in: Sergey Pakhomov (ed.), Mystic and Esoteric Movements in Theory and Practice, Fifth International Conference: History and Discourse, Historical and Philosophical Aspects of the Study of Esotericism and Mysticism, Russian Christian Academy for Humanities: St. Petersburg 2012, 113-129.
in: Boaz Huss (ed.), Kabbalah and Contemporary Spiritual Revival (The Goldstein-Goren Library of Jewish Thought Publication No. 14), Ben Gurion University of the Negev Press: Beer-Sheva 2011, 251-266.
in: Wouter J. Hanegraaff & Jeffrey J. Kripal (eds.), Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism, Brill: Leiden / Boston 2008 [U.S. Paperback edition: Fordham University Press: New York 2011, ix-xxii.
in: Antoine Faivre & Wouter J. Hanegraaff (eds.), Western Esotericism and the Science of Religion: Selected Papers presented at the 17th Congress of the International Association for the History of Religions, Mexico City 1995 (Gnostica 2) Peeters: Louvain 1998., 11-61.
in: Antoine Faivre & Wouter J. Hanegraaff (eds.), Western Esotericism and the Science of Religion: Selected Papers presented at the 17th Congress of the International Association for the History of Religions, Mexico City 1995 (Gnostica 2) Peeters: Louvain 1998., vii-xvii.
in: Hans Thomas Hakl (ed.), OCTAGON, vol. 2 (English) : The Quest for Wholeness mirrored in a Library dedicated to Religious Studies, Philosophy, and Esotericism in particular, Gaggenau: Scientia Nova 2016, 25-34.
In: Wouter J. Hanegraaff, Peter J. Forshaw & Marco Pasi (eds.), Hermes Explains: Thirty Questions about Western Esotericism, Amsterdam University Press: Amsterdam 2019, 145-152.
That’s a very loaded question, so I’ll try to unpack it carefully. First of all, it is important to see that the study of Western esotericism involves much more than studying “esotericists.” Today it is not so hard to find groups or individuals who understand the terminology as a marker of identity, meaning that they would accept or even actively embrace it as a label for who they are and what...
Ten years ago the Centre for History of Hermetic Philosophy and Related Currents (HHP) of the University of Amsterdam celebrated its first decennial anniversary by publishing a memorial volume. Paying playful homage to the legendary Egyptian sage Hermes Trismegistus, who stands at the origin and symbolic centre of the field of research nowadays known as “Western esotericism,” it was titled...
This accessible introduction by the world’s leading expert explains why the study of esotericism is not a marginal pursuit but belongs at the center of modern research in the humanities. Reflecting updates in the field since the foundational publicationWestern Esotericism: A Guide for the Perplexed(2013), Wouter J. Hanegraaff demonstrates that the exclusion of “rejected knowledge” from...
In Egypt during the first centuries CE, men and women would meet discreetly in their homes, in temple sanctuaries, or insolitary places to learn a powerful practice of spiritual liberation. They thought of themselves as followers of Hermes Trismegistus, the legendary master of ancient wisdom. While many of their writings are lost, those that survived have been interpreted primarily as...
This article provides a biographical overview and analysis of the life and career of Antoine Faivre (1934–2021), the French scholar who first conceptualized esotericism as an academic field of study and also stood at the cradle of the journal Aries. After his early years as a scholar of literature, Faivre’s mature career can be divided into four main periods: (1) from 1961 to 1969, he...
With special reference to Diotima’s teaching in Plato’s Symposium , this chapter discusses the central importance to Hermetic spirituality of beauty and reverence ( eusebeia ), Hermetic psychological theory, and the centrality of imagination to the Hermetic concept of “becoming aiōn ” and gaining cosmic consciousness.
Having attained rebirth, the pupil’s mind was opened permanently to the universal cosmic consciousness of Gods own imagination. As described in a unique Coptic treatise, s/he could then make a further ascent beyond the cosmos to experience the Ogdoad of universal Life, the Ennead of universal Light, and even glimpse the pēgē , the divine Source of manifestation.
in: Hans-Martin Krämer & Julian Strube (eds.), Theosophy Across Boundaries : Transcultural and Interdisciplinary Perspectives on a Modern Esoteric Movement, State University of New York Press : Albany 2020, 29-64.
This article calls attention to the important but neglected French Mesmerist, Spiritualist, Swedenborgian, and occultist Louis-Alphonse Cahagnet (1809-1885), while concentrating on his significance as a forgotten pioneer of modern entheogenic esotericism. Like other occultist practitioners during the period prior to modern Theosophy (notably Emma Hardinge Britten and Paschal Beverley Randolph),...
This article reviews the presently available supply of textbooks and introductions to the new academic field of study known as ‘Western esotericism’. By analogy with computer software, the author refers to the early ‘religionist’ phase of research in this domain as ‘Western esotericism 1.0’. He argues that Antoine Faivre's small French textbook L’ésotérisme (1992) marked the beginning of a more...