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153-560: The Cauldron was a non-profit, independent, esoteric magazine featuring in-depth articles on traditional witchcraft , Wicca , ancient and modern Paganism , magic, and folklore . It was published quarterly in the UK in February, May, August, and November between 1976 and 2015. It was founded to cater for pagan witches, giving space in particular to non-Gardnerian traditions of witchcraft and so provided some balance to The Wiccan (now Pagan Dawn ),

306-432: A "best example" of what Western esotericism should look like, against which other phenomena then had to be compared. The scholar of esotericism Kocku von Stuckrad (born 1966) noted that Faivre's taxonomy was based on his own areas of specialism—Renaissance Hermeticism, Christian Kabbalah, and Protestant Theosophy—and that it was thus not based on a wider understanding of esotericism as it has existed throughout history, from

459-590: A "tangible history", although Hanegraaff expressed the view that most New Agers were "surprisingly ignorant about the actual historical roots of their beliefs". Similarly, Hammer thought that "source amnesia" was a "building block of a New Age worldview", with New Agers typically adopting ideas with no awareness of where those ideas originated. As a form of Western esotericism, the New Age has antecedents that stretch back to southern Europe in Late Antiquity . Following

612-484: A "universal spiritual dimension of reality, as opposed to the merely external ('exoteric') religious institutions and dogmatic systems of established religions." This approach views Western esotericism as just one variant of a worldwide esotericism at the heart of all world religions and cultures, reflecting a hidden esoteric reality. This use is closest to the original meaning of the word in late antiquity, where it applied to secret spiritual teachings that were reserved for

765-516: A capacity must be present, and this always remains something esoteric, so that there has never been anything purely exoteric about what philosophers say. In any case, drawing from the tradition of discourses that supposedly revealed a vision of the Absolute and truth present in mythology and initiatory rites of mystery religions , Plato and his philosophy began the Western perception of esotericism, to

918-530: A category of esotericism —ranging from ancient Gnosticism and Hermeticism through to Rosicrucianism and the Kabbalah and on to more recent phenomenon such as the New Age movement. Nevertheless, esotericism itself remains a controversial term, with scholars specialising in the subject disagreeing as to how best to define it. Some scholars have used Western esotericism to refer to "inner traditions" concerned with

1071-411: A claim to possessing "wisdom that is superior to other interpretations of cosmos and history" that serves as a "master key for answering all questions of humankind." Accordingly, he believed that esoteric groups placed a great emphasis on secrecy, not because they were inherently rooted in elite groups but because the idea of concealed secrets that can be revealed was central to their discourse. Examining

1224-513: A coming era, at this point it came to be used in a wider sense to refer to a variety of spiritual activities and practices. In the latter part of the 1970s, the New Age expanded to cover a wide variety of alternative spiritual and religious beliefs and practices, not all of which explicitly held to the belief in the Age of Aquarius, but were nevertheless widely recognized as broadly similar in their search for "alternatives" to mainstream society. In doing so,

1377-502: A common New Age belief is in a forgotten age of great technological advancement and spiritual wisdom, declining into periods of increasing violence and spiritual degeneracy, which will now be remedied by the emergence of an Age of Aquarius , from which the milieu gets its name. There is also a strong focus on healing, particularly using forms of alternative medicine , and an emphasis on unifying science with spirituality. The dedication of New Agers varied considerably, from those who adopted

1530-400: A core characteristic, "a claim to gnosis , or direct spiritual insight into cosmology or spiritual insight", and accordingly he suggested that these currents could be referred to as "Western gnostic" just as much as "Western esoteric". There are various problems with this model for understanding Western esotericism. The most significant is that it rests upon the conviction that there really

1683-469: A descriptor of this phenomenon. Egil Asprem has endorsed this approach. The historian of esotericism Antoine Faivre noted that "never a precise term, [esotericism] has begun to overflow its boundaries on all sides", with both Faivre and Karen-Claire Voss stating that Western esotericism consists of "a vast spectrum of authors, trends, works of philosophy, religion, art, literature, and music". Scholars broadly agree on which currents of thought fall within

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1836-422: A form of "popular culture criticism", in that it represented a reaction against the dominant Western values of Judeo-Christian religion and rationalism, adding that "New Age religion formulates such criticism not at random, but falls back on" the ideas of earlier Western esoteric groups. The New Age has also been identified by various scholars of religion as part of the cultic milieu. This concept, developed by

1989-558: A grand universal wisdom. Pope Innocent VIII condemned these ideas, criticising him for attempting to mix pagan and Jewish ideas with Christianity. Pico della Mirandola's increased interest in Jewish kabbalah led to his development of a distinct form of Christian Kabbalah . His work was built on by the German Johannes Reuchlin (1455–1522) who authored an influential text on the subject, De Arte Cabalistica . Christian Kabbalah

2142-405: A major and universal change being primarily founded on the individual and collective development of human potential." The scholar of religion Wouter Hanegraaff adopted a different approach by asserting that "New Age" was "a label attached indiscriminately to whatever seems to fit it" and that as a result it "means very different things to different people". He thus argued against the idea that

2295-535: A major movement in the 1970s, at which time it was centered largely in the United Kingdom. It expanded widely in the 1980s and 1990s, in particular in the United States. By the start of the 21st century, the term New Age was increasingly rejected within this milieu, with some scholars arguing that the New Age phenomenon had ended. Despite its eclectic nature, the New Age has several main currents. Theologically ,

2448-573: A meeting of various figures within Britain's esoteric milieu; advertised as "The Significance of the Group in the New Age", it was held at Attingham Park over the course of a weekend. All of these groups created the backdrop from which the New Age movement emerged. As James R. Lewis and J. Gordon Melton point out, the New Age phenomenon represents "a synthesis of many different preexisting movements and strands of thought". Nevertheless, York asserted that while

2601-407: A new era was emerging. Other terms that were employed synonymously with New Age in this milieu included "Green", "Holistic", "Alternative", and "Spiritual". 1971 witnessed the foundation of est by Werner H. Erhard , a transformational training course that became a part of the early movement. Melton suggested that the 1970s witnessed the growth of a relationship between the New Age movement and

2754-432: A notion that he developed against the background of contemporary socialist and Catholic discourses. "Esotericism" and "occultism" were often employed as synonyms until later scholars distinguished the concepts. In the context of Ancient Greek philosophy , the terms "esoteric" and "exoteric" were sometimes used by scholars not to denote that there was secrecy, but to distinguish two procedures of research and education:

2907-401: A number of New Age ideas and practices to those who fully embraced and dedicated their lives to it. The New Age has generated criticism from Christians as well as modern Pagan and Indigenous communities . From the 1990s onward, the New Age became the subject of research by academic scholars of religious studies . One of the few things on which all scholars agree concerning New Age is that it

3060-452: A precise definition difficult. Although many scholars consider it a religious movement, its adherents typically see it as spiritual or as unifying Mind-Body-Spirit, and rarely use the term New Age themselves. Scholars often call it the New Age movement , although others contest this term and suggest it is better seen as a milieu or zeitgeist . As a form of Western esotericism , the New Age drew heavily upon esoteric traditions such as

3213-575: A process of bricolage from already available narratives and rituals". York also heuristically divides the New Age into three broad trends. The first, the social camp , represents groups that primarily seek to bring about social change, while the second, the occult camp , instead focus on contact with spirit entities and channeling. York's third group, the spiritual camp , represents a middle ground between these two camps that focuses largely on individual development . The term new age , along with related terms like new era and new world , long predate

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3366-480: A process of increasing secularisation of European governments and an embrace of modern science and rationality within intellectual circles. In turn, a "modernist occult" emerged that reflected varied ways esoteric thinkers came to terms with these developments. One of the esotericists of this period was the Swedish naturalist Emanuel Swedenborg (1688–1772), who attempted to reconcile science and religion after experiencing

3519-459: A radical alternative to the disenchanted world views that have dominated Western culture since the scientific revolution , and must therefore always be at odds with secular culture. An early exponent of this definition was the historian of Renaissance thought Frances Yates in her discussions of a Hermetic Tradition , which she saw as an "enchanted" alternative to established religion and rationalistic science. The primary exponent of this view

3672-490: A scattered use from the mid-nineteenth century onward. In 1864 the American Swedenborgian Warren Felt Evans published The New Age and its Message , while in 1907 Alfred Orage and Holbrook Jackson began editing a weekly journal of Christian liberalism and socialism titled The New Age . The concept of a coming "new age" that would be inaugurated by the return to Earth of Jesus Christ

3825-484: A specific elite and hidden from the masses. This definition was popularised in the published work of 19th-century esotericists like A.E. Waite , who sought to combine their own mystical beliefs with a historical interpretation of esotericism. It subsequently became a popular approach within several esoteric movements, most notably Martinism and Traditionalism . This definition, originally developed by esotericists themselves, became popular among French academics during

3978-482: A synthesis of post-Theosophical and other esoteric doctrines. These movements might have remained marginal, had it not been for the explosion of the counterculture in the 1960s and early 1970s. Various historical threads ... began to converge: nineteenth century doctrinal elements such as Theosophy and post-Theosophical esotericism as well as harmonious or positive thinking were now eclectically combined with ... religious psychologies: transpersonal psychology, Jungianism and

4131-447: A television mini-series with the same name (1987); and the " Harmonic Convergence " planetary alignment on August 16 and 17, 1987, organized by José Argüelles in Sedona, Arizona . The Convergence attracted more people to the movement than any other single event. Heelas suggested that the movement was influenced by the "enterprise culture" encouraged by the U.S. and U.K. governments during

4284-496: A true and absolute nature of reality really existed, it would only be accessible through "esoteric" spiritual practices, and could not be discovered or measured by the "exoteric" tools of scientific and scholarly enquiry. Hanegraaff pointed out that an approach that seeks a common inner hidden core of all esoteric currents masks that such groups often differ greatly, being rooted in their own historical and social contexts and expressing mutually exclusive ideas and agendas. A third issue

4437-404: A variety of Eastern teachings. It became perfectly feasible for the same individuals to consult the I Ching, practice Jungian astrology, read Abraham Maslow's writings on peak experiences, etc. The reason for the ready incorporation of such disparate sources was a similar goal of exploring an individualized and largely non-Christian religiosity. — Scholar of esotericism Olav Hammer, 2001. By

4590-463: A variety of quite divergent contemporary popular practices and beliefs" that have emerged since the late 1970s and are "largely united by historical links, a shared discourse and an air de famille ". According to Hammer, this New Age was a "fluid and fuzzy cultic milieu". The sociologist of religion Michael York described the New Age as "an umbrella term that includes a great variety of groups and identities" that are united by their "expectation of

4743-525: A vision of Jesus Christ . His writings focused on his visionary travels to heaven and hell and his communications with angels, claiming that the visible, materialist world parallels an invisible spiritual world, with correspondences between the two that do not reflect causal relations. Following his death, followers founded the Swedenborgian New Church —though his writings influenced a wider array of esoteric philosophies. Another major figure within

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4896-456: A wide range of Western traditions and philosophies together under the term esotericism developed in 17th-century Europe. Various academics have debated numerous definitions of Western esotericism. One view adopts a definition from certain esotericist schools of thought themselves, treating "esotericism" as a perennial hidden inner tradition . A second perspective sees esotericism as a category of movements that embrace an "enchanted" worldview in

5049-539: A wider "New Age sentiment" which had come to pervade "the socio-cultural landscape" of Western countries. Its diffusion into the mainstream may have been influenced by the adoption of New Age concepts by high-profile figures: U.S. First Lady Nancy Reagan consulted an astrologer, British Princess Diana visited spirit mediums, and Norwegian Princess Märtha Louise established a school devoted to communicating with angels. New Age shops continued to operate, although many have been remarketed as "Mind, Body, Spirit". In 2015,

5202-427: A world view that embraces "enchantment" in contrast to world views influenced by post- Cartesian , post- Newtonian , and positivist science that sought to " dis-enchant " the world. That approach understands esotericism as comprising those world views that eschew a belief in instrumental causality and instead adopt a belief that all parts of the universe are interrelated without a need for causal chains. It stands as

5355-430: Is life-itself". New Age religiosity is typified by its eclecticism. Generally believing that there is no one true way to pursue spirituality, New Agers develop their own worldview "by combining bits and pieces to form their own individual mix", seeking what Drury called "a spirituality without borders or confining dogmas". The anthropologist David J. Hess noted that in his experience, a common attitude among New Agers

5508-465: Is a stub . You can help Misplaced Pages by expanding it . See tips for writing articles about magazines . Further suggestions might be found on the article's talk page . This article relating to a British magazine connected with culture is a stub . You can help Misplaced Pages by expanding it . See tips for writing articles about magazines . Further suggestions might be found on the article's talk page . Western esotericism The idea of grouping

5661-439: Is a "universal, hidden, esoteric dimension of reality" that objectively exists. The existence of this universal inner tradition has not been discovered through scientific or scholarly enquiry; this had led some to claim that it does not exist, though Hanegraaff thought it better to adopt a view based in methodological agnosticism by stating that "we simply do not know—and cannot know" if it exists or not. He noted that, even if such

5814-435: Is a category that represents "the academy's dustbin of rejected knowledge." In this respect, it contains all of the theories and world views rejected by the mainstream intellectual community because they do not accord with "normative conceptions of religion, rationality and science." His approach is rooted within the field of the history of ideas , and stresses the role of change and transformation over time. Goodrick-Clarke

5967-417: Is a modern scholarly construct, not an autonomous tradition that already existed out there and merely needed to be discovered by historians. — The scholar of esotericism Wouter Hanegraaff, 2013. The concept of "Western esotericism" represents a modern scholarly construct rather than a pre-existing, self-defined tradition of thought. In the late 17th century, several European Christian thinkers presented

6120-423: Is confronted with the divine aspect of existence. — Historian of religion Henrik Bogdan, 2007. As an alternative to Faivre's framework, Kocku von Stuckrad developed his own variant, though he argued that this did not represent a "definition" but rather "a framework of analysis" for scholarly usage. He stated that "on the most general level of analysis", esotericism represented "the claim of higher knowledge",

6273-530: Is difficult to define. Often, the definition given actually reflects the background of the scholar giving the definition. Thus, the New Ager views New Age as a revolutionary period of history dictated by the stars; the Christian apologist has often defined new age as a cult; the historian of ideas understands it as a manifestation of the perennial tradition; the philosopher sees New Age as a monistic or holistic worldview;

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6426-469: Is intricately connected as part of a single whole, in doing so rejecting both the dualism of the Christian division of matter and spirit and the reductionism of Cartesian science. A number of New Agers have linked this holistic interpretation of the universe to the Gaia hypothesis of James Lovelock . The idea of holistic divinity results in a common New Age belief that humans themselves are divine in essence,

6579-578: Is no comparable category of "Eastern" or "Oriental" esotericism. The emphasis on Western esotericism was nevertheless primarily devised to distinguish the field from a universal esotericism. Hanegraaff has characterised these as "recognisable world views and approaches to knowledge that have played an important though always controversial role in the history of Western culture". Historian of religion Henrik Bogdan asserted that Western esotericism constituted "a third pillar of Western culture" alongside "doctrinal faith and rationality", being deemed heretical by

6732-526: Is not a natural term but an artificial category, applied retrospectively to a range of currents and ideas that were known by other names at least prior to the end of the eighteenth century. [This] means that, originally, not all those currents and ideas were necessarily seen as belonging together:... it is only as recently as the later seventeenth century that we find the first attempts at presenting them as one single, coherent field or domain, and at explaining what they have in common. In short, 'Western esotericism'

6885-451: Is that doing so encourages dependency and conflicts with a reliance on the self. Nevertheless, within the New Age, there are differences in the role accorded to voices of authority outside of the self. Hammer stated that "a belief in the existence of a core or true Self" is a "recurring theme" in New Age texts. The concept of " personal growth " is also greatly emphasised among New Agers, while Heelas noted that "for participants spirituality

7038-416: Is the characterisation of divinity as "Mind", "Consciousness", and "Intelligence", while a third is the description of divinity as a form of " energy ". A fourth trait is the characterisation of divinity as a "life force", the essence of which is creativity, while a fifth is the concept that divinity consists of love . Most New Age groups believe in an Ultimate Source from which all things originate, which

7191-402: Is usually conflated with the divine. Various creation myths have been articulated in New Age publications outlining how this Ultimate Source created the universe and everything in it. In contrast, some New Agers emphasize the idea of a universal inter-relatedness that is not always emanating from a single source. The New Age worldview emphasises holism and the idea that everything in existence

7344-526: The Chaldean Oracles . Scholars are still unsure of precisely what theurgy involved, but know it involved a practice designed to make gods appear, who could then raise the theurgist's mind to the reality of the divine. After the fall of Rome , alchemy and philosophy and other aspects of the tradition were largely preserved in the Arab and Near Eastern world and reintroduced into Western Europe by Jews and by

7497-633: The Aetherius Society , founded in the UK in 1955, and the Heralds of the New Age, established in New Zealand in 1956. From a historical perspective, the New Age phenomenon is most associated with the counterculture of the 1960s . According to author Andrew Grant Jackson, George Harrison 's adoption of Hindu philosophy and Indian instrumentation in his songs with the Beatles in the mid-1960s, together with

7650-472: The Age of Enlightenment in 18th-century Europe, new esoteric ideas developed in response to the development of scientific rationality. Scholars call this new esoteric trend occultism , and this occultism was a key factor in the development of the worldview from which the New Age emerged. One of the earliest influences on the New Age was the Swedish 18th-century Christian mystic Emanuel Swedenborg , who professed

7803-583: The Chaldean Oracles represented an example of a superior religion of ancient humanity that had been passed down by the Platonists . Plethon's ideas interested the ruler of Florence, Cosimo de' Medici , who employed Florentine thinker Marsilio Ficino (1433–1499) to translate Plato's works into Latin. Ficino went on to translate and publish the works of various Platonic figures, arguing that their philosophies were compatible with Christianity, and allowing for

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7956-858: The Church of Satan . Although there had been an established interest in Asian religious ideas in the U.S. from at least the eighteenth-century, many of these new developments were variants of Hinduism, Buddhism , and Sufism , which had been imported to the West from Asia following the U.S. government's decision to rescind the Asian Exclusion Act in 1965. In 1962 the Esalen Institute was established in Big Sur , California . Esalen and similar personal growth centers had developed links to humanistic psychology , and from this,

8109-408: The Kabbalah and Christian philosophy, resulting in the emergence of esoteric movements like Christian Kabbalah and Christian theosophy . The 17th century saw the development of initiatory societies professing esoteric knowledge such as Rosicrucianism and Freemasonry , while the Age of Enlightenment of the 18th century led to the development of new forms of esoteric thought. The 19th century saw

8262-566: The Ungrund , and that God himself was composed of a wrathful core, surrounded by the forces of light and love. Though condemned by Germany's Lutheran authorities, Böhme's ideas spread and formed the basis for a number of small religious communities, such as Johann Georg Gichtel 's Angelic Brethren in Amsterdam , and John Pordage and Jane Leade 's Philadelphian Society in England. From 1614 to 1616,

8415-576: The Waldensians were thought to have utilized esoteric concepts. During the Renaissance , a number of European thinkers began to synthesize " pagan " (that is, not Christian) philosophies, which were then being made available through Arabic translations, with Christian thought and the Jewish kabbalah. The earliest of these individuals was the Byzantine philosopher Plethon (1355/60–1452?), who argued that

8568-487: The counterculture of the 1960s and later cultural tendencies, which led to the New Age phenomenon in the 1970s. The idea that these disparate movements could be classified as "Western esotericism" developed in the late 18th century, but these esoteric currents were largely ignored as a subject of academic enquiry. The academic study of Western esotericism only emerged in the late 20th century, pioneered by scholars like Frances Yates and Antoine Faivre . The concept of

8721-588: The human potential movement emerged and strongly influenced the New Age. In Britain, a number of small religious groups that came to be identified as the "light" movement had begun declaring the existence of a coming new age, influenced strongly by the Theosophical ideas of Blavatsky and Bailey. The most prominent of these groups was the Findhorn Foundation , which founded the Findhorn Ecovillage in

8874-541: The natural world . The primary exponent of this approach was Paracelsus (1493/94–1541), who took inspiration from alchemy and folk magic to argue against the mainstream medical establishment of his time—which, as in Antiquity, still based its approach on the ideas of the second-century physician and philosopher, Galen , a Greek in the Roman Empire. Instead, Paracelsus urged doctors to learn medicine through an observation of

9027-520: The occultism of the eighteenth and nineteenth centuries, including the work of Emanuel Swedenborg and Franz Mesmer , as well as Spiritualism , New Thought , and Theosophy . More immediately, it arose from mid-twentieth century influences such as the UFO religions of the 1950s, the counterculture of the 1960s , and the Human Potential Movement . Its exact origins remain contested, but it became

9180-421: The "New Age" became a banner under which to bring together the wider "cultic milieu" of American society. The counterculture of the 1960s had rapidly declined by the start of the 1970s, in large part due to the collapse of the commune movement, but it would be many former members of the counter-culture and hippie subculture who subsequently became early adherents of the New Age movement. The exact origins of

9333-531: The "esoteric" originated in the 2nd century with the coining of the Ancient Greek adjective esôterikós ("belonging to an inner circle"); the earliest known example of the word appeared in a satire authored by Lucian of Samosata ( c.  125 – after 180). In the 15th and 16th centuries, differentiations in Latin between exotericus and esotericus (along with internus and externus ) were common in

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9486-474: The 1980s onward, with its emphasis on initiative and self-reliance resonating with any New Age ideas. Channelers Jane Roberts ( Seth Material ), Helen Schucman ( A Course in Miracles ), J. Z. Knight ( Ramtha ), Neale Donald Walsch ( Conversations with God ) contributed to the movement's growth. The first significant exponent of the New Age movement in the U.S. has been cited as Ram Dass . Core works in

9639-696: The 1980s, exerting a strong influence over the scholars Mircea Eliade , Henry Corbin , and the early work of Faivre. Within the academic field of religious studies , those who study different religions in search of an inner universal dimension to them all are termed "religionists". Such religionist ideas also exerted an influence on more recent scholars like Nicholas Goodrick-Clarke and Arthur Versluis . Versluis for instance defined "Western esotericism" as "inner or hidden spiritual knowledge transmitted through Western European historical currents that in turn feed into North American and other non-European settings". He added that these Western esoteric currents all shared

9792-528: The 19th and 20th centuries, scholars increasingly saw the term "esotericism" as meaning something distinct from Christianity—as a subculture at odds with the Christian mainstream from at least the time of the Renaissance. After being introduced by Jacques Matter in French, the occultist and ceremonial magician Eliphas Lévi (1810–1875) popularized the term in the 1850s. Lévi also introduced the term l'occultisme ,

9945-500: The Age of Enlightenment, these esoteric traditions came to be regularly categorised under the labels of " superstition ", " magic ", and " the occult "—terms often used interchangeably. The modern academy , then in the process of developing, consistently rejected and ignored topics coming under "the occult", thus leaving research into them largely to enthusiasts outside of academia. Indeed, according to historian of esotericism Wouter J. Hanegraaff (born 1961), rejection of "occult" topics

10098-610: The Hellenistic Eastern Mediterranean, then part of the Roman Empire , during Late Antiquity . This was a milieu that mixed religious and intellectual traditions from Greece, Egypt, the Levant, Babylon, and Persia—in which globalisation , urbanisation, and multiculturalism were bringing about socio-cultural change. One component of this was Hermeticism, an Egyptian Hellenistic school of thought that takes its name from

10251-409: The New Age bore many similarities with both earlier forms of Western esotericism and Asian religion, it remained "distinct from its predecessors in its own self-consciousness as a new way of thinking". The late 1950s saw the first stirrings within the cultic milieu of a belief in a coming new age. A variety of small movements arose, revolving around revealed messages from beings in space and presenting

10404-512: The New Age community claim to represent ancient Albanian wisdom, simply because beliefs regarding ancient Albanians are not part of our cultural stereotypes". According to Hess, these ancient or foreign societies represent an exotic "Other" for New Agers, who are predominantly white Westerners. A belief in divinity is integral to New Age ideas, although understandings of this divinity vary. New Age theology exhibits an inclusive and universalistic approach that accepts all personal perspectives on

10557-417: The New Age could be considered "a unified ideology or Weltanschauung ", although he believed that it could be considered a "more or less unified 'movement'." Other scholars have suggested that the New Age is too diverse to be a singular movement . The scholar of religion George D. Chryssides called it "a counter-cultural Zeitgeist ", while the sociologist of religion Steven Bruce suggested that New Age

10710-499: The New Age draws ideas from many different cultural and spiritual traditions from across the world, often legitimising this approach by reference to "a very vague claim" about underlying global unity. Certain societies are more usually chosen over others; examples include the ancient Celts, ancient Egyptians, the Essenes , Atlanteans , and ancient extraterrestrials. As noted by Hammer: "to put it bluntly, no significant spokespersons within

10863-401: The New Age milieu as a "religion". York described the New Age as a new religious movement (NRM). Conversely, both Heelas and Sutcliffe rejected this categorisation; Heelas believed that while elements of the New Age represented NRMs, this did not apply to every New Age group. Similarly, Chryssides stated that the New Age could not be seen as "a religion" in itself. The New Age movement is

11016-401: The New Age movement remain an issue of debate; Melton asserted that it emerged in the early 1970s, whereas Hanegraaff instead traced its emergence to the latter 1970s, adding that it then entered its full development in the 1980s. This early form of the movement was based largely in Britain and exhibited a strong influence from theosophy and Anthroposophy . Hanegraaff termed this early core of

11169-402: The New Age phenomenon openly embraced the term New Age , although it was popularised in books like David Spangler 's 1977 work Revelation: The Birth of a New Age and Mark Satin 's 1979 book New Age Politics: Healing Self and Society . Marilyn Ferguson 's 1982 book The Aquarian Conspiracy has also been regarded as a landmark work in the development of the New Age, promoting the idea that

11322-446: The New Age typically accepts a holistic form of divinity that pervades the universe, including human beings themselves, leading to a strong emphasis on the spiritual authority of the self. This is accompanied by a common belief in a variety of semi-divine non-human entities such as angels , with whom humans can communicate, particularly by channeling through a human intermediary. Typically viewing history as divided into spiritual ages,

11475-624: The New Age were already present by the end of the 19th century, even to such an extent that one may legitimately wonder whether the New Age brings anything new at all. — Historian of religion Wouter Hanegraaff , 1996. A further major influence on the New Age was the Theosophical Society , an occult group co-founded by the Russian Helena Blavatsky in the late 19th century. In her books Isis Unveiled (1877) and The Secret Doctrine (1888), Blavatsky wrote that her Society

11628-614: The Renaissance—among them Paracelsianism , Weigelianism , and Christian theosophy —in his book he labelled all of these traditions under the category of "Platonic–Hermetic Christianity", portraying them as heretical to what he saw as "true" Christianity. Despite his hostile attitude toward these traditions of thought, Colberg became the first to connect these disparate philosophies and to study them under one rubric, also recognising that these ideas linked back to earlier philosophies from late antiquity . In 18th-century Europe, during

11781-474: The Scottish area of Findhorn , Moray in 1962. Although its founders were from an older generation, Findhorn attracted increasing numbers of countercultural baby boomers during the 1960s, to the extent that its population had grown sixfold to c. 120 residents by 1972. In October 1965, the co-founder of Findhorn Foundation, Peter Caddy , a former member of the occult Rosicrucian Order Crotona Fellowship , attended

11934-626: The West and the East. As for the noun "esotericism", probably the first mention in German of Esoterismus appeared in a 1779 work by Johann Georg Hamann , and the use of Esoterik in 1790 by Johann Gottfried Eichhorn . But the word esoterisch had already existed at least since 1731–1736, as found in the works of Johann Jakob Brucker ; this author rejected everything that is characterized today as an "esoteric corpus". In this 18th century context, these terms referred to Pythagoreanism or Neoplatonic theurgy , but

12087-418: The ability to communicate with angels, demons, and spirits. Swedenborg's attempt to unite science and religion and his prediction of a coming era in particular have been cited as ways that he prefigured the New Age. Another early influence was the late 18th and early 19th century German physician and hypnotist Franz Mesmer , who wrote about the existence of a force known as " animal magnetism " running through

12240-456: The afternoon, while he reserved the morning for "akroatika" (acroamatics), referring to natural philosophy and logic , taught during a walk with his students. Furthermore, the term "exoteric" for Aristotle could have another meaning, hypothetically referring to an extracosmic reality, ta exo , superior to and beyond Heaven, requiring abstraction and logic. This reality stood in contrast to what he called enkyklioi logoi, knowledge "from within

12393-405: The ancient world to the contemporary period. Accordingly, Von Stuckrad suggested that it was a good typology for understanding "Christian esotericism in the early modern period " but lacked utility beyond that. Somewhat crudely, esotericism can be described as a Western form of spirituality that stresses the importance of the individual effort to gain spiritual knowledge, or gnosis , whereby man

12546-479: The ancient, medieval, and Renaissance traditions of esoteric thought. In France, following the social upheaval of the 1789 Revolution , various figures emerged in this occultist milieu who were heavily influenced by traditional Catholicism, the most notable of whom were Éliphas Lévi (1810–1875) and Papus (1865–1916). Also significant was René Guénon (1886–1951), whose concern with tradition led him to develop an occult viewpoint termed Traditionalism ; it espoused

12699-417: The argument that one could categorise certain traditions of Western philosophy and thought together, thus establishing the category now labelled "Western esotericism". The first to do so, Ehregott Daniel Colberg  [ de ] (1659–1698), a German Lutheran theologian, wrote Platonisch-Hermetisches Christianity (1690–91). A hostile critic of various currents of Western thought that had emerged since

12852-536: The band's highly publicised study of Transcendental Meditation , "truly kick-started" the Human Potential Movement that subsequently became New Age. Although not common throughout the counterculture, usage of the terms New Age and Age of Aquarius —used in reference to a coming era—were found within it, for instance appearing on adverts for the Woodstock festival of 1969, and in the lyrics of " Aquarius ",

13005-506: The circle", involving the intracosmic physics that surrounds everyday life. There is a report by Strabo and Plutarch , however, which states that the Lyceum's school texts were circulated internally, their publication was more controlled than the exoteric ones, and that these "esoteric" texts were rediscovered and compiled only with the efforts of Andronicus of Rhodes . Plato would have orally transmitted intramural teachings to his disciples,

13158-405: The community, with workshops and conferences being held there that brought together New Age thinkers from across the world. Several key events occurred, which raised public awareness of the New Age subculture: publication of Linda Goodman 's best-selling astrology books Sun Signs (1968) and Love Signs (1978); the release of Shirley MacLaine 's book Out on a Limb (1983), later adapted into

13311-401: The concept of a coming "New Age" and used the term accordingly. The term had thus become a recurring motif in the esoteric spirituality milieu. Sutcliffe, therefore, expressed the view that while the term New Age had originally been an "apocalyptic emblem", it would only be later that it became "a tag or codeword for a 'spiritual' idiom". According to scholar Nevill Drury , the New Age has

13464-827: The concept was particularly sedimentated by two streams of discourses: speculations about the influences of the Egyptians on ancient philosophy and religion, and their associations with Masonic discourses and other secret societies, who claimed to keep such ancient secrets until the Enlightenment; and the emergence of orientalist academic studies , which since the 17th century identified the presence of mysteries, secrets or esoteric "ancient wisdom" in Persian, Arab, Indian and Far Eastern texts and practices (see also Early Western reception of Eastern esotericism ). The noun "esotericism", in its French form "ésotérisme", first appeared in 1828 in

13617-609: The cosmos was established. Copernicus' theories were adopted into esoteric strains of thought by Giordano Bruno (1548–1600), whose ideas were deemed heresy by the Roman Catholic Church , which eventually publicly executed him. A distinct strain of esoteric thought developed in Germany, where it became known as Naturphilosophie . Though influenced by traditions from Late Antiquity and medieval Kabbalah, it only acknowledged two main sources of authority: Biblical scripture and

13770-413: The cultic milieu having become conscious of itself, in the later 1970s, as constituting a more or less unified "movement". All manifestations of this movement are characterized by a popular western culture criticism expressed in terms of a secularized esotericism. — Scholar of esotericism Wouter Hanegraaff, 1996. The New Age is also a form of Western esotericism . Hanegraaff regarded the New Age as

13923-595: The cultural contact between Christians and Muslims in Sicily and southern Italy. The 12th century saw the development of the Kabbalah in southern Italy and medieval Spain . The medieval period also saw the publication of grimoires , which offered often elaborate formulas for theurgy and thaumaturgy . Many of the grimoires seem to have kabbalistic influence. Figures in alchemy from this period seem to also have authored or used grimoires. Medieval sects deemed heretical such as

14076-553: The decades to come". Australian scholar Paul J. Farrelly, in his 2017 doctoral dissertation at Australian National University , argued that, while the term New Age may become less popular in the West, it is actually booming in Taiwan , where it is regarded as something comparatively new and is being exported from Taiwan to the Mainland China , where it is more or less tolerated by the authorities. The New Age places strong emphasis on

14229-441: The development of the field of psychical research . Somnambulism also exerted a strong influence on the early disciplines of psychology and psychiatry ; esoteric ideas pervade the work of many early figures in this field, most notably Carl Gustav Jung —though with the rise of psychoanalysis and behaviourism in the 20th century, these disciplines distanced themselves from esotericism. Also influenced by artificial somnambulism

14382-488: The divine as equally valid. This intentional vagueness as to the nature of divinity also reflects the New Age idea that divinity cannot be comprehended by the human mind or language. New Age literature nevertheless displays recurring traits in its depiction of the divine: the first is the idea that it is holistic , thus frequently being described with such terms as an "Ocean of Oneness", "Infinite Spirit", "Primal Stream", "One Essence", and "Universal Principle". A second trait

14535-446: The early 1970s, use of the term New Age was increasingly common within the cultic milieu. This was because—according to Sutcliffe—the "emblem" of the "New Age" had been passed from the "subcultural pioneers" in groups like Findhorn to the wider array of "countercultural baby boomers" between c.  1967 and 1974. He noted that as this happened, the meaning of the term New Age changed; whereas it had once referred specifically to

14688-653: The emergence of a wider movement in Renaissance Platonism, or Platonic Orientalism. Ficino also translated part of the Corpus Hermeticum , though the rest was translated by his contemporary, Lodovico Lazzarelli (1447–1500). Another core figure in this intellectual milieu was Giovanni Pico della Mirandola (1463–1494), who achieved notability in 1486 by inviting scholars from across Europe to come and debate with him 900 theses that he had written. Pico della Mirandola argued that all of these philosophies reflected

14841-651: The emergence of new trends of esoteric thought now known as occultism . Significant groups in this century included the Societas Rosicruciana in Anglia , the Theosophical Society and the Hermetic Order of the Golden Dawn . Also important in this connection is Martinus Thomsen 's " spiritual science ". Modern paganism developed within occultism and includes religious movements such as Wicca . Esoteric ideas permeated

14994-615: The emergence of the New Age movement, and have widely been used to assert that a better way of life for humanity is dawning. It occurs commonly, for instance, in political contexts; the Great Seal of the United States , designed in 1782, proclaims a "new order of ages", while in the 1980s the Soviet General Secretary Mikhail Gorbachev proclaimed that "all mankind is entering a new age". The term has also appeared within Western esoteric schools of thought, having

15147-442: The esoteric movement of this period was the German physician Franz Anton Mesmer (1734–1814), who developed the theory of Animal Magnetism , which later became known more commonly as Mesmerism . Mesmer claimed that a universal life force permeated everything, including the human body, and that illnesses were caused by a disturbance or block in this force's flow; he developed techniques he claimed cleansed such blockages and restored

15300-678: The face of increasing disenchantment. A third views Western esotericism as encompassing all of Western culture's "rejected knowledge" that is accepted neither by the scientific establishment nor orthodox religious authorities. The earliest traditions of Western esotericism emerged in the Eastern Mediterranean during Late Antiquity , where Hermeticism , Gnosticism and Neoplatonism developed as schools of thought distinct from what became mainstream Christianity. Renaissance Europe saw increasing interest in many of these older ideas, with various intellectuals combining pagan philosophies with

15453-612: The fact that "New Age" is a "theoretical concept" does not "undermine its usefulness or employability"; he drew comparisons with " Hinduism ", a similar "Western etic piece of vocabulary" that scholars of religion used despite its problems. In discussing the New Age, academics have varyingly referred to "New Age spirituality" and "New Age religion". Those involved in the New Age rarely consider it to be "religion"—negatively associating that term solely with organized religion —and instead describe their practices as "spirituality". Religious studies scholars, however, have repeatedly referred to

15606-406: The first reserved for teachings that were developed "within the walls" of the philosophical school, among a circle of thinkers ("eso-" indicating what is unseen, as in the classes internal to the institution), and the second referring to those whose works were disseminated to the public in speeches and published ("exo-": outside). The initial meaning of this last word is implied when Aristotle coined

15759-557: The former and irrational by the latter. Scholars nevertheless recognise that various non-Western traditions have exerted "a profound influence" over Western esotericism, citing the example of the Theosophical Society 's incorporation of Hindu and Buddhist concepts like reincarnation into its doctrines. Given these influences and the imprecise nature of the term "Western", the scholar of esotericism Kennet Granholm has argued that academics should cease referring to " Western esotericism" altogether, instead simply favouring "esotericism" as

15912-421: The human body. The establishment of Spiritualism , an occult religion influenced by both Swedenborgianism and Mesmerism, in the U.S. during the 1840s has also been identified as a precursor to the New Age, in particular through its rejection of established Christianity, representing itself as a scientific approach to religion, and its emphasis on channeling spirit entities. Most of the beliefs which characterise

16065-557: The idea of an original, universal tradition, and thus a rejection of modernity . His Traditionalist ideas strongly influenced later esotericists like Julius Evola (1898–1974), founder of the UR Group , and Frithjof Schuon (1907–1998). New Age New Age is a range of spiritual or religious practices and beliefs which rapidly grew in Western society during the early 1970s. Its highly eclectic and unsystematic structure makes

16218-425: The idea that the individual and their own experiences are the primary source of authority on spiritual matters. It exhibits what Heelas termed "unmediated individualism", and reflects a world-view that is "radically democratic". It places an emphasis on the freedom and autonomy of the individual. This emphasis has led to ethical disagreements; some New Agers believe helping others is beneficial, although another view

16371-406: The internet in particular further popularized New Age ideas and made them more widely accessible. New Age ideas influenced the development of rave culture in the late 1980s and 1990s. In Britain during the 1980s, the term New Age Travellers came into use, although York characterised this term as "a misnomer created by the media". These New Age Travellers had little to do with the New Age as

16524-630: The justification of a theological esotericism, and Numenius wrote "On the Secrets of Plato" ( Peri tôn para Platoni aporrhèta ). Probably based on the "exôtikos/esôtikos" dichotomy, the Hellenic world developed the classical distinction between exoteric/esoteric, stimulated by criticism from various currents such as the Patristics . According to examples in Lucian, Galen and Clement of Alexandria , at that time it

16677-399: The late 19th century. Hanegraaff believed that the New Age's direct antecedents could be found in the UFO religions of the 1950s, which he termed a "proto-New Age movement". Many of these new religious movements had strong apocalyptic beliefs regarding a coming new age, which they typically asserted would be brought about by contact with extraterrestrials. Examples of such groups included

16830-483: The legendary Egyptian wise man, Hermes Trismegistus . In the 2nd and 3rd centuries, a number of texts attributed to Hermes Trismegistus appeared, including the Corpus Hermeticum , Asclepius , and The Discourse on the Eighth and Ninth . Some still debate whether Hermeticism was a purely literary phenomenon or had communities of practitioners who acted on these ideas, but it has been established that these texts discuss

16983-616: The material world by a malevolent entity known as the Demiurge , who was served by demonic helpers, the Archons . It was the Gnostic belief that people, who were imbued with the divine light, should seek to attain gnosis and thus escape from the world of matter and rejoin the divine source. A third form of esotericism in Late Antiquity was Neoplatonism , a school of thought influenced by the ideas of

17136-453: The means of accessing higher knowledge, he highlighted two themes that he believed could be found within esotericism, that of mediation through contact with non-human entities, and individual experience. Accordingly, for Von Stuckrad, esotericism could be best understood as "a structural element of Western culture" rather than as a selection of different schools of thought. Hanegraaff proposed an additional definition that "Western esotericism"

17289-696: The mouthpiece of the Pagan Front (later the Pagan Federation). During its lifetime The Cauldron was edited by Michael Howard who "has been active among pagans and ritual magicians since the early 1960s". Contributions have included: "The Leaves of Hekate – the Plant Lore of the Thessaly Witches" by Daniel A. Schulke, "Land Guardianship" by Sarah Lawless, "Traditional Fairy Lore" by Ronald Hutton . This religious magazine or journal–related article

17442-689: The movement the New Age sensu stricto , or "New Age in the strict sense". Hanegraaff terms the broader development the New Age sensu lato , or "New Age in the wider sense". Stores that came to be known as "New Age shops" opened up, selling related books, magazines, jewelry, and crystals, and they were typified by the playing of New Age music and the smell of incense. This probably influenced several thousand small metaphysical book- and gift-stores that increasingly defined themselves as "New Age bookstores", while New Age titles came to be increasingly available from mainstream bookstores and then websites like Amazon.com . Not everyone who came to be associated with

17595-487: The natural world, though in later work he also began to focus on overtly religious questions. His work gained significant support in both areas over the following centuries. One of those influenced by Paracelsus was the German cobbler Jakob Böhme (1575–1624), who sparked the Christian theosophy movement through his attempts to solve the problem of evil . Böhme argued that God had been created out of an unfathomable mystery,

17748-496: The older New Thought movement, as evidenced by the widespread use of Helen Schucman 's A Course in Miracles (1975), New Age music, and crystal healing in New Thought churches. Some figures in the New Thought movement were skeptical, challenging the compatibility of New Age and New Thought perspectives. During these decades, Findhorn had become a site of pilgrimage for many New Agers, and greatly expanded in size as people joined

17901-559: The opening song of the 1967 musical Hair: The American Tribal Love-Rock Musical . This decade also witnessed the emergence of a variety of new religious movements and newly established religions in the United States, creating a spiritual milieu from which the New Age drew upon; these included the San Francisco Zen Center , Transcendental Meditation, Soka Gakkai , the Inner Peace Movement, the Church of All Worlds , and

18054-499: The patient to full health. One of Mesmer's followers, the Marquis de Puységur , discovered that mesmeric treatment could induce a state of somnumbulic trance in which they claimed to enter visionary states and communicate with spirit beings. These somnambulic trance-states heavily influenced the esoteric religion of Spiritualism , which emerged in the United States in the 1840s and spread throughout North America and Europe. Spiritualism

18207-418: The philosopher Plato . Advocated by such figures as Plotinus , Porphyry , Iamblichus , and Proclus , Neoplatonism held that the human soul had fallen from its divine origins into the material world, but that it could progress, through a number of hierarchical spheres of being, to return to its divine origins once more. The later Neoplatonists performed theurgy , a ritual practice attested in such sources as

18360-527: The point that Kocku von Stuckrad stated "esoteric ontology and anthropology would hardly exist without Platonic philosophy." In his dialogues, he uses expressions that refer to cultic secrecy (for example, ἀπορρήτων , aporrhéton , one of the Ancient Greek expressions referring to the prohibition of revealing a secret, in the context of mysteries ). In Theaetetus 152c, there is an example of this concealment strategy: Can it be, then, that Protagoras

18513-484: The propagating of New Age ideas included Jane Roberts's Seth series, published from 1972 onward, Helen Schucman's 1975 publication A Course in Miracles , and James Redfield 's 1993 work The Celestine Prophecy . A number of these books became best sellers , such as the Seth book series which quickly sold over a million copies. Supplementing these books were videos, audiotapes, compact discs and websites. The development of

18666-610: The public, so several people described themselves as "Rosicrucian", claiming access to secret esoteric knowledge. A real initiatory brotherhood was established in late 16th-century Scotland through the transformation of Medieval stonemason guilds to include non-craftsmen: Freemasonry . Soon spreading into other parts of Europe, in England it largely rejected its esoteric character and embraced humanism and rationalism, while in France it embraced new esoteric concepts, particularly those from Christian theosophy. The Age of Enlightenment witnessed

18819-536: The scholar Kennet Granholm stated only that Faivre's definition had been "the dominating paradigm for a long while" and that it "still exerts influence among scholars outside the study of Western esotericism". The advantage of Faivre's system is that it facilitates comparing varying esoteric traditions "with one another in a systematic fashion." Other scholars criticised his theory, pointing out various weaknesses. Hanegraaff claimed that Faivre's approach entailed "reasoning by prototype" in that it relied upon already having

18972-517: The scholar discourse on ancient philosophy. The categories of doctrina vulgaris and doctrina arcana are found among Cambridge Platonists . Perhaps for the first time in English, Thomas Stanley , between 1655 and 1660, would refer to the Pythagorean exoterick and esoterick . John Toland in 1720 would state that the so-called nowadays "esoteric distinction" was a universal phenomenon, present in both

19125-404: The scholar of religion Gordon J. Melton presented a conference paper in which he argued that, given that he knew of nobody describing their practices as "New Age" anymore, the New Age had died. In 2001, Hammer observed that the term New Age had increasingly been rejected as either pejorative or meaningless by individuals within the Western cultic milieu. He also noted that within this milieu it

19278-467: The scholar of religion Hugh Urban argued that New Age spirituality is growing in the United States and can be expected to become more visible: "According to many recent surveys of religious affiliation, the 'spiritual but not religious' category is one of the fastest-growing trends in American culture, so the New Age attitude of spiritual individualism and eclecticism may well be an increasingly visible one in

19431-443: The sheer diversity of the New Age renders the term too problematic for scholars to use. MacKian proposed "everyday spirituality" as an alternate term. While acknowledging that New Age was a problematic term, the scholar of religion James R. Lewis stated that it remained a useful etic category for scholars to use because "There exists no comparable term which covers all aspects of the movement." Similarly, Chryssides argued that

19584-484: The sociologist Colin Campbell, refers to a social network of marginalized ideas. Through their shared marginalization within a given society, these disparate ideas interact and create new syntheses. Hammer identified much of the New Age as corresponding to the concept of " folk religions " in that it seeks to deal with existential questions regarding subjects like death and disease in "an unsystematic fashion, often through

19737-420: The sociologist describes New Age as a new religious movement (NRM); while the psychologist describes it as a form of narcissism. — Scholar of religion Daren Kemp, 2004 The New Age phenomenon has proved difficult to define, with much scholarly disagreement as to its scope. The scholars Steven J. Sutcliffe and Ingvild Sælid Gilhus have even suggested that it remains "among the most disputed of categories in

19890-443: The study of religion". The scholar of religion Paul Heelas characterised the New Age as "an eclectic hotch-potch of beliefs, practices, and ways of life" that can be identified as a singular phenomenon through their use of "the same (or very similar) lingua franca to do with the human (and planetary) condition and how it can be transformed ." Similarly, the historian of religion Olav Hammer termed it "a common denominator for

20043-520: The supposed "esoteric" content of which regarding the First Principles is particularly highlighted by the Tübingen School as distinct from the apparent written teachings conveyed in his books or public lectures. Hegel commented on the analysis of this distinction in the modern hermeneutics of Plato and Aristotle: To express an external object not much is required, but to communicate an idea

20196-402: The term "exoteric speeches" ( ἐξωτερικοὶ λόγοι ), perhaps to refer to the speeches he gave outside his school. However, Aristotle never employed the term "esoteric" and there is no evidence that he dealt with specialized secrets; there is a dubious report by Aulus Gellius , according to which Aristotle disclosed the exoteric subjects of politics, rhetoric and ethics to the general public in

20349-427: The term provided a "useful generic label" for "a large and complicated group of historical phenomena that had long been perceived as sharing an air de famille ." Various academics have emphasised that esotericism is a phenomenon unique to the Western world. As Faivre stated, an "empirical perspective" would hold that "esotericism is a Western notion." As scholars such as Faivre and Hanegraaff have pointed out, there

20502-409: The term was used more widely, with scholar of religion Daren Kemp observing that "New Age spirituality is not an essential part of New Age Traveller culture, although there are similarities between the two worldviews". The term New Age came to be used increasingly widely by the popular media in the 1990s. By the late 1980s, some publishers dropped the term New Age as a marketing device. In 1994,

20655-563: The term. Rather than terming themselves New Agers , those involved in this milieu commonly describe themselves as spiritual "seekers", and some self-identify as a member of a different religious group, such as Christianity, Judaism, or Buddhism. In 2003 Sutcliffe observed that the use of the term New Age was "optional, episodic and declining overall", adding that among the very few individuals who did use it, they usually did so with qualification, for instance by placing it in quotation marks. Other academics, such as Sara MacKian, have argued that

20808-521: The three Rosicrucian Manifestos were published in Germany. These texts purported to represent a secret, initiatory brotherhood founded centuries before by a German adept named Christian Rosenkreutz . There is no evidence that Rosenkreutz was a genuine historical figure, nor that a Rosicrucian Order had ever existed before then. Instead, the manifestos are likely literary creations of Lutheran theologian Johann Valentin Andreae (1586–1654). They interested

20961-406: The true nature of God, emphasising that humans must transcend rational thought and worldly desires to find salvation and be reborn into a spiritual body of immaterial light, thereby achieving spiritual unity with divinity. Another tradition of esoteric thought in Late Antiquity was Gnosticism. Various Gnostic sects existed, and they broadly believed that the divine light had been imprisoned within

21114-534: The work by Protestant historian of gnosticism Jacques Matter (1791–1864), Histoire critique du gnosticisme (3 vols.). The term "esotericism" thus came into use in the wake of the Age of Enlightenment and of its critique of institutionalised religion, during which alternative religious groups such as the Rosicrucians began to disassociate themselves from the dominant Christianity in Western Europe. During

21267-466: Was New Thought , which developed in late nineteenth-century New England as a Christian-oriented healing movement before spreading throughout the United States. Another influence was the psychologist Carl Jung . Drury also identified as an important influence upon the New Age the Indian Swami Vivekananda , an adherent of the philosophy of Vedanta who first brought Hinduism to the West in

21420-668: Was Faivre, who published a series of criteria for how to define "Western esotericism" in 1992. Faivre claimed that esotericism was "identifiable by the presence of six fundamental characteristics or components", four of which were "intrinsic" and thus vital to defining something as being esoteric, while the other two were "secondary" and thus not necessarily present in every form of esotericism. He listed these characteristics as follows: Faivre's form of categorisation has been endorsed by scholars like Goodrick-Clarke, and by 2007 Bogdan could note that Faivre's had become "the standard definition" of Western esotericism in use among scholars. In 2013

21573-413: Was a milieu ; Heelas and scholar of religion Linda Woodhead called it the "holistic milieu". There is no central authority within the New Age phenomenon that can determine what counts as New Age and what does not. Many of those groups and individuals who could analytically be categorised as part of the New Age reject the term New Age in reference to themselves. Some even express active hostility to

21726-483: Was a common practice among philosophers to keep secret writings and teachings. A parallel secrecy and reserved elite was also found in the contemporary environment of Gnosticism . Later, Iamblichus would present his definition (close to the modern one), as he classified the ancient Pythagoreans as either "exoteric" mathematicians or "esoteric" acousmatics, the latter being those who disseminated enigmatic teachings and hidden allegorical meanings. 'Western esotericism'

21879-496: Was a theme in the poetry of Wellesley Tudor Pole (1884–1968) and of Johanna Brandt (1876–1964), and then also appeared in the work of the British-born American Theosophist Alice Bailey (1880–1949), featuring in titles such as Discipleship in the New Age (1944) and Education in the New Age (1954). Between the 1930s and 1960s a small number of groups and individuals became preoccupied with

22032-438: Was a very ingenious person who threw out this obscure utterance for the unwashed like us but reserved the truth as a secret doctrine (ἐν ἀπορρήτῳ τὴν ἀλήθειαν) to be revealed to his disciples? The Neoplatonists intensified the search for a "hidden truth" under the surface of teachings, myths and texts, developing the hermeneutics and allegorical exegesis of Plato , Homer , Orpheus and others. Plutarch, for example, developed

22185-400: Was based on the concept that individuals could communicate with spirits of the deceased during séances . Most forms of Spiritualism had little theoretical depth, being largely practical affairs—but full theological worldviews based on the movement were articulated by Andrew Jackson Davis (1826–1910) and Allan Kardec (1804–1869). Scientific interest in the claims of Spiritualism resulted in

22338-559: Was conveying the essence of all world religions, and it thus emphasized a focus on comparative religion . Serving as a partial bridge between Theosophical ideas and those of the New Age was the American esotericist Edgar Cayce , who founded the Association for Research and Enlightenment . Another partial bridge was the Danish mystic Martinus who is popular in Scandinavia. Another influence

22491-501: Was critical of this approach, believing that it relegated Western esotericism to the position of "a casualty of positivist and materialist perspectives in the nineteenth-century" and thus reinforces the idea that Western esoteric traditions were of little historical importance. Bogdan similarly expressed concern regarding Hanegraaff's definition, believing that it made the category of Western esotericism "all inclusive" and thus analytically useless. The origins of Western esotericism are in

22644-484: Was expanded in the work of the German Heinrich Cornelius Agrippa (1486–1535/36), who used it as a framework to explore the philosophical and scientific traditions of Antiquity in his work De occulta philosophia libri tres . The work of Agrippa and other esoteric philosophers had been based in a pre-Copernican worldview, but following the arguments of Copernicus , a more accurate understanding of

22797-431: Was not being replaced by any alternative and that as such a sense of collective identity was being lost. Other scholars disagreed with Melton's idea; in 2004 Daren Kemp stated that "New Age is still very much alive". Hammer himself stated that "the New Age movement may be on the wane, but the wider New Age religiosity ... shows no sign of disappearing". MacKian suggested that the New Age "movement" had been replaced by

22950-425: Was seen as a "crucial identity marker" for any intellectuals seeking to affiliate themselves with the academy. Scholars established this category in the late 18th century after identifying "structural similarities" between "the ideas and world views of a wide variety of thinkers and movements" that, previously, had not been in the same analytical grouping. According to the scholar of esotericism Wouter J. Hanegraaff,

23103-447: Was that "any alternative spiritual path is good because it is spiritual and alternative". This approach that has generated a common jibe that New Age represents "supermarket spirituality". York suggested that this eclecticism stemmed from the New Age's origins within late modern capitalism, with New Agers subscribing to a belief in a free market of spiritual ideas as a parallel to a free market in economics. As part of its eclecticism,

23256-463: Was that many of those currents widely recognised as esoteric never concealed their teachings, and in the 20th century came to permeate popular culture, thus problematizing the claim that esotericism could be defined by its hidden and secretive nature. He noted that when scholars adopt this definition, it shows that they subscribe to the religious doctrines espoused by the very groups they are studying. Another approach to Western esotericism treats it as

23409-428: Was the religion of New Thought , founded by the American mesmerist Phineas P. Quimby (1802–1866). It revolved around the concept of " mind over matter "—believing that illness and other negative conditions could be cured through the power of belief. In Europe, a movement usually termed occultism emerged as various figures attempted to find a "third way" between Christianity and positivist science while building on

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