Esoteric Coffeehouse

Happy New Year to all. Since it is the beginning of the year, I thought I’d experiment a little and write from time to time some commentaries on esoteric ideas related to popular culture. And what better way to start than with a review of the movie Avatar.

While I was watching Avatar, the concept of mundus imaginalis coined by historian and philosopher Henri Corbin kept crossing my mind in regards to the world of Pandora. Mundus imaginalis  is, simply put, the world of imagination – a world we project out of our mind. To us today this may be a poetic expression, but to traditional esoteric thought, this world was as real as we are, an intermediary place between this world and the divine one. It was a place we could access in our dreams and visions by the aid of a so-called ‘third eye’.

It is a phenomenon of our contemporary imagination to present this spiritual world as more accessible. What could make us transcend the barrier between our mundane universe and this magical one? The answer often is: technology. In Avatar, we see that technology (of a very expensive and sci-fi kind) can turn Jake Sully into an avatar capable of interacting with the world of imagination, symbolized by Pandora’s Navi people. We can see technology facilitating the forbidden interaction between the elusive Navi and the human beings.

But how does this apology for avatar technology reconcile with the explicit denial of technology amongst the idealistic Navis? After all, the Navis reject all complex machines and prefer hunting with spears and arrows. The movie’s answer is, by differentiating between ‘good’ technology and ‘bad’ technology. The good technology is the ‘soft’ kind: the one of computers and complex systems. It is this technology that allows one to ascend to the forbidden world of the Navis. Remarkably this world, we learn, is built on the same principles as soft technology. Grace the scientist puts it plainly: the Home Tree is a neural network connecting all trees on the planet. And if that wasn’t clear enough, we have the very explicit image of the Navi ‘jacking in’ the planetary system with their hair (Naughty as I am, I briefly wondered why would Jack and the Navi girl need to have sex the usual human way when they seemed to make love through their hair just fine).

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I have just returned from the 2nd ESSWE European Western Esotericism conference in Strasbourg, France. It was organized between 2nd and 4th of July by the European Society for the Study of Western Esotericism (ESSWE) in partnership with MISHA (Maison Interuniversitaire des Sciences de l’Homme d’Alsace) at the University of Strasbourg. The conference included plenary presentations by major esoteric scholars, including: Carlos Gilly, Andreas Kilcher, Nicholas Goodrick-Clarke, Kocku von Stuckrad, Mark Sedgwick, Christine Maillard, and Joscelyn Godwin. Other major participants included Wouter Hanegraaff, president of ESSWE, Antoine Faivre, former chair at the Sorbonne, and Jean-Pierre Brach, current History of esotericism chair at Sorbonne. Outside of these sonorous names, MA, PhD students, lecturers and independent scholars have contributed their papers to this event.

The theme of the conference was “Capitals of European Esotericism and Transcultural Dialogue”. Thus, we learned about the impact of the legendary count of St Germain’s visit in the Hague (Caroline de Westenholz); the freemasonic lodges of Halle, Germany (Renko Geffarth & Markus Meumann); the reasons of Nuremberg’s prohibition of alchemy in the Renaissance (Hereward Tilton); the esoteric scene of the 1960’s – 1980s London (Christopher McIntosh); the image of Prague in Meyrink, Kafka and Kubin (Cecile Wolff and Amanda Boyd); the Jerusalem Kabbalists reaction to Christian Kabbalists (Judith Weiss); New York state spiritualities (Joscelyn Godwin); Giordano Bruno’s influence in Germany (Joyce Pijnenburg); Corfu esotericism (Sasha Chaitow); esoteric traditions of Glastonbury (Nicholas Goodrick-Clarke); cyberspace esotericism (John Crow); the topography of Russian esotericism (Konstantin Burmistrov) or the alchemical and freemasonic traditions of Sibiu, Romania (yours truly). In addition to these presentations, a secondary theme referred to imaginary spaces and landscapes: Stuckrad talked about escapism in Hermann Hesse and Mircea Eliade, Clare Goodrick-Clarke about the mundus imaginalis of Wessex, Maillard about Jung’s initiatory journeys, Aurelie Chone about Shambala and Agarthi in Tibet, Sara Thejls on Atlantis and the community of Damanhur. There were a lot more presentations that should deserve mention, including an intriguing discussion about the “West” in Western esotericism.

I should end this short report by mentioning briefly the wonderful times the participants had at the conference. We had the opportunity of meeting old friends and discovering new ones. We sat down, drank esoteric beer and shared inciting debates on Kabbala, alchemy and Second Life. We shared contacts and established new meeting points at future conferences. When we finally departed, we did so enriched and inspired by this unique Strasbourg experience, ready to explore newly discovered themes and subjects of esotericism.

I have written, about two articles ago, about French occultist Eliphas Levi’s contribution to tarot mythology. I have decided to go farther and show how the tarot was taken up by the Golden Dawn circle at the end of the 19th century and turned into a major spiritual guidance tool.

The Golden Dawn movement per se surely deserves another article, but for now I will just summarize it as a nineteenth century magical movement that drew heavily on the ‘occultist’ strand as defined by Eliphas Levi, Bulwer-Lytton and the Rosicrucian movements. It was founded by William Westcott and Samuel MacGregor Mathers. Mathers was a brilliant thinker with a particular talent at consolidating occult knowledge floating in esoteric circles at the time. As an example, he drew up the first Golden Dawn tarot deck (now lost), whose Arcana corresponded not only to Kabbalistic paths (as in Levi) but also to the initiatory levels of the Golden Dawn system (1). In Golden Dawn terms, the gradual mastery of the Tarot became similar to the novice’s journey of spiritual awakening. It was probably part of this concept of adept progress that novices were encouraged to reproduce their own sets of cards from Mathers’ templates for quite a long time (2).

The importance of the Golden Dawn tarot is also emphasized by the fact that the scroll containing Mathers’ writings on the Tarot was sometimes presented during the Golden Dawn ceremony. The four suits (wands, coins, cups and swords) were also sometimes used as ceremonial props (3).

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I have written sometime ago an article on the Egyptian myth of the Tarot (you can find it here if you missed it). I mentioned there that the ‘creators’ of the Tarot as we know it were basically 18th century esoteric writers Antoine Court de Gebelin and his friend the Count of Mallet. Yet Tarot would not be the esoteric phenomenon it is today (a search on the internet on ‘tarot’ would pull a staggering amount of 28 million entries) if it weren’t for another Frenchman, Alphonse Louis Constant, known as Eliphas Levi (1810 -1875).

Levi was a shoemaker’s son, just like another famous esotericist, Jacob Boehme. He was due to become a priest, but he gave up and got involved in the whirlwind of the 1848 revolution (1). When his political ambitions became frustrated, Levi turned to a serious study of Western esoteric traditions. In the process, he became acquainted with two key traditions: the Jewish Kabbalah and the Tarot.

The Kabbalah is a set of esoteric teachings developed by medieval Jews, and based upon a hidden understanding of the Hebrew Bible. At the core of the Kabbalah stays the Tree of Life, a complex system representing the 10 emanations of God into His Creation and the relationships amongst them. Kabbalah had been enthusiastically taken up by the Hermetic thinkers of Renaissance Europe, particularly Pico della Mirandola, Johann Reuchlin, Cornelius Agrippa and others. Christian Cabala, or Qabalah, as it became known, may have altered the original Jewish thought, but it had a tremendous influence on modern esoteric traditions. Levi enthusiastically subscribed to the Kabbalah and included it in his works.

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I have spent my last few weeks researching the German theosophist Jacob Boehme, and I thought – why not write an introduction to this esotericist who has influenced so much of modern thinking, including Romanticism, Hegel or Schopenhauer?

Boehme (1575-1624) is mostly known and revered today as the forerunner of modern theosophy, a major esoteric movement made famous by Helena Blavatsky, Rudolf Steiner and Krishnamurti (the latter two in their early years). As conceived by Boehme, theosophy was an eclectic mixture of Christian theology, natural philosophy and mysticism. He perceived the Bible as containing esoteric knowledge about God that he felt he had a duty to reveal.

It all started with a mystical revelation. In 1600, at age 25, Boehme was a rather prosperous shoemaker in the eastern German town of Gorlitz. He had just married, acquired his license to practice shoemaking, and all was set for him to become a respected and average citizen of Gorlitz. But, the legend goes, Boehme was not a happy man; he was depressed and often fell into melancholy. One day, however, as Boehme was sitting at home, he suddenly saw the light of the sun reflected in a tin dish. In one flash, Boehme experienced a mystical vision of God which changed his life forever.

Moved by such a powerful revelation, Boehme began to write his first book, Aurora, which he only finished twelve years later. He never abandoned his ‘day-job’, so to speak: he continued to work as a shoemaker until l613, when he began a yarn business. Yet his mystical-esoteric side got him into trouble with the local Lutheran church, which pronounced him a heretic and forbade him to write. That, of course, did not happen; his Aurora became very popular in several influential circles and subsequently Boehme wrote more than fifteen thick books, which expanded on the first revelations of Aurora.

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