Oxford Studies in Western Esotericism – serie

According to the Bible, Eve was the first to heed Satan's advice to eat the forbidden fruit and thus responsible for all of humanity's subsequent miseries. The notion of woman as the Devil's accomplice is prominent throughout Christian history and has been used to legitimize the subordination of wives and daughters. In the nineteenth century, rebellious females performed counter-readings of this misogynist tradition. Lucifer was reconceptualized as a feminist liberator of womankind, and Eve became a heroine. In these reimaginings, Satan is an ally in the struggle against a tyrannical patriarchy supported by God the Father and his male priests. Per Faxneld shows how this Satanic feminism was expressed in a wide variety of nineteenth-century literary texts, autobiographies, pamphlets, newspaper articles, paintings, sculptures, and even artifacts of consumer culture like jewelry. He details how colorful figures like the suffragette Elizabeth Cady Stanton, gender-bending Theosophist H. P. Blavatsky, author Aino Kallas, actress Sarah Bernhardt, anti-clerical witch enthusiast Matilda Joslyn Gage, decadent marchioness Luisa Casati, and the Luciferian lesbian poetess Renée Vivien embraced these reimaginings. By exploring the connections between esotericism, literature, art and the political realm, Satanic Feminism sheds new light on neglected aspects of the intellectual history of feminism, Satanism, and revisionary mythmaking.

In 1875, in a small apartment in New York City, a handful of freemasons and spiritualists met in secret. After hours spent debating advances in science and the spiritual mysteries of the Orient, the assembled guests settled on an idea. What the 19th century needed most, they concluded, was an institution dedicated to exploring the untamed borderlands between scientific and religious thought. Two weeks later, the Theosophical Society was born, inspiring a trans-continental occult revival that fundamentally transformed the religious margins of Western society.The movement that followed was an explosive mix of creativity, spiritual longing, and pseudo-scientific mischief. Piggybacking on the idealist zeal of the fin de siècle, major occult sodalities grew like ripples: the Hermetic Order of Golden Dawn, a magical order created by Rev. A. F. A Woodford, William Wynn Westcott and Samuel Mathers; the Anthroposophical Society, created by the Austrian clairvoyant, Rudolf Steiner; and the Ordo Templi Orientis, an institution most famous for its association with Aleister Crowley. These were some of the most delightfully bizarre, magnetic, and intellectually pyrotechnic individuals of the 19th century, and their antics, both intellectual and personal, make for some of the most engaging moments in the development of contemporary spirituality. However, behind all these societies there was another organization: Freemasonry. Seemingly hidden behind the glare of the occult revival, Freemasonry provided many of the variables of fin de siècle occultism: syncretism, initiation, hidden superiors, and reverence for ancient mystery cults. From Helena Blavatsky to Aleister Crowley, each of the leading occultists stated their supreme debt to the Masons and their mysteries. In The Foundations of Re-Enchantment, Christopher Coome tells an immersive and compelling story of this remarkable emergence of occult organizations at the turn of the 19th century.

Leah Hirsig was a Swiss-American occultist, follower and lover of the prominent British occultist Aleister Crowley in the 1920s. The self-styled Great Beast 666, Crowley was also the founder and prophet of the new religion Thelema. This annotated edition of Hirsig's complete magical diaries and previously unpublished correspondence between her and Crowley sheds new light on their relationship and the broader role of women in twentieth-century occultism. A schoolteacher by training who lived, loved, and travelled independently, Hirsig embodied the ideals of the New Woman, particularly in her attraction to a counter-normative occult movement. In 1920, Hirsig was appointed Crowley's Scarlet Woman, a title that identified her as the earthly avatar of the Thelemic goddess Babalon and as Crowley's feminine counterpart. In this role, Hirsig was essential in stewarding the Thelemic community during an eventful period, which coincided with the establishment of an Abbey of Thelema in Cefalù, Sicily, and the authorship of several of Crowley's important magical works. In 1924, Hirsig was replaced as Scarlet Woman, but she remained devoted to Thelema for several years. Hirsig's magical diaries provide a unique window into the possibilities and challenges faced by women occultists in the early twentieth century. Her writing highlights how occult movements offered heightened opportunities for women's leadership while also being impacted by wider gender inequalities. The diaries are presented with a selection of previously unpublished letters and poems by Hirsig and Crowley, providing insight into their relationship and the period from Hirsig's attraction to Thelema in 1919 until her departure from the movement in 1927-1930. The book also includes an extensive editorial introduction that situates Hirsig within Thelema, twentieth-century occultism, and women's changing roles during this period.

The Armenian-born mystic, philosopher, and spiritual teacher G. I. Gurdjieff (c.1866-1949) is an enigmatic figure, the subject of a great deal of interest and speculation, but not easily fitting into any of the common categories of "esoteric," "occult," or "New Age." Scholars have for the most part passed over in silence the contemplative exercises presented in Gurdjieff's writings. Although Gurdjieff had intended them to be confidential, some of the most important exercises were published posthumously in 1950 and in 1975. Arguing that an understanding of these exercises is necessary to fully appreciate Gurdjieff's contribution to modern esotericism, Joseph Azize offers the first complete study of the exercises and their theoretical foundation. It shows the continuity in Gurdjieff's teaching, but also the development and change. His original contribution to Western Esotericism lay in his use of tasks, disciplines, and contemplation-like exercises to bring his pupils to a sense of their own presence which could to some extent be maintained in daily life in the social domain, and not only in the secluded conditions typical of meditation. Azize contends that Gurdjieff had initially intended not to use contemplation-like exercises, as he perceived dangers to be associated with these monastic methods, and the religious tradition to be in tension with the secular and supra-denominational guise in which he first couched his teaching. As Gurdjieff adapted the teaching he had found in Eastern monasteries to Western urban and post-religious culture, however, he found it necessary to introduce contemplation.

In the conventional dichotomy of chaste, pure Madonna and libidinous whore, the former has usually been viewed as the ideal form of femininity. However, there is a modern religious movement in which the negative stereotype of the harlot is inverted and exalted. The Eloquent Blood focuses on the changing construction of femininity and feminine sexuality in interpretations of the goddess Babalon. A central deity in Thelema, the religion founded by the notorious British occultist Aleister Crowley (1875-1947), Babalon is based on Crowley's favorable reinterpretation of the biblical Whore of Babylon, and is associated with liberated female sexuality and the spiritual ideal of passionate union with existence.Analyzing historical and contemporary written sources, qualitative interviews, and ethnographic fieldwork in the Anglo-American esoteric milieu, the study traces interpretations of Babalon from the works of Crowley and some of his key disciples--including the rocket scientist John "Jack" Whiteside Parsons, and the enigmatic British occultist Kenneth Grant--until the present. From the 1990s onwards, this study shows, female and LGBTQ esotericists have challenged historical interpretations of Babalon, drawing on feminist and queer thought and conceptualizing femininity in new ways. Tracing the trajectory of a particular gendered symbol from the fin-de-siècle until today, Manon Hedenborg White explores the changing role of women in Western esotericism, and shows how evolving constructions of gender have shaped the development of esotericism. Combining research on historical and contemporary Western esotericism with feminist and queer theory, the book sheds new light on the ways in which esoteric movements and systems of thought have developed over time in relation to political movements.

Most professional historians see the relationship between pre-modern and modern alchemy as one of discontinuity and contrast. Mike A. Zuber challenges this dominant understanding and explores aspects of alchemy that have been neglected by recent work in the history of science. The predominant focus on the scientific aspect of alchemy, such as laboratory experiment, practical techniques, and material ingredients, argues Zuber, marginalizes the things that render alchemy so fascinating: its rich and vivid imagery, reliance on the medium of manuscript, and complicated relationship with religion.Spiritual Alchemy traces the early-modern antecedents of modern alchemy through generations of followers of Jacob Boehme, the cobbler and theosopher of Görlitz. As Boehme's disciples down the generations -- including the Silesian nobleman Abraham von Franckenberg and the London-based German immigrant Dionysius Andreas Freher, among others -- studied his writings, they drew on his spiritual alchemy, adapted it, and communicated it to their contemporaries. Spiritual alchemy combines traditional elements of alchemical literature with Christian mysticism. Defying the boundaries between science and religion, this combination was transmitted from Görlitz ultimately to England. In 1850, it inspired a young woman, later known as Mary Anne Atwood, to write her Suggestive Inquiry into the Hermetic Mystery, usually seen as the first modern interpretation of alchemy. Drawing extensively on manuscript or otherwise obscure sources, Zuber documents continuity between pre-modern and modern forms of alchemy while exploring this hybrid phenomenon.

Most scholars of Judaism take the term "Jewish mysticism" for granted, and do not engage in a critical discussion of the essentialist perceptions that underlie it. Mystifying Kabbalah studies the evolution of the concept of Jewish mysticism. It examines the major developments in the academic study of Jewish mysticism and its impact on modern Kabbalistic movements in the contexts of Jewish nationalism and New Age spirituality.Boaz Huss argues that Jewish mysticism is a modern discursive construct and that the identification of Kabbalah and Hasidism as forms of mysticism, which appeared for the first time in the nineteenth century and has become prevalent since the early twentieth, shaped the way in which Kabbalah and Hasidism are perceived and studied today. The notion of Jewish mysticism was established when western scholars accepted the modern idea that mysticism is a universal religious phenomenon of a direct experience of a divine or transcendent reality and applied it to Kabbalah and Hasidism. "Jewish mysticism" gradually became the defining category in the modern academic research of these topics. This book clarifies the historical, cultural, and political contexts that led to the identification of Kabbalah and Hasidism as Jewish mysticism, exposing the underlying ideological and theological presuppositions and revealing the impact of this "mystification" on contemporary forms of Kabbalah and Hasidism.

Children of Lucifer explores the historical origins of Satanism, the "anti-religion" that adopts Satan, the Judeo-Christian representative of evil, as an object of veneration. Ruben van Luijk traces its development from a concept invented by the Christian church to demonize its internal and external competitors, to a positive (anti-)religious identity embraced to varying degrees by groups in the modern West. Van Luijk offers a comprehensive intellectual history of this long and unpredictable trajectory; a story that involves Romantic poets, radical anarchists, eccentric esotericists, Decadent writers, and schismatic exorcists, among others, culminating in the establishment of the Church of Satan by carnival entertainer Anton Szandor LaVey. Yet, he argues, this story is more than just a collection of colorful characters and unlikely historical episodes. The emergence of new attitudes towards Satan proves to be intimately linked to the Western Revolution--the ideological struggle for emancipation that transformed the West and is epitomized by the American and French Revolutions. It is also closely connected to secularization, that other exceptional historical process during which western culture spontaneously renounced its traditional gods in order to enter into a self-imposed state of religious indecision. Children of Lucifer, thus, makes the case that the emergence of Satanism presents a shadow history of the evolution of modern civilization as we know it.

The Church of Scientology is one of the most recognizable American-born new religions, but perhaps the least understood. With academic and popular interest on the rise, many books have been written about Scientology and surely more will follow. Although academics have begun to pay more attention to Scientology, the subject has received remarkably little qualitative attention. Indeed, no work has systematically addressed such questions as: what do Scientologists themselves have to say about their religion's history, theology, and practices? How does Scientology act as a religion for them? What does "lived religion" look like for a Scientologist? This is not so much a book about the Church of Scientology, its leaders, or its controversies, as it is a compilation of narratives and histories based on the largely unheard or ignored perspectives of Scientologists themselves. Drawing on six years of interviews, fieldwork, and research conducted among members of the Church of Scientology, this groundbreaking work examines features of the new religion's history, theology, and praxis in ways that move discussion beyond apostate-driven and exposé accounts.

Ebenezer Sibly was a quack doctor, plagiarist, and masonic ritualist in late eighteenth-century London; his brother Manoah was a respectable accountant and a pastor who ministered to his congregation without pay for fifty years. The inventor of Dr. Sibly's Reanimating Solar Tincture, which claimed to restore the newly dead to life, Ebenezer himself died before he turned fifty and stayed that way despite being surrounded by bottles of the stuff. Asked to execute his will, which urged the continued manufacture of Solar Tincture, and left legacies for multiple and concurrent wives as well as an illegitimate son whose name the deceased could not recall, Manoah found his brother's record of financial and moral indiscretions so upsetting that he immediately resigned his executorship.Ebenezer's death brought a premature conclusion to a colorfully chaotic life, lived on the fringes of various interwoven esoteric subcultures. Drawing on such sources as ratebooks and pollbooks, personal letters and published sermons, burial registers and horoscopes, Susan Mitchell Sommers has woven together an engaging microhistory that offers useful revisions to scholarly accounts of Ebenezer and Manoah, while placing the entire Sibly family firmly in the esoteric byways of the eighteenth and early nineteenth centuries. The Siblys of London provides fascinating insight into the lives of a family who lived just outside our usual historical range of vision.

The Theosophical Society (est. 1875 in New York by H. P. Blavatsky, H. S. Olcott and others) is increasingly becoming recognized for its influential role in shaping the alternative new religious and cultural landscape of the late nineteenth and the twentieth century, especially as an early promoter of interest in Indian and Tibetan religions and philosophies. Despite this increasing awareness, many of the central questions relating to the early Theosophical Society and the East remain largely unexplored. This book is the first scholarly anthology dedicated to this topic. It offers many new details about the study of Theosophy in the history of modern religions and Western esotericism.The essays in Imagining the East explore how Theosophists during the formative period understood the East and those of its people with whom they came into contact. The authors examine the relationship of the theosophical approach with orientalism and aspects of the history of ideas, politics, and culture at large and discuss how these esoteric or theosophical representations mirrored conditions and values current in nineteenth-century mainstream intellectual culture. The essays also look at how the early Theosophical Society's imagining of the East differed from mainstream 'orientalism' and how the Theosophical Society's mission in India was distinct from that of British colonialism and Christian missionaries.

Studies of "near-death experiences" show that such experiences not only provide a new certainty of post-mortem survival, but often function as a call for fundamental change in the present. Reported aftereffects encompass changes in attitudes, beliefs, and life orientation. It is said that "experiencers" have lost their fear of death, found their purpose in life, or become "more spiritual." The experience often declared to be indescribable, inexplicable, or ineffable is held by many to be the most important of their lives and, moreover, the best proof available for matters "transcendent."In What Is It Like To Be Dead?, Jens Schlieter argues that to understand recent testimonies of near-death experiences, we need to be aware of the history of innumerable reports of earlier near-death experiences that were communicated and handed down in scores of newspapers, journals, and books. Collections of such testimonies have been published for more than 150 years, accompanied by attempts to classify and interpret them. Schlieter analyzes the religious relevance of near-death experiences for the experiencers themselves, but also for the growing audience attracted by these testimonies. Near-death experiences bear ontological, epistemic, intersubjective, and moral significance, ranging from reassurance that religious experience is still possible to claims that they initiate a new spiritual orientation in life, or offer evidence for the transcultural validity of afterlife beliefs. This study is the first to document and analyze four centuries of near-death testimonies before the codification of the genre in the 1970s, offering the first full account of the modern genealogy of "near-death experiences."

In Initiating the Millennium, Robert Collis and Natalie Bayer fill a substantial lacuna in the study of an initiatic society--known variously as the Illuminés d'Avignon, the Avignon Society, the New Israel Society, and the Union--that flourished across Europe between 1779 and 1807. Based on hitherto neglected archival material, this study provides a wealth of fresh insights into a group that included members of various Christian confessions from countries spanning the length and breadth of the Continent. The founding members of this society forged a unique group that incorporated distinct strands of Western esotericism (particularly alchemy and arithmancy) within an all-pervading millenarian worldview. Collis and Bayer demonstrate that the doctrine of premillennialism--belief in the imminent advent of Christ's reign on Earth--soon came to constitute the raison d'être of the society. Using a chronological approach, the authors chart the machinations of the leading figures of the society (most notably the Polish gentleman Tadeusz Grabianka). They also examine the way in which the group reacted to and was impacted by the tumultuous events that rocked Europe during its twenty-eight years of existence. The result is a new understanding of the vital role played by the so-called Union within the wider millenarian and illuministic milieu at the close of the eighteenth century and beginning of the nineteenth century.

A sizeable minority of people with no particular connection to Eastern religions now believe in reincarnation. The rise in popularity of this belief over the last century and a half is directly traceable to the impact of the nineteenth century's largest and most influential Western esoteric movement, the Theosophical Society. In Recycled Lives, Julie Chajes looks at the rebirth doctrines of the matriarch of Theosophy, the controversial occultist Helena Petrovna Blavatsky (1831-1891). Examining her teachings in detail, Chajes places them in the context of multiple dimensions of nineteenth-century intellectual and cultural life. In particular, she explores Blavatsky's readings (and misreadings) of Spiritualist currents, scientific theories, Platonism, and Hindu and Buddhist thought. These in turn are set in relief against broader nineteenth-century American and European trends. The chapters come together to reveal the contours of a modern perspective on reincarnation that is inseparable from the nineteenth-century discourses within which it emerged, and which has shaped how people in the West tend to view reincarnation today.

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years.This study is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts.

Christian Giudice's Occult Imperium explores Italian national forms of Occultism, chiefly analyzing Arturo Reghini (1878-1946), his copious writings, and Roman Traditionalism. Trained as a mathematician at the prestigious University of Pisa, Reghini was one of the three giants of occult and esoteric thought in Italy, alongside his colleagues Julius Evola (1898-1974) and Giulian Kremmerz (1861-1930). Using Reghini's articles, books, and letters, as a guide, Giudice explores the interaction between occultism, Traditionalism, and different facets of modernity in early-twentieth-century Italy. The book takes into consideration many factors particular to the Italian peninsula: the ties with avant-garde movements such as the Florentine Scapigliatura and Futurism, the occult vogues typical to Italy, the rise to power of Benito Mussolini and Fascism, and, lastly, the power of the Holy See over different expressions of spirituality. Occult Imperium explores the convergence of new forms of spirituality in early twentieth-century Italy.

Although Lady Harris is acknowledged as the artist of Aleister Crowley's Book of Thoth, to date, most studies have focused predominantly on Harris's role as Crowley's 'artist executant', and almost exclusively from Crowley's perspective. Whitehouse argues that Harris's involvement extended far beyond the artwork itself. The Book of Thoth was a collaboration in which each partner fulfilled a variety of roles; building on Crowley's magical theories and practices, and Harris's artistic skills and social awareness that enabled her to promote and exhibit their work as it evolved.The Lady and the Beast presents a critical analysis of the life and works of Frieda, Lady Harris (1877 - 1962), wife of Sir Percy Harris (1876 - 1952), Liberal MP and party chief whip. Frieda Harris, née Bloxam, fulfilled her parents' expectations of finding a suitable husband, managing the family home and raising a family. She supported her husband's political endeavours, and in return he encouraged her to pursue her own interests, especially her painting. However, research indicates that Harris was already fascinated by mysticism and alternative belief structures prior to her meeting with Crowley in 1937. Her esoteric interests, combined with her demonstrable skills as a painter, made her ideally suited to illustrate Crowley's Thoth Tarot.In manifesting Crowley's vision of the Occult Tarot, Harris's paintings embody the intersection of art and esotericism. Crowley (1875 - 1847) believed that the Tarot was fundamental to all magical disciplines and his Book of Thoth would become 'a standard Book of Reference, which will determine the entire course of mystical and magical thought for the next 2000 years.' Without Harris, there would be no Book of Thoth. Whitehouse presents a study of Harris's life and works, seeking to assess her true contribution to Western Esotericism.

Open Secrets examines the popular genre fiction produced by leading figures within Britain's occult revival from the 1840s to the 1930s, including Edward Bulwer Lytton, Emma Hardinge Britten, Marie Corelli, Mabel Collins, Arthur Machen, Charles Fort, Aleister Crowley, and Dion Fortune. Ferguson demonstrates how the revival's popular fictional output was always more than just a reflection of, or mode of propaganda for, unorthodox authorial belief or initiatory intention-this fascinating corpus became a charged site for genre innovation and formal experimentation. The rich spiritual and literary affordances of revival fiction, Open Secrets reveals, were deeply interlinked and mutually transformative. As embraced by occult revivalists, popular literary genres such as the Bildungsroman, the romance, the new journalistic article, and the detective tale forged narrative routes into the unseen world, ones that alternately championed, tested, and challenged the esoteric philosophies and paranormal theories that inspired them.

Infidel. Atheist. Rationalist. Agnostic. Occultist Aleister Crowley, soldier J. F. C. Fuller, and poet Victor Neuburg embraced these labels as active contributors and participants in the British secularist movement at the dawn of the twentieth century. Rebelling against Victorian religious and social strictures, they dreamed of a world guided by scientific evidence instead of superstition. Friendship in Doubt examines how the Agnostic movement-from Saladin's Agnostic Journal and G. W. Foote's Freethinker, to the Rationalist Press Association and its Literary Guide--inspired and introduced Crowley, Fuller, and Neuburg to each other as foundational figures in the new religious movement of Thelema. Agnosticism would inform not only Thelema, but also Crowley's publishing company S.P.R.T.; A⸫A⸫, a successor to the fragmented Hermetic Order of the Golden Dawn; the Equinox journal; and the concept of "magick" as Scientific Illuminism. This volume also collects for the first time the contributions of all three to the Agnostic literature. This scarce and largely unknown material provides insight into the thinking of Crowley, Fuller and Neuburg at the start of their careers, and an understanding of their subsequent trajectories after they parted ways. As such, it provides unique insights into the role of Agnosticism in the formative years of an emerging occult movement which would go on to exert an immense influence on Western esotericism in the twentieth and twenty-first centuries.

The Unknown God is the first documentary study of Thelema, a twentieth-century religious movement in the "magical" family, founded by the occultist, poet, and prophet of a new age of personal freedom, Aleister Crowley (1875--1947). Martin P. Starr tells the history of the movement through the biography of its leader, Wilfred Talbot Smith (1885--1957), who took up Crowley's plans for organizations to teach the latter's methods in Western and Eastern esoteric traditions and his laws for a new world order, and established these systems in British Columbia and in California. Crowley provided the concepts; Smith and his associates made them take flesh, applying Crowley's doctrine of "Do what thou wilt" and cementing it a part of the artistic and religious underground of the twentieth century. This account provides a contextual overview of the elements of the resulting bricolage of religions, which included Freemasonry, Theosophy, Rosicrucianism, Neo-Gnosticism and other related forms of esotericism, demonstrating the overlap between apparently disparate ideologies, groups, and participants. Drawing primarily on diaries and letters, Starr gives a rare and fascinating study of the contemporaneous application of Crowley's thought, whose long trail we can see in the Satanism of Anton LaVey, the Scientology of L. Ron Hubbard, and the popularization of many forms of witchcraft, magic, and tantric practices.

In a pioneering monograph-length study of the theological journey of Moses ben Shemtov de León of Guadalajara--self-proclaimed "Light of the West" and presumed writer of the Zohar, the kabbalah's crowning literary achievement--Avishai Bar-Asher and Jeremy Phillip Brown reach bold new conclusions about the kabbalah's prominence in medieval Castile. Through rigorous examinations of fragmentary texts inaccessible to scholars previously, the authors unearth critical insights about de León, specifically his regimens of pious living, discourse on gender, understanding of the Hebrew language, and signature thirteen-fold speculation. Bar-Asher and Brown correlate the large body of de León's Hebrew writings with the canonical Zohar, charting the parallel paths of their growth. They also reveal, with unprecedented clarity, the reciprocally interreferential character of the twin corpora at the heart of Castilian kabbalah.Through the exploration of a variety of alternative contexts offering new interpretations of de León's remarkable creativity, Light is Sown offers extraordinary access to the intellectual history of the Zohar and its worlds. Ranging from those of Alfonsine Castile, where the innovation of ancient linguistic theories went hand-in-hand with imperialism and cultural annexation, to Renaissance Italy--where Christian apologists preserved kabbalistic writings that, if not for their intervention, would have otherwise been lost to time and history--the key discoveries and thematic insights offered in Light is Sown yield a timely analysis of one of the most glorious fruits of Jewish theology.

American Aurora explores the impact of climate change on early modern radical religious groups during the height of the Little Ice Age in the seventeenth century. Focusing on the life and legacy of Johannes Kelpius (1667-1707), an enormously influential but comprehensively misunderstood theologian who settled outside of Philadelphia from 1604 to 1707, Timothy Grieve-Carlson explores the Hermetic and alchemical dimensions of Kelpius's Christianity before turning to his legacy in American religion and literature. This engaging analysis showcases Kelpius's forgotten theological intricacies, spiritual revelations, and cosmic observations, illuminating the complexity and foresight of an important colonial mystic. As radical Protestants during Kelpius's lifetime struggled to understand their changing climate and a seemingly eschatological cosmos, esoteric texts became crucial sources of meaning. Grieve-Carlson presents original translations of Kelpius's university writings, which have never been published in English, along with analyses and translations of other important sources from the period in German and Latin. Ultimately, American Aurora points toward a time and place when climate change caused an eruption of esoteric thought and practice-and how this moment has been largely forgotten.

American Aurora explores the impact of climate change on early modern radical religious groups during the height of the Little Ice Age in the seventeenth century. Focusing on the life and legacy of Johannes Kelpius (1667-1707), an enormously influential but comprehensively misunderstood theologian who settled outside of Philadelphia from 1604 to 1707, Timothy Grieve-Carlson explores the Hermetic and alchemical dimensions of Kelpius's Christianity before turning to his legacy in American religion and literature. This engaging analysis showcases Kelpius's forgotten theological intricacies, spiritual revelations, and cosmic observations, illuminating the complexity and foresight of an important colonial mystic. As radical Protestants during Kelpius's lifetime struggled to understand their changing climate and a seemingly eschatological cosmos, esoteric texts became crucial sources of meaning. Grieve-Carlson presents original translations of Kelpius's university writings, which have never been published in English, along with analyses and translations of other important sources from the period in German and Latin. Ultimately, American Aurora points toward a time and place when climate change caused an eruption of esoteric thought and practice-and how this moment has been largely forgotten.

In the late nineteenth and early twentieth centuries, the US and UK experienced an occult revival, a flourishing "occulture" that signalled the increasing presence of the occult in the popular imagination. This period also witnessed another major cultural development--a rapid expansion of print culture that offered a dizzying array of new magazines, pulp fiction, cheap single-volume and paperback novels, and emerging forms of genre fiction, all designed to meet (and create) the demands of a growing fiction readership. In Light on the Path, Mark S. Morrisson explores the surprising interdependence of these two phenomena. As supernatural fiction moved in increasingly occult directions, modern occultism itself became so entangled with popular fiction that it can almost be seen as a literary phenomenon. Morrisson recounts the strategic efforts by modern occultists, including Mabel Collins, Aleister Crowley, Dion Fortune, Kenneth Morris, and Talbot Mundy, to use popular fiction to wrest esotericism away from its traditional modes of secrecy and make esoteric experiences of self-transformation widely accessible. Through experiments to forge a new esoteric fiction genre from already existing genres, these occultists intended their novels to open gates for readers, to offer an occult gnosis through the simple act of reading a novel. In so doing, they transformed genre fiction into a tool with which to launch new religious movements that persist today.