Cette dissertation possède un abordage qualitatif et se base sur l´ethnographie réalisée pendant la période de septembre 2013 au décembre 2014 au cours des conférences publiques offertes hebdomadairement par la Loge Théosophique Dharma, localisée dans la ville de Porto Alegre. L´objectif de cette étude consiste à analyser comment les préceptes de la Théosophie Moderne s´articulent et sont agenciés par les sujets de recherche en son quotidien. À partir de l´observation participante, de conférences semi-structurées, et recherche dans la littérature théosophique, il a été possible conclu quelle compréhension de Théosophie Moderne présentée par les sujets analysés chez Loge Théosophique Dharma se met si tant en lieu et place d´une courante de spiritualisme du siècle XIX qui preserve des caractéristiques de l´exotérisme, de l´occultisme, et les réligions orientales selon les écritures de Helena Petrovna Blavatsky, mais s´ajoutent également des références à la réligiosité et pratiques de l´univers Nouvelle Ère. / Esta dissertação possui uma abordagem qualitativa e baseia-se na etnografia realizada no período de setembro de 2013 a dezembro de 2014 em palestras públicas oferecidas semanalmente pela Loja Teosófica Dharma, localizada na cidade de Porto Alegre-RS. O objetivo desse estudo consiste em analisar como os preceitos da Teosofia Moderna articulam-se e são agenciados pelos sujeitos de pesquisa em seu cotidiano. A partir da observação participante, de entrevistas semi-estruturadas e pesquisa na literatura teosófica, foi possível concluir que a compreensão de Teosofia Moderna apresentada pelos sujeitos analisados na Loja Teosófica Dharma se coloca tanto entre o lugar de uma corrente do espiritualismo do século XIX que preserva características do esoterismo, do ocultismo, e das religiões orientais conforme os escritos de Helena Petrovna Blavatsky, mas soma também referências a religiosidades e práticas do universo Nova Era. / This study has a qualitative approach and based on the ethnography conducted from September 2013 to December 2014 in public lectures offered weekly by Theosophical Dharma Lodge, located in Porto Alegre-RS. The aim of this study is to analyze how the precepts of Modern Theosophy are articulated and are touted by research participants in their daily lives. From participant observation, semi-structured interviews, and research in theosophical literature, it was possible to conclude that understanding of Modern Theosophy presented by the analyzed subjects in the Theosophical Dharma Lodge arises between the place of a spiritualism current of 19th century that preserves esotericism, occultism and Eastern religions features as the writings of Helena Petrovna Blavatsky, but also adds references to religiosities and practices of the New Age universe.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-10-30T15:09:29Z No. of bitstreams: 1 humbertomirandadecampos.pdf: 1856621 bytes, checksum: d796364f891dfc048a5a4d8183de950f (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-11-23T11:28:22Z (GMT) No. of bitstreams: 1 humbertomirandadecampos.pdf: 1856621 bytes, checksum: d796364f891dfc048a5a4d8183de950f (MD5) / Made available in DSpace on 2018-11-23T11:28:22Z (GMT). No. of bitstreams: 1 humbertomirandadecampos.pdf: 1856621 bytes, checksum: d796364f891dfc048a5a4d8183de950f (MD5) Previous issue date: 2018-08-21 / CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico / O objetivo deste trabalho é analisar Thelema de Aleister Crowley, tendo como ponto de partida o livro Magick Without Tears. Parte-se da hipótese de que, pelo fato de Aleister Crowley ter experiência com filosofias esotéricas ocidentais, e por ter recebido uma educação cristã, sua concepção e estruturação dos dogmas e doutrinas apresentem considerável viés judaico-cristão que podem não ter sido descartados e sim reconstruídos e relidos. Desta maneira, a investigação se focará em realizar uma pesquisa genealógica das leituras e dos símbolos trabalhados por Aleister Crowley. Como referencial teórico, adota-se Wouter J. Hanegraaff e sua metodologia denominada História das Ideias. Através deste paradigma, pretende-se identificar e analisar pontos de diálogo entre elementos do corpus de Thelema e as variadas influências esotéricas com as quais o autor trabalhou, e que são encontrados no livro escolhido. Além disso, tenta-se explicar como a mesma se desdobra num corpo de práticas denominadas Magick, resultando naquilo que Crowley definiu como Iluminismo Científico. Culminando assim, na resposta à pergunta: Thelema é uma Religião? / The aim of this research is to analyze Thelema of Aleister Crowley. Taking as a starting point the book Magick Without Tears. It is hypothesized that, based in Aleister Crowley’s experience with Western Esoteric philosophies, and in function of his christian education, his conception and structuring of dogmas and doctrines present considerable Judeo-Christian bias that may not have been discarded but reconstructed and reread. In this way, the research will focus on performing a genealogical investigation on the readings and symbols worked on by Aleister Crowley. As a theoretical reference, Wouter J. Hanegraaff and his methodology called History of ideas are adopted. Through this paradigm, we intend to identify and analyze points of dialogue between elements of the corpus of Thelema and the various esoteric influences with which the author worked, and which are found in the chosen book. In addition, it attempts to explain how it unfolds in a body of practices called Magick, resulting in what Crowley defined as Scientific Enlightenment. Culminating thus, in the answer to the question: Is Thelema a Religion?.

The aim of this thesis is to get a deeper understanding for the term “spirituality” in art and culture, as well as to understand how ideas from the esoteric field have come to inspire contemporary artists today. I am also interested in how contemporary artists make use of ideas from the esoteric field and how they perceive spirituality in their artistry. The study also explores how spirituality and the esoteric field in art is discussed by the academic fields. This thesis also makes use of the theory of “occulture” as an analytical tool in the study of ideas in art and culture by Christopher Partridge, to understand if occulture can be understood as an everyday and ordinary phenomenon in art and culture.

This thesis aims to explore the influences and references, with a particular focus from occultism and western esotericism, found in the film trilogy of The Three Mothers directed by Dario Argento. The trilogy composed of Suspiria, Inferno and The Mother of Tears was produced in a timeframe of thirty years from 1977 to 2007, so it embeds three decades, it also reflects the willingness from the director to disconnect himself from the usual representation of supernatural and horror films of witches and power. The three films Suspiria, Inferno and The Mother of Tears, present an innovative point of view, first of all, the representation of power in the context of horror and secondly, for the nature of references distributed throughout the trilogy. This thesis presents a film analysis of Suspiria, Inferno and The Mother of Tears investigating the semiotics behind the symbols, storytelling, characters, and technical aspects of film production. This work concludes that the deep desk research conducted by Argento on occultism and western esotericism before engaging into the production has deeply influenced it. The references to occultism, western esoteric schools, Steiner and alchemic influences are several, Christianity is also present in the trilogy with a dystopic lent. There is also a gender aspect analysed in the trilogy connected with the representation of feminine power, as the mothers in the trilogy represent witches, a supreme independent source of truth and power disconnected from any Christian and/or masculine representation. Suspiria, Inferno and The Mother of Tears can be then interpreted as a way to challenge the patriarchate power. This thesis is opening with the relevance of references from occultism to be found in several expressions of popular culture in our contemporary society. However, this aspect has not been investigated further than that. It has been utilized to serve the purpose of highlighting the elements in common between Argento’s trilogy and those expressions of popular culture (i.e. horror and supernatural TV series). If this research will be one day extended, the next step would be to find, in other expressions of popular culture (films, manga, graphic novels…), references in line with the ones traced in the trilogy. This would lead to investigate further the way occultism has influenced expressions of art and culture. Another point that is kept for a potential future research, would be to investigate which other examples of horror and supernatural films will be produced (or had been produced), where power and feminine representation breaks the traditional tendency of connecting power either with a Christian notion of evil or with a patriarchal form of power. In this regard, I am sure expressions from Artificial intelligence will come to play a role, but this is due maybe for the future, and maybe for another research to connect these dots.

En 1960, la parution du Matin des magiciens, ouvrage écrit par Louis Pauwels et Jacques Bergier, marque le début d’un phénomène littéraire qu’il est d’usage d’appeler « réalisme fantastique ». D’abord porté par la revue Planète, puis par de nombreux auteurs indépendants comme Robert Charroux, le réalisme fantastique connaît en France, jusqu’à la fin des années 1970, un succès considérable.Cette thèse a pour ambition de définir ce qu’est le réalisme fantastique et de déterminer les raisons de son succès et de sa subite disparition. En reprenant la méthodologie de la sociohistoire proposée par Gérard Noiriel, nous en proposons une approche qui relève à la fois de l’histoire culturelle et religieuse et de la sociologie des religions, des croyances, des sciences et de la littérature.Si on peut comprendre le développement du réalisme fantastique en recourant à la théorie du champ littéraire proposée par Pierre Bourdieu, il est aussi possible de l’envisager comme un exemple de recomposition du religieux, caractéristique des décennies d’après-guerre. Porteur d’une forme particulière d’ésotérisme, que nous qualifions de « grand public », le réalisme fantastique constitue un mode de pensée intermédiaire entre cultic milieu, New Age et occulture.En raison de cette position originale, nous proposons de voir le réalisme fantastique comme un paradigme culturel alternatif au modèle dominant, gouverné par la science. Ce paradigme développe son propre système de connaissances et de valeurs en mêlant ésotérisme, religion et science.Enfin, ce travail s’intéresse à l’influence de la sécularisation sur l’ésotérisme. En établissant un lien avec la contre-culture, nous souhaitons montrer comment le discours ésotérique a pu se développer au sein de la culture française, au point d’en constituer aujourd’hui un élément « ordinaire ». / In 1960, the publication of Matin des magiciens, written by Louis Pauwels and Jacques Bergier, marks the beginning of a literary phenomenon commonly known as “réalisme fantastique”. First fuelled by the review Planète then by numerous independant authors such as Robert Charroux, the réalisme fantastique enjoys great success in France, until the late 70’s.This thesis aims at defining réalisme fantastique and determining the reasons behind its success then sudden disappearance. Using Gérard Noiriel’s socio-historical methodology, we suggest an approach that falls at once within cultural and religious history and the sociology of religions, sciences and literature.If the development of réalisme fantastique may be understood using Pierre Bourdieu’s literary field theory, it can also be construed as a way of reshaping religion, which is a distinctive feature of post-war decades. Presenting a particular form of esotericism called “mainstream esotericism”, the réalisme fantastique constitutes a way of thinking lying between the cultic milieu, New Age and occulture.Because of this unusual status, we propose to see the réalisme fantastique as a cultural paradigm that offers an alternative to the prevailing model, governed by science. This paradigm develops its very own knowledge system and values by blending esotericism, religion and science.Finally, this study focuses on the impact of secularization on esotericism. By establishing a link with counter-culture, we seek to demonstrate how the esoteric rhetoric managed to develop itself within French culture, to the point of becoming nowadays an ‘ordinary’ element.

This diploma thesis deals with the basic principles of Georg Buquoy's (1781-1851) philosophy, which were presented in his unpublished treatise Kern meiner philosophischen Grundansicht. Buquoy's ideas are interpreted in the context of contemporary scientific discourse in the Czech lands. Attention is also drawn to Buquoy's foreign inspiration sources. The explication of Buquoy's ideas is based on the theory of intellectual history, with special focus on the interrelationship between natural sciences and humanities and the esotericism of the late 18th and the first half of the 19th century.

No description available.

This essay’s purpose is to explore the view on knowledge and transmission of knowledge in the Swedish, spiritualist movement during the turn of the century. The method is a critical discourse analysis of the texts of the spiritualist publication of Efteråt? between the years of 1899 and 1911. The theories applied to the subject are two; first the theories of Wouter J. Hanegraaff and his ideas about ”rejected knowledge” where some concepts during the course of history has been deemed true, and other concepts have been rejected. This process has often been the case in a ”battle of discourses” as is the case with the spiritualist discourse against the discourse of mainstream science. The second theory applied are the dynamics of power as presented by Michel Foucault and interpreted by Clare O’Farrell. This theory is also at the core of critical discourse analysis.  The analysis of the material makes it evident that the spiritualist movement walks a line between religion and science where they claim to transcend them both. The internal discourse both criticize mainstream science; not the methods per say, but the ideal of materialism and the lack of spirituality they perceive in the contemporary body of the church. The view on knowledge is heavily anchored in a concept of spirituality, being heralds of true science, and recognizing the inner, true potential of the human creature. The view on transmission of knowledge is centered around ideas of development of spirituality, the notion that the spirit-world can teach us everything and critique against the contemporary school system.

The purpose of this study is to examine how the worldview, and its underlying concepts are interpreted and explained by the Swedish anti-lockdown movement. Moreover, this study investigates how spirituality and conspiracy theory discourses are constituted as a part of their narrative. Finally, the study seeks to understand what motivates the Swedish anti-lockdown movement and how their interpretation of the world relates to international conspirituality currents.

Marie Ogden's Home of Truth colony—a religious community that was located in southern Utah during the 1930s and 40s—was part of a segment of the American religious landscape that has largely been overlooked. As such, her movement points to a significant gap in the historiography of American religion. In addition to documenting the history of this obscure community, I situate Marie Ogden as part of what I call the early new age of American religion, an underdeveloped part of the broader categories of metaphysical religion or Western esotericism. This thesis also points to several other overlooked figures from the same era, suggesting several avenues for further study.