The Book Of Secrets : Esoteric Societies And Ho...
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The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, is a pseudo-scientific esoteric book originally published as two volumes in 1888 written by Helena Blavatsky. The first volume is named Cosmogenesis, the second Anthropogenesis. It was an influential example of the revival of interest in esoteric and occult ideas in the modern age, in particular because of its claim to reconcile ancient eastern wisdom with modern science. Proponents widely claim the literature contains clues as to how the nature of prayer was 'covered' and expunged from common wisdom, except for those with a keen-eye.
In 1875, New York City, Blavatsky co-founded the Theosophical Society with Olcott and William Quan Judge. In 1877, she published Isis Unveiled, a book outlining her Theosophical world-view. Associating it closely with the esoteric doctrines of Hermeticism and Neoplatonism, Blavatsky described Theosophy as "the synthesis of science, religion and philosophy", proclaiming that it was reviving an "Ancient Wisdom" which underlay all the world's religions. In 1880, she and Olcott moved to India, where the Society was allied to the Arya Samaj, a Hindu reform movement. That same year, while in Ceylon, she and Olcott became the first people from the United States to formally convert to Buddhism.[4]
She later claimed that in Saratov she discovered the personal library of her maternal great-grandfather, Prince Pavel Vasilevich Dolgorukov (d. 1838); it contained a variety of books on esoteric subjects, encouraging her burgeoning interest in it.[35] Dolgorukov had been initiated into Freemasonry in the late 1770s and had belonged to the Rite of Strict Observance; there were rumors that he had met both Alessandro Cagliostro and the Count of St. Germain.[36] She also later stated that at this time of life she began to experience visions in which she encountered a "Mysterious Indian" man, and that in later life she would meet this man in the flesh.[37] Many biographers have considered this to be the first appearance of the "Masters" in her life story.[38]
In 1875, Blavatsky began work on a book outlining her Theosophical worldview, much of which would be written during a stay in the Ithaca home of Hiram Corson, a Professor of English Literature at Cornell University. Although she had hoped to call it The Veil of Isis, it would be published as Isis Unveiled.[134] While writing it, Blavatsky claimed to be aware of a second consciousness within her body, referring to it as "the lodger who is in me", and stating that it was this second consciousness that inspired much of the writing.[135] In Isis Unveiled, Blavatsky quoted extensively from other esoteric and religious texts, although her contemporary and colleague Olcott always maintained that she had quoted from books that she did not have access to.[136] Writing more than a century after her death Lachman conjectured that if this had been the case, then she had had an eidetic memory,[137] such that, while relying on earlier sources, the book represented an original synthesis that connected disparate ideas not brought together before.[138]
Revolving around Blavatsky's idea that all the world's religions stemmed from a single "Ancient Wisdom", which she connected to the Western esotericism of ancient Hermeticism and Neoplatonism,[139] it also articulated her thoughts on Spiritualism,[140] and provided a criticism of Darwinian evolution, stating that it dealt only with the physical world and ignored the spiritual realms.[141]The book was edited by Professor of Philosophy Alexander Wilder and published in two volumes by J.W. Bouton in 1877.[142] Although facing negative mainstream press reviews, including from those who highlighted that it extensively quoted around 100 other books without acknowledgement,[143] it proved to be such a commercial success, with its initial print run of 1,000 copies selling out in a week,[144] that the publisher requested a sequel, although Blavatsky turned down the offer.[138]While Isis Unveiled was a success, the Society remained largely inactive,[145] having fallen into this state in autumn 1876.[146] This was despite the fact that new lodges of the organization had been established throughout the U.S. and in London, and prominent figures like Thomas Edison and Abner Doubleday had joined.[147] In July 1878, Blavatsky gained U.S. citizenship.[148]
Various authors have questioned the authenticity of her writings, citing evidence that they are heavily plagiarized from older esoteric sources,[309][310][311][312] pronouncing her claim of the existence of masters of wisdom to be utterly false, and accusing her of being a charlatan, a false medium, and a falsifier of letters.[313][314] The Eastern literature scholar Arthur Lillie published a long list of extracts from mystic works next to extracts from Blavatsky's writings purporting to show her extensive plagiarism in his book Madame Blavatsky and her Theosophy. Lillie also analyzed the Mahatma letters and asserted they had been written by Blavatsky, based on certain peculiarities of expression and spelling.[315][173]The Traditionalist School writer René Guénon wrote a detailed critique of Theosophy, in which he claimed that Blavatsky had acquired all her knowledge naturally from other books, not from any supernatural masters.[309] Carl Jung virulently criticized her work. Agehananda Bharati dismissed it as "a melee of horrendous hogwash and of fertile inventions of inane esoterica". Mircea Eliade suggested that her theory of spiritual evolution contradicts the entire spirit of Eastern tradition, which is "precisely an anti-evolutionist conception of the spiritual life".[316] After her death, Blavatsky continued to be accused of having fraudulently produced paranormal phenomena by skeptics such as John Nevil Maskelyne,[317] Robert Todd Carroll,[318] and James Randi.[319]
Blavatsky "both incorporated a number of the doctrines of eastern religions into her occultism, and interpreted eastern religions in the light of her occultism", in doing so extending a view of the "mystical East" that had already been popularized through Romanticist poetry.[361]Max Müller scathingly criticized Blavatsky's Esoteric Buddhism. Whilst he was willing to give her credit for good motives, at least at the beginning of her career, in his view she ceased to be truthful both to herself and to others with her later "hysterical writings and performances". There is a nothing esoteric or secretive in Buddhism, he wrote, in fact the very opposite. "Whatever was esoteric was ipso facto not Buddha's teaching; whatever was Buddha's teaching was ipso facto not esoteric".[362][d] Blavatsky, it seemed to Müller, "was either deceived by others or carried away by her own imaginations."[363]Blavatsky responded to those academic specialists in Indian religion who accused her of misrepresenting it by claiming that they understood only the exoteric nature of Hinduism and Buddhism and not the inner esoteric secrets of these faiths, which she traced back to the ancient Vedas.[364]
Already I have in my possession a set of annotated floor plans of the interior of the tomb, giving the location of the sanctum sanctorum, the room called 322. And tonight I received a dossier on Bones ritual secrets that was compiled from the archives of another secret society. (It seems that one abiding preoccupation of many Yale secret societies is keeping files on the secrets of other secret societies, particularly Bones.)
I invite the reader to consider the existential experience of the various films chosen and how, though it may seem counter-intuitive, fictional films can present more reality than mainstream media. We know, for example, that cryptography and ciphers have, for millennia, encoded hidden messages in many forms, and so it will be with this book. Think of it as a hidden message that is intended to be understood, but not immediately apparent. However, as I think you will find, the popularity of my film analyses will lend some credence to the fact that I am onto something. Thus, the reader will travel with me on a mental journey into the psychosphere, understand the semiotic system I utilize, and in turn be able to interpret film in a deeper, esoteric sense on their own.
This book does not represent another Hollywood scandal rag, as the focus of my analyses and investigations do not center around who had sex with who or what star was whacked. Rather, we will think in terms of metaphysics and the esoteric, looking at what Michael A. Hoffman accurately called Twilight Language.² We will investigate patterns, images, as well as religious, political and historical connections between the films chosen and so-called reality. If you happen to be wondering what Twilight Language is, it will be explained in the book.
Johann Adam Joseph Weishaupt was born in 1748. When his father, who was a lawyer, died at a young age, Adam was left to live with his godfather, Baron Johann von Ickstaff. Ickstaff was a true scholar of the Age of Enlightenment and had an extensive library full of banned and esoteric books. Without a doubt, young Adam had access to these books, and he must have been influenced by them. 781b155fdc