The Rationale of Mesmerism Alfred Percy Sinnett 9781146877381 Books
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The Rationale of Mesmerism Alfred Percy Sinnett 9781146877381 Books
The reviewer purchased the Cornell University Library Digital Collection edition with just big and dark enough type faces to read. No deduction of stars in this case but the Kessinger edition is probably more easily readable. The book cover misspells the author's surname by omitting the second "t", in contrast to the reprint itself which is correct: "Sinnett". No deduction for this either but it is a bit annoying.The author starts off quite well and the first 6 chapters are generally quite lucid. From the 7th chapter onwards, A. P. Sinnett increasingly tries to reconcile the phenomena and theory of mesmerism (animal magnetism) to the doctrines of Madame H. P. Blavatsky's theosophism, to which he largely adhered. For a succinct critical analysis of theosophism and of the related subject of spiritism, see René Guénon's books (English translations of the French originals) "Theosophy: History of a Pseudo-Religion" and "The Spiritist Fallacy".
The specific issue eluding A. P. Sinnett and causing him to "unravel" in respect of animal magnetism, at worst in the chapter on "clairvoyance", is the failure to clearly differentiate the spiritual (symbolised by the element of air) from the psychic (symbolised by the element of water). This leads him to amalgamate both in the "astral plane" and to confuse things further by reference to a "higher ego" etc.
The author does not fail to repeat perhaps the most erroneous "new age" theosophist dogma, literal belief in what is termed "physical reincarnation". Authentic traditions do not refer to "incarnation" but rather to "sheaths" or "envelopes", and they clearly distinguish "transmigration" (voyages of beings amongst an indefinity of universes, of which our own from quarks to mega-galaxies is but one) from "metempsychosis" (re-use of psychic elements cast off during transmigration, analogous to re-use of matter in bodies).
Although at best a fine intellect, the author simply forgot that the spiritual concerns universals, not particulars. The latter are transcended by the realisation of "anima mundi" (universal soul, param-atma), the "mirror" reflecting "spiritus mundi" (universal spirit, Param-Brahma).
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The Rationale of Mesmerism Alfred Percy Sinnett 9781146877381 Books Reviews
I am reading this book now. I am shocked that what he describes as Mesmeric healing has been embellished and relabeled as Pranic Healing today. I am not a theosophist, and haven't read much on Mesmer yet, but feel that as a spiritual healer reading this book it is benefiting me greatly, especially to realize that animal magnetism = prana and these concepts have been around a long time (this book was written in the 1800's and Mesmer was in 1700s.
The reviewer purchased the Cornell University Library Digital Collection edition with just big and dark enough type faces to read. No deduction of stars in this case but the Kessinger edition is probably more easily readable. The book cover misspells the author's surname by omitting the second "t", in contrast to the reprint itself which is correct "Sinnett". No deduction for this either but it is a bit annoying.
The author starts off quite well and the first 6 chapters are generally quite lucid. From the 7th chapter onwards, A. P. Sinnett increasingly tries to reconcile the phenomena and theory of mesmerism (animal magnetism) to the doctrines of Madame H. P. Blavatsky's theosophism, to which he largely adhered. For a succinct critical analysis of theosophism and of the related subject of spiritism, see René Guénon's books (English translations of the French originals) "Theosophy History of a Pseudo-Religion" and "The Spiritist Fallacy".
The specific issue eluding A. P. Sinnett and causing him to "unravel" in respect of animal magnetism, at worst in the chapter on "clairvoyance", is the failure to clearly differentiate the spiritual (symbolised by the element of air) from the psychic (symbolised by the element of water). This leads him to amalgamate both in the "astral plane" and to confuse things further by reference to a "higher ego" etc.
The author does not fail to repeat perhaps the most erroneous "new age" theosophist dogma, literal belief in what is termed "physical reincarnation". Authentic traditions do not refer to "incarnation" but rather to "sheaths" or "envelopes", and they clearly distinguish "transmigration" (voyages of beings amongst an indefinity of universes, of which our own from quarks to mega-galaxies is but one) from "metempsychosis" (re-use of psychic elements cast off during transmigration, analogous to re-use of matter in bodies).
Although at best a fine intellect, the author simply forgot that the spiritual concerns universals, not particulars. The latter are transcended by the realisation of "anima mundi" (universal soul, param-atma), the "mirror" reflecting "spiritus mundi" (universal spirit, Param-Brahma).
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