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Immortal Longings: FWH Myers and the Victorian search for life after death is the first full-length biography of Frederic W.H. Myers, leading figure in the Society for Psychical Research and friend and associate of Browning, Gladstone, Ruskin, Tennyson, Swinburne, Henry James, Prince Leopold and other influential Victorians. The book offers a fascinating insight into a key period in the development of Victorian thought. Among many things it covers: 1. Extraordinary Phenomena Myers investigated extraordinary phenomena, much of which is still reported today: out of body experiences and astral projection, near death experiences, poltergeists, gurus like Madame Blavatsky claiming strange powers, mediums both private and public, and haunted houses (for example, the giant warrior haunting a chateau near Heidelberg, the Cheltenham Ghost that was seen by a considerable number of people, and the odd doings at Ballechin House in Scotland which caused a scandal in the press. 2. Life After Death Investigations Myers believed he had virtually proved life after death by a) the link he thought established between hundreds of apparitions and living or dead human beings b) the messages that the outstanding mediums Mrs Piper and Mrs Thompson gave him from his first great love Annie and his intimate friend and co-worker Edmund Gurney which contained information the medium could not know and was delivered in a way highly characteristic of the personality concerned. 3. Automatic Writing Some researchers have claimed that he has returned after death and proved his continued existence through the automatic writings of a number of mediums in England, America, India. These writings continued for thirty years. 4. Romance & Suicide There is also love, tragedy and jealousy in Myers' life. His first great love Annie, a married woman, committed suicide and Myers' wife, a rather possessive person, tried to prevent any detail about this being made public after his death, even though the relationship was platonic. This inhibited the work of researchers who were trying to verify the 'post-mortem' communications from Myers, since, for many years, they could not check the facts. 5. Credibility Myers researches led him to forming a view about human personality and psychology which Aldous Huxley has said is much richer than Freud's.
Honorable Mention for the Wallace K. Ferguson Prize from the Canadian Historical AssociationChosen by Choice Magazine as an Outstanding Academic Title of 2003 In 1891, newspapers all over the world carried reports of the death of H. P. Blavatsky, the mysterious Russian woman who was the spiritual founder of the Theosophical Society. With the help of the equally mysterious Mahatmas who were her teachers, Blavatsky claimed to have brought the "ancient wisdom of the East" to the rescue of a materialistic West. In England, Blavatsky's earliest followers were mostly men, but a generation later the Theosophical Society was dominated by women, and theosophy had become a crucial part of feminist political culture. Divine Feminine is the first full-length study of the relationship between alternative or esoteric spirituality and the feminist movement in England. Historian Joy Dixon examines the Theosophical Society's claims that women and the East were the repositories of spiritual forces which English men had forfeited in their scramble for material and imperial power. Theosophists produced arguments that became key tools in many feminist campaigns. Many women of the Theosophical Society became suffragists to promote the spiritualizing of politics, attempting to create a political role for women as a way to "sacralize the public sphere." Dixon also shows that theosophy provides much of the framework and the vocabulary for today's New Age movement. Many of the assumptions about class, race, and gender which marked the emergence of esoteric religions at the end of the nineteenth century continue to shape alternative spiritualities today.
After identifying its anthropological origins in ancient rituals performed by a shaman or wizard, this text traces the development of the Magus through pre-Christian religious and mystic philosophers, medieval sorcerers and alchemists and the 18th and 19th century occult revival.
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