Towards the Study of Esotericism without the “Western”: Esotericism from the Perspective of a Global Religious History

Abstract

This chapter holds that the demarcation “Western” is a significant shortcoming of the study of esotericism. While it has helped to draw the contours of an emerging field in its earlier stages, it has by now become an impediment to its further establishment. As most scholars would agree, “Western” is a historically contingent and highly volatile concept that is as much ideological as geographical. While the same holds true for many concepts with which scholars operate, other fields of study have long gone through a difficult and often tedious process of self-reflection and critical debate to deal with this challenge. Such debates have by no means been absent from the field of Western esotericism, but so far they have yielded limited and overall unsatisfying results. As discussed in the introduction to this volume, Wouter Hanegraaff has recently suggested conducting research on esotericism as a corrective to “those radical theorists who are so eager to deconstruct ‘Western culture.’” This research, unlike “postmodern” approaches, “is best done with a minimum of theoretical baggage, at least at the outset, because the prime objective consists in listening to what the sources have to tell us instead of imposing our own ideas on them” (Hanegraaff, 2019, p. 151, original emphasis). Surely one does not have to be a “radical” to recognize the need for a critical approach to notions such as “Western culture,” and neither does one have to be lost in “postmodern” theory to maintain the impossibility of simply “listening” to what the sources have to tell.What Hanegraaff designates as an excess of postmodern radical theory are insights that have been established, on the basis of strong arguments and sound research, in other fields and disciplines, some of them fairly conservative, for several decades. Instead of driving a wedge between the chimera of postmodern radical theorists and those who allegedly do empirical history by listening to the sources, the main plea of this chapter is for an open dialogue that encourages a plurality of approaches, which will transcend the confines of Western esotericism and has the potential to initiate a fruitful dialogue with other fields. This is especially relevant because, as will be seen, previous criticism of the “Western” demarcation has provoked what I refer to as the “diffusionist reaction,” which depicts esotericism as a European “export” to the rest of the world.