This thesis seeks to define how Francis Barrett’s The Magus, Or Celestial Intelligencer is indicative of a transitional period (1800–1830) of English Magic. The intention and transmission of Barrett’s The Magus is linked to the revival of occultism and its use as a textbook for occult philosophy. This thesis provides a historical background preceding this revival. The aim of the thesis is to establish Barrett’s text as a hybrid interpretation of Renaissance magic for a modern audience. It is primarily by this hybridization that a series of feedback loops would begin to create the foundation for modern occultism. This study utilizes a careful study of primary sources, including a systematic examination of The Magus within its intellectual and social contexts.

In addition to being a respected poet, dramatist, essayist, and statesman, William Butler Yeats was a dedicated student of the occult and practicing magician for most of his adult life. In spite of his dedication, Yeats’ commitment to occultism has often been ridiculed as “bughouse” (as Ezra Pound put it), shunted to the margins of academic discourse, or ignored altogether. Yeats’ occult-focused prose fiction—the occult trilogy of stories “Rosa Alchemica,” “The Tables of the Law,” and “The Adoration of the Magi” and the unfinished novel The Speckled Bird—has often received similarly dismissive treatment. Some critics have accused Yeats of being an escapist or of being out of touch with the intellectual currents of his time. However, Yeats was in touch with the intellectual currents of his time, one of which was the late nineteenth- and early twentieth-century occult revival. This was not a fringe movement; it was one which intersected with some of the most pressing social and cultural issues of the time. These include the dissatisfaction with mainstream religions, the renegotiation of women’s roles, the backlash against science, and nationalism and the colonial enterprise. This intersection is what I have termed occulture. The central purpose of this dissertation is twofold. First, I demonstrate the cultural and academic relevance of the occult revival by analyzing its connections to these critical issues. Second, I situate the occult trilogy and The Speckled Bird as artifacts of the occult revival and its associated facets. Through its main characters, the occult trilogy illustrates a fragmented self associated with literary modernism and with scientific challenges to individual identity from Darwin, Freud, and others. In addition, these three stories exemplify a sacralization of the domestic sphere which conflicts with the officially-sanctioned sacred spaces of mainstream religions. The Speckled Bird also reconfigures the sacred space as Michael Hearne contemplates a magical order with Irish nationalist implications. In examining these works within this historical context, I present them as texts which engage with the social and cultural landscape of the time. / Occulture : occultism and the occult revival -- The occult trilogy : self and space in an occult context -- The speckled bird : sacralizing Ireland. / Department of English

This thesis seeks to define how Francis Barrett’s The Magus, Or Celestial Intelligencer is indicative of a transitional period (1800–1830) of English Magic. The intention and transmission of Barrett’s The Magus is linked to the revival of occultism and its use as a textbook for occult philosophy. This thesis provides a historical background preceding this revival. The aim of the thesis is to establish Barrett’s text as a hybrid interpretation of Renaissance magic for a modern audience. It is primarily by this hybridization that a series of feedback loops would begin to create the foundation for modern occultism. This study utilizes a careful study of primary sources, including a systematic examination of The Magus within its intellectual and social contexts.

Thesis (Ph. D.)--Northeastern University, 2000. / Includes bibliographical references (p. 121-127).

Thesis (Ph.D.)--York University, 2005. Graduate Programme in English. / Typescript. Includes bibliographical references (leaves 316-350). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNR11551

This thesis seeks to define how Francis Barrett’s The Magus, Or Celestial Intelligencer is indicative of a transitional period (1800–1830) of English Magic. The intention and transmission of Barrett’s The Magus is linked to the revival of occultism and its use as a textbook for occult philosophy. This thesis provides a historical background preceding this revival. The aim of the thesis is to establish Barrett’s text as a hybrid interpretation of Renaissance magic for a modern audience. It is primarily by this hybridization that a series of feedback loops would begin to create the foundation for modern occultism. This study utilizes a careful study of primary sources, including a systematic examination of The Magus within its intellectual and social contexts.

Thesis advisor: Natana DeLong-Bas / Throughout history, the idea of “hidden wisdom” and “primordial truth” has been a perennial fixture of innovative or heterodox beliefs. Repeatedly, novel methods of thought, be they religious, political, or social, have been introduced as a product of a vaunted time and space: lost secrets of the Persian magi, rediscovered wisdom of Solomon, uncovered Egyptian mysteries, etc. This persistent trope begs examination, and highlights one of the oldest trends in human thought: to find legitimacy in tradition, imagined or otherwise. Furthermore, the literature seems to always point towards a land in the greater Middle East as the font of wisdom - even in the writings of people from the Middle East, who simply attribute works to peoples and lands different from their own. Finally, in more modern times, there is a tendency to lean upon the narrative of a lost past for purposes of cultivating a new national identity, especially by peoples grappling with the overbearing mantle of Arabness or the struggles of a stateless people. Overall, the lost golden ages of the Middle East serve as the ideal wellspring of legitimacy for unorthodox ideas regarding the divine, the state, and the nature of a people. / Thesis (MA) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Middle Eastern Studies.

本論文的撰寫基於一個前設：緯書之出現，本非為釋經而生；並以此為基礎，析論經、緯關係，及其衍生之政治相關議題。傳統見解中，認為緯書的出現乃經學之附生產品，緯書的內容，係為釋經、而附以其政治任務而生。本文並無意挑戰緯書乃政治鬥爭產物之觀點，只是要說緯書乃因釋經而生，則不符西漢的儒學發展演變。 / 儒學世界中，真正為經學附庸者，乃章句而非緯學。任何事物的出現，必然有其偶然與必然性，撇除難以探討的偶然性問題，若說緯學乃出自釋經所需，則其將缺乏形成的必然性；因為自宣帝、元帝間始，儒學各經派對自身經書的章句之學已進入高速發展期，以萬字釋一言乃師法之內的家常之事，緯學若然是釋經之作，則其出現實屬多餘。 / 本文認為，緯學係作為博士經學、古學以外出現的第三道政治學術主流。經學上的博士經學體系，雖然系出董仲舒，難免沾染災異之說，但五經之中，除了後成的《禮記》，大體上仍然保持其「純潔」，緯學的出現，乃為對政治混局預占之所需，配合董氏以來齊學的災異傳統而發展起來的獨立學派，此即張禹口中的「新學」。必須重新評估新學的獨立性，方能掌握白虎觀後，緯學、博士經學、古學三川並流的學術「定局」。 / 所以，本文將主要分為兩大部分，第一部分包含第一及第二章，主要探討形成博士經學體系、古學體系與緯學體系的學術歷史環境；因為經學史的演進部分，研究已汗牛充棟，本文集中討論的是形成這個政治學術環境的背境因素。 / 第二部分包含第三及第四章，主要探討緯學在兩漢之際的儒學體系中的角色。東漢中前期形成三學並立的局面，源起成帝對新學的提拔，此新學本文稱為成哀新學，其除對齊學傳統的災異之說有所繼承外，更係對西漢一代可資運用的「一切資源」加以包納，形成一個「百科全書」式的學派綱目。基於王莽與劉秀對新學的「神化」，令其成為「儒教」在兩漢之際實踐神道設教的核心，地位更凌駕於博士經系之上。本部分即對此現象之形成加以綜述。 / 簡單而言，本文將視「博士經學」「古學經學」「緯學」為漢代儒學中的三個重要組成部分，而儒學思想，則作為三者溝通、乃至相互影響的橋樑；不過，此橋樑本身，亦係三者之體系形成過程中，方始形成的觀念；換言之，本文旨在透過理解此體系之形成，以釐清漢代儒學發展中的部分關鍵。 / To exmaine the development of Ru learning in early Han Dynasty through the study of its formation process has so far received relatively less attention, as scholars mostly took it for granted that Ru classics were mostly formed during the Warring States. However, the Ru classics as we know today had simply not yet been compiled in early Han, but fragmented pieces of allegedly writings of ancient authors, with ample rooms for further and necessary intreptation. In other words, without the deconstruction, and reconstruction, of the Han Confucians, the concept of Classics (jing) would only remain empty. This thesis, thus, would focus on how and why Ru classics were constructed. / The first chapter provides a brief history on the formation and changes of the Five Classics, together with an introduction of the background of the Han intellectual world at its very beginning; as well as an analysis of the ways that the Central government and different localities interacted in order to facilitate the initial stage of Han Ru development. / The second chapter will study the formative years of Ru participation in Han politics, and suggest that it started as early as Wendi 文帝while it was traditionally thought to be the great achievement of Wudi 武帝. The chapter will demonstrate how Wendi and Jingdi 景帝struggled to promote Ru learnings during their rules. And thus the chapter would lead to the conclusion that Wudi’s policy of exclusive promotion of Ru was nothing more than the legacy of his father and grandfather. Nevertheless, this chapter will make a further inquiry into this formative period through the study of New Book 賈誼《新書》to illustrate its characterisitcs. Following that, a section on the “Qi tradition齊學of Han Ru will be introduced and its unique and important role in the Ru system will be emphasized by examining the development of Dong Zhongshu 董仲舒 and his works on the Gongyang traditions 公羊學. The chapter concludes the formative era by discussing the book of Yantieyuan《鹽鐵論》 to show that the basic ideas and structure of the Ru system was a quasi-established one immediately after the ruling years of Wudi. Core principles made up by the majority faction in Qixue will rule in the names of Jing 經, Chang 常 and suppress principles of Quan 權, Bian 變 found in Wudi’s rules. / The third chapter, instead of focusing on the ideological and intellectual changes, deals with how real-politik exerted its great influence on the stabilizing period. The once forgotten Quan-Bian faction rose again during this late Western-Han period as a result of fierece political struggles among different parties alongside with the ideological disuptues between the Jinwen and Guwen schools. The chapter will try to foster a new concept under the term of Cheng-Ai Neoism to illustrate the uprising of the studies of Chen Prophecy and Apocrypha as a result of Qixue traditions and political turmoil. / The last chapter will supplement the previous chapters by introducing the origins of Apocrypha and how its development affected the construction and development of Ru Classics and how it was applied in real-politik. The chapter would also like to argue that without Apocrypha, the so-called Ru system would not be a matured one through the studies of Bangu’s Baihu-tongyi. And the chapter would conclude the thesis by stating that with the matured development in both Classics and Apocrypha, the systematic construction of Han Ru system was finally established as a result. / To conclude, this thesis aims to examine different stages of development that finally led to the formation of Han Ru system which affected the intellectual and political development of Han and post-Han dynasties. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 趙鍾維. / "2013年7月". / "2013 nian 7 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references (leaves 204-215). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract in Chinese and English. / Zhao Zhongwei. / Chapter 緒論： --- 前人研究與討論空間 --- p.V / Chapter 壹、 --- 總論：秦火之後的齊學世界 --- p.1 / Chapter 1. --- 先秦無經學 --- p.1 / Chapter 2. --- 經學觀念形成於漢武帝朝 --- p.2 / Chapter 3. --- 由殘簡至經學 --- p.9 / Chapter 4. --- 先秦下層思想於漢初的「逆向上流」 --- p.41 / Chapter 5. --- 地方與中央構建 --- p.49 / Chapter 貳、 --- 中央政治與齊經學構建 --- p.58 / Chapter 1. --- 漢初用儒 --- p.58 / Chapter 2. --- 漢武尊儒 --- p.76 / Chapter 3. --- 鹽鐵會議 --- p.100 / Chapter 參、 --- 齊儒治世與成哀新學 --- p.112 / Chapter 1. --- 甘露論儒 --- p.112 / Chapter 2. --- 漢季禮爭：博士經與王氏始交 --- p.116 / Chapter 3. --- 河平校書 --- p.120 / Chapter 4. --- 移書讓太常博士 --- p.124 / Chapter 5. --- 成哀新學 --- p.126 / Chapter 6. --- 王莽與漢晚儒學 --- p.128 / Chapter 肆、 --- 讖緯體系 --- p.130 / Chapter 1. --- 緯學體系 --- p.130 / Chapter 2. --- 緯學發展簡論 --- p.151 / Chapter 3. --- 讖緯干政 --- p.158 / Chapter 4. --- 讖緯干經 --- p.182 / Chapter 5. --- 經緯平議 --- p.185 / Chapter 6. --- 白虎通論 --- p.195 / Chapter 伍、 --- 結論 --- p.202 / p.204

This thesis is a cultural study of the Magical Revival that occurred in Britain, 1880-1929. Magical Revival denotes a period in the history of occultism, and the cultural history of Britain, during which an upsurge in interest in occult and magical ideas is marked by the emergence of newly-formed societies dedicated to the exploration of the occult, and into its bearing on life. Organisations discussed are the Theosophical Society, the Golden Dawn, and the less well known Astrum Argentum. ‘Magical Revival’ has further significance as the principal, but overlooked, aim of those societies and individuals was regeneration. Scholarship on late nineteenth- and early twentieth-century occultism is influenced by a longstanding preference for the esoteric over the exoteric aspects of occultism. It has tended to emphasise themes of abstraction, the psychological, and the esoteric, and has promulgated a view of occultism as static and impervious. From the outset, however, this thesis argues that approaching the Magical Revival from the purview of the esoteric is limiting, and that it screens its own significant themes and affinities with mainstream culture. It suggests that what needs to be prepared is a study which reads occultism with a close attention to its own terms of engagement and description. This is the aim of this thesis. The thesis offers a way of reading the occult activity of the period that privileges its exotericism. It seeks to pursue the links between an identifiable culture of occultism and conventional cultural discourses and activities towards an understanding of the movement as one actively constituting itself and producing, rather than obscuring, knowledge in relation to the social and cultural moment from which it arose. The occult topics and tendencies identified include evolution; ceremonial magic and astral travel; the body in occultism; and the nature of the occult experience. Others include the life and medical sciences; the philosophy of religion; and physical culture. The following questions underpin the thesis: In what ways did the Magical Revival connect with contemporary concerns? What does its activities, written records, literary and other material productions reveal about the nature of those connections? What does a closer attention to the textual and lived culture of the Magical Revival contribute to existing understanding of its place in late nineteenth- and early twentieth-century culture? In answering those questions the thesis proposes that, in its systematic identification and addressing of cultural and social needs, general and specific, the Magical Revival should be viewed as closer to the social mainstream than is presently appreciated. Moreover, that the occultists’ efforts towards individual and cultural regeneration, take place within a broader cultural movement away from social thought dominated by degeneration, towards thinking directed towards regeneration.

Made available in DSpace on 2016-04-25T19:20:19Z (GMT). No. of bitstreams: 1 Celso Luiz Terzetti Filho.pdf: 1284343 bytes, checksum: 87a3503abceaa7b50093c806b47c799c (MD5) Previous issue date: 2012-04-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation examines the history of Wicca, a religious system created by Gerald Gardner in England in the late 40th through three of his works that deal specifically with its conception of witchcraft, " High Magic s Aid" (1949) "Witchcraft Today" (1954) and "The Meaning of Witchcraft" (1959). Within a perspective that takes into account your inspirations for the creation of a system resulting from their original religious movement as a seeker in the occult milieu of his time, we seek to understand Wicca as a religious system through a counter cultural interpretation. Thus this work asks in what sense the works of Gardner is a historical product of their social time. Our hypothesis is that his works are a product of the social history of postwar England to the extent that Gardner, in constructing his conception of witchcraft in his works, appropriated counter-trend to compose a countercultural religious system / Esta dissertação analisa a história da Wicca, um sistema religioso criado por Gerald Gardner na Inglaterra em fins da década de 40, através de três de suas obras que tratam especificamente de sua concepção de bruxaria, Com o auxílio da Alta Magia (1949), A Bruxaria Hoje (1954) e O Significado da Bruxaria (1959). Dentro de uma perspectiva que leva em consideração suas inspirações para a constituição de um sistema religioso original resultante de sua circulação como um seeker dentro do milieu ocultista de sua época, busca-se entender a Wicca como um sistema religioso através de uma interpretação contra cultural. Sendo assim este trabalho questiona em que sentido as obras de Gardner são um produto histórico social de seu tempo. Nossa hipótese é a de que suas obras são um produto histórico social da Inglaterra do pós-guerra na medida em que Gardner, ao construir sua concepção de bruxaria em suas obras, apropriou-se de tendências contraculturais para compor um sistema religioso contracultural