Challenges in the Study of Gender and Contemporary Occultism

Having been unable to attend the 2018 EASR conference at Bern and catch up with friends and colleagues, I was delighted to be offered this opportunity to listen to Manon Hedenborg White and Sammy Bishop talk about gender issues in contemporary occultism – a subject I’m most interested in.

Both Manon and I are part of a young cohort of scholars exploring new avenues of research in Twentieth Century and contemporary Western Esotericism. Specifically, we are both interested in highlighting gender as an aspect of occult discourse and practice. Manon’s recent and current work analyzes constructions of femininity and feminine sexuality in modern occultism, with a specific focus on Thelema and its development in the Twentieth and Twenty-First centuries, while my own contributions have centered on attitudes towards gender among British Wiccans, Pagans, and Goddess feminists between the late 1940s and early 1990s.

I chose to comment and elaborate on a few of the issues highlighted by Manon during the interview. First, she observes that men slightly outnumber women in contemporary Thelemic organizations such as the Ordo Templi Orientis (OTO), and she feels that the intersection with feminism, as seen in Wiccan-derived contemporary Paganism, hasn’t been as strong in Thelemic groups, for various reasons. This, in fact, makes her postdoctoral project, which centers on Female Authority and Agency in Thelema, all the more important. As noted recently by Jay Johnston, “the assumption that magicians are only men and witches are only women is [still] disappointingly common” in contemporary Western esotericism (416). Yet not all contemporary Pagan denominations feature a higher proportion of female adherents. In most groups that practice Heathenry, which focuses on the veneration of Germanic and Scandinavian deities, male adherents outnumber their female counterparts. According to Stefanie von Schnurbein, most groups are composed of 60 to 70 percent men (216). In the American context, as noted by Johnston, the relatively-high proportion of army veterans in Asatru “has engendered very active masculine roles” that harken back to an imagined Viking past of “warrior men and hearth-tending women” (416-417).

A further point I would like to highlight here is that – as Manon rightly observes – “there really is a lack in solid quantitative research on contemporary esotericism overall“. One of the first attempts to do so, coincidently, was by a practitioner – Chris Bray, the proprietor of a Leeds-based occult bookshop known as The Sorcerer’s Apprentice. In 1989 Bray undertook ‘The Occult Census’ in an attempt to compile “the first real analysis of the sociological importance of Occultism in the history of the world.”  Some of the data he collected was also utilized by Michael York in his sociological study of the British New Age, Pagan, and occult scene during the late 1980s and early 1990s, published in 1995 as The Emerging Network (133-135, 142-144, 182-197, 210-211). One point I would like to add to this is that it seems that Contemporary Paganism as a whole is certainly receiving greater attention in terms of quantitative research than that received by Thelemite and OTO groups, for instance. Helen Berger’s The Pagan Census (PC) and The Pagan Census Revisited (PCR) are representative in this regard. Berger’s work, which centered on Pagans in North America, has, in fact, inspired comparative surveys that utilize its template to varying degrees in order explore different Pagan localities and compare the data with the PCR. The 2016 EASR conference in Helsinki included a session titled ‘Differences and Similarities in Contemporary Paganisms across Diverse Locales: Interpreting Census and Survey Data’, in which two of the presentations utilized Berger’s survey template in order to compare between Paganism in North America, Israel, and the Czech Republic.   

Finally, a word on the secretive aspect of occult groups and our position as scholars of contemporary Western Esotericism. Manon, for instance, in her PhD dissertation and subsequent publications, chose not to discuss OTO rituals that are secretive and open to initiates only, and alludes to past researchers of contemporary occult groups who have undergone initiation into groups and then described the rituals themselves. Manon felt this could be “ethically quite troublesome” and was interested in other aspects of the Thelemic traditions to begin with. She also describes having to separate between conversations and rituals you are invited into as a scholar and those the scholar is invited into rather as a friend or as “someone who is perceived as a kindred spirit.”

In my study of the Israeli Pagan community, I had to deal with similar dilemmas, coupled with the fact that a few vocal members of the local Pagan community objected to my wish to publish the fruits of my research, fearing it will cause this miniature and reclusive spiritual community to ‘pop-up’ on the government’s radar and incur violence from Ultra-Orthodox groups anxious to safeguard Israel’s existence as a (Orthodox) Jewish state. Most members of the local Pagan community were supportive of my publications, which were written almost entirely in the form of English-language peer-review – and paywall-protected – journals that are virtually unread by the non-academic Israeli public. Israeli Pagans’ fear of publicity has – and still is – a fact I felt compelled to factor in as I repeatedly refused to speak about them when prodded occasionally to do so by both sensationalist and established local television shows and newspapers.

Researching initiatory-based groups as an outsider has sometimes hindered my research into British Wiccans’ reaction to second-wave feminism as well. Most of my oral history interviewees were happy to cooperate once I was able to provide assurances that I was ‘a proper person’, and Pagan libraries and archives in Glastonbury and Boscastle were opened to me in their entirety, while custodians of the papers of a deceased Wiccan luminary felt compelled to ‘protect the mysteries’ and withhold my access to the collection. It did not matter, of course, that I was hardly interested in obtaining information regarding the secret names of Wiccan deities but actually prized potential correspondences between said Wiccan and figures such as Starhawk or Mary Daly. In fact, issues of secrecy were not restricted to Western Esotericism as I searched for research materials in feminist archives during the course of my PhD. As a male scholar, was I allowed to read through copies of ‘women-only’ newsletters complied during the 1970s and 1980s? Were these publications already part of history or not? What to do when a certain publication was designated as ‘available to women scholars only’ in one feminist archive but was unrestricted in another? The answers to these questions are not necessarily set in stone, and as a historian who has been trained to study the writing of individuals who are ‘safely gone’ but chose instead to make the 1970s-1980s era his ‘bread & butter’, I’ll continue to have my hand full in dealing with such dilemmas, for sure.     


Johnston, Jay, “A Deliciously Troubling Duo: Gender and Esotericism,” in Contemporary Eesotericism, eds. Egil Asprem and Kenneth Granholm (Sheffield: Equinox, 2013), 410-425.

Bray, Chris, The Occult Census: 1989 – Statistical Analysis & Results (Leeds: The Sorcerer’s Apprentice Press).

von Schnurbein, Stefanie. Norse Revival: Transformations of Germanic Neopaganism (Leiden: Brill, 2016).   

York, Michael, The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements (London: Rowman & Littlefield, 1995).

Superhero Shamans and Magickal Scribes: Appraising the study of Religion and Comics

Published by the Religious Studies Project on 24 October 2013, in response to A. David Lewis’s Interview on Religion in Comic Books (21 October 2013).

“What does a study of religion and comics look like?” A. David Lewis is asked at the beginning of this podcast. His answers, along with the wealth of essays in his co-edited volume, Graven Images: Religion in Comic Books & Graphic Novels, suggest that, happily, its boundaries have yet to be defined. In his broad-ranging conversation with Per Smith, Lewis highlights the many connections between religion and comic books; connections which arguably stretch back through woodcuttings and illuminated manuscripts to Egyptian hieroglyphics. This sometimes tempestuous relationship has given rise to some peculiar ironies. For instance, as Lewis points out, Chick Tracts have become the best-selling independent comics of all time, but are barely known outwith of the evangelical communities that utilise them. Another strange connection: Max Gaines founded Educational Comics by publishing Picture Stories from the Bible. When his son William took over the company following Gaine’s death, Educational Comics became Entertaining Comics, soon becoming infamous for its gore-ridden horror comics such as Tales From the Crypt and Vault of Horror, a startling about-face from Picture Stories from the Bible! But the strange relations between comics and religion go beyond just these odd, amusing facts.

For instance, in Alvin Schwartz’s metaphysical memoir An Unlikely Prophet, the former Superman and Batman writer describes his encounters with a seven-foot Buddhist monk who is in fact a tulpa, an individual who was thought into being by a Tibetan mystic. This monk proceeds to teach Schwartz that Superman is also a tulpa. Schwartz’s memoirs point to a fascinating history of what Kripal (2010) and Knowles (2007) have described as the “surprisingly intimate ties” superhero comics have to “the histories of occultism, psychical research, and related paranormal phenomena” (Kripal, 2010:6). Indeed, it is hardly surprising that Lewis is now turning his attention to the depiction of death in superhero comics. Lewis’s description of this sub-genre, and it’s six recurring features – journey to the after-life; encounter with family member; dream/hallucination; opponent; heroic reversal; and liberation – inevitably calls to mind Joseph Campbell’s monomyth, opening the way for a fruitful dialogue between the study of comics and religion to other disciplines such as the study of mythology and folklore.

Certainly we might suggest Lewis’s closing statements, in which he highlights the capacity of the secular medium of comic books to introduce the reader to the transcendent points beyond just organised religions towards shamanism and other pre-modern spiritualties. Wright (2007), for example, has suggested that, “the modern superhero is a contemporary manifestation of the ancient shamanic role” (2007:127). Pedler has argued that, “Morrison’s mission […is] to make our reality as interesting as theirs, as surreal, full of every potential and possibility” (Pedler, 2009:264), making them, in effect, shamanic fictions. In this regard it is interesting that Lewis only briefly mentions Alan Moore and Grant Morrison, as it is another of those strange coincidences that two of the most prominent creators in the field are self-confessed magical practitioners. Certainly their work and philosophies extend far beyond the realm of Paganism mentioned by Lewis to include the Thelemic teachings of Aleister Crowley and the postmodern practices of Chaos Magick.

Lewis correctly points out that superhero comics have used invented religions to interrogate real-world religions. However, the work of Moore and Morrison demonstrate that comic books have been surprisingly welcoming of more ‘fringe’ spiritualities, or at least an intimation of more esoteric religious teachings, as in Klock’s (2004) suggestion that contemporary X-Men comics reflect what he calls a “Gnostic, or pessimistic, Post-humanism”, or the wealth of ascended Tibetan masters that populate superhero universes, such as the Ancient One who taught Marvel’s Dr. Strange to become ‘master of the mystic arts!’ Moreover, superhero comics present to us worlds in which the transcendent and the material are intertwined. Unlike our world, the universes that superheroes inhabit see no mutual exclusivity between science and magic. As Bainbridge says, “the premodern, the sacred, the mythological are replaced with science and technology […] in images like the Cosmic Cube, ego the Living planet, the scientific mythology of Asgard and the towering figure of Galactus” (2009:74).  It is arguably this blurring of categorical distinctions that has led many to note the affinities between superhero comics and modern spiritualities such as the ‘New Age’ Human Potential Movement, which itself combined Eastern spiritualities with the methodology of Western science.

As Lewis points out, Possamai has posited that superheroes comics may constitute a kind of hyper-religion, encouraging the reader to develop a manifest a vision of their ‘super-self’ (Possamai, 2006:60). Meanwhile, Kripal (2002) highlights the synchronicity of the foundation of the Esalen Institute coinciding with the introduction of the “evolutionary mythology” of Marvel’s X-Men in 1963. Indeed, Michael Murphy, co-founder of the Esalen Institute, the think tank-come-retreat set up to investigate human development and informed by a kind of “evolutionary mysticism”, cites Superman and other science-fictional texts as expressing, “intimations of capacities that are available to us” (Murphy, 1992:213), much as Jules Verne anticipated atomic power in 20,000 Leagues Under the Sea, or H.G. Wells’ placement of The First Men on the Moon. Murphy wonders if such images, “might prefigure luminous knowings and powers […] that can be realized by the human race”.

As both Lewis’s book and interview demonstrate, the study of comic books and religion remains a rich and fertile field, from which our understanding of both comics and religion can only benefit. Certainly there is a thirst for such knowledge. The bewilderingly detailed website, – where we discover that the Fantastic Four’s the Thing is Jewish, the Incredible Hulk is a lapsed catholic, while the X-Men’s Wolverine was “raised Protestant; sometimes atheist; has practiced Buddhism; sceptical seeker”- suggests that this interest is true of even non-academic audiences. The impetus for such studies can only be bolstered by the self-confessed interest in religion and transcendent experiences expressed by writers as varied as superhero comic luminaries Steve Engelhart, Chris Claremont and Barry Windsor-Smith, as well as the aforementioned Moore and Morrison and independent creators such as Craig Thompson (whose Blankets is an autobiographical account of his Evangelical Christian upbringing) and, surely, the unique and apocalyptic creations of Jack Chick.

This multiplicity of approaches and texts is to be celebrated. While still a young discipline the study of comics is now gaining momentum. As such there has been a tendency to study comics in the light of religion (and, more commonly, mythology), as a way of legitimating their object of study. As if to say, “look at this illegitimate art-form, it’s like something respectable that you are familiar with!” However, as the interview with Lewis, and, one hopes, this reply, demonstrate, if we take comics on their own terms, rather than as a shadow of some original source, they can also allow us to cast the shadow of comics onto those original sources, allowing us to discern or reclaim even the most illegitimate of religious experiences.

This material is disseminated under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. and can be distributed and utilised freely, provided full citation is given.


  • Bainbridge, J. (2009) “‘Worlds Within Worlds’: The Role of the Superheroes in the Marvel and DC Universes” in Angela Ndalianis (Ed.) The Contemporary Comic Book Superhero New York pp. 64-85
  • Klock, G (2004) “X-Men, Emerson and Gnosticism” Reconstruction 4:3 available online:
  • Kripal, J. (2010) Authors of the Impossible: The Paranormal and the Sacred University ofChicago Press
  • Murphy, M. (1992) The Future of the Body: explorations Into the Further Evolution of Human Nature Los Angeles: Tarcher
  • Pedler, M. (2009) “Morrison’s Muscle Mystery Versus Everyday Reality…and Other Parallel Worlds!” in Ndalianis, A. The Contemporary Comic Book Superhero Oxon: Routledge pp.250-269
  • Possamai, A. (2006) “Superheroes and the development of latent abilities: A hyper-real enchantment?” in Hume, L. and Kathleen Mcphillips (eds) (2006) Popular Spiritualities: The Politics of Contemporary Enchantment Ashgate Publishing pp. 53-62
  • Schwartz, A. (1997) An Unlikely Prophet Vermont: Destiny Books

The Twilight of Esoteric Wanders and Academic Ponders

If one is to understand esotericism as a general term of identification reproduced through articulated fields of discourse, Western esotericism can be treated as a historical phenomenon without being nominalistic or idealistic, but instead as a field of discourses of interpretation interacting.

The Twilight of Esoteric Wanders and Academic Ponders

By Damon Zacharias Lycourinos, University of Edinburgh

Published by the Religious Studies Project, on 24 October 2012 in response to the Religious Studies Project Interview with Wouter Hanegraaff on Western Esotericism (22 October 2012).

One of the most influential scholars in the contemporary academic study of Western esotericism is beyond doubt the erudite and highly productive Wouter J. Hanegraaff, professor of History of Hermetic Philosophy and related currents at the University of Amsterdam. Some of his major publications, and especially the ones that I have read and enjoyed, are Esotericism and the Academy: Rejected Knowledge in Western Culture; New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought; Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism, which he edited with Jeffrey J. Kripal; Gnosis and Hermeticism from Antiquity to Modern Times, edited with Roelof van den Broek; and finally his paper ‘How magic survived the disenchantment of the world’ in Religion, 33:4, 357-380.

Having spent a good deal of time last year wandering and pondering over notions, definitions, and methodologies pertaining to the study of Western esotericism, I happened to come across Hanegraaff’s works quite frequently, as one would expect. My initial response was a profound interest in way that Western esotericism is described as ‘rejected knowledge’. According to various sources, Western esotericism, as a self-designating term, is used by contemporary scholars according to certain typological and historical constructs. Hanegraaff refers to the term as a typological construct related to secrecy and knowledge reserved only for an elite. Regarding how the term ‘esotericism’ can be applied as a typological construct Hanegraaff states,

As we have seen, this usage is in line with the original connotations of both the adjective and the subjective. In this typological sense, the term ‘esotericism’ can be applied freely within any religious context, for concerns with secret knowledge reserved for elites can be found throughout history, and all over the world… The same is true for another, related typological understanding of the term, that associates it with the deeper, ‘inner mysteries of religion’ as opposed to its merely external or ‘exoteric’ dimensions.[1]

In relation to historical constructs, Western esotericism can be understood as embodying specific currents of religious and cultural fields of discourse, displaying metaphysical similarities and historical parallelisms. According to Antoine Faivre and Karen-Claire Voss, “The term “Western” here refers to the medieval and modern Greco-Latin world in which the religious traditions of Judaism and Christianity have coexisted for centuries, periodically coming into contact with those of Islam.”[2]

Although my first reaction to the manner in which Faivre and Voss have employed the term ‘West’ was one of suspicion of personal agendas and exclusivist representations, I believe that there is no need to presently dwell on this further, as scholars such as Kocku von Stuckrad[3] and Robert Mathiesen[4] have already reacted through constructive criticism to Faivre’s and Voss’ usage of the term ‘West’. What I would like to address though is my initial impression regarding the academic study of Western esotericism identifying the sometimes, and somewhat simplistic binary opposition embodied in Western epistemology between Greek rationality and Christian faith, or more specifically between ‘mythic thought’ and Aristotelian logic. This ‘esoteric’ knowledge summoned by currents of Western esoteric spirituality can be “characterised by a resistance to the dominance of either pure rationality or doctrinal faith.”[5] According to Roelof van den Broeck and Hanegraaff, “The adherents of this tradition emphasized the importance of inner enlightenment or gnosis; a revelatory experience that mostly entailed an encounter with one’s true self as well with the ground of being, God.”[6] This shifting of positions has endowed esoteric phenomena, under contemporary academic scrutiny, with a sense of fluidity and recognition of it as being the ‘third pillar’ of Western religious and cultural historiography, erected between secularisation on the one hand, and on the other sterile dogmatism.

Despite the possibilities of unveiling other dimensions that constitute the religious and cultural landscapes of Europe through further representation of this ‘romantic’ struggle, some concepts and perceptions remain unclear and biased, undermining emic accounts and further methodological evaluations. For example, the interpretation of the term ‘gnosis’ differs considerably according to different historical contexts. This alone indicates that conceptualisation of various features pertaining to ‘traditions’ of Western esotericism may be viewed as academic constructs, with the intention of providing an understanding of diverse traits and currents that might have similarities, but also significant differences in form and content.

Various methodological paradigms that have been employed to distinguish and define a variety of phenomena that can be labelled as ‘esoteric’ within a Western context should merely be treated as abstract tools. Although this might appear to function theoretically by classifying something as ‘esoteric’ when the constituting components are present, in practice however this is not as simple as it appears. To be able to locate these components the scholar of Western esotericism must go beyond doctrinal tenets and discover evidence of ‘esoteric presence’ in the manifestation of forms, symbols, and styles. A challenge for scholars of esotericism has been to identify material belonging to an esoteric corpus, yet lacking the constituting components of esoteric form of thought. Textual materials belonging to an esoteric current, with the constituting components present explicitly or implicitly,[7] may not pose an immediate challenge to esoteric scholarship, but textual materials belonging to an esoteric current, yet not displaying the constituting components, can and have complicated matters of research. The conclusion that the scholar would have to draw would be to categorise a textual material as ‘esoteric’ only if it displays the constituting components of esoteric scholarship in an explicit or implicit fashion. The same can be applied to the “migration of esoteric ideas into non-esoteric materials”[8] where it is common practice to discover esoteric ideas, symbols, and gestures in non-esoteric settings and climates. This can be seen by treating a piece of fiction which refers to ideas and practices such as magic and alchemy as ‘non-esoteric’ mainly because it is a non-esoteric usage of an esoteric concept or technique.

Many of the foundational evaluations and critiques of academic endeavours to define and study esotericism in a Western context have not yet managed to connect esotericism in the sense of a ‘name’ that esotericists and esoteric scholars give to a certain discourse related to religion and scholarship. This view is also expressed by Bergunder, initiating the necessary reflection of this connection. Starting from this connection, Bergunder introduces the cultural studies approach where the perspective of the academic stands in an interrelationship with the subject of research,

In cultural studies orientated approaches the definition of a research subject takes place in the prevailing discursive practise of a society, because the topics of cultural studies research are no more than historical artefacts and historical patterns of behaviour and thought.[9]

Research into Western esotericism has been clearly associated with the contemporary esotericists’ self-conceptions, which indicates that this must be considered explicitly in academic representations of the esoteric. The nominalistic endeavour to separate them can only focus on the subject definition and the academic definition. One problematic area of concern is whether and to what extent academic research into esotericism is in any way ‘esoteric’ in itself. Hanegraaff emphasises the incompatibility of academic research with an esotericist agenda.[10] However, such a view fails to grasp the reality of how academic research into areas of esoteric fields of discourse has affected and continues to affect the esoteric discourse and, very importantly, the opposite is true. From this perspective academic research into Western esotericism should not act as an autonomous autocrat, due to the fact that the self-realisation of the interrelationship of ‘academic esotericism’ and ‘applied esotericism’ have become a part of the history of esotericism. Questions of identity are a crucial element in the conceptualisations of Western esotericism, with esotericism acting as a form of identity marker. This approach manifests the multi-layered areas of activities that affect the study of Western esotericism through the identity positioning of esotericists themselves, where apart from positioning themselves as esotericists the individual may also identify with other areas of self-expression, such as an academic, a humanist, a Christian, a Jew, a Pagan, and so on. This then designates a general concept that makes identification possible.

The next step for the unfolding of a more inclusive approach to a multi-dimensional study of esotericism would be to represent it as a social practice with innovative methodological applications. This would necessarily embrace a discourse community not identical with only esotericists, but all who participate in its articulation.

If one is to understand esotericism as a general term of identification reproduced through articulated fields of discourse, Western esotericism can be treated as a historical phenomenon without being nominalistic or idealistic, but instead as a field of discourses of interpretation interacting. To be able to reconstruct Western esotericism as a historical phenomenon worthy of research, diachronic and synchronic dimensions of methodological application are vital. The synchronic dimension of methodological application would present esotericism as distributed through various discursive networks simultaneously, which the participants re-negotiate. This can only obtain meaning when it is registered in the totality of synchronic fields of discourse. The diachronic criterion, however, demands that we can only refer to the historical manifestations of esotericism when the synchronic elements stand in a diachronic relation to previous synchronic fields of discourse. Whether currents or individuals are set within these parameters depends entirely on the time and place of observation.

Finally, regarding the study of definitions with the framework of Western esotericism, one should begin by examining the point of entry set down by the individuals within the particular field of discourse, instead of assigning a point of entry at the beginning of an alleged tradition, which in the following merely treats it as an academic construct. This is obvious when one historically investigates the usage of the term ‘esotericism’ and discovers that before the second half of the nineteenth century, those involved with ‘esoteric’ pursuits did not explicitly refer to the concept of ‘esotericism’. Although this does not antagonise the diachronic criterion, the synchronic criterion should be employed to examine the self-representations of elements similar to the reception of the term ‘esotericism’, and especially the category of ‘Western esotericism’.

This material is disseminated under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. and can be distributed and utilised freely, provided full citation is given.

About the Author:

Damon Zacharias Lycourinos has an academic background in the fields of anthropology and religious studies from the University of Wales, Lampeter, the University of Oxford, and the University of Cambridge. He is currently engaged in a Doctor of Philosophy at the University of Edinburgh exploring the meanings and weavings of ritual, the body, and magic within contemporary Western contexts, employing both theoretical analysis and ethnographic fieldwork. He is also the editor of Occult Traditions (Numen Books, 2012), to which he contributed papers on various aspects of the Greek Magical Papyri, Hellenistic theurgy, the role and nature of Seth, and the esoteric ideas of Julius Evola’s sexual metaphysics. In addition, he is also completing an academic journal paper titled ‘From Corpus to Spiritus Mundi: A Study of Ritual Behaviour, Occult Cognition, and Enchanted Worldviews’. When not engaging with academia, he can be found embodying Hellenic goēteia and Hellenistic theourgia through intense study and performance, wandering the wilderness, and engaging in martial arts. He currently resides in Edinburgh, but when not he can be found in Athens or on the volcanic island of Thira overlooking the Aegean.


[1] Hanegraaff, Wouter J., ‘Esotericism’. In Dictionary of Gnosis and Western Esotericism, Wouter, J. Hanegraaff, Roelof van den Broeck, and Jean-Pierre (eds.). Leiden: Brill, 2006, p. 337.

[2] Faivre, Antoine and Voss, Karen-Claire, ‘Western Esotericism and the Science of Religions’. In Numen, Vol. 42, No. 1, p. 50.

[3] Stuckrad, Kocku von, Western Esotericism: A Brief History of Secret Knowledge. London: Equinox Publishing Ltd., 2005, p. 5.

[4] Mathiesen, Robert, ‘Byzantium’. In Dictionary of Gnosis and Western Esotericism, edited by Wouter, J. Hanegraaff, Roelof van den Broeck and Jean-Pierre Brach. Leiden: Brill, 2006, p. 218-222.

[5] Broeck, Roelef van den and Hanegraaff, Wouter J., Gnosis and Hermeticism from Antiquity to Modern Times. Albany: State University of New York Press, 1998, p. vii.

[6] Broeck, Roelef van den and Hanegraaff, Wouter J., Gnosis and Hermeticism from Antiquity to Modern Times. Albany: State University of New York Press, 1998, p. vii.

[7] As esoteric materials are normally composed by esotericists for other esotericists, the constituting components are not always presented explicitly and many are taken for granted.

[8] Bogdan, Henrik, Western Esotericism and Rituals of Initiation. Albany: State University of New York Press, 2007, p. 20.

[9] Bergunder, Michael, ‘What is Esotericism? Cultural Studies Approach and the Problems of Definition in Religious Studies’. In Method and Theory in the Study of Religion 22, 2010, p. 19.

[10] Hanegraaff, Wouter, J., ‘Beyond the yates paradigm: The study of western esotericism between counterculture and new complexity’. In Aries 1, 2001, p. 29-30