It is a bit ironic. I am always looking for a contemporary esoteric approach to Freemasonry, but the few books that appear, are not too interesting to me. All Tria Prima books so far are alright, but not great. Unfortunately also the second book by Lamb is no exception.
The Archetypal Temple: and Other Writings On Masonic Esotericism contains mostly short essays that have mostly been published before. The book covers a variety of esoteric and occult topics combined with Freemasonry. Lamb obviously has a preference for astrology and Tarot. You will also get a bit of Hermeticism, ceremonial magic and more typical Masonic subjects such as the lost word and virtues.
Lamb speaks not only of “craft” degrees (Entered Apprentice, Fellow Craft and Master Mason) by the way and even an organisation such as Societas Rosicruciana is written about.
The texts are alright to read, there are some interesting thoughts here and there, but I was not exactly ‘blown away’.
Best order your book from Lulu.com. Amazon said they do not ship to my country, Lulu had no problems with that.
I happened to stumble upon a recent publication of and about the Ordo Templi Orientis. Apparently the OTO decided to do something about transparency and communication and published this 128 page booklet.
The book reads like the OTO hired some communication, management guru. There are six chapters, each introduced with an advertising text, like on the back:
Discover the hidden pillars of the Ordo Templi Orientis (OTO), a journey into the mystical paths of one of history’s most fascinating esoteric societies. Isaac Pendragon unveils the profound mysteries and teachings defining the OTO in this groundbreaking work
Terms such as “analysis”, “delving deep”, “comprehensive evaluation” are abound, but the information remains short and shallow. A chapter introduction promises either of the quoted phrases and the subject gets five lines. On top of that, there is a lot of repetition. Almost every page explains that the phrase “do what thou wilt shall be the whole of the law”: “is not a call for hedonism, but a directive to align one’s actions with their true will”. Also the importance of Reuss and Crowley is stated again and again, often in similar sentences, but without much real information. It is like some communication agency actually wrote the texts for a website.
I would really have liked to learn about the history in more detail, the philosophy, the rituals, the organisation (how many groups, where, how many members, etc.), but The Secret Pillars Of The OTO mostly seems to be more of an advertisement aimed at prospective members, than a guide for researchers. Sure, you will learn a thing or two about the organisation, but I hope that this is the first book in a series and that after this introduction, the ‘information density’ becomes a bit higher.
The story of this book is actually more interesting than the book itself. Pantano I knew from his Numen book The Magic Door, an introduction into the Italian occult scene. I now know that he borrowed the title from a book of Giuliano Kremmerz (1861–1930 born Ciro Formisano). Pantano announced a new book which is going to include Kremmerz and that is what led me to this title from 2022.
Kremmerz had some followers in his day and he founded several “Fraternity of Myriam” groups. Marco Daffi (1900-1969 born Ricciardo Ricciardelli) knew Kremmerz, but was not a Myriam member. In 1981 he published a critical history of Kremmerz’ groups and the different Myriam groups that came or continued after Kremmerz’ death (Giuliano Kremmerz e la Fr+Tm+ di Miriam 1981). Many Kremmerz followers were not pleased with that publication.
Pantano has translated the book of Daffi and added some more material. In the book you will mostly learn about the Myrian groups, not too much about Kremmerz and his ideas. Also, as the title suggests, there is more focus on Kremmerz as an esoteric physician, than as an esotericist proper. The book gives an idea of the Italian occult scene around the year 1900 and Daffi tries to show that even when ‘the master’ is of high calibre, his followers not necessarily are as well.
As appendices you will get some texts of Kremmerz. Some purely organisational for the Myriam groups, but also his introduction to magic. For more about that side of Kremmerz, I refer the recently reviewed The Hermetic Science of Transformation.
I was curious if I could find any material of the German ‘extra-Masonic’ order of the Gold- und Rosenkreuzer (1757-1787). Just like when I was doing the same for Fraternitas Saturni I found my way to the Austrian publisher Geheimes Wissen (‘secret knowledge’). I thought that Pansophia was perhaps a publication of the Gold- und Rosenkreuzer and that the publisher republished it. That is not the case though.
It appears that in the 1920’ies in Germany there was a “neo Rosicrucian” movement (according to the German Wikipedia) called “Pansophische Gesellschaft”. Between 1923 and 1925 they published six volumes of a periodical called Pansophia, Urquellen Inneren Lebens (‘Pansophia, primal sources of inner life’). The third volume of which contains material of the Gold- und Rosenkreuzer.
The author / compiler of this work went to different Masonic archives to gather material of the Gold- und Rosenkreuzer. This material is ordered by the nine degrees that the order had. Beyer did not manage to gather a complete archive. Of some degrees he found ritual texts, of other degrees only secondary material. He was not able to consult the famous Kloss archive in Den Haag which also contains Gold- und Rosenkreuzer material.
Beyer starts with giving some background to the material. Even though the order was not founded by Freemasons, it was initially intended to be a system for ‘higher degrees’, so only Master Masons could apply. Later the “Juniores” degree was added which is basically a summery of the three “craft” degrees of Freemasonry. Of the first degrees you get (snippets of) the rituals with educational texts and Beyer’s elucidations. It is not always clear what text is of Beyer and what of the material that he gathered.
The Gold- und Rosenkreuzer different substantially from ‘Freemasonry proper’. The first degree has three tracing boards for example. Several of the rituals need more rooms than what is common in Freemasonry. Almost needless to say, but the texts are much more esoteric than your ‘average’ Masonic ritual. There are interesting alchemical texts, also what appear to be instructions for practical Alchemy. There is a bit of Kabbalah. But mostly, many texts are mostly procedural and rather dull. Detailed descriptions of what and how a table should be set, requirements, etc.
The book contains several images, some in colour and all the way at the back, there is a fold-out page. Oddly enough none of the images are anything as elaborate as the famous Geheime Figuren which are also supposed to be from the same group and published around the same time. Perhaps the present title was internal material and for the Geheime Figuren they set out to make a better looking publication for a larger audience.
All in all the publication gives a fair insight into the working of the Gold- und Rosenkreuzer. In the German language by the way.
Kremmerz is a name that I sometimes run into, especially when it comes to Italian occultism. I did not know that one of his books is available in English.
Kremmerz (1861–1930) was born Ciro Formisano. He is a generation older than Julius Evola (1898-1978). Kremmerz’ thinking is not unlike that of the (KR)UR group. It seems he was involved in this group in his last years. If he knew Evola from that group, the latter must still have been pretty young. Reghini (1878-1946) was more a contemporary of his. Perhaps I should reread the introductions to the first two Introduction to Magic books again for more context.
Kremmerz had a (somewhat) scientific approach to magic, but Kremmerz had a more Christian approach than Reghini or Evola.
The book was originally published in 1897. It seems that he and his Confraternita Terapeutica e Magica di Myriam (Therapeutic and Magic Brotherhood of Myriam) have published more, but if that is correct, this material is not yet available in English.
The present title is not written in name of the Myriam group. Kremmerz claims to write as clearly as he could about magic, but do not expect a manual with practices. The book has more a philosophical and theoretically esoteric approach to the subject, but of course, I may not have the ‘ears to hear’. The book is somewhat interesting and Kremmerz has some things to think about, but overall the book is not more interesting to me than the works published in (KR)UR (and yet I just started the third part of the books with these texts). The Hermetic Science of Transformation mostly gives a step in recent Italian occultism with Reghini before and Evola and (KR)UR after.
A while ago I ran into the name of Konstantin Serebrov, some Russian spiritual leader. He writes about a “Master G.” who appeared to be a man named Vladimir Stefanov. I looked around a bit for this Stefanov and I found a text of Mark Sedgwick as one essay in the present title. This concerns an academic title about esoteric currents in Russia. Interesting.
The book is 450 pages and contains texts by a long list of authors, only one of whom I knew. The authors write about esotericism in Russia in different eras showing how little I actually know about Russia. The interest in things esoteric had its ups and downs. As Bernice Glatzer Rosenthal writes:
In Russia, occultism surged in the revolutionary and early Soviet periods (1890-1927) and subsided when Stalin became the new God. It (occultism) revived in the wake of de-Stalinization (the 1960s and ’70s), and surged in the late Soviet and post-Soviet Russia (1985-2000).
Different regimes were (more or less) open to esotericism, sometimes openly. In other times the esotericists had to go underground because they (or some of them!) were severely persecuted. Many fled the country. I also had to get used to terms such as “the Thaw” which I guess I am suppose to know. This has nothing to do with the end of the Cold War, but is another description of the “de-Stalinization” from the quote. I suppose I learned a thing or two about Russian society in general along with a thing or two about esotericists in general.
Most authors, and perhaps the Russians themselves, go pretty easily from “magicians” to UFOs to fantasy writers and back. A few essays are about science fiction and fantasy writers which were only mildly interesting to me, even when the authors used novels to present their ideas (and I wonder why filmmakers are not included, but that aside). The most interesting essays can be found in the beginning where groups such as the so-called “Iuzhinskii Circle” (named after the apartment where they met) are spoken of. There were several small groups meeting (in hiding) to discuss all kinds of different subjects, but it is from this particular circle that the named Stefanov came, but also Alexandr Dugin.
Stefanov is mentioned in some of the essays. He was quite the character in the more intellectual type of esoteric groups. Whether it was him that introduced Guénon in Russia or that it was the writer Yuri Mamleev perhaps does not really matter as they met in the same circle, but here we have the (possible) starting point for the now-famous Traditionalist Dugin about whom Sedgwick’s essays speaks. Plus, Stefanov apparently read probably Russian esotericist most famous in the West: George Gurdjieff and used some of his ideas (I also saw these in Serebrov) and so we have another familiar name.
A maybe somewhat less familiar name, but still, is that of Nikolai Roerich (actually Rerikh) a relatively famous painter who tried to make a bridge to the far East. This is not so strange when you realise that Russia reaches all the way to the far East. Roerich hoped to make acquaintances and come to terms with all religions. He was not along (or the first) in this, so you also learn about Russia’s relationship to that far East. In these circles we also see very early expeditions into the Himalayas searching for hidden masters. Perhaps there we also have a source for the Eastern preoccupation of the Orient of the Theosophists. Blavatsky (quite consistently named “Elena” by all authors by the way) is also frequently mentioned, but she appears to be regarded more Western than Russian.
In any case, the book presents a wide and interesting overview of esotericism in Russia which goes from shamanism to paganism to all kinds of New Age type approaches and (new kinds of) psychology. It makes a very interesting read.
Looking for a Kindle publication from the Western esotericism academia, I ran into the Dutch translation of Von Stuckrad’s Was Ist Esoterik? Kleine Geschichte des geheimen Wissens (‘What is esotericism. Small history of secret knowledge’) from 2004. The Dutch translation by André Haack and Ruud van der Helm got the title Esoterie. De zoektocht naar absolute kennis (‘Esotericism. The quest for absolute knowledge). The English translation of Nicholas Goodrick-Clarke kept the subtitle in tact (“A brief history of secret knowledge”) but apparently wanted to place more focus on the fact that the book is about Western esotericism. In any case, this review is based on the Dutch translation, but know that there are different translation of the book out there.
Von Stuckrad (1966-) is a Ghanese scholar who lived in Germany for a large part of his life, but who lectures at the universities of Groningen and Amsterdam in the Netherlands. His focus within his field of religious studies: Western esotericism.
His writings are often fairly dry and academic while his colleagues such as Wouter Hanegraaff more often manage to strike a tone more fit for a general audience. Yet, this general audience is exactly what the present title aims at. The book presents a quite general, and more often told, story of Western esotericism, dealing with Greek philosophy, Hermeticism, Gnosticism, Kabbalah, Medieval and Renaissance esotericism, the period of the Enlightenment, ‘secret societies’ and using modern Theosophy as a bridge to the modern era ending with ‘New Age’.
There is not really anything here that I did not already know. It is quite obvious that the author is well informed about most of his subjects and here and there he manages to compress a complex worldview into a short description. There are also subjects which seem to be (somewhat) outside his personal interests.
Like I said, the book brings a general history of Western esotericism and will certainly form a descent starting point if the subject is (relatively) new to you. When you have kept yourself occupied with the subjects in this book for some time and/or are looking for the latest findings in the academic investigations of them, this is not the book you should buy.
2004 Beck, 2014 Routledge (isbn 1844657477), 2014 Amsterdam University Press
Two productive Dutch authors teamed up for a history of Western esotericism. They created a volume of well over 700 pages which I read from cover to cover. It is in chronological order and even though there are chapters per subject, the book is not really presented as an encyclopedia.
700 Pages may make a thick book, when you aim to describe a history of esotericism spanning thousands of years, you are still down to a few pages per subject and that is indeed what happened.
Both authors have written (at length) about Gnosticism (old and new), Hermetica, early Christianity and similar subjects in the past. The chapters about these subject in the present title are concise, to the point and clear. Of course the range of subjects of the book is much wider. It shows (a bit) which movements and thinkers have the authors’ interests and which less so. For example, their information about Freemasonry is pretty weak. The history has holes, there are typos, misunderstandings and cut corners. The information about Rudolf Steiner is better, except, when it comes to his ‘Masonic adventures‘.
I had hoped to encounter more recent information, that the authors had used sources which I had not yet had in my hands. I did not really read anything new. Still the book made a nice read. A summery and retrospect of subjects I read about sometimes long ago. The authors point to some red threads/people and because everything is in one book, make cross references.
Like I said, it is more of a book to get you started on subjects, a general introduction to a wide variety of subjects ranging from Greek philosophy, to mysticism to the Ordo Templi Orientis to New Age. The book is in Dutch and there is some stress on the Netherlands. it comes in a good looking hardcover.
Franz Farwerck joined Inayat Khan’s Sufi order in 1922. Some time ago I was reading Sedgwick’s book about Ivan Agueli who was another Westerner who became Sufi and who even initiated René Guénon. This was another order, so I wondered what Sufism was ‘available’ in the West in the early 20th century. With a little searching I ran into another book by the same Mark Sedwick.
Western Sufism is a term that Sedgwick uses for the ‘Western form’ of Sufism. This can either be brought to the West by Eastern Sufis or a system developed by a Westerner based on or inspired by Sufism.
The book begins with a lengthy investigation into Neoplatonism and “Emationism” and the reception in ‘Muslim minds’. He works towards the first Sufis, how either or not Sufism is connected to Islam and the short-lived Jewish form of Sufism. Sedgwick also looks at the political and radical elements of some Sufi orders and then describes how on the wings of Blavatasky’s Theosophy, Sufism found its way to the West.
The earlier mentioned Agueli was not the first, nor the last, Western to convert to Islam and later become Sufi, He was the first Westerner to initiate another Westerner (Guénon). He joined an existing tariqa and ‘worked from there’. Even though Agueli was not a Traditionalist himself, under influence of Guénon and Frithjof Schuon, a ‘Traditionalistic’ form of Sufism would rise that (mainly in followers of Schuon) still exists today.
Then we had people such as the Indian Inayat Khan (1822-1927) who was initiated into a Sufi order (but also in Hindu orders) and travelled the West as a musician. In the end he would found a Sufi order which had some schisms, some of which still exist today.
As Sufism reached the West, two developments started to emerge. One part of Western Sufism started to move towards Islam, another away from it. The latter is what Sedgwick called the “universalistic” branch. In both ‘camps’ there were moderate and more radical groups. As Islam became better known in the West (often because of members of Sufi orders), the view on Islam developed. Islam itself (outside Sufism) also developed which on its turn changed the attitude towards Sufi orders of Western non-members.
The Netherlands have played a large role in the reception and development of the Sufism that came from Inayat Khan. Sedgwick described how the organisation(s) fared after Khan’s death in 1927, but that did not tell me much about how Farwerck would possibly have developed his view on the order.
You will encounter many more people than the few in this review, giving an idea how big the penetration of Western Sufism into Western society actually was.
The book is interesting as you will learn how an element of Islam had an ever-developing relationship with the West, influencing both Islam itself and the view of the West on it. Western Sufism thrived in the ‘esoteric wave’ that was caused by the Theosophical Society, went down when that wave came to rest, but just like Theosophy, different Western Sufi orders may have gotten smaller, but they survived and still exist.
Another Churton. This time about Paris during the “Belle Epoque”. According to the author an unexposed part of esoteric history, at least in the English language.
As you may know, the late 19th century had an ‘occult revival’. Movements such as Theosophy rose, different systems of ‘high grade’ Freemasonry came into being. Martinism, neo-Rosicrucianity. Much of this can in one way of another be traced back to “Belle Epoque” (“Beautiful Epoch”) Paris.
Eliphas Levi (1810-1875) lived just before this time, but he was one of the inspirators. What Churton mostly concerns is the “Symbolist” movement. Painters, poets, composers, etc. apparently longed back to a time of magic. Bookshop, meetings, groups and movements were formed by people with similar interests where they met, discussed, inspired each other and indeed, held seances too.
In Churton’s book you will not only meet Edmond Bailly, Fabre d’Olivet, Saint-Yves d’Alveydre, Stanislas de Guaita, Lady Caithness, but most of all Joséphin Péladan and Papus. (And many others.)
The movement oddly went from a more occult orientation to a more artistic one and back. Of course there were several big egos, clashes, schisms and the like, so you will learn about Rosicrucian movements that were basically magical organisations, while others appear to be more art-movements. Or were they? Gnosticism, Cathars, Martinism, Freemasonry, magicians and philosophers all these things oddly ran through each other with Paris as focal point, also when we are talking North America and Russia.
Churton has presented another interesting book about a interesting part of history. I do not know if it was a story formerly untold, but it sure was a nice read with here and there some subjects to dive into deeper.
