Major Trends in Post-Enlightenment Esotericism

Total Page:16

File Type:pdf, Size:1020Kb

Major Trends in Post-Enlightenment Esotericism Chapter 2 Major Trends in Post-Enlightenment Esotericism The Enlightenment set into motion major societal changes that affected esotericism just as it did a large number of other areas. In Chapter 7 I will go into more detail regarding sociological research concerning the consequences of these changes, but here a cursory discussion of some of the more specific implications for esotericism in general will suffice. Wouter Hanegraaff has highlighted four principal transformations:1 an adaptation to the ideals of rea- son and rationality; a growing influence from non-Western cultures and non-Christian religions, much influenced by the emerging study of religions; the adoption of an evolutionary paradigm to spiritual development; and the re-interpretation of esoteric notions in psychological framesets, in what Hanegraaff calls ‘the psychologization of religion and sacralization of psychol- ogy’.2 All these developments can be directly attributed to emerging hegemony of secularism, through which (conventional) religion was posited as antiquated and belonging to more primitive stages of cultural development. Consequently, esoteric actors attempted to aligne their teachings, practices, rhetoric, and vocabulary more closely to the ‘new scientific worldview’, and the earlier organic model of correspondences was more or less replaced by mechanistic models focused on instrumental causality.3 However, the Enlightenment ethos was not anti-religious per se. It involved a strong faith in the possibility, and indeed inevitability, of obtaining perfect knowledge about the world through reason, rationality, and recourse to essentially unchanging and absolute natural laws. The critique of religion was primarily directed towards the dominant reli- gious institutions of Western society, i.e. various forms of conventional Christianity. This relative ‘de-Christianization’ of Europe made it both possible and appealing to turn to non-Christian religions for inspiration.4 In this chapter I will look at some of the more important groups, individuals, and approaches that have emerged since the Enlightenment, specifically dealing with their rel- evance for Dragon Rouge in particular and late modern esotericism in general. 1 Hanegraaff, New Age Religion and Western Culture, 411–513; idem, ‘How Magic Survived the Disenchantment of the World’. 2 Idem, New Age Religion and Western Culture, 482. 3 Hammer, Claiming Knowledge, 201–330; Hanegraaff, ‘How Magic Survived the Disenchantment of the World’. 4 For further discussion on these subjects see Granholm, ‘Locating the West’. © koninklijke brill nv, leiden, 2014 | doi 10.1163/9789004274877_004 <UN> Major Trends In Post-enlightenment Esotericism 41 The Theosophical Society The Theosophical Society, founded in New York in 1875 by Helena Petrovna Blavatsky (1831–1891), Henry Steel Olcott (1832–1907), and William Quan Judge (1851–1896), is a textbook example of many of the Enlightenment influences on esotericism discussed by Hanegraaff.5 The Ukraine-born Madame Blavatsky was the lead ideologist of the society and the most central figure in its history and early development. The details of her early life are somewhat vague, but it would seem clear that from age eighteen she travelled the world extensively, eventually founding the short-lived Société Spirite in Egypt in 1871/1872.6 While Blavatsky appears to have been involved in spiritualism earlier she came to express an impassioned critique of it after the founding of the Theosophical Society. By the 1870s spiritualism had reached a level of mass popularity where it had attracted a lot of opportunistic charlatans, and assuming a polemical attitude towards it was in itself a way to stake out new territory. Blavatsky earlier religious pursuits, including the early Theosophical Society, were largely informed by themes com- mon to the contemporary Western esoteric milieu, in particular the ‘Egyptian hermeticism’ so in vogue during the period.7 As such, there was nothing particu- larly unique about the early Theosophical Society or Blavatsky’s first book Isis Unveiled (1877). It was the focus on Eastern spirituality that came with the move to India in 1879 that made the Society novel and generated its immense and last- ing popularity and significance in the esoteric milieu and beyond.8 The adapta- tion of Indian religious themes is evident in Blavatsky’s second book, The Secret Doctrine (1888), where the principles of reincarnation and karma coexist with concepts more familiar from traditional Western esotericism.9 The impact of Enlightenment ideals is apparent in the three core goals stip- ulated at the foundation of the Theosophical Society:10 In aiming to ‘form the core of an universal brotherhood of man, independent of Faith, race, gender or social position’ Theosophy demonstrates the Enlightenment ideal of universal- ism; the aims to ‘encourage the study of all religions, philosophy and science’ and to ‘study the laws of Nature and the psychic and spiritual powers of man’ demonstrate the influence of scientism, as discussed by Olav Hammer,11 in an 5 Hammer, Claiming Knowledge, 81–82. 6 Santucci, ‘Blavatsky, Helena Petrovna’. 7 Godwin, The Theosophical Enlightenment, 282. 8 Ibid., 321. 9 Ahlbäck, Uppkomsten av Teosofiska samfundet i Finland, 13–19. 10 For the goals, see ts, ‘Objects’; Faivre, Access to Western Esotericism, 92. 11 Hammer, Claiming Knowledge, 201–330. <UN>.
Recommended publications
  • Echoes of the Orient: the Writings of William Quan Judge
    ECHOES ORIENTof the VOLUME I The Writings of William Quan Judge Echoes are heard in every age of and their fellow creatures — man and a timeless path that leads to divine beast — out of the thoughtless jog trot wisdom and to knowledge of our pur- of selfish everyday life.” To this end pose in the universal design. Today’s and until he died, Judge wrote about resurgent awareness of our physical the Way spoken of by the sages of old, and spiritual inter dependence on this its signposts and pitfalls, and its rel- grand evolutionary journey affirms evance to the practical affairs of daily those pioneering keynotes set forth in life. HPB called his journal “pure Bud- the writings of H. P. Blavatsky. Her dhi” (awakened insight). task was to re-present the broad This first volume of Echoes of the panorama of the “anciently universal Orient comprises about 170 articles Wisdom-Religion,” to show its under- from The Path magazine, chronologi- lying expression in the world’s myths, cally arranged and supplemented by legends, and spiritual traditions, and his popular “Occult Tales.” A glance to show its scientific basis — with at the contents pages will show the the overarching goal of furthering the wide range of subjects covered. Also cause of universal brotherhood. included are a well-documented 50- Some people, however, have page biography, numerous illustra- found her books diffi cult and ask for tions, photographs, and facsimiles, as something simpler. In the writings of well as a bibliography and index. William Q. Judge, one of the Theosophical Society’s co-founders with HPB and a close personal colleague, many have found a certain William Quan Judge (1851-1896) was human element which, though not born in Dublin, Ireland, and emigrated lacking in HPB’s works, is here more with his family to America in 1864.
    [Show full text]
  • Echoes of the Orient: the Writings of William Quan Judge — Vol II
    ECHOES ORIENTof the VOLUME II The Writings of William Quan Judge In this second volume readers will we have a soul? Can it be lost? What find a wealth of theosophical teach­ happens to suicides? Is it possible to ings, history, and guidance. Nearly receive in dreams answers to ques­ half the book comprises articles from tions about right conduct? Should several magazines, as well as Judge’s psychic powers be developed? Are presentations at the 1893 World’s celibacy and vege tarianism necessary Parliament of Religions in Chicago, to lead a spiritual life? What evidence where he chaired the Theosophical is there for the existence of advanced Congress. The remaining sections humans or maha¯tmas? Why don’t include Hidden Hints in The Secret they make themselves better known? Doctrine; Questions from The Va¯han, How does one enter the spiritual path The Theosophical Forum, and The and “live the life” in a practical way? Path; Abridgement of Discussions; and How can one serve mankind? Faces of Friends. Judge’s responses to these and What is striking about Judge’s scores of other questions and problems writing is his exceptional ability to have timely relevance, providing help­ condense a powerful line of think­ ful insight into similar issues arising ing into simple language. If we may in today’s spiritual ferment. characterize the contents of Volume I as coming from the plane of “pure buddhi” or intuition — as H. P. Blav­ atsky once remarked of Judge’s Path magazine — much of the material in William Quan Judge (1851-1896) was this second volume, while covering a born in Dublin, Ireland, and emigrated broad philosophic territory, brings the with his family to America in 1864.
    [Show full text]
  • 55. SECTION Lll William Quan Judge
    55. SECTION lll William Quan Judge ….if your discretion and silence are likely to hurt or endanger others, then I add: Speak the truth at all costs, and say, with Annesly, “Consult duty, not events.” There are cases when one is forced to exclaim “Perish discretion, rather than allow it to interfere with duty.” Key to Theosophy, p. 202 Ingratitude is a crime in Occultism and I shall illustrate the point by citing the case of W.Q. Judge. He is one of the three founders of the Theosophical Society, the only three who have remained as true as rock to the cause. While others have all turned deserters or enemies, he has ever remained faithful to his original pledge……He is the Resuscitator of Theosophy in the United States, and is working to the best of his means and ability, and at a great sacrifice, for the spread of the movement……Brother Judge refuses to defend himself…But is that a reason why we should let him go undefended? It is our bounden duty to support him, in every way, with our sympathy and influence, energetically, not in a half-hearted, timid way….Is it the part of “Brother-Fellow” to remain indifferent and inactive when one who has done so much for the noble and sacred CAUSE is vilified for its sake, hence, for that of every Theosophist; when he is selected by the enemy as the mark of all the lying and damaging attacks of those who wish to destroy the Society in order to build on its ruins another, a bogus Body of the same name, and to enshrine therein an idol with feet of clay and a heart full of selfishness and evil, for the admiration and worship of credulous fools? Can we allow them to achieve this object when they seek to ensure success by undermining the character of this most unselfish champion of our T.S.
    [Show full text]
  • Tożsamość W Ezoterycznych Nurtach Kultury Tożsamość W Ezoterycznych Nurtach Kultury
    tożsamość w ezoterycznych nurtach kultury tożsamość w ezoterycznych nurtach kultury pod redakcją Agaty Świerzowskiej i Izabeli Trzcińskiej © Copyright by Authors Kraków 2016 ISBN 978-83-65705-15-0 Recenzja naukowa: prof. dr hab. Tadeusz Cegielski (UW) prof. dr hab. Zbigniew Pasek (AGH) dr hab. Artur Jocz (UAM) dr hab. Andrzej Kasperek (UŚ) dr hab. Diana Oboleńska (UG) dr hab. Monika Rzeczycka (UG) dr hab. Maria Zowisło (AWF Kraków) dr Anna Olszewska (AGH) Redakcja językowa: Piotr Łozowski Korekta: Sylwia Chojecka Projekt okładki, skład: Joanna Bizior Na okładce wykorzystano fragment strony tytułowej dzieła Roberta Fludda, Utriusque cosmi maioris scilicet et minoris […] historia (T. de Bry, 1617) Publikacja dofinansowana ze środków Fundacji Studentów i Absolwentów Uniwersytetu Jagiellońskiego „Bratniak” Wydawnictwo LIBRON – Filip Lohner al. Daszyńskiego 21/13 31-537 Kraków tel. 12 628 05 12 e-mail: [email protected] www.libron.pl Spis treści Wstęp 7 Maria M. Boużyk Dlaczego mit? Kilka uwag w świetle filozofii klasycznej 9 Tomasz Sebastian Cieślik Tożsamość renesansowego maga w ujęciu Agrippy von Nettesheima 27 Zbigniew Łagosz Aparat represji wobec ezoteryków i ugrupowań ezoterycznych – zarys problematyki 47 Anna Peck Czy Jezus był buddystą? Aspekt kolonialny i dysonans kognitywny w anglosaskiej debacie intelektualnej 59 Bożena Ronowska Proces w Ceynowie według Himmlers Hexenkartothek 83 Małgorzata Sokołowicz „Od dawna marzę, żeby pójść do hammamu”. Marokańska czarna magia a poczucie tożsamości w opowiadaniach Tahara Ben Jellouna 103 Maciej B. Stępień „Wczesny Faivre” czy „pełny Hanegraaff”? Dylematy metodologiczne ezoteryki zachodniej 129 Tomasz Szymański O tożsamości wyznaniowej i duchowej francuskich romantyków: przyczynek do badań nad ideą religii uniwersalnej 145 Agata Świerzowska Joga jako atawistyczne wracanie do raju.
    [Show full text]
  • The Origin of the Knowledge and the Fictions
    3 THE ORIGIN OF THE KNOWLEDGE AND THE FICTIONS 3.1 From the Esoteric History 1The questions of how solar systems come into being, how our solar system and our planet were formed, how life evolved on our planet, are passed over. Those interested can study these matters in the existing esoteric literature. The following outline will afford a few facts about mankind’s consciousness development on our planet during the current aeon. The information given will be confined to what is essential to know in order to understand the origin of the knowledge and how this knowledge, which is the heritage of mankind, has come to be replaced with the fictions of ignorance. Of the history of mankind we shall only deal with points necessary to understand the contemporary situation as far as the knowledge is concerned. That is more important than all history. Mankind is groping its way in darkness towards an unknown goal, and its disorientation in life could scarcely be greater. The purpose is to offer to seekers Ariadne’s thread to guide them out of the labyrinth of the ignorance of life. Probably, the only ones interested will be those who have the esoteric knowledge latently in their subconsciousness from previous incarnations. The others will cling, as they have always done, to the “authorities” of the day to public opinion in science, philosophy, or religion. That, to be sure, is safest. 2Mankind consists in all of some 60 thousand million individuals in the physical, emotional, mental, and causal worlds of our planet. Of these, some 24 billion causalized (transmigrated from the animal to the human kingdom by acquiring causal envelopes of their own) in Lemuria beginning in the year 21.686.420 B.C.
    [Show full text]
  • Occult Tales by Judge V
    William Quan Judge Twelve Occult Tales Occult Tales by Judge v. 13.11, www.philaletheians.co.uk, 25 December 2017 Page 1 of 42 DOWN TO EARTH SERIES OCCULT TALES BY WQ JUDGE Contents Twelve themes interwoven around the Sacred Island of Destiny 1. A Weird Tale 3 The Great Truth is one, but it can be seen in a thousand different ways. 3 Part 1 3 Part 2 5 2. Papyrus 10 Compassion and Brotherhood are the way to the Temple. 10 3. A Curious Tale 12 The Eternal Fire is never yet known to have gone out. 12 4. The Serpent’s Blood 15 The prophecy of the glorious blaze of light from the Mountain Diamond. 15 5. The Magic Screen of Time 18 Happy are those whose astral sense is not opened and who do not see all the terrible things that are about us. 18 6. The Wandering Eye 21 Ever seeking, ever asking and never waiting for the answer. 21 7. The Tell-tale Picture Gallery 23 Monitoring and recording the disciple’s thoughts and spiritual life. 23 8. The Skin of the Earth 27 Teaming with Elemental beings, formless centres of force. 27 9. The Turn of the Wheel 31 A Little Tale of Karma. 31 Part 1 31 Part 2 31 Part 3 32 10. Where the Rishis were 34 Before the chalk cliffs of Albion rose out of the wave. They were but are not. 34 11. The Persian Students’ Doctrine 37 On the transmigration of life-atoms. 37 12. The Coming of the Serpent 41 Forget no duty, omit no effort, and one day the last drop of that ophidian blood will be altered by thy power and art, will be transmuted into elixir.
    [Show full text]
  • Jesus in Talmud
    THE LAST WORDS OF JESUS – WHAT WERE THEY AND WHAT DID THEY MEAN? [Peter Terry, 2015] Introduction In this essay we will not discuss the provenance and meaning of the last words attributed to Jesus of Nazareth by the authors of the Gospels of Luke and John, let alone any of the non-canonical gospels. Luke (23:46) may have had Psalm 31:5 ("Into thy hands I commend my spirit; thou hast redeemed me, O Lord, faithful God.") in mind when he has Jesus say "Father, into your hands I commend my spirit." John (19:30) did not quote any Biblical verse when he has Jesus say “It is finished.” We will confine ourselves in this study to the gospel books whose names bear the names Mark and Matthew. It is alleged that Jesus recited the first verse of Psalm 22 (Psalm 21 in the Septuagint) as his final words, before dying on the cross. We will come back to those words in a moment. Prior to doing so, let us look at how that psalm was alluded to in the Gospels. In all three synoptic gospels (Matthew 27:39; Mark 15:29; Luke 23:35) there is a quote from the 7th verse: “All they that see me laugh me to scorn: they shoot out the lip, they shake the head”. In the Gospel of Matthew (27:43) there is a quote from the 8th verse: “He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him”. In the Gospel of John (19:24) there is a quote from the 18th verse which is also alluded to in the synoptic gospels (Matthew 27:35; Mark 15:24; Luke 23:34): “They part my garments among them, and cast lots upon my vesture”.
    [Show full text]
  • 8. May-June 09 AQUARIAN THEOSOPHIST SUPPLEMENT V2
    TThhee AAqquuaarriiaann TThheeoossoopphhiisstt SUPPLEMENT Volume IX # 8, June 17 (incl. May 17) 2009 Blog http://aquariantheosophist.wordpress.com Free by email from the Editors : [email protected] Archive: http://www.teosofia.com/AT.html OLD DIARY LEAVES – FULL VERSION “““OLD“OLD DIARY LEAVESLEAVES” ””” (FULL VERSION OF THE PLAY) A play in 4 Acts by Alan Hughes The formation of the Theosophical Society lasting about 50 minutes A NOTE ABOUT THE PLAY Dramatis Personae in order of appearance I spoke to Alan Hughes about this play just Narr. – the Narrator, and melodramatic “deus after its world premiere (!!?). He has extracted ex machina” for this play. and dramatised this story from “Old Diary HPB – Helena Petrovna Blavatsky – A Russian Leaves” by HS Olcott, which is one of the main noblewoman, domineering, perhaps historical sources about the foundation of the speaking English with a French accent. Society. HSO – Henry Steele Olcott – A lawyer and Colonel from the American Civil War. Alan chose a simple 4 act structure featuring:- WQJ – William Quan Judge – An Irish lawyer. Honto – an American Indian squaw – a first an introduction of the 3 main materialised spirit. characters, Felt – George Felt – an architect and engineer, then the first main meeting between HPB who gave the first talk “The Lost Canon and HSO, of Proportion of the Egyptians". Other materialised spirits may also appear, as then the talk by G Felt which was the first required. time the formation of a society was mentioned, The Audience – ideally of a melodramatic disposition and willing to join in! then, finally, the last scene before the departure of HPB and HSO to Europe and then India.
    [Show full text]
  • Echoes of the Orient: the Writings of William Quan
    ECHOES ORIENTof the VOLUME II The Writings of William Quan Judge In this second volume readers will we have a soul? Can it be lost? What find a wealth of theosophical teach­ happens to suicides? Is it possible to ings, history, and guidance. Nearly receive in dreams answers to ques­ half the book comprises articles from tions about right conduct? Should several magazines, as well as Judge’s psychic powers be developed? Are presentations at the 1893 World’s celibacy and vege tarianism necessary Parliament of Religions in Chicago, to lead a spiritual life? What evidence where he chaired the Theosophical is there for the existence of advanced Congress. The remaining sections humans or maha¯tmas? Why don’t include Hidden Hints in The Secret they make themselves better known? Doctrine; Questions from The Va¯han, How does one enter the spiritual path The Theosophical Forum, and The and “live the life” in a practical way? Path; Abridgement of Discussions; and How can one serve mankind? Faces of Friends. Judge’s responses to these and What is striking about Judge’s scores of other questions and problems writing is his exceptional ability to have timely relevance, providing help­ condense a powerful line of think­ ful insight into similar issues arising ing into simple language. If we may in today’s spiritual ferment. characterize the contents of Volume I as coming from the plane of “pure buddhi” or intuition — as H. P. Blav­ atsky once remarked of Judge’s Path magazine — much of the material in William Quan Judge (1851-1896) was this second volume, while covering a born in Dublin, Ireland, and emigrated broad philosophic territory, brings the with his family to America in 1864.
    [Show full text]
  • A Profession Worked Along (Unorthodox) Spiritual Lines
    Marion Mahony Griffin Lecture 2015 Text © Dr Jennifer McFarlane 21 October 2015 A profession worked along (unorthodox) spiritual lines: Marion Mahony Griffin and Walter Burley Griffin Marion Mahony Griffin Lecture 2015 delivered by Dr Jennifer McFarlane1 at the National Archives of Australia, Barton ACT on 21 October 2015 I need to start with the disclaimer that I am not a Griffin scholar2, I am just visiting because I have seen a gap in the field from my own small area of research into the relationship of art and the Theosophical Society. However as you will come to see it is not a simple gap. I would like to start in the best of traditions with some poetry. On the screen is an excerpt from Bernard O’Dowd’s Bacchus from 1907, a work that shares the big themes of democracy, Theosophy and millennial utopianism that this paper will explore. At the same time I have put on the screen the frontispiece of Christian Waller’s book The Great Breath of 1932.3 I want to show you where I am coming from as a cultural historian. O’Dowd was a member of the Theosophical Society, Waller was not - although she was a member of the Melbourne Theosophical Library. I would describe her as a fellow traveller with the Theosophical Society. Her work can only be read with access to esoteric Theosophical teachings. Yet it was not published by the Theosophical Society and was only ever received in the press as the rather obscure work of a fine artist. Waller must have conceived the work to operate almost talismanically on its readers.
    [Show full text]
  • Theosophy Is of the Devil by David J
    Theosophy is of the Devil By David J. Stewart I could have just as easily saved this article under "New Age" or "Witchcraft," because there's not a dime's difference between the two. I saved it under "New Age" because the primary agenda of Theosophy is to further the New World Order, i.e., the Beast system of the coming Antichrist. The following historical information concerning Theosophy is a quote from Wikipedia.com... Photo to Right: Occultist and Satan worshipper, Helena Petrovna Blavatsky Theosophy, literally "god-wisdom" (Greek: θεοσοφία theosophia), designates several bodies of ideas. The 6th century neo-platonist Pseudo-Dionysius seems to have been the first philosopher the term applied to. There was a group of Renaissance philosophers: Cornelius Agrippa, Paracelsus, Robert Fludd, and, especially, Jacob Boehme; the Enlightenment theologian Emanuel Swedenborg was influenced by these. And finally, the word was revived in the nineteenth century by Helena Petrovna Blavatsky to designate her religious philosophy which holds that all religions are attempts by humanity to approach the absolute, and that each religion therefore has a portion of the truth. Together with Henry Steel Olcott, William Quan Judge, and others, Blavatsky founded the Theosophical Society in 1875. This society has since split into a number of organizations, some of which no longer use the term "theosophy." SOURCE: http://en.wikipedia.org/wiki/Theosophy Please notice that Helena Petrovna Blavatsky founded the Theosophical Society in 1875. Her most popular work was a two- volume book she wrote titled 'The Secret Doctrine,' in which she woefully states... "Lucifer represents.. Life.
    [Show full text]
  • Historical Note to the Esoteric
    HHiissttoorriiccaall NNoottee ttoo ““TThhee EEssootteerriicc SShhee”” In the Sunday edition of July 20, 1890, the New York Sun printed a feature interview entitled, "The history of a Humbug," in which H.P.B. was accused of immorality, fraud, plagiarism, and systematic deception of her followers. Following the Sun articles, Mr. Judge in The Path for August, 1890, advised all whom it might concern that he had brought suit for libel. Manifestly he had done this only for the protection of the Society and the good name of H.P.B., and to head off similar attacks in other publications, for he himself had been mentioned only incidentally. At the time, the Sun was perhaps the most widely circulated and influential of American newspapers. It had at its command every resource of ability, influence, and money, and it is not to be supposed that it was unfamiliar with the technicalities of the New York State laws relating to libel or the difficulties in the way of any one who might try to obtain a verdict against it in such a suit. It had but to establish in court its own good faith and prove or show reasonable cause for belief in and circulation of a single one of its major charges, and the whole history of American jurisprudence in similar cases showed that it would be acquitted. Madame Blavatsky died in May of 1891 and, under the Laws of New York, her death automatically terminated the suit brought by her against the Sun. Mr. Judge, however, continued to press his suit, although the allegations originally made against himself were rather ridicule than slander.
    [Show full text]