Mysticism in Western Esotericism

Within the study of Western esotericism there has been little focus on its understated mystical elements. Similarly, within Western mysticism its ties with Western esotericism have not always been acknowledged. By working with a broad understanding of Western esotericism and with a neo-essentialist approach to mysticism, it is possible to recognise common threads from an ahistorical perspective but, at the same time, appreciating the historical, contextual meaning when the mystical experience is interpreted. Four examples of Western esoteric mysticism have been selected in order to apply this approach. The first is that of ancient pagan Hermetism, foundational to further Western esoteric traditions. The second is the medieval Flemish Christian mystic, John of Ruysbroeck, who is not normally associated with Western esotericism. The third, from the Enlightenment period, is the scientist come mystic Emanuel Swedenborg. The final example is of Druidry, a modern pagan tradition that has not received its due recognition both as a Western esoteric and mystical tradition.The purpose of the book is to bridge the gap between mysticism and Western esotericism. Although some scholars acknowledge that there is a relationship between Western esotericism and mysticism, there has been no in-depth study focusing on Western esoteric mysticism where both aspects have been coequally examined. This requires an analysis of the prevailing paradigm in the study of mysticism and Western esotericism which is part one of this book.The serious study of Western esotericism in academia is only recent and scholars are still in the process of defining the area. This provides the ideal opportunity to consider how inclusive the study of Western esotericism needs to be. If it is too exclusive it is in danger of becoming a fringe discipline. I propose two new examples in this respect: John of Ruysbroeck and Druidry. This book is intended for both students and scholars of Western esotericism and of mysticism, a unit usually taken on any Religious Studies course. I hope to initiate interest in Western esotericism among Religious Studies students and scholars. It will also appeal to philosophers, both students and scholars, who wish to contemplate the nature of reality and consciousness. It will intrigue and challenge the presumptions of practising esotericists and modern Druids and possibly also the general public interested in these topics.