By Kocku von Stuckrad
A debatable factor of public debate in the course of the fresh years, esotericism may be defined because the look for an absolute yet hidden wisdom that folks declare to entry via mystical imaginative and prescient, the mediation of upper beings, or own event. In Western cultural heritage those claims frequently resulted in conflicts with extra verified kinds of scriptural religions and with reductionist interpretations in technological know-how and philosophy.
during this hugely readable publication Kocku von Stuckrad describes the impression of esoteric currents from antiquity to the current and pursues the continuities and breaks in a practice that considerably inspired the formation of modernity. whilst Hermes Trismegistos unearths knowledge of an absolute caliber, the disclosing of hidden wisdom in Jewish Kabbalah is remodeled through Christians, Renaissance thinkers communicate of an 'eternal philosophy,' or while within the 'New Age' humans try and get involved with a resource of more desirable understanding-in each case the dynamic of concealment and revelation is at stake and the methods this hidden wisdom will be made available for human interest.
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Extra resources for Western Esotericism: A Brief History of Secret Knowledge
92 wrote, which was important in popularizing socialist ideas. Although included not only class struggle but also a religious vision of solidarity. Although included equality as a practical one and the from hindsight we can see the goal of political equality goals of religious fraternity and social equality as more "utopian," who was to say before 1848 that the one was more likely than the others? both attempted practically to bring their ideas to fruiLeroux and Reynaud both house in Boussac (with the generous help of tion.
He called this self-love "egoism" and judged it just as necessary as charity. In fact, charity sprang from egoism. Leroux explained his "law of life" life" which provided the foundation for charity. "67 Leroux argued that this solidarity was truly the union, the identity even of the moi and the non-moi. The identity of the moi and the non-moi was, for Leroux, collective humanity itself. Thus only by recognizing the connectedness, the one-ness of humanity, could one create true liberty. Justice took the place for Leroux that expiation and reconciliation held for Ballanche.
Reynaud's emphasis on justice led him to stress progress, even an implied redemption, which could be attained in the increasing immateriality and "perfection" of successive lives. Reynaud's views on suffering also differed greatly from both Ballanche and Leroux. Although he rejected Ballanche's formulation that that suffering expiated humanity's general sin in the Fall, he implied instead that suffering sprang from the acts of the individual. Reynaud came closer to tradiideas of compensation and punishment, but also echoed Hindu tional Christian ideas karma.
Western Esotericism: A Brief History of Secret Knowledge by Kocku von Stuckrad