New Approaches to the Study of Esotericism
December 3, 2020
Keith E. Cantú
Applying dichotomies like 'authentic' vs. 'inauthentic' to entire fields of study—such as Western occultists who engaged with Asian traditions—is problematic, because labeling something inauthentic implies a standard of authenticity that may not exist. This chapter examines how the 'discourse of authenticity' operates in Western esotericism and yoga studies, showing that the drive to preserve a pure, premodern 'East' often overlooks the innovative contributions of South Asians who adapted their teachings for new audiences. The analysis covers figures like H.P. Blavatsky, Henry Olcott, Aleister Crowley, Theodor Reuss, and Franz Hartmann, who integrated Indian, Buddhist, Daoist, and Sufi ideas into occult literature and teachings.
New Approaches to the Study of Esotericism
December 3, 2020
L. Saif
The article argues that the field of 'Western esotericism' is built on a narrative that marginalizes non-Western traditions, particularly Islam, despite deep historical entanglements. It traces the genealogy of the West-versus-East divide, highlighting how orientalist perspectives and perennialist sources, especially Henry Corbin's work, have sanitized Islam's role. The author recommends a reflective global approach that recognizes non-Western agency in the globalization of values and concepts. Additionally, the article asserts that Islamic esotericism (bāṭiniyya) has existed since at least the ninth century, with connections to currents in Western esotericism through Traditionalists and Sufism.
New Approaches to the Study of Esotericism
December 3, 2020
J. Strube
The chapter argues that labeling esotericism as "Western" hinders the field's development, as the term is both ideological and historically contingent. While some scholars, like Wouter Hanegraaff, advocate for empirical research with minimal theory to let sources speak, the author contends that critical insights about such categories are well-established in other disciplines. Rather than opposing postmodern theory, the chapter calls for open dialogue and methodological pluralism to move beyond the Western framework. It warns against a "diffusionist reaction" that treats esotericism as a European export, urging engagement with other fields to enrich the study.