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Journal articles on the topic 'Occultists'
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1
Strube, Julian. "The Formation of Occultist Identities Amidst the Theosophy and Socialism of fin-de-siècle France." Tekstualia 4, no. 63 (December 13, 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” response to a global phenomenon. The second major aspect of occultist identity formations is socialism. Fin-de-siècle occultists were deeply interested in the socialist theories formulated during the July Monarchy but ambiguously distanced themselves from contemporary „materialist” socialisms.
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Wolffram, Heather. "‘Trick’, ‘Manipulation’ and ‘Farce’: Albert Moll’s Critique of Occultism." Medical History 56, no. 2 (April 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, on the one hand, by a debate over the scientific status of parapsychology, and on the other, by the question of who – parapsychologists, occultists, psychiatrists or jurists – was entitled to claim epistemic authority over the occult. This paper will use the Rudloff–Moll trial as a means of examining Moll’s critique of occultism, not only as it stood in the mid-1920s, but also as it had developed since the 1880s. It will also provide insight into the views of Germany’s occultists and parapsychologists, who argued that their legitimate bid for scientific credibility was hindered by Dunkelmänner [obscurantists] such as Albert Moll.
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Strube, Julian. "Occultist Identity Formations Between Theosophy and Socialism in fin-de-siècle France." Numen 64, no. 5-6 (September 28, 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 thus be seen as a “nationalist” response to a global phenomenon. Second, another major aspect of occultist identity formations will be highlighted: socialism. It will be shown that fin-de-siècle occultists were deeply involved with socialist theories in the July Monarchy vein but ambiguously distanced themselves from contemporary “materialist” socialisms. An analysis of this context will further help to understand the construction of an esoteric tradition.
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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, and beginning with Faḫr al-Dīn Rāzī, certain occult sciences (astrology, lettrism and geomancy) were gradually but definitively shifted from the natural to the mathematical sciences as a means of reasserting their scientific legitimacy in the face of four centuries of anti-occultist polemic, from Ibn Sīnā to Ibn Ḫaldūn; they were simultaneously reclassified as the sciences of walāya, moreover, which alone explains the massive increase in patronage of professional occultists at the Safavid, Mughal and Ottoman courts in the runup to the Islamic millennium (1592 CE). I argue that the mathematicalization, neopythagoreanization and sanctification of occultism in Ilkhanid-Timurid-Aqquyunlu Iran is the immediate intellectual and sociopolitical context for both the celebrated mathematization of astronomy by the members of the Samarkand Observatory in the 9th/15th century and the resurgence of neoplatonic-neopythagorean philosophy in Safavid Iran in the 10th/16th and 11th/17th, whereby Ibn Sīnā himself was transformed into a neopythagorean-occultist—processes which have heretofore been studied in atomistic isolation.
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DOOSTDAR, ALIREZA. "Impossible occultists:." American Ethnologist 46, no. 2 (April 26, 2019): 176–89. http://dx.doi.org/10.1111/amet.12760.
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Pyatkova, Vassa A. "APPROACHES TO TELEPATHY IN RUSSIA IN THE LATE 19TH - EARLY 20TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2020): 100–115. http://dx.doi.org/10.28995/2658-4158-2020-4-100-115.
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The article describes a variety of approaches to realizing the phenomenon of telepathy in Russia in the late 19th – early 20th century. Telepathy kindled interest of scientists, occultists, members of religious groups and general public. Reasons behind the interest towards this phenomenon varied in each specific case. Scientists viewed telepathy as a phenomenon that was worth exploring, and created theories that would explain it. At the same time, some of them regarded such studies as a way of justifying the possibility of life outside of a physical body. Telepathic experiments aimed to prove the independence of human psyche from the body were also conducted by those not associated with academic science. Occultists preferred describing the phenomenon of telepathy without resorting to scientific terminology and used occult anthropological concepts instead. In popular occultism represented by mentalism, telepathy was viewed as a practice capable of improving the quality of living. Christian spiritualists and some representatives of Orthodox clergy took interest in telepathy as a means of proving the immortality of soul. Moreover, they used the telepathy theory to justify the efficacy of traditional religious practices, in particular the prayer. Despite of the variances in the reasons behind the interest towards telepathy and in its explanations, the interest to this phenomenon reflected a common trend of that age towards rethinking the anthropology
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Kornhauser, Jakub. "Hallucinating curls and a man-coffin. Occultist traces in Central European Surrealism." Romanica Cracoviensia 22, no. 3 (November 30, 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 particular importance in the theories and practice of Romanian Surrealists – Victor Brauner, Gherasim Luca and, above all, Gellu Naum. The space in which these transformed entities with a new status enter consciousness are the eponymous „dangerous territory” that André Breton wrote about, and which become a metaphor (but is it only a metaphor?) of the alliance of the proto-language and the proto-image.
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Razdyakonov, Vladislav S. "V.I. KRYZHANOVSKYA’S FICTION AND THE RISE OF POPULAR OCCULTISM IN LATE IMPERIAL RUSSIA." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2023): 35–51. http://dx.doi.org/10.28995/2658-4158-2023-1-35-51.
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The article aims to examine V.I. Kryzhanovskaya’s literary work as a means by which representatives of the occult environment introduced the general public to the diversity of occult doctrines. Based on archival and published sources, the article delineates the occult preferences of V.I. Kryzhanovskaya, describes the phenomenon of popular occultism in the context of the occult market in Russia in the late 19th – early 20th century, offers a definition of “occult novel” and reveals its understanding by occultists as a means of spreading occult views. The artistic space of fantastic literature is defined as a space alternative to the spaces of both reality and fantasy, and claiming to perform a mediating function between subjective and objective experience. The author suggests that fiction for the occult served not only as an artistic means of transmitting views, but also as an ideal artistic medium, allowing the question of the reality of occult phenomena to remain open, leaving the final decision to the reader
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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 determines the similar traits that unite these two characters in their unlikeness as personalities. As a result, the author reveals the similarity of not only the occult-esoteric cogitative paradigms that existed in two different countries during the same time period, but also the similarity of their perception by the “uninitiated” authors of the diaries. The article verifies the hypothesis, according to which the occult-esoteric views, despite their internal incoherence, are organically fit into personalities of the representatives of various social groups in the epoch-making historical periods. Egodocuments are examined in the context of studies on esotericism and the image of esoteric scientists for the first time. The acquired results can be valuable in further research of analogous phenomena related to the similar crisis periods in history, as well as for drawing parallels between them.
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Sachkova, Natalya M. "CULTURAL RECEPTION OF YOGA ANTHROPOLOGY IN RUSSIA IN THE EARLY 20TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2020): 82–99. http://dx.doi.org/10.28995/2658-4158-2020-4-82-99.
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The research examines the specifics of reception of Yoga anthropology in Russia and its dissemination paths. The end of 19th – early 20th century was marked by the appearance of Russian translations of the academic research, in which Yoga was viewed as one of the Indian philosophical schools. In the same time, the West was witnessing an onset of popularization of Yoga by representatives of Neo-Vedanta, whose writings were also translated into Russian. Those writings were of a popular nature, since their authors sought to make Yoga understandable for Western readers. For the Occult community, the practical aspect of Yoga was the most attractive one. Occultists regarded Yoga as a method of anthropological perfection – both spiritual and physical – and eventual attainment of superhuman powers. Yoga popularization in Russia was to a considerable extent promoted by theosophists, who built their interpretations on contrasting Hatha Yoga and Raja Yoga. In the writings of theosophists, Yoga was presented as a path to attaining arcane knowledge. Russian Occultists created their original interpretations of Yoga. Christian theosophist M.V. Lodyzhensky, despite of considering Yoga as a path to attaining the Superconscious, gave it less appreciation compared to Christian heritage, thus emphasizing the supremacy of Christian tradition. P.D. Uspensky viewed Yoga through the lens of his concept of the Superman, and believed that Yoga practice is a way to achieve an overhuman condition, which the entire humanity will ultimately reach. The interest of Russian community to Yoga should be considered in the context of interest towards the Eastern culture and the belief in the possibility of upcoming transformation of the human nature that were common with the European society of that age
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Ferguson, Christine. "Reading with the Occultists: Arthur Machen, A. E. Waite, and the Ecstasies of Popular Fiction." Journal of Victorian Culture 21, no. 1 (January 2, 2016): 40–55. http://dx.doi.org/10.1080/13555502.2015.1123170.
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Viswanathan, Gauri. "In Search of Madame Blavatsky." Representations 141, no. 1 (2018): 67–94. http://dx.doi.org/10.1525/rep.2018.141.1.67.
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Widely considered to be one of the most influential occultists of modern times, Helena Petrovna Blavatsky (1831–91) was equally a cultural critic and theorist of religion. This essay examines Blavatsky’s reading practices and the interpretive protocols she followed in challenging the hegemony of certain knowledge structures, whose origin she located in religious orthodoxy. A key point of her critique was that dominant religions consigned competing theories of the world to oblivion by denouncing them as heresies or blasphemies. These so-called heresies were, for her, lost or esoteric knowledge, just as magic was a placeholder for religious debates erased from the historical record. Maintaining that the dislocated past can only be salvaged by nonrational experiences, Blavatsky shifted the weight of truth from the exoteric to the esoteric, thereby creating a space for the recovery of core meanings through such eclectic means as memory, imagination, and the paranormal faculties.
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Meskell, Lynn. "Electronic Egypt: the shape of archaeological knowledge on the Net." Antiquity 71, no. 274 (December 1997): 1073–76. http://dx.doi.org/10.1017/s0003598x00086063.
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Unlike many regional archaeologies the study of Egypt has always had widespread appeal, from archaeologists to Afrocentrists, orientalists to occultists. According to one web-site, ‘Egypt dominates the history of the world.’ This ever-popular fascination has spilled over into the electronic media since the inception of the Internet. Thus, Egypt proves to be a telling casestudyin net politics and potentialities. Simply typing the word ‘Egypt’ into a Web searcher elicits over 1 million sites, and the content of that material runs the gamut from scholarly resources closely matching those known in print to fringe sites and sci-fi web pages. This makes electronic Egypt an intellectual and ethical minefield for the uninitiated, especially as there proves often little to differentiate between this panoply of sites in terms of presentation and professionality. It palpably illustrates the homogenization of knowledge on the net and prompts us to consider the construction of archaeology and archaeological knowledges.
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Kefeli, Agnès. "In the Land of Giants: Eco-Mythology and Islamic Authority in the Post-Soviet Tatar Imagination." Slavic Review 82, no. 1 (2023): 137–58. http://dx.doi.org/10.1017/slr.2023.97.
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At the turn of the twenty-first century, giants occupied the imagination of occultists, neopagans, and nationalist writers. This article explores why those mythical colossi, a product of the pre-modern imagination, folklore, and childhood fantasy are still relevant to modern Tatars. More specifically, it centers on Fäüziyä Bäyrämova, whose fiction stands prominently in environmental public-school curricula. This inquiry provides a literary genealogy of Tatar eco-mythology, while nuancing the previous assumption in literary studies that in its evolution, the gigantic has moved away from enchantment to secularization. Unlike medieval Anglo-Saxon giants who embodied the sins of humanity or represented the uncivilized “other,” Soviet giants were builders and guardians of Tatars’ Islamic sacred geography, threatened by urbanization and secularization. In Bäyrämova's reinterpretation, they reappear not only as guardians of a nationalist cartography, but also as transmitters of Islamic reform and orthopraxy. In both Soviet and post-Soviet contexts, giants emerge as conduits of religious authority.
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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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Mayer, Gerhard A. "Spirituality and Extraordinary Experiences: Methodological Remarks and Some Empirical Findings." Journal of Empirical Theology 26, no. 2 (2013): 188–206. http://dx.doi.org/10.1163/15709256-12341272.
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Abstract This article is based on empirical data gathered in two qualitative field studies of contemporary Western shamans and practising magicians (occultists) in German speaking countries. It emphasizes the importance of extraordinary experiences in the adoption of heterodox worldviews. The findings indicate that such experiences play a decisive role in the adoption of religious and/or spiritual beliefs as well as in individual conceptualization of spirituality. Some methodological considerations in the investigation of extraordinary experiences and their relation to assumed paranormal phenomena are mentioned. A particular problem is that these experiences often seem to contradict the orthodox, commonly accepted scientific worldview. Thus researchers who want to collect information about religious beliefs and spiritual experiences have to allow for participants’ possible fear of stigmatization. An empirical phenomenological approach, following the principle of openness (Hoffmann-Riehm) and the method of grounded theory (Glaser & Strauss), seems apposite. In addition to the aforementioned methodological issues the article presents data on aspects of the lived spirituality of contemporary shamans and practising magicians as an example of secondary analysis of interview data.
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Consenstein, Eden. "“Yes, We Do Want to Subvert and Corrupt Young People”." Nova Religio 26, no. 2 (November 1, 2022): 5–29. http://dx.doi.org/10.1525/nr.2022.26.2.5.
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In 1992, the British television news program Dispatches aired clips from a video described as the first ever, eyewitness proof of satanically motivated child abuse. Days later, newspapers reported that the video was misrepresented. The clips were drawn from First Transmissions, an experimental video produced by Thee Temple ov Psychick Youth (T.O.P.Y.) a geographically disperse occult collective committed to subverting mainstream media. This article provides a detailed history of this incident. First, it uses the event as an entrée into T.O.P.Y.’s magickal media activism. Second, it locates the groups’ inadvertent appearance on Dispatches within sweeping changes to the late-20th-century media landscape. Providing this context demonstrates how new possibilities in the production and circulation of audiovisual media provoked religious conflicts and concerns for radical occultists and conservative television journalists alike. While T.O.P.Y.’s uses of media were intended to enable individual self-actualization and to undermine established institutions, their detractors on Dispatches figured underground media economies as sites of satanic conspiracy and worked to discipline their creators.
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Melvin-Koushki, Matthew. "In Defense of Geomancy: Šaraf al-Dīn Yazdī Rebuts Ibn Ḫaldūn’s Critique of the Occult Sciences." Arabica 64, no. 3-4 (September 13, 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 associated with the Mamluk sultan Barqūq’s (r. 784/1382-791/1389 and 792/1390-801/1399) court reveals it to be not forward-thinking but rather conservative, fideist and indeed reactionary, as such closely allied with Ibn Qayyim al-Ǧawziyya’s (d. 751/1350) puritanical project in particular; and in any event, the eager patronage and pursuit of the occult sciences by early modern ruling and scholarly elites suggests that his appeal could only fall on deaf ears. That it also flatly opposed the forms of millennial sovereignty that would define the post-Mongol era was equally disqualifying. I here take Šaraf al‑Dīn ʿAlī Yazdī (d. 858/1454), Ibn Ḫaldūn’s younger colleague and fellow resident in Cairo, as his sparring partner from the opposing camp: the Timurid historian was a card-carrying occultist and member of the Iḫwān al-Ṣafāʾ network of neopythagorean-neoplatonic-monist thinkers then gaining prominence from India to Anatolia via Egypt. I further take geomancy (ʿilm al-raml) as a test case, since Yazdī wrote a tract in defense of the popular divinatory science that directly rebuts Ibn Ḫaldūn’s arguments in the Muqaddima. To set the stage for their debate, I briefly introduce contemporary geomantic theory and practice, then discuss Ibn Ḫaldūn’s and Yazdī’s respective theories of occultism with a view toward establishing points of agreement and disagreement; I also append a translation of Yazdī’s tract as a basis for this comparison.
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Mastrocinque, Attilio. "The divinatory kit from Pergamon and Greek magic in late antiquity." Journal of Roman Archaeology 15 (2002): 173–87. http://dx.doi.org/10.1017/s1047759400013891.
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Divination was one of the most important features of the learned magical arts in the Imperial period. Not only do the Graeco-Egyptian ‘magical papyri’ contain an abundance of recipes which claim to enable the practitioner to know the future, but several ancient authors attest that divination was of special interest to occultists. Recent scholarship has indeed recognised the importance of divination in ritual-magical practice, but the relevant archaeological evidence has not been much discussed since the publication of the second volume of Th. Hopfner'sGriechisch-ägyptischer Offenbarungszauberin 1924. The major new evidence here has been the Near-Eastern divination- and incantation-bowls. The present article, however, is concerned with the possible implications of a much older find, the divination kit from Pergamon, and its recently-discovered analogue from Apamea in Syria, for the study of specifically theurgic divination. The rôle of magical ritual within theurgy has received considerable attention in recent years, but the relevance of the divination kits has not hitherto been noticed. I shall argue that the physical instruments employed in theurgic divination help us to understand several features of theurgic practice. I shall also stress the possible contribution of magical gems in the same context, for in them we can recognise images and attributes of divine beings with whom magicians and theurgists identified themselves during their performances.
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Munir, Tjerlang, Sutrisno Sutrisno, and Marthin Steven Lumingkewas. "INTERNET AND RELIGION." Didache Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (September 18, 2023): 119–35. http://dx.doi.org/10.55076/didache.v4i2.136.
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The internet has grown in importance as a platform for religious speech and practice, with some considering it a suitable medium for magical experimentation and rituals. Sects and religious meetings have also found a new home in digital networks. Some religious societies have opted to shift their activities online, resulting in digital religion and hyper-mediated religious experiences. The use of digital technology has also fueled religious imagination, notably in the context of animism. The use of digital technology for spiritual reasons, known as technoshamanism, is becoming increasingly popular among neopagans, occultists, and New Agers. As a result, the internet has become a haven for digital deities and technoshamanism, opening new avenues for religious expression and practice. With this context in mind, the research focuses on digital religion, with researchers discussing how digital deities and technoshamanism are changing our understanding of spirituality. The purpose of this research explores how the internet and religion are transformed in the move from offline to online contexts into digital deities and technoshamanism. The rise of digital deities and technoshamanism is altering our perception of spirituality. As a result, the influence of digital deities and technoshamanism on the nature of spirituality is still being explored and researched, with consequences for both conventional religious organizations and the larger cultural environment. The research method of this study is library research, to gather information from books, journals, and online libraries.
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Williams-Hogan, Jane. "The place of Emanuel Swedenborg in the spiritual saga of Scandinavia." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 254–80. http://dx.doi.org/10.30674/scripta.67339.
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Between 1749 and 1771 the Swede Emanuel Swedenborg (1688–1772) wrote and published eighteen religious works in Latin that he claimed were the foundation of a new Christian religion. He wrote that he had been called by God to unlock the spiritual secrets of the Bible through the doctrine of correspondences; to reveal the nature of the spiritual world based on experience in that realm; and to explain the keys to living a heavenly life. Stating in his last work, True Christianity (paragraph no. 779) that he was called only to write and publish, Swedenborg never attempted to found a church. Swedenborg published his books in Amsterdam and London, and if his 1758 print runs of 1,000 for five different works are typical, he had thousands of books available to distribute throughout Europe and he did so. However, the number of books in Scandinavia at the time of his death was probably fairly small. In 1772 there were less than a dozen readers in all of Europe, and only a small handful in Scandinavia. While awareness, education, and access are necessary prerequisites to the possibility of responding to these works, interest is essential. From the beginning, and over the years since their publication, individuals motivated to explore them seem to fall into the following categories: religious virtuosi/seekers; philosophers; occultists; artists, poets, and, writers. In this article the author, after a few remarks about issues on scholarship, turns her attention to three men with three different relationships to Swedenborg‘s religious writings, they are Edvard Munch (1863–1944), Søren Kierkegaard (1813–55), and August Strindberg (1850–1912). Then she makes an assessment of Swedenborg’s contribution to Scandinavia.
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Marino, Davide. "Albert de Pouvourville’s Occultisme Colonial." Numen 71, no. 1 (December 12, 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 fundamental elements of de Pouvourville’s worldview: “elitism” and “colonial Darwinism.” From gender and race to initiation and opium consumption, de Pouvourville’s “discourse on the Far East” is a form of “colonial occultism”: a peculiar mix of imperialist hegemonic aspirations and spiritual thirst for “the wisdom of the East.”
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Guaraldo de Paula Silveira, Bruno. "Quatorze lições sobre philosophia yogi e occultismo oriental: um livro de ioga e seu trânsito editorial transnacional de Chicago a São Paulo (1903-1910)." ArtCultura 25, no. 46 (June 30, 2023): 62–77. http://dx.doi.org/10.14393/artc-v25-n46-2023-71186.
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Quatorze lições sobre philosophia yogi e occultismo oriental é um livro de ioga redigido em português, assinado por Yogi Ramacharaka, publicado em São Paulo pela editora do Brasil- Psychico- Astrologico em 1910. Porém, ao contrário do que possa parecer, ele não foi escrito por um guru indiano, tampouco é obra de um autor brasileiro: tratase de uma tradução de Fourteen lessons in yogi philosophy and oriental occultism (1903), do escritor e editor estadunidense William Walker Atkinson (1862- 1932). O objetivo deste artigo é entender como se deu o seu trânsito editorial de Chicago a São Paulo. Sustentamos a hipótese de que isso só foi possível graças aos esforços do editor luso- brasileiro Antônio Olívio Rodrigues (1879-1943), que mediou a autorização, a tradução, a edição e a venda do livro no mercado editorial paulistano.
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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 juxtaposing The Cantos and Yeats’s occultist perspective, the research probes the extent that the two works create a literary escapism, which attempts to balance the sanctity of human sanity. In the Modernist period, the period of picturing the frustration of the First World War, the interrelation of these works of art turns out a reflection of a literary recuperation from the cataclysm led by The Modernist world.
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Trexler, Adam. "Veiled Theory: The Transmutation of Anthropology in T. S. Eliot's Critical Method." Paragraph 29, no. 3 (November 2006): 77–94. http://dx.doi.org/10.3366/prg.2007.0007.
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While literary criticism is often seen as an unself-reflective forerunner to literary theory, this article argues that T.S. Eliot's theory of critical practice was a philosophically informed methodology of reading designed to create a disciplinary and institutional framework. To reconstruct this theory, it enriches theoretical methodology with intellectual and institutional history. Specifically, the article argues that Eliot's early critical theory depended on the paradigms of anthropology and occultism, developed during his philosophical investigation of anthropology and Leibniz. From this investigation, Eliot created an occult project that used spiritual monads as facts to progress toward the Absolute. The article goes on to argue that Eliot's methodology of reading was shaped by anthropology's and occultism's paradigms of non-academic, non-specialist reading societies that sought a super-historic position in human history through individual progress. The reconstruction of Eliot's intellectual and institutional framework for reading reveals a historical moment with sharp differences and surprising similarities to the present.
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Medovarov, Medovarov M. V. "Interpretations of Dante’s Esotericism in the Italian and French Studies in the Middle of the Nineteenth and the Second Half of the Twentieth Century." Solov’evskie issledovaniya, no. 4 (December 15, 2021): 82–105. http://dx.doi.org/10.17588/2076-9210.2021.4.082-105.
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This article has a historiographic and methodological nature and is devoted to the problematic interpretations of the esoteric content of Dante’s ideas and works by French and Italian scholars from the middle of the nineteenth century to the second half of the twentieth century. Various definitions of Western esotericism are discussed in the light of contemporary approaches. The current interest in the study of Dante’s esotericism and the relevance of this topic are substantiated. The tradition in the interpretation of Dante's esotericism in Italy and France can be traced back to the occultists of the 19th century, who referred to each other's works: G. Rossetti, E. Arou, F. Boissard, J. Péladant, G. Pascoli and others. It has been demonstrated that the studies of Dante's esotericism during 1920s reached a new level of quality, which was adequate to the contemporary scientific requirements for Dante studies: in Italy, this happened in the person of Luigi Valli and his students, Arturo Reghini and then Julius Evola; and in France, at the same time, in the person of René Guénon. The criticism of Valli in the works by Guénon is analyzed in detail. The context of Dante's interpretation by Guénon is revealed in connection with the issue of Templar, Rosicrucian and Islamic influences (Sufism, Arab Neoplatonism). In this respect, a significant difference of tones was observed in the perception of Dante's esotericism within the general paradigm of integral traditionalism between Guénon and his Italian colleagues Julius Evola and especially Guido de Giorgio, whose fundamental work is still unknown to Russian scholars. An intense politicization of the perception of Dante's heritage by Evola and de Giorgio is also remarked in this article. Special attention is then paid to the study of Dante's esotericism by one of the leading Roman Catholic theologian of the twentieth century, Romano Guardini, who engaged a polemic correspondence with the integral traditionalists. Based on the results of our study, it was concluded that the research of Dante's esotericism by French and Italian authors for more than a hundred years can be characterized as a continuous chain of dialogue and polemics of various authors who knew about each other's works and used the appropriate links.
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Corcos, Maurice, and Patrick Clervoy. "Occultisme." Le Carnet PSY N°231, no. 1 (2020): 22. http://dx.doi.org/10.3917/lcp.231.0022.
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Levergeois, Bertrand. "Occultistes et Francs-maçons." Humanisme N° 278, no. 3 (September 1, 2007): 112. http://dx.doi.org/10.3917/huma.278.0112.
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Brévan, Gilles. "Occultisme celtique." Humanisme N° 313, no. 4 (November 1, 2016): 96–100. http://dx.doi.org/10.3917/huma.313.0096.
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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-Kantianism as a consistent set of philosophical practices that refer to one specific meaning. In fact, “Neo-Kantianism” was thrown into the discourse within the debate between Neo-Kantian authors – Friedrich Paulsen, Hans Vaihinger, Hermann Cohen – and the famous Darwinist Ernst Haeckel, who published his wide-ranging best-seller The Riddles of the Universe in 1899. Haeckel undertook a sharp critique against the Highest Good, arguing it contained occultism, and “Neo-Kantianism” promoted this owing to its Kant “obsession”. He refers to the 1888 Kant interpretation by German occultist Carl du Prel. The reaction of Neo-Kantian authors was a broad rejection of the doctrine of the postulates, which subsequently constituted the new “essence” of Neo-Kantianism. Every differing position was excluded as non-Neo-Kantian und occult. The claimed unity of Neo-Kantianism was produced in a specific historical context to reject the postulates. The “essence” of Neo-Kantianism was then defined to provide the “right” non-occult interpretation of the postulates.
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Shermukhamedova, N. A., and T. K. Ibraimov. "Қазіргі ғылымның дамуындағы оккультті білімнің маңызы." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 139, no. 2 (2022): 234–46. http://dx.doi.org/10.32523/2616-7255-2022-139-2-234-246.
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The periodic development of the philosophy of science is seen through several periods, including the relationship between science and esotericism. This also includes esoteric knowledge, occultism, religion and mythology. Noted philosopher and scientist Paul Feyerabend argues that «science should be de-centralized as the ideology of the scientific elite and equated with mythology, religion, and even magic». That is, the philosophy of science today recognizes a number of phenomena and hidden knowledge that go beyond the scope of science, but cannot clearly explain the mechanism of the emergence of mystical knowledge. This terminology is called occultism or occult knowledge. Man always has a special attitude towards mystical phenomena and supernatural phenomena. People who could not understand something without a scientific or logical explanation tried to imagine powerful «gods» responsible for certain events. Occultism is the belief in certain mystical powers that can influence human life. Communication with these forces is available only to selfless people. There are occult practices that help connect with these forces. The Orthodox Church considers the occult a dangerous phenomenon that has nothing to do with Christianity. Occultism is based on the idea of self-development and life outside the Creator. It is a delusion that the tree of good and evil is not only unreasonable, but also useful and harmful to humanity. Occultism is closely connected with the sin of pride and the belief that a person, for example, can turn to the forces of nature and independently endure all the hardships of this world. This article is devoted to the problem of occultism and its well-known currents, reveals their terminological features, meaning and content. The role of occultism in modern science, the relationship between science and occultism is discussed, and a historical analysis is given. The article shows the historical significance of occultism, the emergence and development of occultism, its main branches and directions, its actual significance.
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Hanegraaff, Wouter. "First Psychonaut?" International Journal for the Study of New Religions 7, no. 2 (February 20, 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 suffumigations made from plants traditionally associated with necromancy and witchcraft, as well as his spiritual visions induced by the eating of Hashisch dissolved in coffee. Cahagnet appears to stand at the origin of an underground tradition of visionary practice that would be continued and further developed by Britten, Randolph, and other esoteric practitioners since the 1860s. While most scholars have tended to play down the role of narcotics in these contexts, they may well have been crucial to how spiritual vision came to be understood in the occultist movement.
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Saragih, Elfrida, and Danny Philipe Bukidz. "Pendampingan Pastoral Terhadap Mahasiswa Yang Terikat Kuasa Okultisme: Studi Kasus Mahasiswa STT Abdi Sabda." JURNAL DIAKONIA 3, no. 2 (November 30, 2023): 57–69. http://dx.doi.org/10.55199/jd.v3i2.79.
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Occultism is a belief in dark powers, spiritual forces outside of God's power. Some members of the community practice occultism, such as belief in the spirits of the dead, talismans believed to protect the body, and immunity skills passed down by ancestors, which cause their descendants to suffer from frequent manifestations and possessions by evil spirits. Some STT Abdi Sabda Medan students are still bound by occultism, affecting them physically, psychologically, and spiritually. Therefore, there is a need for counseling for healing and recovery from their occultism attachment. This paper examines the need for counseling through pastoral counseling theories. The author conducted qualitative research and gathered data by interviewing seven students who were previously bound by occultism and experienced manifestations. They were also served by the Abdi Sabda Medan deliverance ministry team. Of the seven students, five recovered completely, three of whom joined the deliverance team, two did not join, and one is not yet fully recovered, while another refused to release their occult attachment. The author also interviewed Jaharianson Saragih, the deliverance ministry team's mentor, to strengthen the field data. This study aimed to explore how pastoral counseling is conducted on STT Abdi Sabda Medan students bound by occultism.
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Sebayang, Evan Arnoldi, and Bayu Kristianto. "The Portrayal of Occultism in “The Call of Cthulhu” (1928) by H.P. Lovecraft." k@ta 23, no. 2 (December 20, 2021): 47–57. http://dx.doi.org/10.9744/kata.23.2.47-57.
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H.P. Lovecraft crafted an intricate mythos which initially did not find success until after his death, and his works, most notably “The Call of Cthulhu” (1928), were regarded to be a landmark towards the relevancy of occultism both in the field of literature and religious belief. The short story was regarded to be the staple of “cosmic horror” which Lovecraft applied to almost all of his stories. The paper analyze how “The Call of Cthulhu” influenced the belief of modern occultism, which can be inferred from the literary elements in the story. Further analysis will also identify how Lovecraft portrayed the subgenre “cosmic horror” to enhance the elements of occultism within the short story. In relation to the previous elements, the paper examine how a particular cult, Typhonian Order, was influenced by the elements of occultism used in the story.
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Svystunov, Serhii Viktorovych. "Occultism and the latest mysticism in Ukraine. Factors of Occultism." Ukrainian Religious Studies, no. 46 (March 25, 2008): 382–402. http://dx.doi.org/10.32420/2008.46.1936.
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Occult manifestations of history have changed throughout history and at various stages of culture have entered into complex relationships with science, philosophy, religion, and art. In our time, occultism has found the resources for its existence and development in some non-traditional fields. The factors of growing interest in the occult are now: the commercialization of all walks of life; pluralisation of public opinion; tolerance and political correctness, which they spread to reduce various confrontations in society. The overarching and active factors such as interpersonal and global communication, the Internet and globalization in general are also major factors.
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Winslade, J. Lawton. "Techno-Kabbalah: The Performative Language of Magick and the Production of Occult Knowledge." TDR/The Drama Review 44, no. 2 (June 2000): 84–100. http://dx.doi.org/10.1162/10542040051058717.
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The X-Files, a “highly disseminated media golem” analogous to the medieval Kabbalah, signals the increasing presence in the media and the internet of occultism. Kabbalistic occultism traces a relationship between writing as an act, magic, and performance.
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Chen, Yijin. "Integration of Renaissance Arts and Hermeticism: Artful Tarot and Astrology." Journal of Education, Humanities and Social Sciences 11 (April 20, 2023): 226–30. http://dx.doi.org/10.54097/ehss.v11i.7631.
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It has long been recognized that Renaissance arts can interact with some Occultism concepts, as many artists during the Renaissance could also be alchemists and mystics. Many studies based on Western Occultism nowadays are trying to explore the relationship between ethos during the Renaissance and concepts in Hermeticism, which is one of the streams of occultism. The author believed that the ethos and the concepts can be seen in some artworks during Renaissance. Consequently, this paper focuses on the relationship between Renaissance arts and Hermeticism. To demonstrate how Hermeticism impact the Renaissance arts and how Renaissance in turn developed Hermeticism. This paper applies a case study and mainly analyzes two artworks by Albrecht Dürer. The result shows that many Renaissance arts manifested Hermeticism and the impact of humanism during the Renaissance can be found in Modern Hermeticism. This paper is of great significance in the occultism study combined with art history.
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Afidah, Ani Nur Afidah. "Okultisme Dalam Al-Qur’an : Studi Analisis Relasi Jin dan Manusia dalam Tafsir Al-Munir." Al Furqan: Jurnal Ilmu Al Quran dan Tafsir 7, no. 1 (June 19, 2024): 56–71. http://dx.doi.org/10.58518/alfurqon.v7i1.2387.
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Occultism, as a magical belief that transcends human reason, is still prevalent in society, as reflected in the practice of witchcraft or black magic. This research examines occultism in the Qur'an, specifically Q.S. Al-Baqarah verse 102, as well as the relationship between jinn and humans. This research uses a qualitative approach with a library research method, analyzing primary sources such as the Qur'an and Wahbah Az-Zuhaili's commentary Al-Munir, as well as relevant secondary sources. The results show that Q.S. Al-Baqarah verse 102 emphasizes the dangers of magic and the disbelief of Satan, as well as the importance of protection from Allah. The practice of occultism involves communication with supernatural beings. As for the relationship between jinn and humans, both have the same basic needs and the obligation to worship Allah. This is reinforced by Q.S. Al-Ahqaf verse 29, which describes how the Prophet Muhammad taught the Qur'an to the jinn. These findings contribute to the understanding of the relationship between jinn and humans in the context of occultism, as well as the importance of protection from Allah in facing misleading practices. This research also highlights the urgency of further studies on occultism from religious and social perspectives, as well as its implications for society.
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Giesen, Klaus-Gerd. "Une nouvel imaginaire géopolitique comme eschatologie occultiste." Études internationales 29, no. 2 (1998): 473. http://dx.doi.org/10.7202/703887ar.
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Kurlander, Eric. "The Nazi Magicians’ Controversy: Enlightenment, “Border Science,” and Occultism in the Third Reich." Central European History 48, no. 4 (December 2015): 498–522. http://dx.doi.org/10.1017/s0008938915000898.
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AbstractOver the past two decades, a number of scholars have called into question the existence of any meaningful relationship between Nazism and the occult. This article paints a different picture. First, virtually all Nazi leaders appeared to recognize the widespread popularity of occult practices and “border-scientific” thinking across the German population and within the Nazi Party itself. Second, although Adolf Hitler's Reich Chancellery, Joseph Goebbels’s Propaganda Ministry, and even Heinrich Himmler's Gestapo consistently advocated anti-occult policies or pro-enlightenment campaigns during the first six years of the Third Reich, most Nazi officials worked to differentiate between popular or commercial occultism, which they deemed ideologically “sectarian,” and acceptable “scientific” occultism, which was generally tolerated and intermittently sponsored by the regime. Third, the regime's reticence to eradicate even popular or commercial occultism—indicated by the fact that the environment for professional debunkers became more hostile with the outbreak of World War II––reflected the popularity of supernatural and border-scientific thinking within the German population. Indeed, whereas some Nazis intervened on the side of occultism for reasons of public opinion, many did so because they truly believed in its “scientific” value.
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Rhone, Christine. "Mirra Alfassa: A Western Occultist in Inda." Pomegranate: The International Journal of Pagan Studies 13, no. 10 (February 20, 2012): 38–42. http://dx.doi.org/10.1558/pome.v13i10.38.
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Compagnone, Vanessa, and Marcel Danesi. "Mythic and Occultist Naming Strategies inHarry Potter." Names 60, no. 3 (September 2012): 127–34. http://dx.doi.org/10.1179/0027773812z.00000000018.
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Hedenborg White, Manon. "Proximal Authority." Aries 21, no. 1 (December 14, 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 authority as an auxiliary category to Max Weber’s tripartite typology. Proximal authority is defined as authority ascribed to or enacted by a person based on their real or perceived relational closeness to a leader. The article briefly draws on two parallel cases so as to demonstrate the broader applicability of the term in highlighting how relational closeness to a leadership figure can entail considerable yet precarious power.
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Hedenborg White, Manon. "Magic in Art, Poetry, and Biography." Religion and the Arts 28, no. 1-2 (March 27, 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 (1904–1987). The article especially highlights how Cameron creatively adapted and re-worked the ideas of both thinkers in her artistic interpretations of her Holy Guardian Angel. A core argument of the article is that art, poetry, and esotericism were intertwined pursuits for Cameron, and that extra-textual sources (e.g., letters and biographical details) contemporary with the analyzed creative works are helpful in untangling their meaning.
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Asprem, Egil. "Magic Naturalized? Negotiating Science and Occult Experience in Aleister Crowley's Scientific Illuminism La Magie “naturalisée”? De la négociation entre science et expérience occulte dans l'illuminisme scientifique d'Aleister Crowley." Aries 8, no. 2 (2008): 139–65. http://dx.doi.org/10.1163/156798908x327311.
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AbstractL'une des questions centrales qui se posent en matière d'ésotérisme occidental moderne porte sur l'attrait persistant de la magie; comment la magie a-t-elle survécu au “désenchantement du monde”? Une explication tentante a été que l'émergence de la “magie occultiste”, fondée sur les écrits d'Eliphas Lévi (1810-1875) et les enseignements de l'Ordre Hermétique de la Golden Dawn (créé en 1888) en particulier, ont eu pour effet une “psychologisation” de la magie. Le fait d'interpréter les pratiques magiques comme des techniques psychologiques, et le commerce avec des entités ésotériques comme une manipulation d'états intérieurs, psychologiques, plutôt que comme un commerce avec des êtres spirituels existant réellement, a permis à des modernes possédant une bonne culture et appartenant à une classe supérieure à la classe moyenne, de maintenir à la fois leur croyance à la magie, et leur intégrité rationnelle. En présentant une étude de cas, celui d'un des occultistes modernes ayant exercé le plus d'influence, à savoir Aleister Crowley (1875-1947), cet article cherche à montrer que “la thèse de la psychologisation” ne résiste pas entièrement à l'examen. Feront l'objet d'une mention particulière le système magique de Crowley, présenté comme un “Illuminisme scientifique”, ainsi que le rôle et à l'attrait de la science dans ce système. Contrairement à la thèse de la psychologisation, laquelle, comme on en traitera, représente une sorte d' “escapisme psychologique”, Crowley ne cherchait pas à dissocier ses croyances magiques de ses croyances rationnelles en les faisant passer dans le champ de la psychologie et des états intérieurs; au lieu de cela, influencé qu'il était par les idéaux du naturalisme scientifique il a cherché à concevoir une méthode naturaliste permettant de critiquer, de tester et de raffiner rationnellement la pratique magique. En somme, on s'attachera à montrer que le système de Crowley représente un pas en direction de la naturalisation plutôt que vers la psychologisation de la magie. On présentera une lecture serrée de certaines des idées de Crowley portant sur le rapport entre science et magie, et on procédera aussi à une contextualisation historique dans laquelle on s'attachera spécialement à traiter des rapports entretenus par Crowley avec des courants intellectuels marquants au sein desquels on s'intéressait à cette question (notamment, la Society for Psychical Research, Sir James Frazer, ainsi que des philosophes naturalistes—de T.H. Huxley à Henry Maudsley).
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HALBRONN, Jacques. "Sionisme et antisémitisme dans les milieus occultistes français." Revue des Études Juives 151, no. 1 (January 1, 1992): 299–304. http://dx.doi.org/10.2143/rej.151.1.2012695.
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Auwärter, Thomas. "Stanisław Przybyszewski – ,,Der Geist des Bösen“? Zur künstlerischen Spiritualität eines Bohèmiens um 1900." Zeitschrift für Religions- und Geistesgeschichte 60, no. 2 (2008): 131–51. http://dx.doi.org/10.1163/157007308783876181.
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AbstractAs the embodiment of a border-crosser between science, literature, and occultism, the writer Stanisław Przybyszewski also represents the ambivalent consciousness of the avant-garde. Behind the facade of imperial Berlin, he opens up a world of wonder, demons and ecstasy. Without using a normative understanding of modernity, this article attempts to portray Przybyszewski as proof of the irreconcilable tensions between rationalism and irrationalism in the period around 1900. Central to this argumentation are his spiritual references, such as satanism and occultism.
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Horák, Pavel. "Universalia, the Society of Czechoslovak Hermeticists." Aries 23, no. 1 (January 30, 2023): 55–83. http://dx.doi.org/10.1163/15700593-02301004.
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Abstract The article discusses the reception of occultism in Central Europe through a case study of the most sophisticated Czech occult society, Universalia: The Society of Czechoslovak Hermeticist. Established in the Czechoslovak Republic of the 1920s, dissolved by the Nazi regime in 1941, and subsequently revived in the 1990s, Universalia significantly shaped the Czech occult milieu through publishing and lecturing activities. The article focuses primarily on how the French occult milieu shaped local Czech occultism, exploring two extremes within Universalia’s leadership: universalism and nationalism. The article tracks these tendencies through discursive historical analysis, paying attention to the topoi related to occultism, universalism, the Czech nation, Slavic ethnicity, and national myths, along with notions of initiation, corruption of society, and the exclusivity of occult ideas and practices. It shows which discursive strategies underlined either universalism or nationalism and charts a balanced image of Universalia and the Czechoslovak occult milieu between 1890 and 1942.
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White, Ethan Doyle. "Occultism in a Global Perspective." Nova Religio 18, no. 3 (2014): 111–12. http://dx.doi.org/10.1525/nr.2015.18.3.111.
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Leoni, Francesca. "Islamic Occultism and the Museum." International Journal of Islamic Architecture 7, no. 2 (July 1, 2018): 327–51. http://dx.doi.org/10.1386/ijia.7.2.327_1.
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