Key Takeaways
1. Esotericism: The West's Rejected Knowledge
They form, as the historian of the occult James Webb called it, a body of “rejected knowledge,” the intellectual refuse we have discarded as we abandoned the superstitions of the past in order to embrace the science of the modern day.
A different knowledge. The Western esoteric tradition represents an "inner" or "secret" knowledge, distinct from the "outer" or "exoteric" knowledge of mainstream science and accepted history. While science focuses on quantifiable physical facts grasped by the senses, esotericism is concerned with the inner world, spirit, soul, and the meaning of existence—realities science often rejects as superstition. This esoteric knowledge, rooted in traditions like Hermeticism, Gnosticism, Kabbalah, and Neoplatonism, persists despite being discarded by the dominant intellectual tradition.
Two modes of mind. This rejection stems from esotericism's failure to meet the criteria of modern science, which is heavily influenced by a left-brain mode of consciousness. Psychiatrist Iain McGilchrist argues the brain's hemispheres represent two opposed realities: the right brain perceives unified wholes, intuition, and implicit meanings, while the left brain analyzes parts, logic, and explicit facts. The left brain, geared towards manipulation and utility, has increasingly dominated since the Industrial Revolution, creating a mechanical world and dismissing the right brain's holistic, participatory view.
Left-brain aggression. This dominance isn't just a shift; it's an aggressive suppression of the right-brain perspective. Thinkers like Leonard Shlain link the rise of left-brain literacy to the decline of image-oriented goddess religions. The esoteric tradition, with its reliance on symbols, imagination, intuition, and a sense of a living, interconnected cosmos, is a prime target for this left-brain aggression. Its historical marginalization and portrayal as irrational or pathological can be seen as a conscious effort by the dominant mode to obliterate its rival.
2. Ancient Wisdom: Older Ways of Knowing
Even among professing esotericists, there are different ideas of what esotericism is.
A perennial philosophy. The Western esoteric tradition often speaks of an "ancient wisdom," a prisca theologia or philosophia perennis, believed to have been revealed at the dawn of time and passed down through a "Golden Chain" of adepts. Figures like Hermes Trismegistus, Orpheus, and Zoroaster are seen as early recipients of this knowledge, which is thought to be the common source of all world religions and philosophies. While historical continuity is debated, a shared "family resemblance" of ideas links various esoteric movements across time.
Participatory consciousness. This ancient wisdom is associated with an older form of consciousness, linked to the right brain and Jean Gebser's earlier "mythic" structure. Thinkers like Owen Barfield suggest early humans had a more "participatory" consciousness, feeling connected to and perceiving the "inside" of the world, unlike our modern detached view. Rudolf Steiner described this as "picture thinking," where reality was perceived through images and feelings, not just discrete objects and concepts.
Echoes in antiquity. Evidence for this different mode of knowing appears in ancient cultures. René Schwaller de Lubicz argued the ancient Egyptians possessed an "intelligence of the heart," allowing intuitive access to mathematical and cosmological knowledge embedded in their monuments, like the Sphinx and pyramids. Stan Gooch suggested Neanderthals had "direct perceiving," a form of intuition linked to a larger cerebellum, enabling astronomical knowledge and a "Moon civilization" based on a Goddess religion. These examples hint at a way of knowing different from our own, perhaps the source of the "ancient wisdom."
3. The Axial Shift: Reason Meets Mystery
“All philosophy begins in wonder,” Socrates, through his scribe Plato, said in the Theaetetus, a dialogue about knowledge and wisdom.
Birth of the thinker. Karl Jaspers identified the "axial age" (800-200 B.C.) as a pivotal period where new ways of thinking emerged globally, fundamentally shaping human development. In Greece, this era saw the rise of the "thinker," marking a shift from mythological explanations to rational inquiry. Early pre-Socratic philosophers like Thales and Anaximander sought the fundamental "stuff" or arche of the universe, initiating a new, more detached way of understanding the world based on observation and reason.
Pythagoras: Philosopher and mystic. Pythagoras of Samos stands out as a bridge figure and arguably the first "secret teacher." He coined the terms "philosopher" (lover of wisdom) and "cosmos" (orderly system). His central insight was that number was the qualitative, harmonious essence of the cosmos, not just a measure of quantity. His Pythagorean Brotherhood was Europe's first philosophical and esoteric school, emphasizing a disciplined life, music, mathematics, and astronomy as paths to harmonize the soul with cosmic order.
Mysteries and the soul. Alongside philosophy, ancient Mystery religions like the Eleusinian and Orphic Mysteries offered paths to spiritual experience and knowledge of the afterlife. These initiations, often involving symbolic rites and possibly psychoactive substances (like the kykeon), aimed at purifying the soul and achieving a form of catharsis or gnosis. Figures like Orpheus and the practices of "practicing dying" (separating soul from body) highlight a persistent desire for direct spiritual experience and liberation from earthly constraints, influencing later philosophers like Plato.
4. Alexandria's Crucible: Gnosis, Hermetism, Neoplatonism
For those who have a sense of this invisible, other reality, the answers to life’s mysteries offered by modern science are inadequate and unsatisfying.
Syncretic melting pot. Founded by Alexander the Great, Alexandria became a vibrant cosmopolis and a unique spiritual marketplace where Greek, Egyptian, Jewish, and other traditions fused. Its legendary library housed vast knowledge (episteme), but the city was also a hub for the pursuit of inner knowledge (gnosis). This syncretism produced new deities like Serapis and fostered a climate where diverse philosophies and religions interacted, sometimes harmoniously, sometimes not.
Hermes Trismegistus and gnosis. The figure of Hermes Trismegistus emerged from the fusion of the Egyptian god Thoth and the Greek Hermes. Attributed with vast ancient wisdom, the Hermetica (Corpus Hermeticum) became a key text for Hermetists seeking gnosis – a direct, transformative experience of spiritual reality. Unlike some Gnostics who saw the material world as evil, Hermetists viewed it as a reflection of the divine, aiming to transform themselves and the world through an inner "journey through the planets" back to the divine source (Nous).
Neoplatonism's ascent. Neoplatonism, founded by Plotinus in Alexandria, offered a philosophical path to henosis, union with the absolute, transcendent One. Plotinus described creation as an emanation from the One, forming a hierarchy of being (Intellect, World Soul, Nature). His philosophy, emphasizing contemplation and virtue, influenced later thinkers. Subsequent Neoplatonists like Iamblichus and Proclus incorporated theurgy (magical rituals to contact gods) and symbolism, bridging philosophy and religious practice and influencing later Christian mysticism and esotericism.
5. The Esoteric Exodus: Underground Currents
For roughly the next millennium, the ideas we have looked at in previous chapters, stemming from Pythagoras, Plato, and Plotinus—and also from the Gnostics and Hermetists—would lead a covert life, subtly informing more mainstream developments, adding a secret leaven to the now triumphant Christianity and the soon to rise Islam.
End of paganism. The rise of Christianity, culminating in events like the destruction of the Serapeum and the brutal murder of Hypatia in Alexandria, marked the end of overt pagan philosophy and mystery religions in the West. This initiated an "esoteric exodus," forcing many ancient traditions and their adherents underground or eastward. Learning scattered, and Europe entered a period often called the "Dark Ages."
Preservation in monasteries and the East. While classical learning declined in the West, Christian monasteries like Monte Cassino preserved ancient manuscripts and knowledge. More significantly, the rise of Islam created a new center of learning in the East. Arab scholars translated Greek philosophical, scientific, and alchemical texts, preserving them for centuries. Traditions like Sufism, the esoteric path of Islam, absorbed Neoplatonic and Hermetic ideas, seeking "unity of being" (tawhid) through mystical practices.
Harran and the return of Hermes. The ancient city of Harran became a haven for pagan philosophers fleeing Christian intolerance, particularly Hermetists who worshipped Hermes Trismegistus. When confronted by Arab rulers, they strategically identified themselves as Sabians, a protected religious group, and presented the Corpus Hermeticum as their sacred text. This allowed Hermetic and Neoplatonic thought to survive and flourish in the Arab world, influencing figures like Thabit ibn Qurra and contributing to Islam's Golden Age of learning, before a new wave of orthodoxy suppressed philosophical inquiry.
6. Spiritual Love in the Western World
“The literature of love,” Evola argues, “had a secret content,” which was associated with the kind of doctrine of purification the Cathars sought and which led to them becoming “Perfect Ones.”
Medieval Gnosticism. The Cathars, a dualistic religious sect in southern France, represented a resurgence of Gnostic ideas in the Middle Ages. They viewed the material world as evil and sought purity (katharos) through asceticism and a "baptism by fire" called the consolamentum. This ritual, possibly an "inner initiation," aimed to free the soul from matter, echoing earlier Gnostic and Mystery traditions. The church saw the Cathars as a dangerous heresy and launched the brutal Albigensian Crusade to eradicate them.
Troubadours and soul love. Contemporaneous with the Cathars were the troubadours, poets who sang of idealized, often unconsummated, love for noble ladies. This "courtly love" tradition, possibly influenced by Sufi erotic mysticism and Neoplatonism, saw love as a path to spiritual refinement and higher consciousness. The "noble heart" (cor gentile) sought "the intellect of love" (l'intelleto d'amore), suggesting a spiritualized form of Eros aimed at transcending earthly limitations.
Dante's inner journey. Dante Alighieri's Divine Comedy is seen as a masterpiece of this "spiritualized feminine" tradition. His journey through Hell, Purgatory, and Paradise, guided by Beatrice (symbolizing divine wisdom or Sophia), is an allegorical exploration of the soul's path to gnosis and union with the divine. Dante's use of multiple levels of interpretation, his cosmic geography mirroring esoteric ladders of being, and his ultimate vision of divine love as a unifying force link his work to the perennial philosophy and the tradition of inner voyaging.
7. Renaissance Revival: Magic, Humanism, and Doubt
For roughly the next century and a half, the prestige of Hermes and his teaching were secure, and he was even considered of equal stature with Jesus and Moses.
A new perspective. Petrarch's ascent of Mount Ventoux symbolized a shift in Western consciousness, a growing detachment from the medieval participatory worldview and an emerging awareness of space and the individual's perspective. This humanism, initially focused on classical literature, led to a renewed appreciation of human potential and a turning away from the sole focus on man's sinful nature.
Hermes returns. The Council of Ferrara-Florence brought Byzantine scholars like Gemistos Plethon to Italy, reintroducing Plato and the idea of a prisca theologia. This sparked Cosimo de' Medici's interest, leading to the founding of the Platonic Academy and the translation of Plato by Marsilio Ficino. More significantly, the rediscovery and translation of the Corpus Hermeticum, believed to be older than Plato, ignited a major Hermetic revival, placing Hermes Trismegistus at the forefront of ancient wisdom.
Magic and its downfall. Ficino integrated Hermeticism and Neoplatonism, developing "Hermetic therapy" using talismans and correspondences to draw down stellar influences for healing and transformation. Pico della Mirandola championed a "superhumanism," arguing man's potential for godlike powers through magic and Kabbalah. Giordano Bruno further promoted an infinite universe and magical memory. However, this embrace of magic and pagan ideas clashed with the church and rising skepticism. Isaac Casaubon's scholarly debunking of the Hermetica's antiquity in 1614, coupled with figures like Marin Mersenne attacking magic as insane, marked the decline of the Hermetic tradition's public standing and its push back into the esoteric underground.
8. Alchemy's Inner Work: Transformation of Self
“Transform yourselves from dead stones into living philosophical stones!”
The Hermetic Art. Alchemy, with roots in Egypt and the Arab world, re-emerged in the West through Latin translations of Arabic texts. Initially seen as a practical pursuit of transmuting metals, it also held a deeper spiritual dimension: the transformation of the self. Figures like Albertus Magnus and Roger Bacon were early Western alchemists, combining empirical study with mystical insights.
Spiritual transformation. While "puffers" focused on making gold, true alchemists sought the philosopher's stone as a symbol of spiritual perfection and union of opposites (coniunctio oppositorum). Works like the Aurora Consurgens, attributed to Thomas Aquinas, describe the alchemical process as a psychological and spiritual journey towards wholeness, linking it to the feminine principle of Sophia.
Paracelsus and Imaginal medicine. Paracelsus, the "Hermes of the North," revolutionized medicine by combining alchemy, Hermeticism, and direct observation of nature. He saw man as a microcosm reflecting the macrocosm, believing health depended on aligning inner and outer forces. His concept of the "inner firmament" (imagination) as a powerful force capable of influencing both mind and matter linked him to Imaginal thinkers and the idea that the prima materia for alchemical transformation was within man himself.
9. The Invisible College: Science, Secrecy, and Symbol
“Nature, and Nature’s Laws lay hid in night: God said ‘Let Newton be!’ and all was light.”
Pansophy's decline. The Rosicrucian manifestoes of 1614 announced an "invisible brotherhood" dedicated to a "universal reformation" based on Pansophy – a synthesis of Hermeticism, occultism, and science. Figures like Robert Fludd and John Comenius championed this vision. However, the defeat of their political hopes in the Thirty Years' War and the growing dominance of a mechanistic worldview led to the decline of overt Pansophy and forced esoteric ideals further underground.
Birth of the Royal Society. Samuel Hartlib, a key figure in the Rosicrucian diaspora, fostered a network of "natural philosophers" interested in Pansophy and universal knowledge, calling it an "invisible college." While some members held onto these ideals, the group that ultimately formed the Royal Society in 1660, influenced by Francis Bacon's more pragmatic, experimental approach, largely rejected the overt Pansophic agenda in favor of a narrower focus on empirical science.
Newton's secret. Ironically, the figure who most embodied the triumph of the mechanical universe, Isaac Newton, was a fervent alchemist and Hermeticist. Newton's vast alchemical studies, his quest for the philosopher's stone, and his interest in biblical chronology and Solomon's Temple reveal a mind deeply steeped in esoteric tradition. While his public work laid the foundation for modern science, his private pursuits suggest that his groundbreaking discoveries were informed by the very Hermetic worldview that science would increasingly dismiss.
Freemasonry's rise. Freemasonry, emerging from medieval stonemasons' guilds, transitioned from "operative" (working with stone) to "speculative" (symbolic architecture of the soul) masonry. Its origins are debated, linked variously to the Templars, ancient mysteries, and the art of memory. Freemasonry incorporated Hermetic symbols (Great Architect, Temple of Solomon) and promoted ideals of religious tolerance and brotherhood. While English Freemasonry became a respectable social institution, continental Freemasonry, often linked to Jacobite politics and higher, more mystical degrees, developed the idea of "hidden superiors," influencing later esoteric movements.
Swedenborg's inner worlds. Emanuel Swedenborg, a scientist, inventor, and visionary, combined a rigorous scientific mind with profound mystical experiences. Influenced by Neoplatonism, Kabbalah, and Pansophy, he sought the link between the physical and spiritual worlds. His "creative illness" led to conscious voyages to heaven and hell, which he described as psychological states accessible through symbolic interpretation of scripture and the world. His doctrine of "correspondences," seeing the physical world as a symbol of the spiritual, profoundly influenced art (Symbolism) and esoteric thought, suggesting an older, participatory mode of consciousness.
10. The Occult Revival: Masters, Movements, and Modernity
Never, certainly, were Rosicrucians, alchemists, prophets and everything related to them so numerous and so influential.
Fin-de-siècle ferment. The late 18th century saw a surge in popular occultism, fueled by figures like Court de Gébelin (Tarot's Egyptian origins) and Mesmer (animal magnetism). Mesmerism, with its ideas of a universal fluid and magnetic trance, influenced radical social thought and esoteric groups seeking regeneration. This period, leading up to the French Revolution, was marked by a blend of esoteric currents and political radicalism.
Romanticism's inner landscape. The 19th century saw Romanticism champion the imagination and inner worlds. Thinkers like Blake, Coleridge, and Thomas Taylor (translator of Neoplatonists) drew on the perennial philosophy, seeing imagination as a divine faculty and nature as symbolic. Goethe and Novalis developed Naturphilosophie, viewing nature as a living, evolving spirit understood through "active seeing." This focus on the "night side" of nature and the paranormal (Schubert, Kerner, Crowe) paved the way for Spiritualism.
Spiritualism and its impact. The Fox sisters' "rappings" in 1848 ignited a Spiritualist craze, with mediums contacting the dead and demonstrating psychic phenomena. This democratized access to the "spirit world," though often criticized for triviality. Allan Kardec developed "Spiritism," adding reincarnation. Eliphas Levi, the "Professor of Transcendental Magic," synthesized Kabbalah, Hermeticism, and Tarot, sparking a modern occult revival with his dramatic writings, influencing later occultists and artists.
Blavatsky and Theosophy. Helena Petrovna Blavatsky founded the Theosophical Society in 1875, bringing Eastern wisdom (Masters, karma, reincarnation) to the West and synthesizing it with Western esotericism (Hermeticism, Kabbalah). Her works, Isis Unveiled and The Secret Doctrine, challenged materialism and Darwinism, advocating a universal brotherhood and cosmic evolution. Despite controversy and accusations, Theosophy profoundly influenced art, politics (Gandhi, Nehru), and scholarship, becoming a major force in the burgeoning "New Age" landscape.
11. The Search for the Miraculous: Gurdjieff, Jung, and Beyond
Although early on he recognized Theosophy’s faults—that its initial creative surge had hardened into dogma—Theosophical ideas remained with him throughout his life.
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FAQ
What is The Secret Teachers of the Western World by Gary Lachman about?
- Comprehensive history of esotericism: The book explores the hidden tradition of Western esotericism, tracing its influence from ancient times through the twentieth century.
- Focus on consciousness and spirituality: Lachman examines how secret teachers and mystical philosophies have shaped Western thought, emphasizing the evolution of human consciousness.
- Interplay of science and spirituality: The narrative connects esoteric traditions with developments in science, philosophy, and culture, highlighting their often-overlooked impact.
- Bridging East and West: The book also discusses the exchange between Western esoteric ideas and Eastern spirituality, showing their mutual influence.
Why should I read The Secret Teachers of the Western World by Gary Lachman?
- Unveils hidden knowledge: The book reveals a “secret history” of consciousness and spirituality, offering insights into traditions marginalized by mainstream history.
- Connects consciousness and culture: Lachman provides a framework for understanding the evolution of consciousness through esoteric teachings, making complex ideas accessible.
- Contextualizes modern spirituality: Readers gain a deeper appreciation for the roots of contemporary spiritual movements and the challenges they face.
- Bridges science and intuition: The book helps readers value both rational and intuitive knowledge, showing their complementary roles in human development.
What are the key takeaways from The Secret Teachers of the Western World by Gary Lachman?
- Esotericism as “rejected knowledge”: Western esoteric traditions persist despite being dismissed by mainstream science, offering alternative ways of knowing.
- Dual modes of consciousness: The book emphasizes the importance of balancing left-brain rationality with right-brain intuition for a fuller understanding of reality.
- Influence on culture and history: Secret teachers and esoteric movements have profoundly shaped philosophy, religion, science, and art.
- Ongoing evolution of consciousness: Lachman suggests humanity is on the verge of a new, integral mode of consciousness that transcends old dichotomies.
Who are the key secret teachers discussed in The Secret Teachers of the Western World by Gary Lachman?
- Ancient and classical figures: Hermes Trismegistus, Pythagoras, Plato, Origen, and Plotinus are highlighted as foundational transmitters of esoteric wisdom.
- Renaissance and early modern thinkers: Marsilio Ficino, Giordano Bruno, Paracelsus, and John Dee revived and expanded Hermetic and mystical traditions.
- Modern esotericists: Rudolf Steiner, G.I. Gurdjieff, Emanuel Swedenborg, Helena Blavatsky, and Carl Jung are presented as pivotal in the modern revival and transformation of esoteric thought.
- Movements and societies: The Rosicrucians, Freemasons, and Theosophical Society are explored as vehicles for the transmission of secret teachings.
What does Gary Lachman mean by “rejected knowledge” in The Secret Teachers of the Western World?
- Definition of rejected knowledge: Esotericism is described as knowledge dismissed by mainstream science for lacking empirical proof, yet it persists as an inner tradition.
- Persistence and influence: Despite marginalization, these teachings continue to shape culture, philosophy, and individual seekers’ spiritual journeys.
- Contrast with scientific knowledge: While science values measurable facts, rejected knowledge addresses inner, spiritual realities and existential meaning.
- Significance for consciousness: Lachman argues that this “rejected” wisdom is crucial for a balanced and holistic understanding of reality.
How does The Secret Teachers of the Western World by Gary Lachman explain the role of the right and left brain in consciousness?
- Right brain as “master”: The right hemisphere is associated with holistic, intuitive, and symbolic thinking, providing context and meaning.
- Left brain as “emissary”: The left hemisphere focuses on analysis, utility, and clarity, often dominating modern rationality.
- Imbalance and consequences: Since the Industrial Revolution, left-brain dominance has led to a mechanistic worldview, diminishing spiritual and holistic perspectives.
- Call for integration: Lachman, drawing on Iain McGilchrist and Jean Gebser, advocates for a new balance between both modes to foster integral consciousness.
What is gnosis and why is it important in The Secret Teachers of the Western World by Gary Lachman?
- Definition of gnosis: Gnosis is direct, experiential knowledge of spiritual realities, transcending discursive reasoning and sensory perception.
- Central to esotericism: The pursuit of gnosis is the essence of the Western esoteric tradition, aiming for inner transformation and awakening.
- Contrast with orthodox religion: Unlike faith-based or dogmatic approaches, esotericism values personal spiritual experience and insight.
- Path to transmutation: Gnosis leads to a deeper understanding of existence and the transmutation of consciousness.
How does The Secret Teachers of the Western World by Gary Lachman describe the transition from ancient to modern consciousness?
- Shift from mythic to rational: The book uses Jean Gebser’s theory to explain the evolution from archaic, magical, and mythic consciousness to the mental-rational mode.
- Loss of participatory awareness: This transition replaced holistic, symbolic, and participatory ways of knowing with analytical and mechanistic thinking.
- Cultural and existential crisis: The dominance of rationality has led to fragmentation and a crisis of meaning in modern culture.
- Hope for integration: Lachman suggests a new, integral consciousness is emerging, combining the strengths of both ancient and modern modes.
What is the significance of Hermeticism and the Corpus Hermeticum in The Secret Teachers of the Western World by Gary Lachman?
- Symbol of ancient wisdom: Hermes Trismegistus and the Corpus Hermeticum represent the perennial philosophy underlying Western esotericism.
- Blending of traditions: The Hermetic texts synthesize Egyptian and Greek thought, offering a path to cosmic consciousness and spiritual ascent.
- Influence on Renaissance and beyond: Rediscovered during the Renaissance, Hermeticism inspired thinkers like Ficino and Bruno, shaping Western spirituality and science.
- Guide to gnosis: The Hermetic journey through the planetary spheres symbolizes the inner ascent to direct spiritual knowledge.
Who were the Rosicrucians and what role do they play in The Secret Teachers of the Western World by Gary Lachman?
- Mythical esoteric brotherhood: The Rosicrucians emerged in the 17th century, advocating Hermetic, alchemical, and astrological beliefs through secret manifestoes.
- Vision of universal wisdom: They promoted Pansophy, the synthesis of occult philosophy, Christianity, and natural science, aiming for a universal reformation.
- Influence and diaspora: Political and religious turmoil forced their ideals underground, but their vision influenced later esoteric and scientific developments.
- Legacy in secret societies: The Rosicrucians laid the groundwork for later groups like Freemasonry and the Theosophical Society.
How does The Secret Teachers of the Western World by Gary Lachman describe the impact of imagination in esoteric traditions?
- Imagination as knowledge: Esoteric teachers like Paracelsus saw imagination as a faculty that reveals deeper truths and enables spiritual transformation.
- Health and magic: Imagination can influence physical health and is central to magical and theurgical practices.
- Ethical responsibility: The power of imagination can be used for good or ill, requiring conscious and ethical direction.
- Foundation for creativity: Imagination is not mere fantasy but a creative force essential for both spiritual and material innovation.
What is the concept of “self-remembering” in Gurdjieff’s teaching as explained in The Secret Teachers of the Western World by Gary Lachman?
- Humans as “asleep” machines: Gurdjieff taught that most people live mechanically, unaware of their true selves.
- Practice of self-remembering: This involves becoming consciously aware of one’s existence and actions, breaking the habitual “forgetfulness of being.”
- Path to awakening: Moments of self-remembering are rare and require deliberate effort, but they are essential for spiritual growth and freedom.
- Transcending mechanical existence: Through self-remembering, individuals can escape lower cosmic laws and progress toward true freedom and consciousness.
How does The Secret Teachers of the Western World by Gary Lachman address the New Age movement and modern spirituality?
- Roots in earlier esotericism: The New Age movement draws on themes from Blavatsky, Steiner, Gurdjieff, and earlier occult revivals, emphasizing spiritual evolution and participatory awareness.
- Integration of East and West: The movement incorporates Eastern spirituality, psychedelic culture, and psychological insights, reflecting a global shift in consciousness.
- Cultural and scientific context: The New Age is seen as both a symptom and agent of changing consciousness, challenging reductionism and materialism.
- Challenges and commercialization: While some New Age practices dilute deeper teachings, the movement reflects a persistent hunger for authentic spiritual knowledge and the emergence of integral consciousness.
Review Summary
The Secret Teachers of the Western World receives mostly positive reviews for its comprehensive overview of Western esoteric traditions. Readers appreciate Lachman's accessible writing style and the book's extensive coverage of mystical figures and ideas. Some find it dense with information, requiring slow reading. The author's perspective on left-brain vs. right-brain thinking and its relation to esoteric thought is noted as intriguing. While a few readers express concerns about potential omissions or biases, most find it a valuable resource for understanding the history of Western esotericism.
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