H.E.R.
.E.S.
International Society for the Academic Study of Esotericism
H.E.R..E.S.
International Society for the Academic Study of Esotericism
The Section for Western Esotericism
[Above: Dr. John Dee's Sigillum Æmeth]
This preliminary introduction to the domain: ‘Western Esotericism’ is in no way intended to be dogmatic and does not endorse a specific view. The intention is simply to give the reader, without any previous knowledge of the subject, a general idea as to what is contained in the term Western Esotericism, a content which it is the overshadowing aim of this section to keep exploring from various angles.
The academic study of, what is now generally referred to as ‘Western Esotericism’, is relatively new, but progressively growing with a quickening pace these years.
The academic study of ‘Western Esotericism can from a general perspective be viewed as emerging from the ‘re-discovery’, ‘re-awakening’ and ‘dissemination’ to the wider public of an ‘Esotericism’, which began during the Victorian age; a process often referred to as the ‘Occult revival of the Victorian age’ spanning approximately from 1837 to 1901 (the life time of Queen Victoria) with an extension to approximately 1937. The ideas springing from the re-emerging of Esotericism both directly and indirectly influenced the intellectual and spiritual climate of the 19th and the 20th centuries and thus later emerged on the popular surface of society as what now is termed “New Age”.
Many educated people during the 19th and 20th centuries wrote about ‘esoteric’ subjects and joined esoteric societies with vital and renewed interest. Among the lager and more dynamic societies was the Theosophical Society (1875-) co-founded by the prolific writer H. P. Blavatsky (1831–1891) and H. S. Olcott (1832 – 1907). As well as the ‘Hermetic Order of the Golden Dawn’ co-founded by W. W. Westcott (1848–1925), S. L. MacGregor Mathers (1854–1918) and Robert Woodman (1828–1891).
Most of the writers on Esotericism during this period redirected attention to ancient esoteric traditions such as Gnosticism, Kabbalah, (neo) Platonism, the mysteries, Alchemy, Magic, Hermeticism etc. and also to many of the eastern religions and philosophies; all of this during a period where the ‘Science of Religion’ or the ‘History of Religions’ was emerging as an academic discipline initially ‘headed’ by Max Muller (1823–1900).
Most of the authors were, however, writing from within the ‘Esoteric Tradition’ and often in a relatively non-objective, non-critical and non-historical fashion as these terms are understood in their ‘scientific” connotations.
A few very productive authors, however, such as A. E. Waite (1857–1942) and G. R. S. Mead (1863–1933) presented a scholarly form with an intermixture of the ‘Esotericist’s perspective’, but the study of Esotericism had not yet become an academic discipline at this time and had thus not been examined on ‘neutral grounds’.
Some of the forerunners of an academic study of Western Esotericism was Lynn Thorndike (1882–1965) producing his magnum opus “A History of Magic and Experimental Science in 8 large volumes, Gershom Scholem (1897–1982) who made the Kabbalah a serious field for academic study and Frances A. Yates (1899–1981) who redirected attention to the influence, that Hermeticism has had on our Western thought and culture especially during the Renaissance.
This wave of writers has put to our attention a relatively unexplored, but apparently very influential part of our Western Culture – streams or modes of thought which have been termed the third component of Western Culture together with Greek ideas on the one hand and Jewish/Christian ideas on the other hand.
The content of this third phenomena or stream of ideas and how it has developed through Western history and culture is the main concern and purpose of this section of H.E.R.M.E.S. It thus seeks to explore, discuss and classify the main development of Western Esotericism especially in relation to Religion, Philosophy, Science and Art.
Within the domain of Western Esotericism are often placed sub-categories or sub-streams such as Occultism, Hermetism, Hermeticism, Kabbalah, Alchemy, Magic, the Mysteries, Freemasonry, Rosicrucianism, Astrology, Theosophy, Mysticism, Paracelsism, Perennialism, etc.
Today a whole number of Scholars are working with Western Esotericism in order to scientifically understand this phenomena and expression in Western History. Antoine Faivre (1934-) should be mentioned as one who has opened up the field with his book “Access to Western Esotericism” in which he seeks among other intentions to demarcate the field, develop a methodology and give a definition of Western Esotericism.
Universities around the world are beginning to embrace the field providing M.A. and B.A. degrees in the field of Western Esotericism and related subjects, among these can be mentioned “The Universiteit van Amsterdam” with its section called: “History of Hermetic Philosophy and Related Currents.”
The ongoing discussions and problems involved in this field “Western Esotericism” is among others: How far does the History of Western Esotericism stretch itself back in time; did it emerge in ancient Greece? Ancient Egypt? Or is it a Renaissance phenomenon? Is there still any Western Esotericism in modern society? What sub-categories belong to Western Esotericism? Is occultism the same as Esotericism? Etc.
Other relevant questions, like how we should study Esotericism or methodological questions are by H.E.R.M.E.S. placed in the Methodology section and questions as to what Esotericism is are placed in the section called “The Nature of Esotericism”.
Tim Rudbøg, Aug. 2004.
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