12/27/2023 0 Comments Franz mesmer definition![]() Monika Neugebauer-Wölk, Renko Geffarth, and Markus Meumann, 407–439. Mesmeristisches Denken in Meditationsbewegungen des 19. Zur Genese eines Kernbereichs moderner Spiritualität in der Wechselwirkung zwischen Westeuropa, Nordamerika und Asien. Journal of the American Academy of Religion 67 (2): 305–325.īaier, Karl. The Subtle Energies of Spirit: Explorations in Metaphysical and New Age Spirituality. Bonn: Adolph Marcus.Īlbanese, Catherine L. Die Grundlagen der Philosophie im Morgenland, Dritte Abteilung: Indien II. Die Philosophie im Fortgang der Weltgeschichte. In The Complete Works of Swami Vivekananda. In The Complete Works of Swami Vivekananda, ed. Râja Yoga: Conquering the Internal Nature. Dynamic Breathing and Harmonic Gymnastics: A Complete System of Psychical, Aesthetic and Physical Culture. Monatsschrift für Seelen- und Geistesleben 19 (1): 14–16. The Hindu-Yogi Science of Breath: A Complete Manual of the Oriental Breathing Philosophy of Physical, Mental, Psychic and Spiritual Development. Recherches, expériences et observations physiologiques: sur l’homme dans l’état de somnambulisme naturel, et dans le somnambulisme provoqué par l’acte magnétique. Puységur, Armand Marie Jacques de Chastenet. Amtliches Organ des Ordens der Orientalischen Templer 11: 4–7. New York: Ramakrishna-Vivekananda Center. Der Magnetismus nach der allseitigen Beziehung seines Wesens, seiner Erscheinungen, Anwendung und Enträthselung in einer geschichtlichen Entwicklung von allen Zeiten und bei allen Völkern wissenschaftlich dargestellt. Manila: The Institute for Inner Studies, Inc.Įnnemoser, Joseph. The Ancient Science & Art of Pranic Healing. New York: Cambridge University Press.Ĭhoa Kok Sui. The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. Madras and London: The Theosophical Publishing House. Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology. Argentorati (Strasbourg): Levrault.īlavatsky, Helena P. The vital energy accumulated in this manner possesses “both mental and magnetic powers” that become freely available to the practitioner (Stebbins 1892: 53).Īnquetil-Duperron, Abraham H. Through breathing, not only air but also ether is being absorbed, which she identified as the divine life force (Baier 2009: 458–461). Rejecting the notion that science opposes religion, she suggested that her breathing exercises not only had a positive medical effect but that they also enabled the practitioner to influence his or her mental state to the point of mystical ecstasy. Accordingly, Stebbins focused on practice-oriented occultism and interpreted Delsarte’s ideas in esoteric terms (Singleton 2010: 144). Furthermore, she was a member of the Church of Light, which entertained close connections with a short-lived but influential occult and neo-Rosicrucian group of the mid-1880s, the Hermetic Brotherhood of Luxor (Deveney 2006: 486–487). ![]() Her theories drew on the ideas of the Delsarte-student Steele Mackaye (1842–1894), the system of gymnastic exercises developed by Pehr Henrik Whereas Ramakrishna’s Hinduism was relatively free of Western influences, Sen’s teachings had adopted Christian, Enlightenment, Romantic, and spiritualist elements (de Michelis 2004: 49–50, 70, 100–108).īecame known as arguably the foremost representative of Delsartism in America and a pioneer of modern dance. However, a more careful historical analysis of the available evidence underlines the more significant role of his former master Keshab Chandra Sen (1838–1884) in the moulding of Vivekananda’s neo-Vedāntic outlook, and in introducing him to Western esoteric and occult culture. For example, while the Bengali text Sri Sri Rāmakṛṣṇa Kathāmrta (1907 The Nectar of Sri Ramakrishna’s Words) written by Mahendranath Gupta (1854–1932) contains no account of an explicit spiritual transmission to Vivekananda, the liberal English translation thereof penned by Swami Nikhilananda (1895–1973)- The Gospel of Sri Ramakrishna ( 1984 )-provides a polished narrative of Ramakrishna appointing Vivekananda as his spiritual heir. Emic literature produced after the swami’s death tended to exaggerate the influence of the Bengali mystic Ramakrishna (1836–1886) whom Vivekananda adopted as his guru during a brief period between 18.
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