose fiction—the occult trilogy of stories “Rosa Alchemica,” “The Tables of the Law,” and “The Adoration of the Magi” and the unfinished novel The Speckled Bird—has often received similarly dismissive treatment. Some critics have accused Yeats of being an escapist or of being out of touch with the intellectual currents of his time. However, Yeats was in touch with the intellectual currents of his time, one of which was the late nineteenth- and early twentieth-century occult revival. This was not a fringe movement; it was one which intersected with some of the most pressing social and cultural issues of the time. These include the dissatisfaction with mainstream religions, the renegotiation of women’s roles, the backlash against science, and nationalism and the colonial enterprise. This intersection is what I have termed occulture. The central purpose of this dissertation is twofold. First, I demonstrate the cultural and academic relevance of the occult revival by analyzing its connections to these critical issues. Second, I situate the occult trilogy and The Speckled Bird as artifacts of the occult revival and its associated facets. Through its main characters, the occult trilogy illustrates a fragmented self associated with literary modernism and with scientific challenges to individual identity from Darwin, Freud, and others. In addition, these three stories exemplify a sacralization of the domestic sphere which conflicts with the officially-sanctioned sacred spaces of mainstream religions. The Speckled Bird also reconfigures the sacred space as Michael Hearne contemplates a magical order with Irish nationalist implications. In examining these works within this historical context, I present them as texts which engage with the social and cultural landscape of the time.
Occulture : occultism and the occult revival -- The occult trilogy : self and space in an occult context -- The speckled bird : sacralizing Ireland.
Department of English
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Tupman, Tracy Ward. "Theatre magick Aleister Crowley and the Rites of Eleusis /." Connect to this title online, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1054580207.

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Thesis (Ph. D.)--Ohio State University, 2003.
Title from first page of PDF file. Document formatted into pages; contains xi, 355 p.; also includes graphics (some col.). Includes bibliographical references (p. 341-355). Available online via OhioLINK's ETD Center.
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Bouchet, Christian. "Aleister Crowley (1875-1947) et le mouvement thélémite." Paris 7, 1994. http://www.theses.fr/1994PA070136.

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Le but de cette thèse est d'exposer la pensée d'aleister Crowley et l'influence de celle-ci. Aleister Crowley est un des acteurs du renouveau de la magie rituelique au 20e siècle. A ce titre il a influencé la majorité des nouveaux mouvements magiques contemporains. Ceux-ci font l'objet d'une description détaillée. Aleister Crowley est aussi un poète, un écrivain et un peintre, ainsi qu'un militant politique. Ces diverses facettes de son activité sont examinées
The aim of this thesis is to expose the thought of Aleister Crowley and the influence of it. Aleister Crowley is one of the actors of the renewal of the ritual magic in the 20e century. He influenced the majority of the new magical movements of our days. Those are the object of a circumstancial description. Aleister Crowley is too a poet, a writer and a painter. He is too a political militant. All this activities are described
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Sergent, Marion. "Les artistes musicalistes : théories et pratiques d'une union des arts (1932-1960)." Thesis, Sorbonne université, 2021. http://www.theses.fr/2021SORUL154.

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L'association des artistes musicalistes est fondée à Paris en 1932 par Blanc-Gatti, Bourgogne, Stracquadaini et Valensi. S'affirmant par le biais de manifestes, conférences, articles de presse, le groupe s'entoure de figures d'avant-garde et de l'élite culturelle, politique et médiatique pour assurer le succès de ses expositions en France et en Europe et de ses envois aux Salons. Il parvient à se reconstituer à la fin de la seconde guerre mondiale, bien que se faisant plus discret sur la scène parisienne, jusqu'au décès en 1960 de son chef de file Valensi. Retraçant dans la première partie la vie de l'association, ce travail dessine dans un deuxième temps le portrait d'un collectif d'artistes marqué par une grande diversité qui le situe en dehors d'une histoire des styles artistiques. Son programme esthétique ne repose pas tant sur des similarités formelles que sur un procédé de création commun : la musique est une source d'inspiration et de composition pour les artistes, qu'ils soient peintres, sculpteurs, architectes, poètes, décorateurs ou cinéastes. Si la filiation avec l'esthétique scientifique et les recherches abstraites des décennies précédentes s'ébauche aisément, la richesse des écrits théoriques et des pratiques picturales ou lumineuses des musicalistes permet de détailler dans une troisième partie les différentes façons d'envisager le lien avec la musique : entre modèle, sujet et collaboratrice pour les arts visuels. La quatrième partie montre comment derrière l'analogie musicale se dévoile l'utopie d'un langage universel et d'une fusion totale des arts, des sens et de l'humanité avec la nature, entremêlant psychologie, physiologie, occultisme et métaphysique
The association of « les artistes musicalistes » was founded in Paris in 1932 by Blanc-Gatti, Bourgogne, Stracquadainiand Valensi. The group published manifestoes and articles, gave lectures and surrounded itself by avant-garde artists aswell as the cultural, political and media elite in order to ensure the success of its exhibitions in France and in Europe andof the artworks sent to the Salons. The group reunited after the Second World War, and was active on the Parisian artscene albeit in a more discreet fashion, until the death of its leader Valensi in 1960. After the first part dedicated toretracing the life of the association, the second part of this work draws the portrait of a greatly diverse collective ofartists, situated outside the history of artistic styles. Its aesthetic program is not so much based on formal similarities, butrather on a common creative process : music is a source of inspiration and composition for artists, whether painters,sculptors, architects, poets, decorators or filmmakers. If the connection with the scientific aesthetic and the abstract artresearch of previous decades is easily sketched out, the richness of the theoretical writings and the pictorial or luminouspractices of the musicalistes makes it possible to detail in the third part the different ways of considering the links withmusic : a model, a subject or a collaborator for the visual arts. The fourth part shows how the musical analogy revealedthe utopia of a universal language and of a total fusion of the arts, of the senses and of humanity with nature, withreferences to psychology, physiology, occultism and metaphysics
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Swartz, Karen. "Views from the Great White Brotherhood : A study concerning notions about race in the teachings of the Theosophical Society and the Rosicrucian Fellowship." Thesis, University of Kalmar, School of Human Sciences, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hik:diva-2142.

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The nineteenth century witnessed a great deal interest in Esotericism, which resulted in the creation of a significant number of Occult organizations. Many of them were influenced by the Theosophical Society, arguably the most important of the groups that came into existence before the Great War, a further example being the Rosicrucian Fellowship. The writings of these two organizations’ primary founders contain teachings about race that were influenced by beliefs concerning the inferiority of certain peoples that were prevalent at the time. While this is often acknowledged in academic studies, the matter is largely marginalized.

The aim of this paper is to investigate how these teachings reinforce preexisting ideas about race. The findings indicate that this is partially achieved through the use of language and partially by presenting the notions within the context of a cosmology which casts inequalities found in society as part of an evolutionary process in which any atrocities committed by a dominant group are seen as merely hastening a divinely instituted chain of events that is already in motion. This matter is relevant to the present time because these beliefs are part of living traditions and because it is arguable that the racist discourse which shaped them in the first place is still just as influential today.

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McIntire, Janet E. "H. Rider Haggard and the Victorian occult." Full text available online (restricted access), 2000. http://images.lib.monash.edu.au/ts/theses/McIntire.pdf.

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Amer, Karima. "Contribution de Théodore Flournoy à la découverte de l'inconscient." Paris 7, 2012. http://www.theses.fr/2012PA070026.

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Ce travail de thèse porte sur la contribution de Théodore Flournoy (1854-1920) à la découverte d'un inconscient créateur, subliminal et mythopoïétique à la fin du XIXème siècle et sur l'influence éventuelle de Théodore Flournoy sur les prémisses de la psychologie jungienne dans la controverse avec Sigmund Freud (1856-1939) autour de la sexualité et de l'occultisme. C'est la raison pour laquelle nous interrogerons et reconstrui¬rons l'histoire de la découverte de cet inconscient genevois pour montrer non seulement qu'elle était à fleur de science mais surtout nous montrerons à partir de l'analyse de controverses que cet inconscient créateur ne se confond nullement avec celui de Sigmund Freud. Même si jusqu'en 1900, Théodore Flournoy qui travaille en parallèle du savant viennois aboutit sur bien des aspects à des hypothèses convergentes avec celles de Sigmund Freud contribuant ainsi à dégager la psychologie de la philosophie et de la physiologie. C'est ainsi qu' après une pratique de laboratoire, Théodore Flournoy préférera travailler sur les phénomènes occultes pour découvrir les pouvoirs normaux de notre psychisme. Dès lors une femme aux dons étranges, un médium « Hélène Smith », « son » médium, jolie personne, va être l'objet de toute son attention et à l'origine d'un célèbre ouvrage des Indes à la Planète Mars publié en 1900, ce qui n'est pas sans évoquer la Traumdeutung de Sigmund Freud, que Théodore Flournoy va lire très rapidement
This thesis deals with Theodore Flournoy (1854-1920)'s contribution to the discovery of unconscious, subliminal and mythopoietical creator of the end of the XIX the century. It also deals with the possible influence of this discovery of the premisses of the Jungian psychology within the controverse with Sigmund Freud cround sexuality and occultism. That is the reason why we will ask and re-build the story of the discovery of this unconscious Genevian in order not only to show that it was the chore of science but also and especially the assert how the basis of the controversial analysis of this unconscious creator cannot be mingled with that of Sigmund Freud. Even if until 1900, Theodore Flournoy was working at the same level as the Viennese scientist and reached several aspects convergent hypothesis with Sigmund Freud's, which this contributes to find out the philosophical and physiological psychology. That is how after laboratory practice, Theodore Flournoy preferred to work on occult phenomena so bas to discover the normal powers of our psychism. From that moment, a woman with strange gifts, "Hélène Smith", a medium, "his medium", a pretty woman, will become the object of all his attention and at the origin of a famous book From India to the Planet Mars
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Gagnon, Mireille. "La mouvance wiccane au Québec : un portrait de la sorcellerie contemporaine." Thesis, Université Laval, 2003. http://www.theses.ulaval.ca/2003/21029/21029.pdf.

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Au Québec, au cours des quarante dernières années, la Wicca, une forme de sorcellerie contemporaine, s’est installée et s’est développée. Ce mouvement, dont la magie est au cœur des pratiques, comprend deux catégories d’adeptes: les pratiquants solitaires et les pratiquants de groupe. Parmi ceux-ci, nous retrouvons principalement deux types d’expérience de rapport au monde: spiritualité pour l’un et religion pour l’autre. Nous cherchons donc à évaluer à quel type d’expérience se rapporte la mouvance wiccane au Québec. Nous formulons la thèse que le rapport au monde de la mouvance wiccane québécoise serait d’ordre religieux et ce malgré le syncrétisme religieux prononcé, l’absence de dogme unifié, la pratique solitaire et la pratique de la magie. Afin d’illustrer cette thèse, nous avons utilisé une approche ethnographique centrée sur le sens donné et les pratiques effectives des communautés et des pratiquants wiccans.
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Dufault, Olivier. "Magic as a boundary : the case of Iamblichus' De mysteriis." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81484.

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With this paper, I aim to demonstrate that, in Late Antiquity, the definition of magic was inherent to the definition of its opposite, religion. Assuming that the separation of magic and religion is the symptom of cultural clashes. I argue that Iamblichus' (240-325 AD) De Mysteriis was participating in a politico-religious reorganization of the Roman Empire.
The first part of the study analyses the religions beliefs of Porphyry (232--305 AD). With this analysis, I demonstrate that Iamblichus rectified Porphyry's philosophical approach to religion, which minimizied the distinctions between magic and religion.
In the second part of the study, I demonstrate how Iamblichus' response to Porphyry rearranged religious evidence into a new holistic system called "theurgy." By drawing from Neoplatonic political theory, I also explain how the De Mysteriis inseparably bounded politics with theology.
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Terzetti, Filho Celso Luiz. "Um bruxo e seu tempo: as obras de Gerald Gardner como expressões contraculturais." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1845.

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Made available in DSpace on 2016-04-25T19:20:19Z (GMT). No. of bitstreams: 1 Celso Luiz Terzetti Filho.pdf: 1284343 bytes, checksum: 87a3503abceaa7b50093c806b47c799c (MD5) Previous issue date: 2012-04-03
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This dissertation examines the history of Wicca, a religious system created by Gerald Gardner in England in the late 40th through three of his works that deal specifically with its conception of witchcraft, " High Magic s Aid" (1949) "Witchcraft Today" (1954) and "The Meaning of Witchcraft" (1959). Within a perspective that takes into account your inspirations for the creation of a system resulting from their original religious movement as a seeker in the occult milieu of his time, we seek to understand Wicca as a religious system through a counter cultural interpretation. Thus this work asks in what sense the works of Gardner is a historical product of their social time. Our hypothesis is that his works are a product of the social history of postwar England to the extent that Gardner, in constructing his conception of witchcraft in his works, appropriated counter-trend to compose a countercultural religious system
Esta dissertação analisa a história da Wicca, um sistema religioso criado por Gerald Gardner na Inglaterra em fins da década de 40, através de três de suas obras que tratam especificamente de sua concepção de bruxaria, Com o auxílio da Alta Magia (1949), A Bruxaria Hoje (1954) e O Significado da Bruxaria (1959). Dentro de uma perspectiva que leva em consideração suas inspirações para a constituição de um sistema religioso original resultante de sua circulação como um seeker dentro do milieu ocultista de sua época, busca-se entender a Wicca como um sistema religioso através de uma interpretação contra cultural. Sendo assim este trabalho questiona em que sentido as obras de Gardner são um produto histórico social de seu tempo. Nossa hipótese é a de que suas obras são um produto histórico social da Inglaterra do pós-guerra na medida em que Gardner, ao construir sua concepção de bruxaria em suas obras, apropriou-se de tendências contraculturais para compor um sistema religioso contracultural
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Gustafsson, Tereze. "Det hemsökta vardagsrummet : Gestaltning och förmedling av ockulta fenomen i TV-serien 'Most Haunted'." Thesis, Karlstad University, Faculty of Arts and Education, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-484.

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In the 19th century, photography was often employed in attempts to objectively capture evidence of paranormal phenomena. With the advent of television, this tradition came to be coupled with the apparent mystery of distant communication through electromagnetic waves. The television set has often been depicted as intrinsically occult or even haunted.

It is therefore natural that television has proven to be an ideal medium to present beliefs, tales, and investigations about paranormal phenomena. Most such presentations have been openly ficticious, but in television the distinction between fact and fiction is often blurred, and the emergence of shows where the crew claims to pursue a serious investigation was inevitable. One of the most successful such shows is the British Most Haunted, airing since 2001. In this thesis, the presentation of occult phenomena in three episodes of Most Haunted is analyzed and discussed in light of this framework of traditions.

One main result is that the distinction between fact and fiction is indeed often blurred in Most Haunted. Reconstructions and purported evidence are similar to each other as well as to the historical ghost pictures, and sometimes the crew's reactions or lack of reactions is the only means to tell them apart. Elements aiming at creating a "ghost feeling" are abundant throughout both investigative and other parts of the show, and include monochrome (and sometimes inverted) imagery, blue or green light tones, modified motion speed, and perspectives that let the spectator "be the ghost". Black and white imagery is also a part of the usage of analogue or pseudo-analogue technology to convey connotations of authenticity. Filming the crew's reactions is the most common means of broadcasting a sense of hauntedness, as is often the case in traditional horror motion pictures.

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Cull, Logan P. "The Mysteries of Spirit: Cross-Currents in Russian Modernism (Alexander Scriabin & Nikolai Shperling)." Ohio University Honors Tutorial College / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1494013315151203.

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48

Von, Maltitz Emil Arthur. "Occult forces -- lived identities: witchcraft, spirit possession and cosmology amongst the Mayeyi of Namibia's Caprivi Strip." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1013279.

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Around Africa there seems to be an increasing disillusion with 'development', seen under the rubric of teleological 'progress', which is touted by post-colonial governments as being the cure for Africa's ailments and woes. Numerous authors have pointed out that this local disillusion, and the attempt to manage the inequities that arise through development and modernity, can be seen to be understood and acted upon by local peoples through the idiom of witchcraft beliefs and fears (see Geschiere & Fisiy 2001; Geschiere 1997; Nyamnjoh 2001; Comaroff & Comaroff 1993; Ashforth 2005) and spirit possession nanatives (see Luig 1999; Gezon 1999), or more simply, occult beliefs and praxis (Moore & Sanders 2001). The majority of the Mayeyi of Namibia's Eastern Caprivi perceive that development is the only way their regiOn and people can survive and succeed in a modernising world. At ~he same time there is also a seeming reluctance to move towards perceiving witchcraft as a means of accumulation (contra Geschiere 1997). This notion of the 'witchcraft of wealth' is emerging, but for the most part witches are seen as the enemies of development, while spirit possession narratives speak to the desire for development and of the identity of the group vis-a-vis the rest of the world. The thesis presented argues that, although modernity orientated analyses enable occult belief to be used as a lens through which to 1..mderstand 'modernity's malcontents' (Comaroff & Comaroff 1993), they can only go so far in explaining the intricacies of witchcraft and spirit possession beliefs themselves. The dissertation argues that one should return to the analysis of the cosmological underpinnings of witchcraft belief and spirit possession, taken together as complementary phenomena, in seeking to understand the domain of the occult. By doing so the thesis argues that a more comprehensive anthropological understanding is obtained of occult belief and practice, the ways in which the domain of the occult is constituted and the ways in which it is a reflection or commentary on a changing world.
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Riffard, Pierre A. "L'idée d'ésotérisme." Paris 1, 1987. http://www.theses.fr/1987PA010511.

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Besson, Yvan. "Histoire de l'agriculture biologique : une introduction aux fondateurs, Sir Albert Howard, Rudolf Steiner, le couple Müller et Hans Peter Rusch, Masanobu Fukuoka." Troyes, 2007. http://www.theses.fr/2007TROY0003.

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L’agriculture biologique émane d’une critique sociale et agronomique : celle de l’industrialisme et du capitalisme qui tendraient à empêcher l’existence même des agriculteurs, et celle de l’agrochimie qui exploiterait les terres sans entretenir correctement leur fertilité. D’une manière générale, l’agrobiologie émerge d’une contestation politique romantique de la modernité, avec toute la complexité de ce courant d’idées. Nostalgie du monde paysat, recherche d’une harmonie de l’agriculture avec la nature, tendance au mysticisme biologique, refus du désenchantement du monde, influences de l’Orient, critique de l’extension de la soif du profit, constituent les thèmes récurrents, plus ou moins accentués selon les fondateurs Howard, Müller, Rusch, Fukuoka. Avec Steiner, les racines de l’agrobiologie plongent dans l’occultisme. Une clarification épistémologique et philosophique de la diversité de ces enjeux culturels s’imposait. Sur le plan agronomique, les critiques tournent autour du thème de l’oubli agrochimique du sol et de l’importance de l’humus pour le maintien de la fertilité et la qualité nutritionnelle des produits agricoles. Outre une économie fondée sur l’agriculture, les alternatives proposées concernent la prise en charge de la commercialisation par les producteurs et un renouveau des techniques de la fertilisation organique, surtout avec le compostage et les engrais verts. De plus, la réflexion sur la nature comme modèle invite aussi à un rapprochement de l’agriculture avec la forêt, lequel trouve aujourd’hui un prolongement inédit dans une agroforesterie intégrant l’amendement au bois raméal fragmenté
Organic farming originates from a social and agronomical criticism of industrialism and capitalism which tend towards the complete disappearance of farming, and of agricultural chemistry which exploits land without properly maintaining its fertility. In general, organic farming emerged from a romantic political contestation of modernity in all its complexity. Nostalgia for country life, a search fro harmony between farming and nature, a tendency towards biological mysticism, refusal of disillusion with the world, oriental influences, criticism of expansion of thirst for profit, all are recurrent themes, more or less underlined by the founders Howard, Müller, Rusch and Fukuoka. According to Steiner, organic farming plunges its roots in occultism. An epistemological and philosophical clarification on these various cultural issues became necessary. From an agronomical point of view, the criticism concerns themes of agricultural chemistry’s neglect for soil quality, importance of humus in the preservation of soil fertility and nutritional quality of agricultural produce. Apart from an economy based on farming, the alternatives proposed are marketing by producers and a return to organic fertilization techniques using compost and green manures. In addition, the idea of using nature as a model invites a comparison of farming with forestry, which today is compounded by agroforestry methods incorporating Ramial Chipped Wood
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