6,484
edits
Difference between revisions of "Occult"
no edit summary
Occultwiki (talk | contribs) |
Occultwiki (talk | contribs) |
||
| Line 4: | Line 4: | ||
The term occult sciences was used in 16th-century Europe to refer to [[astrology]], [[alchemy]], and [[natural magic]], which today are considered pseudosciences. The term occultism emerged in 19th-century France, where it came to be associated with various French esoteric groups connected to [[Éliphas Lévi]] and [[Papus]], and in 1875 was introduced into the English language by the esotericist [[Helena Blavatsky]]. | The term occult sciences was used in 16th-century Europe to refer to [[astrology]], [[alchemy]], and [[natural magic]], which today are considered pseudosciences. The term occultism emerged in 19th-century France, where it came to be associated with various French esoteric groups connected to [[Éliphas Lévi]] and [[Papus]], and in 1875 was introduced into the English language by the esotericist [[Helena Blavatsky]]. | ||
Throughout the 20th century, the term was used idiosyncratically by a range of different authors, but by the 21st century was commonly employed – including by academic scholars of esotericism – to refer to a range of esoteric currents that developed in the mid-19th century and their descendants. Occultism is thus often used to categorise such esoteric traditions as Spiritualism, Theosophy, Anthroposophy, the [[Hermetic Order of the Golden Dawn]], and New Age. | Throughout the 20th century, the term was used idiosyncratically by a range of different authors, but by the 21st century was commonly employed – including by academic scholars of esotericism – to refer to a range of esoteric currents that developed in the mid-19th century and their descendants. Occultism is thus often used to categorise such esoteric traditions as Spiritualism, [[Theosophy]], Anthroposophy, the [[Hermetic Order of the Golden Dawn]], and New Age. | ||
==Etymology== | ==Etymology== | ||
| Line 12: | Line 12: | ||
Various twentieth-century writers on the subject used the term occultism in different ways. Some writers, such as the German philosopher Theodor W. Adorno in his "Theses Against Occultism," employed the term as a broad synonym for irrationality.In his 1950 book L'occultisme, Robert Amadou used the term as a synonym for esotericism, an approach that the later scholar of esotericism Marco Pasi suggested left the term superfluous. Unlike Amadou, other writers saw occultism and esotericism as different, albeit related, phenomena. In the 1970s, the sociologist Edward Tiryakian distinguished between occultism, which he used in reference to practices, techniques, and procedures, and esotericism, which he defined as the religious or philosophical belief systems on which such practices are based. This division was initially adopted by the early academic scholar of esotericism, Antoine Faivre, although he later abandoned it; it has been rejected by most scholars who study esotericism. | Various twentieth-century writers on the subject used the term occultism in different ways. Some writers, such as the German philosopher Theodor W. Adorno in his "Theses Against Occultism," employed the term as a broad synonym for irrationality.In his 1950 book L'occultisme, Robert Amadou used the term as a synonym for esotericism, an approach that the later scholar of esotericism Marco Pasi suggested left the term superfluous. Unlike Amadou, other writers saw occultism and esotericism as different, albeit related, phenomena. In the 1970s, the sociologist Edward Tiryakian distinguished between occultism, which he used in reference to practices, techniques, and procedures, and esotericism, which he defined as the religious or philosophical belief systems on which such practices are based. This division was initially adopted by the early academic scholar of esotericism, Antoine Faivre, although he later abandoned it; it has been rejected by most scholars who study esotericism. | ||
==Occult sciences== | ==Occult sciences== | ||
| Line 24: | Line 22: | ||
The French esotericist Éliphas Lévi popularised the term "occultism" in the 1850s. His reinterpretation of traditional esoteric ideas has led to him being called the origin of "the occultist current properly so-called." | The French esotericist Éliphas Lévi popularised the term "occultism" in the 1850s. His reinterpretation of traditional esoteric ideas has led to him being called the origin of "the occultist current properly so-called." | ||
In the English-speaking world, prominent figures in the development of occultism included [[Helena Blavatsky]] and other figures associated with her Theosophical Society, senior figures in the [[Hermetic Order of the Golden Dawn]] like William Wynn Westcott and [[Samuel Liddell MacGregor Mathers]], as well as other individuals such as Paschal Beverly Randolph, Emma Hardinge Britten, [[Arthur Edward Waite]], and—in the early twentieth century—[[Aleister Crowley]], [[Dion Fortune]], and [[Israel Regardie]]. | In the English-speaking world, prominent figures in the development of occultism included [[Helena Blavatsky]] and other figures associated with her [[Theosophy|Theosophical]] Society, senior figures in the [[Hermetic Order of the Golden Dawn]] like William Wynn Westcott and [[Samuel Liddell MacGregor Mathers]], as well as other individuals such as Paschal Beverly Randolph, Emma Hardinge Britten, [[Arthur Edward Waite]], and—in the early twentieth century—[[Aleister Crowley]], [[Dion Fortune]], and [[Israel Regardie]]. | ||
Unlike older forms of esotericism, occultism does not reject "scientific progress or modernity." In his work about Lévi, the German historian of religion Julian Strube has argued that the occultist wish for a "synthesis" of religion, science, and philosophy directly resulted from the context of contemporary socialism and progressive Catholicism. Similar to spiritualism, but in declared opposition to it, the emergence of occultism should thus be seen within the context of radical social reform, which was often concerned with establishing new forms of "scientific religion" while at the same time propagating the revival of an ancient tradition of "true religion." | Unlike older forms of esotericism, occultism does not reject "scientific progress or modernity." In his work about Lévi, the German historian of religion Julian Strube has argued that the occultist wish for a "synthesis" of religion, science, and philosophy directly resulted from the context of contemporary socialism and progressive Catholicism. Similar to spiritualism, but in declared opposition to it, the emergence of occultism should thus be seen within the context of radical social reform, which was often concerned with establishing new forms of "scientific religion" while at the same time propagating the revival of an ancient tradition of "true religion." | ||