Search Results

You are looking at 1 - 10 of 10 items :

  • "Enlightenment" x
  • Astronomy and Astrophysics x
Clear All

from the exoteric to the oc- cult, but have exchanged the Book of Nature for that of Culture. The Place of Enchantment has itself been conceived within the later twentieth- century context of a broad intellectual shift within the disciplines, one that questions Enlightenment ideals of order and rationality and promotes the importance of the extraordinary and apparently marginal for understand- ing cultural norms.40 These concerns have been influential for the develop- ment of the new cultural history, but while they have certainly been a factor in the

     Abbey of Thelema, , n Abbey Theatre (Dublin), , , n Abra-Melin magic,  Abyss: concept of, ; dissolution of self in crossing, , –, ; nature of,  Adams, Daisy,  Adepts: definition of, , ; examples of, ; gender of, –; grades of, –, – , –, , n; lectures for, – ; personal transformation of, ; pre- requisites for, ; role of, , , ; as secret, –; sexuality and spirituality concerns of, –. See also magicians; members; Neophytes Adorno, Theodor W.: on Enlightenment

‘new’ in ‘modern’ society,” together with that of Siegfried Kracauer (–), see David Frisby, Fragments of Modernity: Theories of Modernity in the Work of Simmel, Kracauer and Benjamin (Cambridge, Mass.: MIT Press, ). . This is what Marshall Berman called the classic second phase of modernity. See Mar- shall Berman, All That Is Solid Melts into Air: The Experience of Modernity (Harmondsworth: Pen- guin Books, Ltd., ), . . I borrow the phrase “the project of Enlightenment” from Jürgen Habermas, “Moder- nity: An Unfinished Project,” in Maurizio

. “Protestant Magic: W. B. Yeats and the Spell of Irish History.” Proceedings of the British Academy  (): –. ———. W. B. Yeats: A Life. Oxford: Oxford University Press, . Foucault, Michel. “Georges Canguilhem: Philosopher of Error.” Translated by Graham Burchell. Ideology and Consciousness  (): –. ———. “Kant on Enlightenment and Revolution.” Translated by Colin Gordon. Economy and Society , no.  (February ): –. ———. The Order of Things: An Archaeology of the Human Sciences. London: Tavistock, . ———. “What Is Enlightenment?” Translated by

“people like us” that so attracted a broad swath of the middle classes. There was a shared frame of social and often intellectual reference that had been missing in spiritualism, while earnest students were enthralled by the unfolding panorama of “lost” arcane traditions and the hidden wis- dom of the ancients. As Victoria’s reign drew to a close, many looked to a re- formulated spirituality as a vital precursor of the coming age. Thousands were drawn to the “new” occultism with its promise of enlightenment. Today fin-de-siècle occultism and the tremendous sense of

self as inherently spiritual and potentially divine. Occultism as it was developed at the turn of the century was therefore deeply involved in an elaboration of self that worked to reconcile the secular and spiritual, just as the occult goal of per- fect self-realization was construed in social as well as spiritual (in fact, Rosi- crucian) terms. Similarly, the self-realization of which occultism spoke was symptomatic of both the bourgeois self-consciousness and self-determina- tion that have been so closely associated with post-Enlightenment subjectiv- ity and the

rushed such tremendous force that our arms received a sort of electric shock.20 Here we have the passage undertaken astrally from a room at  Blythe Road, London, the Second Order’s premises, to a “region of flames”—a journey undertaken individually but in mental unison. The information sought by the group concerning sword symbolism was acquired towards the end of their “flight.” Servio Liberaliter concluded from all that they experi- enced and were told on this occasion that the path of the sword “is one of enlightenment as well as destruction.”21 In this account, as

suitably mysterious past. Born in the Ukraine in  to a family that claimed German and Russian aristocratic lineage, she married young, and soon afterwards left her husband for a life of bohemian adventure. Blavatsky mythologized her existence over the next couple of decades, alleging that she traveled the world in search of spiritual enlightenment and studied with holy men in Tibet. By the time she surfaced in Cairo and Paris in the early s Blavatsky was already involved with spiritualism, although she subsequently denounced it, and was apparently deeply read in

channels of communication with nontemporal worlds and acquire the knowledge and special powers of the spirits and gods that inhabit them. But all this was seen as part of the process of attaining the great gift of occult wisdom, which presages the kind of enlightenment for which the true Adept strives. In the final analysis, the acquisition of magical powers was all about an aspiration to the perfections of what Anna Kingsford in her teachings had conceived of as the Christ-spirit. As reinterpreted by the Golden Dawn, with its own dis- tinctive Rosicrucian overtones of

up the masculinist per- sona of late-Victorian men who sought spiritual enlightenment, and sug- gested that women might acquire if not already possess the “masculine temperament.” Intellect, self-assertion, knowledge, science, and power; the “new” occultism had it all. This “all” clearly encompassed a range of possibilities not readily avail- able to women, and part of the appeal of the occult lay in the promise of ex- tended vistas on several levels. These levels included the personal as well as the spiritual and temporal. Key female occultists like Madame Helena