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Castle Werfenstein And The Wonder Women Of Vril is a non-fiction hardback book about the creation of early Nazi Occult beliefs and the development of the German World War II "flying disc" program using above top secret the Vril Energy. The book shows in great detail the connection between Maria Orsic and the Wonder Women of the Vril.
One of the world's oldest legends tells of a vast network of underground tunnels and passageways linking the continents to a subterranean kingdom. This utopia is said to be inhabited by an ancient race of people who have lived in seclusion for centuries, hidden from the sight of mankind but aware of eberything happening on the surface of the earth. The underground country is called Agharti. Tales of this 'lost world' survive throughout the world and explorers have searched for it for centuries. It has fascinated figures from the English occultist Lord Bulwer Lytton, the Russian theosophist Madame Helena Blavatsky and, most surprisingly of all , Adolf Hitler who based part of his philosophy of world domination on the legend of the subterranean 'super race'. Hitler was attracted to the stories of Vril Power, an amazing force that can control man and nature. He believed that possession of this power would allow his dream of a Thousand Year Reich and he sent scientists and soldiers in search of this lost world. Alec MacLellan has pieced together the history of the Agharti, and tries to discover the tunnels that lead to Agharti. Based on evidence collected all over the world, and embracing subjects from the origins of the peoples of America, the occult secrets of Asia and the lost continent of Atlantis, MacLellan provides the first assessment of what Vril Power actually was.
The occult was a crucial influence on the Renaissance, and it obsessed the popular thinkers of the day. But with the Age of Reason, occultism was sidelined; only charlatans found any use for it. Occult ideas did not disappear, however, but rather went underground. It developed into a fruitful source of inspiration for many important artists. Works of brilliance, sometimes even of genius, were produced under its influence. In A Dark Muse, Lachman discusses the Enlightenment obsession with occult politics, the Romantic explosion, the futuristic occultism of the fin de sièe, and the deep occult roots of the modernist movement. Some of the writers and thinkers featured in this hidden history of western thought and sensibility are Emanuel Swedenborg, Charles Baudelaire, J. K. Huysmans, August Strindberg, William Blake, Goethe, Madame Blavatsky, H. G. Wells, Edgar Allan Poe, and Malcolm Lowry.
The late Victorian period witnessed the remarkable revival of magical practice and belief. Butler examines the individuals, institutions and literature associated with this revival and demonstrates how Victorian occultism provided an alternative to the tightening camps of science and religion in a social environment that nurtured magical beliefs.
His most enduring claim to fame is the crucial role he played in the transformation of spiritualism, a medium's passive reception of messages from the spirits of the dead, into occultism, the active search for personal spiritual realization and inner vision.
This is an intellectual history of occult and esoteric currents in the English-speaking world from the early Romantic period to the early twentieth century. The Theosophical Society, founded in 1875 by Helena P. Blavatsky, holds a crucial position as the place where all these currents temporarily united, before again diverging. The book's ambiguous title points to the author's thesis that Theosophy owed as much to the skeptical Enlightenment of the eighteenth century as it did to the concept of spiritual enlightenment with which it is more readily associated. The author respects his sources sufficiently to allow that their world, so different from that of academic reductionism, has a right to be exhibited on its own terms. At the same time he does not conceal the fact that he considers many of them deluded and deluding. In the context of theosophical history, this book is neither on the side of the blind votaries of Madame Blavatsky, nor on that of her enemies. It may, therefore, be expected to mildly annoy both sides.
In Rider Haggard and the Imperial Occult, Simon Magus explores the occult world of H. Rider Haggard through an analysis of his literary engagement with ancient Egypt, Romanticism and Theosophy.
By the end of the nineteenth century, Victorians were seeking rational explanations for the world in which they lived. The radical ideas of Charles Darwin had shaken traditional religious beliefs. Sigmund Freud was developing his innovative models of the conscious and unconscious mind. And anthropologist James George Frazer was subjecting magic, myth, and ritual to systematic inquiry. Why, then, in this quintessentially modern moment, did late-Victorian and Edwardian men and women become absorbed by metaphysical quests, heterodox spiritual encounters, and occult experimentation? In answering this question for the first time, The Place of Enchantment breaks new ground in its consideration of the role of occultism in British culture prior to World War I. Rescuing occultism from its status as an "irrational indulgence" and situating it at the center of British intellectual life, Owen argues that an involvement with the occult was a leitmotif of the intellectual avant-garde. Carefully placing a serious engagement with esotericism squarely alongside revolutionary understandings of rationality and consciousness, Owen demonstrates how a newly psychologized magic operated in conjunction with the developing patterns of modern life. She details such fascinating examples of occult practice as the sex magic of Aleister Crowley, the pharmacological experimentation of W. B. Yeats, and complex forms of astral clairvoyance as taught in secret and hierarchical magical societies like the Hermetic Order of the Golden Dawn. Through a remarkable blend of theoretical discussion and intellectual history, Owen has produced a work that moves far beyond a consideration of occultists and their world. Bearing directly on our understanding of modernity, her conclusions will force us to rethink the place of the irrational in modern culture. “An intelligent, well-argued and richly detailed work of cultural history that offers a substantial contribution to our understanding of Britain.”—Nick Freeman, Washington Times