The New Age Under Orage
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The Leeds Arts Club and the New Age: Art and Ideas in a Time of War by Tom Steele Thank You Very Much Nigel, That's a Very Generous Introduction
TRANSCRIPT Into the Vortex: The Leeds Arts Club and the New Age: Art and Ideas in a Time of War by Tom Steele Thank you very much Nigel, that's a very generous introduction. Thank you for inviting me back to the Leeds Art Gallery where I spent so many happy hours. As Nigel said, the book was actually published in 1990, but it was a process of about 5 or 6 year work, in fact it's turned into a PHD. I've not done a lot of other work on it since, I have to say some very very good work has been done on Tom Perry and other peoples in the meantime, and it's grievously in danger of being the new edition, which I might or might not get around to, but maybe somebody else will. Anyway, what I'm going to do is to read a text. I'm not very good at talking extensively, and it should take about 40 minutes, 45 minutes. This should leave us some time for a discussion afterwards, I hope. Right, I wish I'd thought about the title and raw text before I offered the loan up to the gallery, because it makes more sense, and you'll see why as we go along. I want to take the liberty of extending the idea of war to cover the entire decade 1910-1920, one of the most rebellious and innovative periods in the history of British art. By contrast, in cultural terms, we now live in a comparatively quiet period. -
Biographical Sketches of Key Pupils
Appendix E Biographical Sketches of Key Pupils John Godolphin Bennett (1897–1974) was a scientist and philosopher who first met Gurdjieff in Istanbul in 1921 when he was working as an interpreter and personal intel- ligence officer in the British Army. In London that year Bennett began attending meet- ings held by Ouspensky on Gurdjieff’s teaching, and in 1922 he met Gurdjieff again. Bennett made brief visits to Gurdjieff’s Institute at Fontainebleau in February and August of 1923. In the 1930s Bennett formed his own group of followers, and rejoined Ouspensky’s group. In 1946 Bennett established an Institute at Coombe Springs, Kingston-on-Thames in Surrey. After a twenty-five year break Bennett renewed his ties with Gurdjieff in Paris in 1948 and 1949, at which time Gurdjieff taught him his new Movements. In 1949 Gurdjieff named Bennett his ‘official representative’ in England, with reference to the publication of Tales. After Gurdjieff’s death Bennett became an independent teacher, drawing from Sufi, Indian, Turkish, and Subud traditions. In 1953 he travelled through the Middle East hoping to locate the sources of Gurdjieff’s teach- ing among Sufi masters. By the end of his life he had written around thirty-five books related to Gurdjieff’s teaching.1 Maurice Nicoll (1884–1953) studied science at the University of Cambridge before travelling through Vienna, Berlin, and Zurich, eventually to become an eminent psy- chiatrist and colleague of Carl Gustav Jung. Nicoll was a member of the Psychosynthesis group, which met regularly under A.R. Orage, and this connection led Nicoll to Ouspensky in London in 1921. -
Genius Is Nothing but an Extravagant Manifestation of the Body. — Arthur Cravan, 1914
1 ........................................... The Baroness and Neurasthenic Art History Genius is nothing but an extravagant manifestation of the body. — Arthur Cravan, 1914 Some people think the women are the cause of [artistic] modernism, whatever that is. — New York Evening Sun, 1917 I hear “New York” has gone mad about “Dada,” and that the most exotic and worthless review is being concocted by Man Ray and Duchamp. What next! This is worse than The Baroness. By the way I like the way the discovery has suddenly been made that she has all along been, unconsciously, a Dadaist. I cannot figure out just what Dadaism is beyond an insane jumble of the four winds, the six senses, and plum pudding. But if the Baroness is to be a keystone for it,—then I think I can possibly know when it is coming and avoid it. — Hart Crane, c. 1920 Paris has had Dada for five years, and we have had Else von Freytag-Loringhoven for quite two years. But great minds think alike and great natural truths force themselves into cognition at vastly separated spots. In Else von Freytag-Loringhoven Paris is mystically united [with] New York. — John Rodker, 1920 My mind is one rebellion. Permit me, oh permit me to rebel! — Elsa von Freytag-Loringhoven, c. 19251 In a 1921 letter from Man Ray, New York artist, to Tristan Tzara, the Romanian poet who had spearheaded the spread of Dada to Paris, the “shit” of Dada being sent across the sea (“merdelamerdelamerdela . .”) is illustrated by the naked body of German expatriate the Baroness Elsa von Freytag-Loringhoven (see fig. -
E. G. Hemmerde Was Liberal MP for East Denbighshire from 1906 to 1910, and for North-West Norfolk from 1912 to 1918, and Then Labour MP for Crewe from 1922 to 1924
The Strange casE of Edward HEmmerde E. G. Hemmerde was Liberal MP for East Denbighshire from 1906 to 1910, and for North-West Norfolk from 1912 to 1918, and then Labour MP for Crewe from 1922 to 1924. His political career was dogged by controversy, both over the state of his finances and through his dedication to his other career – as a successful lawyer, who held the post of Recorder of Liverpool for four decades. David Dutton traces the strange story of Edward Hemmerde. 6 Journal of Liberal History 69 Winter 2010–11 The Strange casE of Edward HEmmerde n 22 November was bound to cause, none the less parliamentary candidate for the 1910, in the midst of insisted that ‘we live in days of constituency. Now he had the the second general crisis and we want our best men privilege, ‘but certainly not the election campaign to lead our people where the fight pleasure’, of occupying the chair of that year, it was is most strenuous’.3 It was a dif- as Wrexham Liberals said their Oannounced in the press that E. G. ficult request to resist. good-byes to Hemmerde as their Hemmerde, the sitting Liberal Hemmerde had made his Member of Parliament and sent MP for East Denbighshire, would intentions known to a meeting him forth ‘to one of the biggest not, in fact, be defending his seat. of the East Denbighshire Lib- fights in the country’. Amidst As the political correspondent eral Party’s executive committee concerted cries of ‘for he’s a jolly of the Liverpool Daily Post noted, on 21 November. -
THE A. R. ORAGE and HOLBROOK JACKSON the OUTLOOK
THENEW AGE, June 27, 1907, THE Page 137. SOCIALIST IMPERIAL- ISM. AN INDEPENDENT SOCIALIST REVIEW BY OF POLITICS, LITERATURE, AND ART FRANK FORBREAKFAST& AFTER DINNER Edited by In making, use less quantity. it HOLMES. being so much stronger than A. R. ORAGE and HOLBROOK JACKSON ordinary COFFEE. No. 668 [New Series. Vol. I. No. g.] THURSDAY, JUNE 27, 1907. c___I_-_--- --- -IL__ i THE OUTLOOK. overwhelming majority, and, though the Lords may amend, they are not likely to reject it. The most Thanks to the Tsar! unfortunate feature of the third reading debate was the intervention of Mr. Arthur Henderson on behalf of the The representatives of the civilised world, duly as- Labour Party. It is most regrettable that the repre- sembled at the Hague, adopted unanimously a resolu- sentative of that party could make no more valuable tion that the following message should be telegraphed contribution to the debate than a feeble echo of Radical to the Emperor of Russia:- negations. Mr. Henderson said, quite truly, that it was “ the poor who felt most heavily the tremendous in- At the commencement of its labours, the second crease in our military expenditure,” but instead of draw- Peace Conference lays at the feet of your Majesty its ing the obvious moral that our public burdens ought to respectful homage, and expresses to your Majesty its be more equitably adjusted, he appeared to plead merely profound gratitude for having taken the initiative in for a reduction of expenditure, though he must know continuing the work begun in 1899. The Conference (or at least if he does not, many of his colleagues do) begs your Majesty to believe in its sincere desire to that there are more than £600,000,000 of unearned work with all its strength to accomplish the delicate rent and interest going yearly to support the idle rich, and at the same time arduous task which has been all of which ought to be available for public purposes. -
Charlotte Wilson, the ''Woman Question'', and the Meanings of Anarchist Socialism in Late Victorian Radicalism
IRSH, Page 1 of 34. doi:10.1017/S0020859011000757 r 2011 Internationaal Instituut voor Sociale Geschiedenis Charlotte Wilson, the ‘‘Woman Question’’, and the Meanings of Anarchist Socialism in Late Victorian Radicalism S USAN H INELY Department of History, State University of New York at Stony Brook E-mail: [email protected] SUMMARY: Recent literature on radical movements in the late nineteenth and early twentieth centuries has re-cast this period as a key stage of contemporary globali- zation, one in which ideological formulations and radical alliances were fluid and did not fall neatly into the categories traditionally assigned by political history. The following analysis of Charlotte Wilson’s anarchist political ideas and activism in late Victorian Britain is an intervention in this new historiography that both supports the thesis of global ideological heterogeneity and supplements it by revealing the challenge to sexual hierarchy that coursed through many of these radical cross- currents. The unexpected alliances Wilson formed in pursuit of her understanding of anarchist socialism underscore the protean nature of radical politics but also show an over-arching consensus that united these disparate groups, a common vision of the socialist future in which the fundamental but oppositional values of self and society would merge. This consensus arguably allowed Wilson’s gendered definition of anarchism to adapt to new terms as she and other socialist women pursued their radical vision as activists in the pre-war women’s movement. INTRODUCTION London in the last decades of the nineteenth century was a global crossroads and political haven for a large number of radical activists and theorists, many of whom were identified with the anarchist school of socialist thought. -
School of Oriental and African Studies)
BRITISH ATTITUDES T 0 INDIAN NATIONALISM 1922-1935 by Pillarisetti Sudhir (School of Oriental and African Studies) A thesis submitted to the University of London for the degree of Doctor of Philosophy 1984 ProQuest Number: 11010472 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010472 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2 ABSTRACT This thesis is essentially an analysis of British attitudes towards Indian nationalism between 1922 and 1935. It rests upon the argument that attitudes created paradigms of perception which condi tioned responses to events and situations and thus helped to shape the contours of British policy in India. Although resistant to change, attitudes could be and were altered and the consequent para digm shift facilitated political change. Books, pamphlets, periodicals, newspapers, private papers of individuals, official records, and the records of some interest groups have been examined to re-create, as far as possible, the structure of beliefs and opinions that existed in Britain with re gard to Indian nationalism and its more concrete manifestations, and to discover the social, political, economic and intellectual roots of the beliefs and opinions. -
Introduction 1 a New Order
Notes Introduction 1. Alex Owen, The Place of Enchantment: British Occultism and the Culture of the Modern (Chicago: University of Chicago Press, 2004), 120. 2. Corinna Treitel, A Science for the Soul: Occultism and the Genesis of the German Modern (Baltimore: Johns Hopkins University Press, 2004), 3–4. Such scientists included Karl Friedrich Zöller, a well-respected professor of astrophysics at the University of Leipzig, physicists William Edward Weber and Gustav Theodor Fechner, mathematician Wilhelm Scheibner and the psychologist Wilhelm Wundt. 3. Owen, The Place of Enchantment. 4. Treitel, A Science for the Soul. 5. David Allen Harvey, Beyond Enlightenment: Occultism and Politics in Modern France (Dekalb: Northern Illinois University Press, 2005). 6. For a thorough discussion of the struggle by historians to establish the enchanted nature of the modern see Michael Saler ‘Modernity and Enchantment: A Historiographic Review,’ American Historical Review, 2006 111 (3): 629–716. 7. Nicola Bown, ‘Esoteric Selves and Magical Minds,’ History Workshop Journal, 2006 61 (1): 281–7, 284, 286. Similar criticism comes from Michael Saler. Michael Saler, review of The Place of Enchantment: British Occultism and the Culture of the Modern, by Alex Owen, American Historical Review 2005 110 (3): 871–2, 872. 1 A New Order 1. R.A. Gilbert, Revelations of the Golden Dawn: The Rise and Fall of a Magical Order (London: Quantum, 1997), 34. 2. Gilbert, Revelations, 45. 3. Ellic Howe, The Magicians of the Golden Dawn: A Documentary History of a Magical Order 1887–1923 (London: Routledge and Kegan Paul, 1972; York Beach, Maine: Samuel Weiser, 1978). Gilbert, Revelations. -
Refashioning the Sociopolitical in Spanish Modernist Literature (1902-1914)
Refashioning the Sociopolitical in Spanish Modernist Literature (1902-1914) By Ricardo Lopez A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Romance Languages and Literatures and the Designated Emphasis in Critical Theory in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Dru Dougherty, Chair Professor Ivonne del Valle Professor Robert Kaufman Fall 2015 Abstract Refashioning the Sociopolitical in Spanish Modernist Literature (1902-1914) by Ricardo Lopez Doctor of Philosophy in Romance Languages and Literatures with a Designated Emphasis in Critical Theory University of California, Berkeley Professor Dru Dougherty, Chair In this dissertation I argue that the modernist breakthroughs achieved by José Martínez Ruiz’s La voluntad (1902), Ramón del Valle-Inclán’s Sonata de otoño (1902), and Miguel de Unamuno’s Niebla (1914) emerged as a response to the shortsightedness of the revolutionary politics that had taken root in Restoration Spain. I examine how these writers take the historical materials of their sociopolitical world—its tropes and uses of language—and reconstellate them as artworks in which the familiar becomes estranged and reveals truths that have been obscured by the ideological myopia of Spain’s radicalized intellectuals. Accordingly, I demonstrate that the tropes, language, and images that constitute La voluntad, Niebla, and Sonata de otoño have within them a historical sediment that turns these seemingly apolitical works into an “afterimage” of Spain’s sociopolitical reality. Thus I show how sociopolitical critiques materialize out of the dialectic between historical materials and their artistic handling. Although La voluntad, Sonata de otoño, and Niebla seem to eschew political themes, I contend that they are the product of their authors’ keen understanding of the politics of their moment. -
Linguistic Scepticism in Mauthner's Philosophy
LiberaPisano Misunderstanding Metaphors: Linguistic ScepticisminMauthner’s Philosophy Nous sommes tous dans un désert. Personne ne comprend personne. Gustave Flaubert¹ This essayisanoverview of Fritz Mauthner’slinguistic scepticism, which, in my view, represents apowerful hermeneutic category of philosophical doubts about the com- municative,epistemological, and ontological value of language. In order to shed light on the main features of Mauthner’sthought, Idrawattention to his long-stand- ing dialogue with both the sceptical tradition and philosophyoflanguage. This con- tribution has nine short sections: the first has an introductory function and illus- tratesseveral aspectsoflinguistic scepticism in the history of philosophy; the second offers acontextualisation of Mauthner’sphilosophyoflanguage; the remain- der present abroad examination of the main features of Mauthner’sthought as fol- lows: the impossibility of knowledge that stems from aradicalisationofempiricism; the coincidencebetween wordand thought,thinkingand speaking;the notion of use, the relevanceoflinguistic habits,and the utopia of communication; the decep- tive metaphors at the root of an epoché of meaning;the new task of philosophyasan exercise of liberation against the limits of language; the controversial relationship between Judaism and scepticism; and the mystical silence as an extreme conse- quence of his thought.² Mauthnerturns scepticism into aform of life and philosophy into acritique of language, and he inauguratesanew approach that is traceable in manyGerman—Jewish -
Religion and the Return of Magic: Wicca As Esoteric Spirituality
RELIGION AND THE RETURN OF MAGIC: WICCA AS ESOTERIC SPIRITUALITY A thesis submitted for the degree of PhD March 2000 Joanne Elizabeth Pearson, B.A. (Hons.) ProQuest Number: 11003543 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11003543 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 AUTHOR’S DECLARATION The thesis presented is entirely my own work, and has not been previously presented for the award of a higher degree elsewhere. The views expressed here are those of the author and not of Lancaster University. Joanne Elizabeth Pearson. RELIGION AND THE RETURN OF MAGIC: WICCA AS ESOTERIC SPIRITUALITY CONTENTS DIAGRAMS AND ILLUSTRATIONS viii ACKNOWLEDGEMENTS ix ABSTRACT xi INTRODUCTION: RELIGION AND THE RETURN OF MAGIC 1 CATEGORISING WICCA 1 The Sociology of the Occult 3 The New Age Movement 5 New Religious Movements and ‘Revived’ Religion 6 Nature Religion 8 MAGIC AND RELIGION 9 A Brief Outline of the Debate 9 Religion and the Decline o f Magic? 12 ESOTERICISM 16 Academic Understandings of -
Charlotte Wilson, the ‘‘Woman Question’’, and the Meanings of Anarchist Socialism in Late Victorian Radicalism
IRSH 57 (2012), pp. 3–36 doi:10.1017/S0020859011000757 r 2011 Internationaal Instituut voor Sociale Geschiedenis Charlotte Wilson, the ‘‘Woman Question’’, and the Meanings of Anarchist Socialism in Late Victorian Radicalism S USAN H INELY Department of History, State University of New York at Stony Brook E-mail: [email protected] SUMMARY: Recent literature on radical movements in the late nineteenth and early twentieth centuries has re-cast this period as a key stage of contemporary globali- zation, one in which ideological formulations and radical alliances were fluid and did not fall neatly into the categories traditionally assigned by political history. The following analysis of Charlotte Wilson’s anarchist political ideas and activism in late Victorian Britain is an intervention in this new historiography that both supports the thesis of global ideological heterogeneity and supplements it by revealing the challenge to sexual hierarchy that coursed through many of these radical cross- currents. The unexpected alliances Wilson formed in pursuit of her understanding of anarchist socialism underscore the protean nature of radical politics but also show an over-arching consensus that united these disparate groups, a common vision of the socialist future in which the fundamental but oppositional values of self and society would merge. This consensus arguably allowed Wilson’s gendered definition of anarchism to adapt to new terms as she and other socialist women pursued their radical vision as activists in the pre-war women’s movement. INTRODUCTION London in the last decades of the nineteenth century was a global crossroads and political haven for a large number of radical activists and theorists, many of whom were identified with the anarchist school of socialist thought.