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Journal articles on the topic 'Rosicrucians'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Smith, Wm Bradford. "Resisting the Rosicrucians." Church History and Religious Culture 94, no. 4 (2014): 413–43. http://dx.doi.org/10.1163/18712428-09404004.

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In The Rosicrucian Enlightenment Frances Yates theorized that the occult philosophy described in the Rosicrucian Manifestos of 1614 were attached to a political alliance uniting Protestant England with the Palatinate. Though modern scholars have largely rejected Yates’s argument, at least two writers in the early seventeenth century argued along similar lines, linking the Rosicrucians to the revolt that placed the Palatine Elector on the Bohemian throne, initiating the Thirty Years’ War. Friedrich Förner, Suffragan-Bishop of Bamberg, and Jean Boucher, a noted French controversialist, both saw

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2

Kondakov, Yuri E. "Petersburg Collection of the ‘Hermetic Library’ of N. I. Novikov as the Heritage of Russian Rosicrucians from Ancient Greece to the 18th Century." Herald of an archivist, no. 3 (2018): 663–78. http://dx.doi.org/10.28995/2073-0101-2018-3-663-678.

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The article gives the first extensive review of the multivolume ‘Hermetic Library.’ It is stored in the Research Division of Manuscripts of the Russian National Library. This collection includes translations from European authors from Ancient Greece to the 18th century. Some manuscripts of the ‘Hermetic Library’ collection were believed by the Order of the Golden and Pink Cross to belong to the legendary Rosicrucians. The Order of the Golden and Pink Cross emerged in the 18th century within the Masonic movement. Until early 19th century the Order, mostly focused on alchemy, developed as a bran

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3

Sutcliffe, Steven J. "‘Rosicrucians at large’: Radical versus qualified invention in the cultic milieu." Culture and Religion 14, no. 4 (2013): 424–44. http://dx.doi.org/10.1080/14755610.2013.838801.

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4

Chambers-Coe, Juliet. "Embodied gnosis: Sensory-somatic routes in Rosicrucian thinking." Dance, Movement & Spiritualities 9, no. 1 (2022): 77–98. http://dx.doi.org/10.1386/dmas_00036_1.

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Drawing on the work of Rudolf Steiner and more contemporary esoteric and exoteric scholars of Rosicrucianism, this article considers how engagement of Rosicrucian ideas within somatic movement practice grants the mover expanded routes to experiences best described as embodied spirituality or embodied gnosis. Further, the article points to the social nature of embodied spirituality, whereby engagement of the subtle body within somatic practice, combined with an understanding of Rosicrucian values, has relevance for the well functioning of our human relationships and society more broadly. Exampl

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Kondakov, Yuri E. "Documents on Freemasonry from the Archive of Archimandrite Photius (Spassky)." Herald of an archivist, no. 3 (2020): 676–91. http://dx.doi.org/10.28995/2073-0101-2020-3-676-691.

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The article introduces into scientific use an analytical note on Freemasonry addressed to Alexander I. In Europe in the 18th – 19th centuries, there was extensive anti-Masonic literature. In Russia, such works were rare. Reputedly, the greatest Russian extirpator of Freemasonry was Archimandrite Photius (Spassky). The ban of Masonic lodges in 1822 is attributed to his influence on Alexander I. Photius was one of the leaders of the social movement of the Russian Orthodox opposition. Among other objects of its criticism were the Masonic lodges. However, a consolidated anti-Masonic action failed

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Nenzén, Niklas. "Mystik och polemik." AURA - Tidsskrift for akademiske studier av nyreligiøsitet 11, no. 1 (2020): 52–80. http://dx.doi.org/10.31265/aura.358.

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In recent studies of Western esotericism, the essentialist status and “religionist” design of the concept of gnosis has been disputed. Current aspects of the concept to discuss are gnosis as modern construction, as reflective surface of a secular worldview, and as an element in revisionary historiographies. This article explores the dynamic of tradition and renewal of the concept of gnosis, employing as a case study the Lectorium Rosicrucianum, an international Rosicrucian New Religious Movement that so far has received little academic attention. My methodological procedure is a Weberian analy

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Nenzén, Niklas. "The Epistemology of the “Great Invisibles”." Aries 20, no. 2 (2020): 207–39. http://dx.doi.org/10.1163/15700593-02002002.

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Abstract The central collective myth of surrealism, Les grands transparents, was designed by André Breton in 1947 as a means for imagining a desirable society through effecting a vitalizing sense of the unknown and a “decentering of man”. As a contribution to the recent re-examination of surrealism in view of theoretical developments in the field of Western esotericism, this article argues that Breton utilizes his mythic narrative to articulate a transformative knowledge, a surreality, that in certain ways correspond to the concepts of gnosis and clairvoyance in esoteric discourse. To substant

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Geschiere, Peter, and Rogers Orock. "Anusocratie? Freemasonry, sexual transgression and illicit enrichment in postcolonial Africa." Africa 90, no. 5 (2020): 831–51. http://dx.doi.org/10.1017/s0001972020000650.

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AbstractCameroonians recently invented a new word to characterize the state of their country: anusocratie (the rule of the anus). This became central in the moral panic from 2000 onwards over a supposed proliferation of homosexuality. Anusocratie links such same-sex practices to illicit enrichment by the national elites and their involvement with secret associations of Western provenance, such as Freemasonry, Rosicrucians and the Illuminati. This article tries to unravel this conceptual knot of homosexuality, the occult (Freemasonry) and illicit enrichment: first, by historicizing it. Of inter

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de Vries, Lyke. "The Rosicrucian Reformation." Daphnis 48, no. 1-2 (2020): 270–95. http://dx.doi.org/10.1163/18796583-04801011.

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The first two Rosicrucian texts, the Fama Fraternitatis and the Confessio Fraternitatis, were published in the early seventeenth century as mission statements of a secret fraternity. This article investigates a key aspect of these heterodox writings that is not fully explored in the existing literature, namely the call for a general reformation of religion, politics, and knowledge. This article compares this call for reform, which was embedded into an apocalyptic context, to medieval and early-modern prophecies and confessional views, and thereby aims to establish its origins and originality.

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10

Wilson, Cecile. "Is AMORC Rosicrucian?" Aries 14, no. 1 (2014): 73–94. http://dx.doi.org/10.1163/15700593-01401005.

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Barnes, Robin B., Daniel Cramer, Adam McLean, and Fiona Tait. "The Rosicrucian Emblems of Daniel Cramer." Sixteenth Century Journal 24, no. 1 (1993): 201. http://dx.doi.org/10.2307/2541869.

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12

Willard, Thomas. "De furore Britannico: The Rosicrucian Manifestos in Britain." Aries 14, no. 1 (2014): 32–61. http://dx.doi.org/10.1163/15700593-01401003.

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13

Sommers, Susan Mitchell. "Stephen Freeman of Antigua and London: A Respectable Rosicrucian." Journal for Research into Freemasonry and Fraternalism 6, no. 1 (2017): 21–48. http://dx.doi.org/10.1558/jrff.29628.

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14

Higgins, Sørina. "Spirits on Stage Rosicrucian Magic in The Countless Children." International Yeats Studies 6, no. 1 (2022): 21–45. http://dx.doi.org/10.34068/iys.6.1.3.

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15

Tilton, Hereward. "Bells and Spells: Rosicrucianism and the Invocation of Planetary Spirits in Early Modern Germany." Culture and Cosmos 19, no. 1 and 2 (2015): 167–88. http://dx.doi.org/10.46472/cc.01219.0219.

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This paper examines early modern theurgical techniques in the context of Christian anti-magical polemics and an associated marginalization of gnosticemanationist religiosity. Particular attention is directed to the ritual invocation of planetary spirits in the Rosicrucian tradition, which involved artefacts (spiritsummoning bells, animated statues, etc.) manufactured from Paracelsian electrum magicum, a pervasive material in European ritual magical practice. Further light is cast upon this Christian Cabalistic theurgical tradition by the author’s discovery of the Dutch Behmenist origins of the

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Szilard, Lena. "Blok’s Rose and Cross in the Light of Rosicrucian Traditions." Studia Litterarum 1, no. 3-4 (2016): 235–61. http://dx.doi.org/10.22455/2500-4247-2016-1-3-4-235-261.

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Blumell, Lincoln H., and Korshi Dosoo. "A Coptic Magical Text for Virginity in Marriage: A Witness to “Celibate Marriage” from Christian Egypt." Harvard Theological Review 114, no. 1 (2021): 118–42. http://dx.doi.org/10.1017/s0017816021000080.

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AbstractThe Rosicrucian Egyptian Museum in San Jose (CA) owns a small but important collection of unpublished Coptic papyri and parchments. One notable papyrus preserves a unique text in which the practitioner invokes an unnamed female figure to help a woman protect her “purity,” “virginity,” and “marriage.” Although the specific context behind the text is not altogether clear and the appeal for virginity in marriage is curious and without parallel in other magical texts, one possibility is to see the text in light of the Christian practice of celibate marriage whereby a male and female entere

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18

Crist, Walter. "Passing from the Middle to the New Kingdom: A Senet Board in the Rosicrucian Egyptian Museum." Journal of Egyptian Archaeology 105, no. 1 (2019): 107–13. http://dx.doi.org/10.1177/0307513319896288.

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Egyptian senet boards follow a very consistent morphology that varies in small but notable ways throughout the 2000-year history of the game. A previously unpublished board, in the Rosicrucian Egyptian Museum in San Jose, California, may provide new insight into the evolution of the game in the early New Kingdom. A game table with markings distinctive of the Thutmoside Period, but oriented like Middle Kingdom and Seventeenth Dynasty boards, it is probably a transitional style. It likely dates to the Eighteenth Dynasty before the reign of Hatshepsut, a period to which no other games have previo

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Cho, Mina. "하그레이브 제닝스의 십자장미회에 기원한 예이츠의 마법 전통". Yeats Journal of Korea 56 (31 серпня 2018): 213–30. http://dx.doi.org/10.14354/yjk.2018.56.213.

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Lee, Cheol-hee. "A Study of Yeats’s Nature from the Perspective of His Rosicrucian Theory." Yeats Journal of Korea 50 (August 31, 2016): 213–25. http://dx.doi.org/10.14354/yjk.2016.50.213.

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21

Raeff, Marc. "Un'utopia rosacrociana. Massoneria, rosacrocianesimo e illuminismo nella Russia settecentesca: Il circulo di N. I. Novikov (A Rosicrucian utopia: Freemasonry, Rosicrucianism, and Illuminism in 18th-century Russia: The circle of N. I. Novikov), and: Michail Speranskij e Aleksandr Golicyn: Il riformismo rosacrociano nella Russia di Alessandro I (Mikhail Speranskii and Aleksandr Golitsyn: Rosicrucian reformism in the Russia of Alexander I) (review)." Kritika: Explorations in Russian and Eurasian History 2, no. 2 (2001): 434–44. http://dx.doi.org/10.1353/kri.2008.0044.

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22

Introvigne, Massimo. "“Theosophical” Artistic Networks in the Americas, 1920–1950." Nova Religio 19, no. 4 (2016): 33–56. http://dx.doi.org/10.1525/nr.2016.19.4.33.

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Latin American scholars have discussed interbellum “Theosophical networks” interested in new forms of spirituality as alternatives to Catholicism, positivism and Marxism. In this article I argue that these networks included not only progressive intellectuals and political activists but also artists in Latin America, the United States and Canada, and that their interests in alternative spirituality contributed significantly to certain artistic currents. I discuss three central locations for these networks, in part involving the same artists: revolutionary Mexico in the 1920s; New York in the la

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Žemla, Martin. "From Paracelsus to Universal Reform." Daphnis 48, no. 1-2 (2020): 184–213. http://dx.doi.org/10.1163/21971927-00601002.

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This article analyses the content, context, and legacy of an influential collection of texts ascribed to Paracelsus (1493–1541) and Valentin Weigel (1533–1588). Published under the title Philosophia Mystica in 1618, it was one of the earliest printed publications of the theologica of Paracelsus. By combining Paracelsus and Weigel, the volume demonstrated their unified theological approach. Besides, it included two works by the promulgator of the “Theophrastia Sancta,” Adam Haslmayr (1560–1630), as well as a treatise by the alchemist Johann Siebmacher, who might have also been the editor of the

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Žemla, Martin. "From Paracelsus to Universal Reform." Daphnis 48, no. 1-2 (2020): 184–213. http://dx.doi.org/10.1163/18796583-04801010.

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This article analyses the content, context, and legacy of an influential collection of texts ascribed to Paracelsus (1493–1541) and Valentin Weigel (1533–1588). Published under the title Philosophia Mystica in 1618, it was one of the earliest printed publications of the theologica of Paracelsus. By combining Paracelsus and Weigel, the volume demonstrated their unified theological approach. Besides, it included two works by the promulgator of the “Theophrastia Sancta,” Adam Haslmayr (1560–1630), as well as a treatise by the alchemist Johann Siebmacher, who might have also been the editor of the

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Chambers-Coe, Juliet. "Rudolf Laban and the seven planes of consciousness: Sensory-somatic portals to spirit." Dance, Movement & Spiritualities 10, no. 1 (2023): 47–62. http://dx.doi.org/10.1386/dmas_00045_1.

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This article explores an unpublished and so far unarticulated aspect of Rudolf Laban’s spiritual thinking which focuses specifically on a diagrammatic sketch drawing by Laban found in the Rudolf Laban Archive at the University of Surrey. In this sketch Laban depicts planes of consciousness and movements of the material and subtle sensory bodies as they relate to his notions of Space, Effort and consciousness, mirroring Rudolf Steiner’s ‘ladder’ of spiritual consciousness. The article further discusses (using this sketch as a stimulus) Laban’s interest in the unconscious, ‘unseen’ aspects of em

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Burmistrov, Konstantin. "A Rosicrucian Utopia in Eighteenth-Century Russia: The Masonic Circle of N.I. Novikov." Aries 9, no. 1 (2009): 101–10. http://dx.doi.org/10.1163/156798908x379693.

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Королёв, Юрий Алексеевич. "Международная Духовная Школа Золотого Розенкрейца Lectorium Rosicrucianum и движение «Нового века» как религиозные идентичности в рамках современного оккультизма". NOMOTHETIKA: Философия. Социология. Право 47, № 3 (2022): 584–92. http://dx.doi.org/10.52575/2712-746x-2022-47-3-584-592.

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Особенностью современного процесса десекуляризации является возникновение новых религиозных движений, в связи с чем возникает проблема их классификации. Существующие сегодня типологии НРД не всегда адекватно отражают реалии, верно определяют сущность современных религиозных культов, а значит и их место в системе новых религий. Автором рассмотрена проблема соответствия нового религиозного объединения «Международная Духовная Школа Золотого Розенкрейца Lectorium Rosicrucianum» основным характеристикам движения «Нью-Эйдж». На основе сравнительного анализа содержательных аспектов учения этих религи

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Hessayon, Ariel. "‘Teutonicus’." Daphnis 48, no. 1-2 (2020): 247–69. http://dx.doi.org/10.1163/18796583-04801013.

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This article focusses on knowledge of Boehme and his work, particularly among English speakers, before his writings had been translated into English. Accordingly, it covers the period from 1624 to 1641. Unsurprisingly, the people under discussion here – with one known exception – were foreigners, emigrants or those who had travelled abroad. Moreover, as might be expected, they were not monolingual but usually had command of Latin and sometimes German and Dutch as well. Motivations for learning about and engaging with Boehme’s texts varied widely. For some the goal was evidently to achieve Prot

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Thomas, Owen C. "Tillich and the Perennial Philosophy." Harvard Theological Review 89, no. 1 (1996): 85–98. http://dx.doi.org/10.1017/s0017816000031825.

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In an earlier essay I proposed the paradoxical theses that the main religio-philosophical alternative in the West to Judaism and Christianity has always been the perennial philosophy in its various forms, and that Christianity (and less so Judaism) has always been an amalgam or synthesis of the ideal types, biblical religion and the perennial philosophy. An example of the former is the concept delineated by the biblical theology movement of the 1940s and 1950s. By the latter I mean the religio-philosophical world view exemplified by Neoplatonism and Vedanta, and by the philosophical foundation

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Raynaud, Christian. "Montségur et Rennes-le-Château : La convergence de deux mythologies." Heresis 44, no. 1 (2006): 267–300. http://dx.doi.org/10.3406/heres.2006.2096.

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Dans de nombreux ouvrages de para-histoire à thème cathare, Montségur et Rennes-le-Château sont souvent mis en parallèle, jusqu’à devenir porteurs d’une même vulgate à forte coloration ésotérique. Cet amalgame n’a rien de fortuit. Il s’explique surtout par l’entrée presque synchrone de ces deux sites dans la culture de masse contemporaine à partir des années 1950-1960. Les auteurs qui ont construit le mythe de Rennes ont beaucoup emprunté à l’édifice imaginaire déjà constitué de Montségur et du catharisme. Pour aborder la mythologie de Rennes-le-Château, il n’est pas inutile d’enquêter sur les

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Rosa, Vítor. "Gérard Encausse (Papus) a Ordem Martinista e os adeptos em Portugal, Guiné-Bissau e Cabo Verde (1912-1914)." Via Spiritus: Revista de História da Espiritualidade e do Sentimento Religioso, no. 28 (2021): 355–69. http://dx.doi.org/10.21747/0873-1233/spi28v7.

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Martinism is an initiation path that dates back to the 18th century and covers several meanings. It designates the system of theosophy constituted by Louis-Claude de Saint-Martin (1743-1803). It designates the doctrine of Martinès de Pasqually (1727-1774), who was Saint-Martin’s master. It stands for the Rectified Scottish Regime (RER) of Jean-Baptiste Willermoz (1730-1824). Finally, it marks the creation of the Martinist Order of Gérard Encausse. Better known as Papus, Gérard Anaclet Vincent Encausse (1865-1916) was a physician, writer, occultist, cabalist, Freemason, Rosicrucian, and founder

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Higgins, Sørina. "Double Affirmation: Medievalism as Christian Apologetic in the Arthurian Poetry of Charles Williams." Journal of Inklings Studies 3, no. 2 (2013): 59–96. http://dx.doi.org/10.3366/ink.2013.3.2.5.

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In his unfinished cycle of Arthurian poems, Charles Williams developed a totalizing mythology in which he fictionalized the Medieval. First, he employed chronological conflation, juxtaposing events and cultural references from a millennium of European history and aligning each with his doctrinal system. Second, following the Biblical metaphor of the body of Christ, Blake’s symbolism, and Rosicrucian sacramentalism, he embodied theology in the Medieval landscape via a superimposed female figure. Finally, Williams worked to show the validity of two Scholastic approaches to spirituality: the kata

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Shackelford, Jole. "Paracelsianism and the Orthodox Lutheran Rejection of Vital Philosophy in Early Seventeenth-Century Denmark." Early Science and Medicine 8, no. 3 (2003): 210–52. http://dx.doi.org/10.1163/157338203x00071.

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AbstractParacelsian medicine and natural philosophy was formed during the Radical Reformation and incorporated metaphysical propositions that were incompatible with the Lutheran confession as codified in the Confessio Augustana and elaborated in the ultra-orthodox Formula of Concord. Although Paracelsian ideas and practices were endorsed by important philosophers and physicians in late-sixteenth century Denmark without raising serious alarm, the imposition of strict Lutheran orthodoxy in the Danish Church and a concomitant resurgence of Aristotelian philosophy drew attention to the religious h

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Voss, Karen-Claire, and Antoine Faivre. "Western Esotericism and the Science of Religions." Numen 42, no. 1 (1995): 48–77. http://dx.doi.org/10.1163/1568527952598756.

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AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and includi

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Delille, Damien. "Démystifier le mystique : Joséphin Péladan et les cercles rosicruciens à l'épreuve du rire fin de siècle." Romantisme 156, no. 2 (2012): 87. http://dx.doi.org/10.3917/rom.156.0087.

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Shackelford, Jole. "Rosicrucianism, Lutheran Orthodoxy, and the Rejection of Paracelsianism in Early Seventeenth-Century Denmark." Bulletin of the History of Medicine 70, no. 2 (1996): 181–204. http://dx.doi.org/10.1353/bhm.1996.0077.

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Kayanidi, Leonid G. "“La Prométhéide” by Josephin Péladan and “Prometheus” by Vyacheslav Ivanov: Rosicrucian Subtexts of the Symbolic Tragedy." Vestnik Tomskogo gosudarstvennogo universiteta, no. 439 (February 1, 2019): 5–10. http://dx.doi.org/10.17223/15617793/439/1.

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Cross, Anthony. "Book Review: A Rosicrucian Utopia in Eighteenth-Century Russia: The Masonic Circle of N. I. Novikov." Journal of European Studies 36, no. 4 (2006): 464–66. http://dx.doi.org/10.1177/0047244106071087.

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Grieve-Carlson, Timothy. "Reformation, Revolution, Renovation: The Roots and Reception of the Rosicrucian Call for General Reform by Lyke de Vries." Magic, Ritual, and Witchcraft 17, no. 3 (2023): 470–72. http://dx.doi.org/10.1353/mrw.2023.0009.

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Zuber, Mike A. "The Duke, the Soldier of Fortune, and a Rosicrucian Legacy: Exploring the Roles of Manuscripts in Early-Modern Alchemy." Ambix 65, no. 2 (2018): 122–42. http://dx.doi.org/10.1080/00026980.2018.1471778.

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Karim, Sajjadul. "Celtic Tradition: The Guiding Force of William Butler Yeats." IIUC Studies 6 (October 19, 2012): 53–64. http://dx.doi.org/10.3329/iiucs.v6i0.12248.

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The folklore, myth, and legends of ancient Celtic traditions inspired William Butler Yeats a lot. By not falling into the trap of overly romanticizing his work, as many other authors of the time would do, Yeats was able to begin a tradition of another sort, the Irish literary tradition. By giving importance on the Irish culture in his work, Yeats fulfilled his own sense of national pride to the delight of his readers and audiences and to the chagrin of many of his English contemporaries who felt that nothing of value or worthy of study could come out of Ireland. From 1890 he was a member of th

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Geschiere, Peter. "A “Vortex of Identities”: Freemasonry, Witchcraft, and Postcolonial Homophobia." African Studies Review 60, no. 2 (2017): 7–35. http://dx.doi.org/10.1017/asr.2017.52.

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Abstract:The recent moral panic in Cameroon about a supposed proliferation of “homosexuality” is related to a special image of “the” homosexual as un Grand who submits younger persons, eager to get a job, to anal penetration, and are thus corrupting the nation. This image stems from the popular conviction that the national elite is deeply involved in secret societies like Freemasonry or Rosicrucianism. The tendency to thus relate the supposed proliferation of homosexuality in the postcolony to colonial impositions is balanced by other lines in its genealogy—for instance, the notion of “wealth

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Prikazchikova, Elena E. "“The Moralizing Catechism of True Freemasons” by I. V. Lopukhin as a Way of Forming the Masonic Ideal of Man." Izvestia Ural Federal University Journal Series 1. Issues in Education, Science and Culture 28, no. 4 (2022): 88–99. http://dx.doi.org/10.15826/izv1.2022.28.4.068.

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The article analyzes the problems of I. V. Lopukhin’s “Moralizing Catechism of True Freemasons” as part of the treatise “The Spiritual Knight, or the Seeker of Wisdom” (1791). “The Moralizing Catechism” is considered to be a text that reflects the way of formation of the Masonic ideal of a person with a focus on the philosophy of Rosicrucianism. The purpose of the article: to prove that the answers to 40 questions of the “Moralizing Catechism” are the ethical basis of I. V. Lopukhin’s work. Based on the methods of ideological-thematic and subcultural analyses, the author of the article highlig

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Praet, Danny. "Kabbala loculariter Denudata E.T.A. Hoffmann’s ironical use of Rosicrucianism, alchemy and esoteric philosophy as narrative substructures in Die Irrungen and Die Geheimnisse." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 79, no. 2 (2005): 253–85. http://dx.doi.org/10.1007/bf03374702.

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Marino, Davide. "THOMAS VAUGHAN AND THE ROSICRUCIAN REVIVAL IN BRITAIN: 1648–1666. By ThomasWillard. Aries Book Series, 32. Leiden and Boston: Brill, 2022. Pp. xx + 338. Hardback, $209.00." Religious Studies Review 49, no. 4 (2023): 679–80. http://dx.doi.org/10.1111/rsr.16852.

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Kadurina, A. O. "SYMBOLISM OF ROSES IN LANDSCAPE ART OF DIFFERENT HISTORICAL ERAS." Problems of theory and history of architecture of Ukraine, no. 20 (May 12, 2020): 148–57. http://dx.doi.org/10.31650/2519-4208-2020-20-148-157.

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Background.Rosa, as the "Queen of Flowers" has always occupied a special place in the garden. The emergence of rose gardens is rooted in antiquity. Rose is a kind of “tuning fork” of eras. We can see how the symbolism of the flower was transformed, depending on the philosophy and cultural values of society. And this contributed to the various functions and aesthetic delivery of roses in gardens and parks of different eras. Despite the large number of works on roses, today there are no studies that can combine philosophy, cultural aspects of the era, the history of gardens and parks with symbol

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Faggionato, Raffaella. "From a Society of the Enlightened to the Enlightenment of Society: The Russian Bible Society and Rosicrucianism in the Age of Alexander I." Slavonic and East European Review 79, no. 3 (2001): 459–87. http://dx.doi.org/10.1353/see.2001.0170.

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Opstrup, Kasper. "Bag masken atter en maske." K&K - Kultur og Klasse 51, no. 134-135 (2023): 287–310. http://dx.doi.org/10.7146/kok.v51i134-135.137190.

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This article investigates concatenations of art, activism and occultism in contemporary art and politics while it, simultaneously, develops a notion of the ‘political weird’. Beginning with the Gruppo di Nun’s manifesto for a revolutionary demonology, the article traces the interconnectedness between art, politics, and the occult in a historical perspective, using the tactical media scenes from the 90s, with a particular focus on the Luther Blissett project, as a primary point of comparison to the Nun group.  This leads to a reflection on the use of myth functions and hyperstitions as wa

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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 occultist

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Daniel, Dane T. "Hereward Tilton. The Quest for the Phoenix: Spiritual Alchemy and Rosicrucianism in the Work of Count Michael Maier (1569–1622). (Arbeiten zur Kirchengeschichte, 88.) Berlin/New York: Walter de Gruyter, 2003." Isis 96, no. 4 (2005): 658–59. http://dx.doi.org/10.1086/501394.

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