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4 Fig. I the Mamipolds OP ANTHROPOSOPHY Durham E-Theses An anthropology of esotericism Quayle, Brendan How to cite: Quayle, Brendan (1976) An anthropology of esotericism, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/10165/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk "AN ANTHROPOLOGY OF ESOTERICISH" - by - BRENDAN Q.UAYLE The copjrright of this thesis rests with the author. M.A. THESIS. 1976 No quotation from it should be published without Department of Anthropology, his prior written consent and information derived University of Durham. from it should be acknowledged. a. ABSTRACT This thesis attempts to establish a means for investigating the social forms of a type of cross-cultural religious phenomenon to which we refer as esoteri ci sm. In the early sections of the thesis we define the meaning and referents of esotericism and.argue for the term's heuristic usefulness. We then consider a set of possible examples of esotericism and locate them within a typology. We construct a model of an idea 1-typica1 esoteric group to be applied at a later point in our investigation of an ethnographic example. Following this we survey varicj? anthropological methods of studying esotericism and decide in favour of a formalist/rationalist approach. This approach is deemed the most authoritative and useful; and the least impertinent and ethnocentric. In part two of the thesis we examine Anthroposophy as a test case for our model and formal theory of esotericism. We describe and analyse the social conditions which governed the inception of Anthroposophy and its related groups. We attempt to establish correlations between esoteric ideation and specific types of nineteenth century social experience. We then survey the social and religious experiences, and social significance, of the founder of Anthroposophy, Rudolf Steiner, in the light of established anthropological categories of religious officiant: prophet and shaman. This is followed by a structural analysis of Anthroposophy in both its esoteric (world-transcendent) and exoteric (vyorId-oriented) aspects. We ascertain the operations of a principle of 'mediation' which permeates the complete system and determines its inner coherence and consistency. The remaining chapter illustrates the extent of the transformations undergone by the ideal Anthroposophical schema within an empirical situation and investigates the dialectical interchange between the realms of belief and experience. b. Finally, we compare the usefulness of a structural analysis with diffusionist and evolutionist modes of investigating the esoteric, and in doing so, introduce and summarize the results of our structurally-orientated exegesis. The thesis concludes wien a brief comparison of metaphysical and rational modes of apprehending the world. We suggest the inevitability of a fusion between rational and metaphysical frameworks of enquiry, and offer some speculations regarding the intrinsic nature and meaning of 'structures' in esotericism. ACKNOWLEDGEMENTS Thanks are due to John Blaci<ing for his initial help and encouragement in re-entering the world of anthropology; likewise, to my supervisor, David Brooks, for his encouragement and enthusiasm and for introducing me to the possibility of a metaphysics in anthropology, I must also thcrnk Anne Sutherland for her helpful =>dvice, and also my typists, Kit Barker and Margaret Hall, for their high quality work. I am especially indebted to Alison Bowes who patiently proof-read and corrected the srript. Also, large parts of the Anthroposophica1 section would not have been possible without the help of Brian Ree, who provided many of the books, and of my friends and acquaintances in the Anthroposophical world. It sliould be added that the arguments advanced in this thesis probably bear no relation to the convictions and orientations of any of these people, who, if asked, would, I'm sure, vehemently deny responsibility for any part of the exerci se. COi^iTENTS a. ABSTRACT c. ACKNOWLEDGEMENTS f. LIST OF FIGURES AND PLATES 1. INTRODUCTION PART ONE: TOWARDS A THEORY OF ESOTERICISM Chapter One: The Social Forms of Esotericism A. Definitions ^• B. Typological Outline °' C. A Model of Esotericism • ^'^• 44. D. Esotericism: A Category of Social Life Chapter Two: Theoretical Approaches to the Sti'dy of Esotericii sm A. Introductory Note on Methodology 47. B. Substantive Approaches 1. The Depri vational i st '*9. 2. The Marxist 55. 3. The Psychological 60. h. The. ffienomeno logical 67. 5. Summary and Conclusions 78. C. Formal Approaches 1. The Structuralist 81. 2. The Boundarist .97. 3. The Dialectical 111. h. Summary and Conclusions 130. PART TWO: ANTHROPOSOPHY - A TEST CASE 1!^ ESOTERICISM Chapter Three: Anthroposophy in "Time" A. Historical Context 1. Introduction 134. .2. Description 135, 3. Interpretation 143, B. Rudolf Steiner: Prophet and 'Shaman' 164. 1. Description of Steiner's life 171. 2. Interpretation Chapter Four: Anthroposophy in 'Idea' A. Anthroposophy: An Esoteric Movement 189. B. Anthroposophy: As Myth and Social Order (a) Esoteric Anthroposophy as Myth 204. (b) Exoteric Anthroposophy: A System of Social Order 212. (c) Conclusions 217. Chapter Five: Antiiroposophy in 'Space' 1. Introduction 220. 2. Order in St. Michel 220. 3. Pov-;er and Purity 225. k. Hierarchy , 228. 5. Test Cases 234. 6. Conclusion 240. Chapter Six: Concluding Remarks . 1. The Diffusionist View 244. 2.. The Evolutionist View 245. 3. Tiie Structuralist View 250. APPENDIX: MAI N TENETS OF ANTHROPOSOPHY 258. NOTES 260. BIBLIOGRAPHY 262. LIST OF FIGURES 1. The Manifolds of Anthroposophy 190. 2. The Goetheanum Windows. 199. 207 3. Mediation in the Cosmos. M 208. k. Mediation in Man. 5a. The Three Worlds, b. The Hierarchy of Spirit Beings. 210. 6. Mediation and Transcendence. 211, 7. Exoteric Anthroposophy: the social, spiritual and psychical correspondences. 214. 8. Healing. 215. 9. Interlocking planes of classification. 230. 10. Classification and hierarchy in St. Michel, 232. LIST OF PLATES 1, Rudolf Stei ner. 2. The Goetheanum. INTRODUCTION The aim of this thesis is to provide a framework for investigating the social forms of esotericism, Esotericism is a category of those areas of human endeavour usually referred to as religion and ideation, hence the arguments that have been put forward to justify the study of the latter and to testify to their "overriding imporance" (Burridge, 19^9: 7) in social life, apply equally to esoterlcism itself. Durkheim, for example, maintained that the "first systems of representations with which men have pictured to themselves the world and themselves were of religious origin" (Durkheim 1915: 9). He also argued that, "Men owe to it (religion) not only a "good part of the substance of their knowledge, but also the form in which this knowledge has been elaborated" (Durkheim, 1915: 9) Two other authors, Eliade (1968).and Huxley (1976) go even further in suggesting that religion in its aspect which involves 'contemplation of the sacred' occurred at the very heart of early social life and provided the very essence of mankind's various systems of knowledge. Our essay is only marginally about 'the contemplation of the sacred'; its focus is more upon those people whose orientations are almost exclusively directed towards the sacred. Our subject matter is the religious functionaries of mankind, priests, philosophers, prophets, magicians and mystics, those whose task it is to contemplate the sacred, who claim an experience of or familiarity with essentially religious realms; and who, by that fact, have been largely responsible for the construction and dissemination of mankind's systems of knowledge. There appears to be two basic types of religious functionaries: one type the 'esoteric' or'mystic' remains we would suggest, permanently orientated towards the sacred, towards the purported source of all knowledge, whereas the other type, the 'exoteric' or 'priest' is to a large extent turned av/ay from 11 direct and permanent contact with the sacred. The latter's concerns are to divulge and utilise acquired or inherited l<nowledge of the sacred in order to maintain or better the conditions of his social order and his fellow men. The esoteric is thus, in theory, ncrs interested in experiences, the exoteric with the fruits of those experiences. But both types of office are complementary, each involves the other. Often, and especially in 'tribal' societies the two offices are inc'ivisible and are the responsibility of the same person. The distinction between esoteric and exoteric offices and modes of involvement can tai<e other forms and have other appurtenances. One example would be that given by the philosopher, Bergson (1935) who distinguishes between "dynamic" and "static" forms of religion. Another example would be that often made between ' mysti ci sm,'. and 'religion'. Mysticism and religion
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