Eklektiske og esoteriske religioner og trossystemer

These essays examine how various communities remembered and commemorated their shared past through the lens of utopia and its corollary, dystopia, providing a framework for the reinterpretation of rapidly changing religious, cultural, and political realities of the turbulent period from 300 to 750 CE.The common theme of the chapters is the utopian ideals of religious groups, whether these are inscribed on the body, on the landscape, in texts, or on other cultural objects. The volume is the first to apply this conceptual framework to Late Antiquity, when historically significant conflicts arose between the adherents of four major religious identities: Greaco-Roman 'pagans', newly dominant Christians; diaspora Jews, who were more or less persecuted, depending on the current regime; and the emerging religion and power of Islam. Late Antiquity was thus a period when dystopian realities competed with memories of a mythical Golden Age, variously conceived according to the religious identity of the group. The contributors come from a range of disciplines, including cultural studies, religious studies, ancient history, and art history, and employ both theoretical and empirical approaches. This volume is unique in the range of evidence it draws upon, both visual and textual, to support the basic argument that utopia in Late Antiquity, whether conceived spiritually, artistically, or politically, was a place of the past but also of the future, even of the afterlife.Memories of Utopia will be of interest to historians, archaeologists, and art historians of the later Roman Empire, and those working on religion in Late Antiquity and Byzantium.

"Hast thou attuned thy being to Humanity's great pain, O candidate for light?" HPB This extraordinary, essential, sacred Theosophical text has been carefully cross-referenced and reproduced for republication. It is a verbatim copy of the original 1889 edition, as close as can be reproduced digitally. The only exception being the correction of a very few extremely minor printing press typographical errors. Absolutely no changes have been made to the original writings, the teachings remain pure and completely intact.

This little booklet is a sympathetic Theosophical view of the life of the famous (and sometimes infamous) Helena Blavatsky- a woman of many talents. Depending on the person making the judgment, she was either a mysterious fraud or a great visionary. Regardless, she was a person of significance in her era and remains relevant and enigmatic to this day.This work chronicles, in brief but detailed form, her life from childhood to her death, with material from besant, Sinnett, and other such figures attendant.

Unlike the prior (and latter) Oriental Theosophists with their large-scale interest in Hindu, Buddhist, pagan, and other materials, the Christian Theosophy movement including the author of this present work, fixated specifically on Biblical doctrine.With numerous allusions to the Christian scripture, Dewey, here, makes the claim that spiritual healing is still quite real and that occult power, imparted by the Christian God, was as potent in the year 1887 as it was in the year 187.

The original title of this beautiful Gnostic Poem has been lost, and it is now generally referred to as The Hymn of the Soul. Preuschen, however, calls it The Song of Deliverance (Das Lied von der Erlosung); while in my Fragments (1900) I ventured to name it The Hymn of the Robe of Glory. I here, also, prefer to retain this title, as it seems the more appropriate.The original text of the Poem is in Old Syriac, in lines of twelve syllables with a casura, and so in couplets, for the most part of six syllables. The Hymn itself is a truly poetic inspiration, and deals with far higher mysteries and experiences. The hymn tells the story of a boy, "the son of the king of kings", who is sent to Egypt to retrieve a pearl from a serpent. During the quest, he is seduced by Egyptians and forgets his origin and his family. However, a letter is sent from the king of kings to remind him of his past. When the boy receives the letter, he remembers his mission, retrieves the pearl and returns. But before we can venture to suggest an interpretation, the reader must be made acquainted with the Poem itself in a version based on a minute comparison of all the existing translations.Whatever may be its precise interpretation--and the Mystic at any rate knows that in vital things there cannot possibly be one formal interpretation only--there will be few who will not admit that this ancient Poem of the Gnosis is beautiful. For ourselves, we end with the hope that, when it is better known, no few may find it inspiring and illuminating also.G.R.S. MeadECHOES FROM THE GNOSISUnder this general title is now being published a series of small volumes, drawn from, or based upon, the mystic, theosophic and gnostic writings of the ancients, so as to make more easily audible for the ever-widening circle of those who love such things, some echoes of the mystic experiences and initiatory lore of their spiritual ancestry. There are many who love the life of the spirit, and who long for the light of gnostic illumination, but who are not sufficiently equipped to study the writings of the ancients at first hand, or to follow un aided the labours of scholars. These little volumes are therefore intended to serve as introduction to the study of the more difficult literature of the subject; and it is hoped that at the same time they may become for some, who have as yet not even heard of the Gnosis, stepping-stones to higher things.G. R. S. M.

This monograph begins with a puzzle: a Babylonian text from late 5th century BCE Uruk associating various diseases with bodily organs, which has evaded interpretation. The correct answer may reside in Babylonian astrology, since the development of the zodiac in the late 5th century BCE offered innovative approaches to the healing arts. The zodiac-a means of predicting the movements of heavenly bodies-transformed older divination (such as hemerologies listing lucky and unlucky days) and introduced more favorable magical techniques and medical prescriptions, which are comparable to those found in Ptolemy's Tetrabiblos and non-Hippocratic Greek medicine. Babylonian melothesia (i.e., the science of charting how zodiacal signs affect the human body) offers the most likely solution explaining the Uruk tablet.

Originally published in Spanish as El Cristo Cosmico y la Semana Santa, El libro de la virgen del Carmen, Mensaje de navidad 1961-1962.--Title page verso.

This special compilation collects three previously untranslated works by Papus: - The Human Soul Before Birth and After Death (1898) is a fascinating exegesis on the Amélineau translation of the Pistis Sophia. - How Is the Human Being Constituted? (1900) offers a thorough summary of the constituent parts of the human being: body, soul, and spirit, examining the unique function of each and how they work together to form a cohesive whole. - What Becomes of Our Dead (1914), written in the midst of the horrors of the First World War, makes a contemplative analysis of the faculties and evolution of the human soul. This volume is a must-have for every Gnostic and Martinist.

Studienarbeit aus dem Jahr 2017 im Fachbereich Pädagogik - Wissenschaft, Theorie, Anthropologie, Note: keine Benotung, Alanus Hochschule für Kunst und Gesellschaft in Alfter (Bildungswissenschaften), Sprache: Deutsch, Abstract: In meiner Abschlussarbeit zum Zertifikat ¿Anthroposophie¿ werde ich mich mit Steiners Anthroposophischer Ernährungslehre befassen. Fast überall in der Welt gibt es Waldorfkindergärten, ein Drittel (ca. 1500) davon allein in Deutschland. Kerngedanke von Steiners Pädagogik war, jedes Kind auf seinem eigenständigen und individuellen Weg in die Welt zu unterstützen. In der Waldorfpädagogik umfasst der Begriff ¿Gesundheit¿ mehrere Aspekte: Und zwar nicht nur gesunde Ernährung, sondern die Sinnes-, die Sprach-, die seelische und psychische Entwicklung helfen dem Kind, seinen individuellen Weg zu gehen.Im ersten und zweiten Abschnitt befasse ich mich mit der Ernährung im 21. Jahrhundert und mit historischen Aspekten der Ernährung. Im dritten Abschnitt setze ich mich mit Steiners Biografie auseinander, mit einem Schwerpunkt auf seiner Kindheit. Dem folgt im vierten Abschnitt die Auseinandersetzung mit der Waldorfpädagogik. Ich gehe auf Menschenbild, pädagogisches Konzept, Tagesablauf, Arbeit der Waldorfpädagogen und den Rhythmus der Waldorfpädagogik ein. Inhalt des fünften und sechsten Abschnitt ist die Sinnes- und Temperamentslehre Steiners und ihre Funktion. Im siebten Abschnitt erkläre ich die besonderen Merkmale der Anthroposophischen Ernährungslehre Steiners und gehe auf die Umsetzung im Waldorfkindergarten ein. Die Zusammenfassung der gesamten Arbeit und ein persönlicher Ausblick sind der Inhalt des achten Abschnittes, dort befasse ich mich mit der Grundlage der gesunden Entwicklung eines Kindes.

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