New Age History

V prispevku so na podlagi relevantnih virov in literature predstavljeni lastniki falskega zemljiškega gospostva skozi 19. stoletje. Potem ko je bilo obsežno falsko gospostvo v rokah šentpavelskega samostana z jožefinskimi reformami po letu 1782 podržavljeno in je pripadlo Verskemu skladu, je bilo leta 1824 na dražbi prodano zasebniku. Bogati trgovec Ferdinand Martin Liebmann, od leta 1831 baron Rast, naj bi zanj odštel 123.500 goldinarjev. Po opisu s konca 18. stoletja je falski dvorec imel dvanajst stanovanjskih sob, kuhinjo, štiri obokane prostore in žitno kaščo. Tam so mdr. bili še hiša za služabnike, vrtna hiša in steklenjak. Glavna stavba je bila krita deloma z opeko in deloma s skodlami. V njeni bližnji okolici sta bili opekarna in pristava (majerija), medtem ko je bila večja klet z uporabnimi stanovanjskimi prostori nad njo na levem dravskem bregu v Selnici. Baron Rast je bil falski lastnik do leta 1860, ko je našel primernega kupca v Kunu Avgustu Petru vitezu (od 1863 baronu) Kettenburgu. V zgodnjem obdobju njegovega lastništva se je na ozemlju falskega gospostva od Maribora do Celovca gradila Koroška železnica. Kettenburg je za posek dela falskega gozda v občinah Ruta in Rdeči Breg ter za neke gozdarske in druge hiše na tem odseku železniške proge prejel odškodnino v višini 11.000 goldinarjev. Leta 1867 je baron Kettenburg na dražbi kupil papirnico v Rušah, šest let pozneje pa še nekdanjo Vivatovo steklarno Benediktov dol na Smolniku. Leta 1875 je Falo skupaj s steklarno na Smolniku prodal grofovskima zakoncema Giovanniju in Karolini Zabeo. V rokah rodbine Zabeo je Fala ostala vse do leta 1932, ko je umrl njun najstarejši sin Alfons, oziroma do leta 1936, ko je njegova mlajša hči Francesca svoj delež prodala sestri Marii Karolini, od leta 1927 poročeni s Pavlom Glančnikom iz Maribora.

Özet Türklerin geleneksel içeceği olan boza; darı, pirinç, arpa, çavdar, irmik ve buğday gibi tahılların öğütülüp sonrasında içerisine su ilave edilerek pişirilmesiyle meydana gelmektedir. Bu içeceği Türkler çok eski zamandan itibaren tükete gelmiştir. XV. yüzyıldan itibaren Osmanlı İmparatorluğu'nda adını duyurmaya başlayan boza, bozahanelerin kamusal bir mekân olarak ortaya çıkmasını sağlamıştır. Osmanlı kentlerinde, etnik köken veya sınıf ayrımı olmadan insanların bir araya gelmesini sağladığı için bozahaneler esnaf gruplarının önemli bir parçası haline gelmiştir. Ayrıca bozanın Osmanlı toplumu tarafından sevilmesi de bu kurumun ihdas edilmesini sağlayan etmenler arasındadır. Bu çalışma, Osmanlı bozahaneleri ile ilgili müstakil bir çalışmanın yapılmamış olması hasebiyle ele alınacaktır. Araştırmada Başbakanlık Osmanlı arşivi ve şeriyye sicillerinden hareketle özellikle bozahanelerin kapatılmasına ilişkin tespitler ortaya konulacaktır. Bununla birlikte boza yapımı ve tarihsel gelişimi ile ilgili akademik çalışmalardan da yararlanılacaktır. Bozahanelerin, Osmanlı kent hayatındaki yeri ve öneminden de bahsedilerek ayrıca bozanın kültürel bir miras olarak bugüne kadar varlığını nasıl koruduğuna yönelik değerlendirmelerde de bulunulacaktır. Abstract Boza, the traditional drink of the Turks, is produced by grinding grains such as millet, rice, barley, rye, semolina and wheat, and then cooking them with water. Turks have been consuming this drink since ancient times. Boza, which began to be known in the Ottoman Empire from the 15th century and it has enabled boza house to emerge as a public place. in Ottoman cities, Boza house became an important part of artisan groups as they enabled people to come together without ethnic or class distinction. In addition, the liked of the Boza by the Ottoman society is among the factors that led to the opening of this establishment.This study will be dealt with due to the fact that our connection with the Ottoman Boza house has not been carried out. The investigation will be based on the Ottoman archives and court records, especially the findings about the closure of bozahanes. In addition, academic studies related to boza producing and historical development will also be utilized. By speak of about the place and importance of Boza house in Ottoman city life, it will also be found in consideration of how it has preserved its existence as a cultural heritage to date.

Multiple projects of Dimitrije Mitrinović in the 1920s and 1930s never evolved into real political or social movements, although some of them had the capacity for that. It seems that Mitrinović preferred a social club with some mystical elements and loyal followers to the loosely connected members of a political or social movement. The two streams of his actions, which he had originally developed in the 1920s, continued in the 1930s. The first was aimed at social reform and the second at Christian mysticism which was very much based on Gnosticism. The New Britain journal is an example of the first stream, although it also had elements of the second. His correspondence with Eric Gutkind from this period (1927-1932) reveals once more the mystical Mi-trinović. His overall efforts are summarized as the project of a Gnostic Christian social club that, at times, developed into a movement. Some dilemmas of interpretation remain since the New Atlantis Foundation, for many decades, kept his archives and correspondence and insisted on its own version of Mi-trinović's teachings. The first to challenge their views was Predrag Palavestra.

The concept ‘New Age’ signifies, in today’s terms, an extremely popular belief system that offers complete control of one’s own life, as well as balance, love and peace in everyday situations. Although every individual would gladly accept all of the above, a detailed examination of the New Age practices will uncover a much more sinister reality beneath a benevolent mask of love and peace. By studying the New Age belief system, symbols by which New Age members communicate, and history and influences that helped shape the already mentioned philosophy into what it is today, we will be able to see that New Age is actually not new at all, but that it is a carefully masked teaching of demons that existed for hundreds of years, that Bible warns about, and that infiltrates all spheres of human existence.
When we analyze practices in so-called ‘Christian’ churches, we may notice that they are saturated with occult symbolism and rituals. The same can be seen in ‘scientific’ circles as well, since today’s science was largely based on the ancient art of alchemy which is simply the other side of the same coin of occultism. The popularization of those practices can be ascribed to the media, especially to movies and videos made by celebrities, by which they slowly, but surely, introduce the masses into the new age of occultism. 
Therefore, the purpose of this paper is to warn the reader of the dangers that New Age carries with it but carefully hides, to encourage them to research everything thoroughly, and to protect themselves from harm. The ultimate goal is to show that the only way out of this system is by following Jesus Christ, the Savior of mankind, who destroyed the devil’s system and in whom we can find rest.

Einleitung

Durch systematische Erforschung der bewussten Erfahrung entdeckten sie mit Hilfe einer Vielzahl von Methoden solche Phänomene des Geistes wie beschleunigtes Lernen, erweiterte Bewusstheit, die Macht der inneren Vorstellungskraft in Bezug auf Heilung und Problem-lösung und die Fähigkeit, verborgene Erinnerungen wiederzuentdecken; die daraus gewon-nenen Einsichten veränderten ihre Wertvorstellungen und ihre Beziehungen. Sie streckten ihre Hände nach jeder Information aus, die ihnen helfen würde, ihre Erfahrungen zu begreifen.

... Mein Buch Die Revolution der Gehirnforschung ...

Im Januar 1976 veröffentlichte ich einen Leitartikel: „Die namenlose Bewegung“.

1. Die Verschwörung

Mit Verschwörern, die Stärke suchen, nur um diese weiterzuverbreiten - ihre Strategien sind programmatisch, sogar wissenschaftliche; ihre Perspektiven klingen jedoch so mystisch, dass sie sich darüber zu diskutieren scheuen. Aktive Verschwörer stellen verschiedene unbequeme Fragen und fordern somit das Establishment von innen her heraus.

0. Einleitung                       1
1. Die Verschwörung               2
1.1 Der Paradigmenwechsel                       2
1.2 Kommunizieren und sich verbinden       2
1.3 Die neue Kultur tritt ins Blickfeld               3
2. Vorahnungen von Transformation und Verschwörun               3
3. Transformation: Gehirn und Geist im Wandel       5
3.1 Wissen und Benennen                 6
4. Zu neuen Ufern: Menschen verändern sich       6
4.1 Michael Murphy, Mitbegründer des Esalen-Instituts in
        Big Sur ...                               6
4.2 In „Mr. Sammler’s Planet“                       7
5. Die amerikanische Matrix der Transformation       8
6. Befreiendes Wissen: Neuigkeiten von der vordersten Front
        der Wissenschaft                       8
7. Richtig angewandte Macht     11
7.1 Self-Determination (Selbstbestimmung)     12
8. Selbstheilung             12
9. Fliegen und Erkennen: Neue Wege des Lernens     14
9.1 Ganzheitliches Wissen             15
9.2 Die linke Gehirnhemisphäre             16
10. Die Transformation der Werte und der inneren Berufung     18
10.1 Der Wert, zu wissen, was man will   19
10.2 Die Transformation der Geschäftswelt   19
10.3 Der Werte der inneren Berufung   20
10.4 Neue Arbeitsbedingungen                 20

Wie unterschiedlich ihr Bildungsstand auch sein mag, die Verschwörer sind miteinander verbunden, blutsverwandt durch ihre inneren Entdeckungen und ihr Aufgerütteltwerden. Du kannst alte Begrenzungen, ehemals vorhandene Trägheit und Furcht durchbrechen und zu Ebenen der Erfüllung gelangen, die bisher unmöglich schienen ... hin zu einem Reichtum an Wahl, Freiheit, menschlicher Verbundenheit. Du kannst produktiver, selbstsicherer sein und dich angesichts deiner Unsicherheit besser fühlen. Probleme können als Herausforderungen, als eine Chance zur Erneuerung und nicht als Stress erfahren werden.

Transformation, Innovation, Evolution – sie stellen die natürlichen Antworten auf eine Krise dar.

Wir selbst sind die Zukunft.

Pojam 'New Age' oznacava danas vrlo popularan sustav uvjerenja koji covjeku nudi kontrolu nad vlastitim zivotom, te stjecanje ravnoteze, ljubavi i mira u svakodnevnim situacijama. Iako bi svaka osoba sa radoscu prihvatila navedeno, pomnije istrazivanje razotkrit ce mnogo zlokobniju sliku koja se nalazi iza maske ljubavi i mira. Proucavanjem uvjerenja pripadnika New Agea, simbola kojima komuniciraju, te povijesti nastanka i razvoja, imat cemo priliku saznati kako se zapravo radi o demonskim naucima koji se prenose vec stoljecima, na koje upozorava Biblija, i koji se infiltriraju u sve sfere ljudskoga zivota.
Tako, primjerice, kada analiziramo 'krscanske' crkve, mozemo vidjeti kako su zasicene okultnim simbolima, ritualima i praksama, kao što se dogada i u 'znanstvenim' krugovima, koji su bazirani na alkemiji, ili, bolje receno, drugoj strani iste te okultisticke medalje. Navedeno se vec godinama propagira preko medija, a poglavito preko filmova i video spotova koji lagano, ali sigurno, uvode ljude u novo doba okultizma.
Cilj ovoga rada je upozoriti citatelja na opasnosti ovoga sustava vjerovanja, te potaknuti na daljnje istrazivanje, ali i na zaštitu. Isto tako, cilj je ukazati na jedini izlaz iz ovakvog sustava, dakle, na Isusa Krista kao Spasitelja covjecanstva, u Kojemu mozemo naci mir.

L’article a pour sujet la personnalité extraordinaire du kabbaliste le Rabbin Levi Isaac Krakovsky (1891–1966), un des étudiants oubliés du Rabbin Yehuda Leib Ashlag (1885–1955). Krakovsky diffusait l’enseignement de son maître en Amérique en anglais, écrivait des douzaines de livres et essayait d’établir des yeshivot de Kabbalistes. Contrairement à son maître, il présentait un enseignement exotérique et une vision de diffusion de la Kabbale dans le monde entier. Son influence était minime, mais un de ses élèves était Shraga Philip Berg qui continuait son chemin et le complétait de plusieurs points de vue. L’article se base sur de riches matières archivales, parmi lesquelles de longues essays de l’auteur en manuscrit qui sont décrits ici pour la premiere fois. D’une telle façon, nous décrivons le dévelopment de la Kabbale en Amérique du début du vingtième siècle jusqu’ aujourd’hui.

L’article a pour sujet la personnalité extraordinaire du kabbaliste le Rabbin Levi Isaac Krakovsky (1891–1966), un des étudiants oubliés du Rabbin Yehuda Leib Ashlag (1885–1955). Krakovsky diffusait l’enseignement de son maître en Amérique en anglais, écrivait des douzaines de livres et essayait d’établir des yeshivot de Kabbalistes. Contrairement à son maître, il présentait un enseignement exotérique et une vision de diffusion de la Kabbale dans le monde entier. Son influence était minime, mais un de ses élèves était Shraga Philip Berg qui continuait son chemin et le complétait de plusieurs points de vue. L’article se base sur de riches matières archivales, parmi lesquelles de longues essays de l’auteur en manuscrit qui sont décrits ici pour la premiere fois. D’une telle façon, nous décrivons le dévelopment de la Kabbale en Amérique du début du vingtième siècle jusqu’ aujourd’hui.

El afán de hacer innovaciones cada vez más alejadas del evangelio se ha contagiado y los adeptos lo reciben con interés. En un mundo fascinado por el mundo espiritual el esoterismo disfrazado de cristianismo o la metafísica “cristiana” tienen una gran aceptación.  Creer que podemos crear nuestra propia realidad y obtener salud y riquezas declarando y decretando es seductor.  A la gente le encanta oír esto. Sólo quiere saber de cosas bonitas y qué más que creerse una especie de superhéroe con poderes divinos.  De esta forma los predicadores retienen y atraen cada vez más feligreses que tristemente cada vez tienen menos compromiso con Dios.  En muchas ocasiones lo hacen por el interés en los diezmos. No estoy generalizando. Muchos líderes lo hacen con buena intención, pero están mal enseñados.   

    Hemos podido ver cómo el enemigo se fue introduciendo astutamente en las iglesias cristianas desde su inicio.  En una primera etapa pasamos del gnosticismo a la teosofía.  Luego al panteísmo y al neo-gnosticismo con las religiones “Yo soy”, la metafísica “cristiana” y la Nueva era. Surgió el pragmatismo religioso, con consignas como “la mucha letra mata” y “todo lo que funciona es bueno”. La palabra se comenzó a interpretar por la experiencia en lugar de examinar la experiencia a la luz de la palabra. Nació la Teología de la prosperidad.  El gnosticismo contaminó al cristianismo al igual que lo hizo hace dos mil años. Las llamadas 36 leyes universales han sustituido a los mandamientos de Dios.  La verdad absoluta fue sustituida por la verdad relativa sujeta a las circunstancias.  Mi verdad y tu verdad. El diablo hizo caer de nuevo al hombre en la tentación de querer ser como Dios. El resultado es una versión contemporánea de sincretismo religioso masificado.

    Visualicemos este tipo de actitud no bíblica aplicada a temas como el matrimonio, el divorcio, el aborto, la discriminación racial, el homosexualismo, la diversidad de género, el desempleo, el gobierno, la corrupción, los privilegios, la obediencia civil, la guerra, la pena de muerte, la contaminación, el fanatismo, el prejuicio, el bullying, el alcoholismo, el tabaquismo, la drogadicción, la gula, etcétera. El resultado es caos. Es aquí donde debe influir el discernimiento del cristiano.  Por el contrario, lo que prevalece es el concepto ya expuesto de Dios supermercado. Pones en tu carretilla lo que te agrada, lo que crees que te conviene y deshechas lo que te molesta, lo que verdaderamente te conviene.  No hay compromiso. No hay identidad cristiana.

    Desde el punto de vista de la oración, lo que tenemos aquí son dos grandes tendencias. La primera, basada en el panteísmo y el gnosticismo, donde somos pequeños dioses dueños de nuestro destino el cual modificamos a nuestro antojo declarando y decretando con el poder de la palabra y fe en nosotros mismos. La segunda, basada en la ley de Dios, donde ejerciendo nuestro libre albedrío entregamos nuestra vida a Jesucristo y con fe en Dios le pedimos las cosas reconociendo su grandeza y humillándonos en oración.

  La cosmovisión es aquello en lo que crees.  Te ayuda a encontrarle sentido al mundo.  Permite que enfoques tu vida.  Te clarifica qué está bien y qué está mal. Se convierte en la guía de tus acciones. Por ello es fundamental que estudies la palabra de Dios. No delegues tu salvación. Ve tú mismo a la Biblia. Para los que acogemos la cosmovisión cristiana, Cristo no solamente nos va a encauzar y orientar.  Nos va a dar identidad.  Debes definirte. No te dejes influenciar por el mundo.  Hay cristianos que acuden a las brujas y consultan adivinos. Leen el horóscopo, juegan Ouija y se reúnen con médiums para hablar con los espíritus. En base a todo eso toman decisiones importantes para sus vidas.
    Que no te importe lo que digan los demás de ti (Proverbios 29:25). Recuerda que una cosmovisión debe tener sentido y ser libre de contradicciones. Una cosmovisión negativa te puede causar serios problemas.  Una cosmovisión indefinida los empeorará. Apocalipsis 3:15-16 dice así: 15 Yo conozco tus obras, que ni eres frío, ni caliente. Ojalá fueses frío, o caliente. 16 Mas porque eres tibio, y no frío ni caliente, te vomitaré de mi boca.

    Es un buen momento para recordar a los mártires cristianos de la iglesia primitiva. Fueron perseguidos, torturados y asesinados por fu fe, por sus creencias, por su cosmovisión. No negociaron la identidad de Cristo. No negociaron la verdad. Prefirieron ser arrojados a los leones con sus esposas y sus hijos.  Qué contraste con el mundo de hoy, donde nos venden la idea de la verdad es relativa y se nos hace creer que somos pequeños dioses autosuficientes.  No conocemos nuestra cosmovisión. No conocemos a Dios. No conocemos la Biblia. Es más fácil dejarse llevar por lo que hacen los demás, por lo que está de moda.  El más fácil resolver tus dudas preguntándole a la persona más próxima que crees que más sabe en lugar de ir a la palabra de Dios. Lo que estás haciendo es delegar tu salvación. Te invito a reflexionar sobre este asunto.  Pídele a Dios la guía de su Espíritu.

Rudolf Steiner’s Agriculture Course held at Koberwitz (now Kobierzyce, Poland) in 1924 was arguably the world’s first organic agriculture course - although the terms ‘biodynamic agriculture’ and ‘organic farming’ appeared in the decades that followed. Ehrenfried Pfeiffer and others have stated that there were about 60 attendees at the course, while Rudolf Steiner and others have stated that there were about, or more than, 100 attendees. The present study examines the original attendance records to reveal that there were 111 attendees. There were 30 women and 81 men. They came from six countries: Germany (N=61); Poland (N=30); Austria (N=9); Switzerland (N=7); France (N=2); and Sweden (N=2). Of the 60% of enrolees who declared a profession, 38 could be described as ‘agricultural’ and of these 20 described themselves as farmers. There were additionally nine priests, four medical doctors, three teachers, two artists and two engineers. Four of the Keyserlingk host-family (Alex, Carl, Johanna and Wolfgang) attended the course, as did Dr. Lili Kolisko, Dr. Elisabeth Vreede, and Guenther Wachsmuth. Dr. Ehrenfried Pfeiffer and George Adams Kaufmann gained prominence later in biodynamics but were not at the course. The Agricultural Research Circle was an immediate outcome of the Course and this led to Pfeiffer’s book Bio-Dynamic Farming and Gardening in 1938.

Este es un libro revelador, una herramienta para que las personas despierten a una nueva realidad que ha permanecido oculta en favor de los intereses de unos pocos.
https://www.librolasemilla.com
https://www.libroautoayuda.com
https://www.self-helpbook.com
https://www.meditacionmusica.com

Three world maps of Rudolf Steiner education and Waldorf schools are presented on the occasion of the centenary of the world's leading alternative education paradigm. The three cartograms document the current global diffusion of: (a) Waldorf kindergartens (n=1958 in 70 countries); (b) Waldorf schools (n=1184 in 67 countries); and (c) the total educational entities of Waldorf schools and kindergartens taken together (n=3142 in 74 countries). The first Waldorf school, Freie Waldorfschule Uhlandshöhe, was founded in 1919 in Stuttgart, Germany, by the tobacco industrialist, Emil Molt (1876-1936). The pedagogical leadership for the school was provided by the Austrian New Age philosopher, Rudolf Steiner (1861-1925). The Stuttgart school was envisioned as a model school offering an alternative vision of education, and one which could be replicated elsewhere. The maps reveal that a century later, Waldorf/Steiner education remains predominantly a Eurocentric phenomenon, dominated in Europe by Germany, and dominated in the world by Europe. Germany leads the world with 565 Waldorf kindergartens and 245 schools, followed by USA with 154 Waldorf kindergartens and 124 schools. The maps bear witness that a century after the founding of the first Waldorf school, Emil Molt's initiative, and Rudolf Steiner's educational ideas, have diffused throughout the world, with Waldorf educational enterprises now established in 74 countries.

published without the knowledge of the author - . not proofread by the author. an updated and corrected version of the article will appear in my book - Wrestling with the Esoteric (2017)

הדברים נדפסו שלא בידיעתי וללא הגהה מצידי. אין אחריות המחבר על טיב התרגום ודיוקו. נוסח מעודכן, עם תיקונים רבים, יראה אור בספרי  - נפתולי סוד, 2017


Йо н а т а н Ме и р
Михаэль Лайтман и группа «Бней-Барух»
(фрагмент статьи «О последователях рабби
Й.-Л. Ашлага, полемике с ними и о распространении
еврейской каббалистической литературы»)

This is an excerpt from a much bigger article devoted to
several followers of Rabbi Yehudah Ashlag’s agenda who
are trying to disseminate Kabbalistic ideas and practices
outside of the borders of Judaism. This very excerpt analyzes
teachings of Michael Laitman, a Russian-speaking student of
Rabbi Baruch Ashlag, and his movement “Bnei Baruch”,which
try to present Kabbalah as science and lead it out of Orthodox
Judaism. Author considers Laitman’s methodology, his ideas
on correction of the world and salvation from anti-Semitism
through Kabbalah studies, his social ideal. In this excerpt one
can also find analysis of the social context of the movement,
Laitman’s competition with another representative of New Age
Kabbalah Shraga Feivel (Philip) Berg, strategies of gaining
popularity and complicated relations with Jewish Orthodoxy.

The article deals with the features of the evolution of the neo-sannyas, neo-Hinduism movement, created by Sri Rajneesh Chandra Mohan (Osho) in 70-80 years of the 20 th century. Special attention is paid to the history of neo-sannyas in Russia. The author identifies three generations of Russian neo-sannyasins with different aims and interests of participating in this movement.

The interest of the West in the Eastern world in the 18th century developed rapidly and the number of travelers and scientists seen in Eastern countries increased significantly starting from this century. Another noteworthy issue is the overlap between the personal learning curiosity of travelers and the political and economic goals of the state they represent in such travels. The Eastern trip of Jean Otter covering the years 1734-1744 exemplifies such a relationship. Originally of Swedish origin, Otter, who has extraordinary abilities to learn languages, has been assigned to Iran to make some commercial agreements on behalf of the government of France. At a time when the Ottoman-Iran wars were intensified, the traveler was able to observe this war as a person who was found on both sides of the front, being in the capital of the Ottoman Empire, in the Eastern and Southern provinces, and in places such as Iran and Afghanistan. Otter's travelogue, prepared by using eastern sources for the historical depiction of Iran, has been accepted as very reliable in the intellectual circles of the West. The travelogue contains rich news about the prominent figures of the Ottoman-Iran wars such as Nadir Shah and Ahmet Pasha and the effects of the tension on social and economic life. In this study, the reflections of the long-term struggle with Iran on the cities in the Ottoman provinces are discussed through the notes of the traveler who was in Tokat and Amasya in the summer of 1743. Thus, the opportunity to make more qualified evaluations on the effects of the state of emergency caused by the war on the public order, commercial activities, developing industries and the daily lives of the city's inhabitants was obtained.

Abstract: Associations between the “Mayan Calendar” and impending “Armageddon” arose amidst Cold War fears of nuclear annihilation in the 1960s. The association became firmly rooted in the countercultural milieu of the 1970s and 80s predominantly as a hybrid apocalyptic/utopian narrative representing hopes of great change as a result of some radical disruption of the norms of ‘modernity’. The 1990s brought a proliferation of ‘2012’ hermeneutics from new proponents, but it was not until the 21st century following the ‘great disappointment’ of Y2K that what academic researchers have called the “2012 phenomenon” began its full efflorescence into mainstream awareness. While more than 1,500 books have been published which discuss the topic as of mid-2011, the prolific and sensational representations of ‘2012’ apocalypse scenarios represented on popular television have delivered the ‘2012’ meme into the living rooms of a much more mainstream audience. While the edited interviews and incongruous pastiches of mutually exclusive theories often reflect the goals of producers and advertisers more than the views of the featured ‘2012’ proponents themselves, the popularity of these programs has gone a long way to promote a particularly influential and popular understanding of ‘2012’ as the next and greatest ‘end of the world’ scenario.

Dr John Paull tells the story of the world travelling, self proclaimed 'spiritually arrogant' Alfred Meebold, who helped bring Rudolf Steiner's teachings to Australia and New Zealand in the early 20th century. Alfred Meebold (29 September 1863 - 6 January 1952} was a restless sou. He was born in Heidenheim Germany. He was a keen traveller, a fervent Germanic chauvinist, an ardent botanist and a forthright anthroposophist. He died in Havelock North, New Zealand, aged 89 years.

O presente artigo apresenta sinteticamente as pesquisas para a Tese de Doutorado que se encontram em fase de desenvolvimento. Procuramos apreender a história de Brasília a partir de um viés utópico e imaginário, que considera os primeiros momentos de sua idealização, nos quais se destacaram os Inconfidentes em 1789 e o jornalista Hipólito José da Costa no ano de 1808, até o momento de sua inauguração, marcando profundas mudanças no decorrer da década de 60. A nova capital federal brasileira estimulou representações de cunho místico, e é intrínseco concebê-la como uma confluência de crenças advindas de diversos países, principalmente, do Oriente, que se manifesta proeminentemente no fenômeno New Age (Nova Era). Procuramos também mostrar que essa caraterística repercute até a atualidade, através de representações nas artes, nas festas populares e no turismo. As representações e o imaginário são o arcabouço que embasa as discussões teórico-metodológicas. A Nova História Cultural, advinda de um longo processo de intensos debates sobre a cientificidade da História e o seu trato com as fontes, possibilitou ao historiador uma nova ótica a respeito da cultura e impulsionou os estudos sobre religião. O conceito de "representação" se tornou central para compreender as diversas expressões culturais que insurgiram a partir da construção de uma nova capital no cerrado brasileiro.

Jonatan Meir, 'Major Trends in 20th Century Kabbalah', trans. by Shinichi Yamamoto, Studies on Jewish Life and Culture 30 (2016), Japan Society for Jewish Studies, pp. 27-39.
ヨナタン・メイール、「20世紀におけるカバラーの主潮流」（山本伸一訳）、『ユダヤ・イスラエル研究」第30号、日本ユダヤ学会、27-39ページ。

The paper follows the development of Mitrinović's identity from local Serbian and then Yugoslav, to cosmopolitan. The change to a su-pranational identity already began during his Rome (1911-1913) and Munich periods (1913-1914), and was completed during the Great War, which he spent in London where he had moved in 1914. During the Great War his concepts became increasingly focused on universal ideas connected to Christi-anity. In London, Mitrinović launched a series of initiatives, some of which were religiously based while others were more secular. The recollections of his contemporaries and disciples are contradictory. While early followers of Mitrinović who were with him during the Great War, in the 1920s and in the early 1930s (Graham, Mairet, Davis, Watt, etc.) describe a mystical Mitri-nović, his later followers, who gathered in the New Atlantis Foundation, left recollections of a more rational and secular Mitrinović. This is explained by two streams of his thought and his followers. The paper identifies the core of Mitrinović's teaching as belonging to the Judeo-Christian tradition with the influence of Gnostic Christianity being particularly prominent.

Abstract

Initialement issues de l'Occident contemporain, les formes de spiritualité qualifiées de « New Age » sont devenues un phénomène globalisé, faisant irruption sur les terrains « traditionnels » de l'ethnologie. Par leur idéologie située au croisement du spirituel, du thérapeutique et du politique, leurs formes de construction et de transmission des savoirs ou les modes discursifs et organisationnels mis en oeuvre, elles défient largement les cadres analytiques établis des sciences sociales. En adoptant une définition large du phénomène qui permet de penser ensemble des techniques dites de « développement personnel », le « néo-chamanisme » et le « néo-paganisme », les « nouvelles spiritualités » autant que certaines « thérapies alternatives » et mouvances « écologistes », l'objectif de ce séminaire est de développer une approche comparée du New Age centrée non pas tant sur ses discours idéologiques que sur l'analyse des logiques opératoires, soit des pratiques effectives, qu'il recouvre. Partant de l'hypothèse que les diverses formes de ritualité inhérentes aux courants mentionnés témoignent, par-delà la diversité, de propriétés communes, le séminaire propose en particulier d'interroger les interactions et dispositifs rituels impliqués, la nature et la performativité de la parole et du texte en contextes rituels et non-rituels, les dynamiques réflexives engagées ainsi que les modes de représentation et de mobilisation de la nature et des figures de l'altérité qui opèrent au coeur de ces pratiques. Dans la lignée des réflexions engagées l'an passé, nous approfondirons cette année l'étude de ces questions à partir d'une ouverture à de nouveaux cas empiriques occidentaux et extra-occidentaux ainsi que d'un dialogue renouvelé entre approches anthropologique, sociologique et historique.

Programme ci-joint.

A Semmelweis Egyetem Központi Könyvtárában található egy mindössze 42 lapból álló könyvecske, melynek címe Medicina Pauperum A' szegények számára való patikátskának az ő állapottyokhoz való alkalmaztatása. A HUNGARICANA szolgáltatásnak köszönhetően bárki számára elérhető digitalizált változatban.[i] Jelen írás célja ennek az 1740-ben megjelent, " orvosságos " könyvnek a szerzőjét és a könyvecske rövid tartalmát bemutatni.

The changing nature of New Age is explored in a case study, examining the utilisation of New Age discourse by the former President of the Republic of Slovenia, Dr Janez Drnovšek (1950-2008). Examples from Drnovšek’s publications and websites illustrate the transformation of his reputation for political and economic mastery, to someone at home with more spiritual pronouncements, and a new sense of international mission. A historical understanding of New Age may suggest that the
unusual case of Dr Drnovšek reflects a shift in New Age from the margins to the centre of contemporary Western societies.

Mon cadre de recherches

Mon projet de thèse concerne l’émergence récente de nouvelles pratiques rituelles dites « New Age » en Sardaigne, appelées Nuraxìa. En tant que doctrine écrite en 1983 par Raimondo De Muro, la Nuraxìa se présente comme une mythologie contemporaine, un manuel pratique de néo-chamanisme, et un système de sens polysémique à la fois localiste sarde et admettant des références explicitement globales. Toutefois, si la Nuraxìa de De Muro semble incontournable au niveau du discours des spécialistes rituels de tout bord, elle constitue un cadre de référence strict et exclusif pour certains pratiquants indépendantistes sardes, et une référence totalement inconnue pour les « touristes spirituels » en provenance du continent. Restent en commun pour ces deux tendances des pratiques néo-chamaniques individuelles et de groupe que j’appelerai synthétiquement Nuraxìa, et dont le but avéré est dans tous les cas la guérison holiste du Higher Self (Heelas, 1996), soit la transformation du  « soi jungien  » par l’intermédiaire d’une agentivité « énergétique » prêtée aux sites mégalithiques servant de support. Par le biais de références empruntées aux pratiques ancestrales sardes ou allogènes idéalisées, à la méditation bouddhiste, à l’ufologie, aux sonorités égyptiennes antiques, à la radiesthésie, la métamorphose rituelle de la tendance « New Age » que j’étudie implique de nouvelles relations « entre soi et soi », mais aussi « entre soi et l’Autre ».
Dans ce contexte, je traite de l’« énergie » comme relation rituelle, mais aussi comme référent permanent dans les relations « transformées » d’après rituel. À travers l’idée moniste du « Tout est Un » holiste, chacun vient paradoxalement à ces rituels pour entretenir son propre bien-être physique et spirituel. Nous avons là un concept à la fois global (traversant cultures, lieux et ontologies), et particulier (l’individu vient en Sardaigne trouver un certain type d’«énergie»), spirituel et laïc (le « sacré » est ici une idée de divin acéphale et a priori individualiste : sans dieux, sans religion ni communauté). En cela, les rituels de la Nuraxìa constituent un exemple didactique plus général pour notre temps, où de nouvelles formes para-religieuses transversales et individuelles ouvrent une voie privilégiée pour une reconfiguration identitaire locale en relation avec la post-modernité globale.

Le corps, identité rituelle flottante et fixe

À l'aide d'exemples tirés de mon terrain sarde, je tenterai d'illustrer par quels biais le corps du participant aux rituels mégalithiques devient lui-même le facteur de sa transformation identitaire au terme d'un changement de point de vue sur sa propre personne et sur le monde. Je ferai également une comparaison filmique entre les pratiques de guérisseurs « traditionnels » et les pratiques « New Age » proprement dites afin qu’à partir de ce qui est appelé globalement Nuraxìa par mes informateurs, vous puissiez voir la différence qui existe entre leurs deux expressions corporelles rituelles.

Dans les rituels de la Nuraxìa, le corps est mobilisé dans la danse, le chant, le dessin, les accolades, l’onction d’eau, la transe, les massages, etc. Sans le biais de ce « corps qui fait » sans toujours savoir ce qu’il fait, la transformation reste du domaine de l’expérience individuelle. En revanche, le corps individuel devient dans la Nuraxìa un véritable témoignage pour le reste du groupe. Ce corps sensible aux « énergies » bonnes ou mauvaises est donc un moyen privilégié pour comprendre à quel moment et dans quelles conditions survient la « transformation » d’un individu.
Sur le chemin de cette étude faite de questions et d'errances, j'espère défricher des perspectives nouvelles, différentes, voire contradictoires qui pourront alimenter la recherche sur les ritualités post-modernes.

La Nuraxìa serait donc à la fois le lieu rituel choisi, l’« énergie » mobilisée lors de la « transformation » et le corps du participant lui-même exprimant la preuve matérielle de cette « transformation ».

The discovery of a rock art site in 2008 by an amateur archaeologist spurred a wave of public interest in archaeology in Maragatería, Spain. As new discoveries took place, alternative archaeological discourses thrived facing the inaction of institutional and academic archaeologists. A long-term study of Maragatería carried out by the author serves to explore the construction of archaeological epistemic authority in a context where various social actors compete for dominance. Gieryn's notion of 'boundary-work' serves to analyse the different strategies employed by academic and institutional archaeologists, amateurs and pseudoarchaeologists to build epistemic authority. This article draws on Latour's affirmation that the legitimisation of scientific objectivity should rely on 'trust' rather than on 'certainty'. Ethnographic research showed that the more archaeologists attempted to legitimise their authority by reclaiming certainty, the more pseudoarchaeology proliferated. In contrast, the work of amateurs restrained the growth of pseudoarchaeology by creating networks of trust.

El discurso sobre la modernidad, tradicionalmente, nos la pintó como una época de oro en la historia del desarrollo de la razón. Una lectura realizada bajo una impronta moderna nos situaba en una nueva época de permanente, seguro e indefinido progreso que regía la historia. La contrapartida de esta versión de la historia moderna es la que hoy día nos presenta el Posmodernismo. Su visión retrospectiva de la historia no es quizás tan transparente, "clara y distinta", como aquella otra realizada con los cristales modernos; en definitiva, no es ya racional, sin que ello signifique que en todo caso sea menos razonable, paradójica razón que le otorga una mayor lucidez, atributo que quizás haya alcanzado por el simple hecho ele ser una mirada retrospectiva sobre el pasado, alumbrada por la riqueza ele la experiencia adquirida.

1. »New Age«-Pioniere Einleitung 1
2. Mystik und Naturwissenschaft 2
3. Die »New Age «­Visionäre Marilyn Ferguson und Peter   
        Russell                                                                         2
4. Auf dem Weg zu einer »Heiligen Wissenschaft« 3