Western Esotericism: A Concise History

5 Esotericisms of the Twentieth Century

5 Esotericisms of the Twentieth Century I. Gnoses in the Wake of the Western “Tradition” 1. “Traditional Sciences,” Christian Theosophy, and New Forms of Gnosis Surviving in the form of activities as much speculative as operative , practiced inside initiatic associations or by individuals, the so-called “traditional” sciences (i.e., especially astrology, alchemy, and “magic”) directly touched a broad public. The most popular is evidently astrology, “queen” of the divinatory Arts. What big bookstore does not dedicate entire bookshelves to it, taking over most of the “esoteric” or “occult” section? What media does not have its column of daily or weekly advice? In its most widespread aspect—simplistic predictions, flat utilitarianism—it answers the more or less conscious need to rediscover in our world, which many consider too uncentered and fragmented, the Unus mundus, the unity of the universe and of humanity, through a language founded on the principle of universal correspondences. When this need leads to a concept of astrology that does not reduce it to a mere “mancy” (just an instrument of divination), but that induces the practice of a form of hermeneutics of “signs,” then we can see in it a form of gnosis that connects it with esoteric currents properly speaking. After Alan Leo (chapter 4, section II, 3), many in the twentieth century, from Karl BrandlerPracht (1864–1945) to André Barbault, including Daniel Chennevi ère (alias Dane Rudhyar, 1895–1985), have considered it as such and 89 90 ❖ W E S T E R N E S O T E R I C I S M contributed, more or less successfully, to confer on it a status in its own right in the humanities. Since Alliette (chapters 1–3), the Tarot has become another esoteric current in its own right, composed of an ever-increasing referential corpus. The Tarot serves not only to tell fortunes, but also to practice a form of gnosis drawing from other traditions, like Kabbalah —thus, with Aleister Crowley (The Book of Thoth, 1944; section III, 1; chapter 4, section III, 1). Among other exegetes of the Tarot, let us cite Marc Haven (Le Tarot, 1937), Gérard Van Rijnberk (Le Tarot, 1946), Paul Marteau (Le Tarot de Marseille, 1949), and Valentin Tomberg (Meditationen, 1972; infra, 2). As in the past, the alchemical domain is divided between the “blowers” (souffleurs, a French epithet for alchemists whose goal is almost solely for material gain) and the “Philosophers” (those who pursue a spiritual goal, in addition to being “operative”). Some of these occasionally have organizations, like the Paracelsus Research Society, in Salt Lake City, Utah, and then in Australia, directed by Albert Richard Riedel (alias Frater Albertus, 1911–1984). Likewise, the Soluna laboratories, in Bavaria, were created by a notable neoParacelsian alchemist, Alexander von Bernus (1880–1965), who also was the author of a relatively abundant work in the tradition of German Romanticism. Outside of such associations, alchemical practice rather preserved the character of a private religion that it always has the tendency to assume. Rare are the “Philosophers” of the twentieth century having left interesting written work. This explains in part the success of those who produced one, such as Eugène Léon Canseliet (1899–1982), whose reputation also owes much to the mystery surrounding his master Fulcanelli . This master, whose biography remains unknown, has left a Mystère des cathédrales (1926; The Mystery of the Cathedrals) as well as Les Demeures philosophales (1930; The Dwellings of the Philosophers, 1999). His disciple Canseliet has authored a few various works, among which were Deux logis alchimiques (1945) and Alchimie (1964). Both were as concerned with detecting the “alchemical signatures” on the stones of certain buildings as with seeking the Philosopher’s Stone. Other authors involved with this “science” dealt with its spiritual or initiatic aspects without necessarily being working practitioners ESOTERICISMS OF THE TWENTIETH CENTURY ❖ 91 (thus Julius Evola, La Tradizione ermetica, 1931; section II, 1). Alchemy has continued to occupy a good place in contemporary Western culture . Reprints and facsimile reproductions (texts and images) became easily available especially in the 1970s and 1980s. Furthermore, many historians have written about it (section III, 2). “Magic” belongs to the esoteric currents of the twentieth century insofar as it is viewed as not just a practice to procure material gratifications. On this understanding , we find it spread especially within societies and various groupings. The historian Massimo Introvigne (section III, 3) has...