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This detailed work studies the ancient philosopher-astrologist Hermes Trismegistus. Tuveson explores Trismegistus's doctrine that was, in essence, a new conception of the nature of God, the universe, and man, which differend radically from the central Christian view. Illustrated.
A historical and interpretive study of three aspects of Western esotericism from the Renaissance to the twentieth century.
Glenn Alexander Magee's pathbreaking book argues that Hegel was decisively influenced by the Hermetic tradition, a body of thought with roots in Greco-Roman Egypt. Magee traces the influence on Hegel of such Hermetic thinkers as Baader, Böhme, Bruno, and Paracelsus, and fascination with occult and paranormal phenomena. Hegel and the Hermetic Tradition covers Hegel's philosophical corpus and shows that his engagement with Hermeticism lasted throughout his career and intensified during his final years in Berlin. Viewing Hegel as a Hermetic thinker has implications for a more complete understanding of the modern philosophical tradition, and German idealism in particular.
From the Western esotericism pioneer, a “work of lucid scholarship [that reveals] the full range of Hermes’ innumerable manifestations in European history” (Parabola). Hermes—the fascinating, mercurial messenger of the gods, eloquent revealer of hidden wisdom, and guardian of occult knowledge—has played a central role in the development of esotericism in the West. Drawing upon many rare books and manuscripts, this highly illustrated work explores the question of where Hermes Trismegistus came from, how he came to be a patron of the esoteric traditions, and how the figure of Hermes has remained lively and inspiring to our own day. “Great erudition blended with a highly refined metaphysical sensibility brings the great Hermes to life and allows this powerful psychospiritual archetype to speak once again [and perhaps even play a few much-needed tricks on us].” —Jacob Needleman, author of The Heart of Philosophy “Faivre’s remarkable achievement in this single volume is to combine the historical richness of the Hermetic tradition with its relevance to understanding the circumambulations of the psyche today as it pursues its spiritual quest.” —June Singer, author of Boundaries of the Soul “This book is an impressive and compelling contribution to the puzzling question of both the source and perdurance of Hermes in his variety of shape-shifting guises. From Alexandria to Amsterdam, Athens to America, this thrice-great Hermes keeps showing up, perhaps even more than in antiquity!” —David L. Miller, author of The New Polytheism
In The Avatars, AE presents his own picture of what might happen if the socialistic State assumed control. So efficient has it become, that no one is homeless or insecure; everything is taken care of by the State. Yet, there is something in man that rebels against it. "The spirit of man has lost itself in many illusions, and last of all it may lose itself in the most pitiful of any, the illusion of economic security and bodily comfort. These now fail to satisfy it, and there is nothing for it but spiritual adventures. Poet, artist, visionary, all are there. This work written in old age, when his journalistic activities had been abandoned and he had leisure to give to it, contains something so quintessential of his nature that to pick it up is to find oneself for a little space once more in his company.
Despite the painstaking work of Pound scholars, the mythos of The Cantos has yet to be properly understood — primarily because until now its occult sources have not been examined sufficiently. Drawing upon archival as well as recently published material, this study traces Pound’s intimate engagement with specific occultists (W.B. Yeats, Allen Upward, Alfred Orage, and G.R.S. Mead) and their ideas. The author argues that speculative occultism was a major factor in the evolution of Pound’s extraordinary aesthetic and religious sensibility, much noticed in Pound criticism. The discussion falls into two sections. The first section details Pound’s interest in particular occult movements. It describes the tradition of Hellenistic occultism from Eleusis to the present, and establishes that Pound’s contact with the occult began at least as early as his undergraduate years and that he came to London already primed on the occult. Many of his London acquaintances were unquestionably occultists. The second section outlines a tripartite schema for The Cantos (katabasis/dromena/epopteia) which, in turn, is applied to the poem. It is argued here that The Cantos is structured on the model of a initiation rather than a journey, and that the poem does not so much describe an initiation rite as enact one for the reader. In exploring and attempting to understand Pounds’ occultism and its implications to his [Pounds’] oeuvre, Tryphonopoulos sheds new light upon one of the great works of modern Western literature.
This title was first published in 2002: Making use of the growing body of research in recent years on the nature of creativity, Netta Goldsmith here presents a new view of the famous poet whose personality has long frustrated scholars as elusive. Goldsmith tells the story of Pope's life so as to show the factors-personal and public, psychological and social-which shaped his character and enabled him to secure widespread recognition as a major poet. Discussions of significant works are integrated into the narrative covering main events and key relationships, as well as illustrating points made throughout about Pope's approach to his art. Among other things this book shows how vulnerable Pope felt as a Papist in a time of endemic Jacobite activity, and how his fear of possible prosecution for sedition determined much of his conduct and the way he shaped his career. Alexander Pope: The evolution of a poet not only provides a fresh perspective on Pope, but also on the very nature of literary creativity.
In one of those rare books that allows us to see the world not as we've never seen it before, but as we see it daily without knowing, Victoria Nelson illuminates the deep but hidden attraction the supernatural still holds for a secular mainstream culture that forced the transcendental underground and firmly displaced wonder and awe with the forces of reason, materialism, and science. In a backward look at an era now drawing to a close, The Secret Life of Puppets describes a curious reversal in the roles of art and religion: where art and literature once took their content from religion, we came increasingly to seek religion, covertly, through art and entertainment. In a tour of Western culture that is at once exhilarating and alarming, Nelson shows us the distorted forms in which the spiritual resurfaced in high art but also, strikingly, in the mass culture of puppets, horror-fantasy literature, and cyborgs: from the works of Kleist, Poe, Musil, and Lovecraft to Philip K. Dick and virtual reality simulations. At the end of the millennium, discarding a convention of the demonized grotesque that endured three hundred years, a Demiurgic consciousness shaped in Late Antiquity is emerging anew to re-divinize the human as artists like Lars von Trier and Will Self reinvent Expressionism in forms familiar to our pre-Reformation ancestors. Here as never before, we see how pervasively but unwittingly, consuming art forms of the fantastic, we allow ourselves to believe.
This study applies Kierkegaardian anxiety to Blake's creation myths to explain how Romantic era creation narratives are a reaction to Enlightenment models of personality.