Lux in Tenebris is a collection of eighteen original interdisciplinary essays that address aspects of the verbal and visual symbolism in the works of significant figures in the history of Western Esotericism, covering such themes as alchemy, magic, kabbalah, angels, occult philosophy, Platonism, Rosicrucianism, and Theosophy. Part I: Middle Ages & Early Modernity ranges from Gikatilla, Ficino, Camillo, Agrippa, Weigel, Boehme, Yvon, and Swedenborg, to celestial divination in Russia. Part II: Modernity & Postmodernity moves from occultist thinkers Schwaller de Lubicz and Evola to esotericism in literature, art, and cinema, in the works of Colquhoun, Degouve de Nuncques, Bruskin, Doitschinoff, and Perez-Reverte, with an essay on esoteric theories of colour. Contributors are: Michael J.B. Allen, Susanna Akerman, Lina Bolzoni, Aaron Cheak, Robert Collis, Francesca M. Crasta, Per Faxneld, Laura Follesa, Victoria Ferentinou, Joshua Gentzke, Joscelyn Godwin, Hans Thomas Hakl, Theodor Harmsen, Elke Morlok, Noel Putnik, Jonathan Schorsch, Gyoergy Szoenyi, Carsten Wilke, and Thomas Willard.

"Santo Daime: A New World Religion" deals with a young, exotic and controversial religious movement. Emerging in the Brazilian Amazon in the 1930s, Santo Daime has since spread to many of the world's major cities. Santo Daime is a mixture of indigenous, popular Catholic, Afro-Brazilian, esoteric, Spiritist, and new age beliefs and activities. Ritual practice is centred on the consumption of a psychotropic beverage called 'Daime' which members believe enhances their interaction with the supernatural world. Because Daime is treated as an illegal narcotic in many parts of the world, outside of its Brazilian homeland most Santo Daime rituals are practised clandestinely. This book unites extensive fieldwork experience with an established theoretical background and makes a significant contribution to understanding the contemporary interface of religion and late-modern society. Individualization and religious subjectivism, pluralization and religious hybridism, transformation and detraditionalization, globalization and religious identity, and commoditization and religious consumption are among the many issues engaged by this book. "Santo Daime: A New World Religion" is an accessible and multi-disciplinary book suitable for undergraduate students and researchers working in Religious Studies, Sociology of Religion, Anthropology, Cultural Studies and Latin American Studies.

Included in this anthology are four of Crowley's seminal works: The Book of Lies, The Book of the Law, Magick, and Cocaine. Each title has been newly edited and revised based on the original manuscripts, restoring each work as it was intended to be read by Crowley.

One of the first attempts ever to present in a systematic way a non-western semiotic system. This book looks at Japanese esoteric Buddhism and is based around original texts, informed by explicit and rigorous semiotic categories. It is a unique introduction to important aspects of the thought and rituals of the Japanese Shingon tradition. Semiotic concerns are deeply ingrained in the Buddhist intellectual and religious discourse, beginning with the idea that the world is not what it appears to be, which calls for a more accurate understanding of the self and reality. This in turn results in sustained discussions on the status of language and representations, and on the possibility and methods to know reality beyond delusion; such peculiar knowledge is explicitly defined as enlightenment. Thus, for Buddhism, semiotics is directly relevant to salvation; this is a key point that is often ignored even by Buddhologists. This book discusses in depth the main elements of Buddhist semiotics as based primarily on original Japanese pre-modern sources. It is a crucial publication in the fields of semiotics and religious studies.

This volume offers new approaches to some of the biggest persistent challenges in the study of esotericism and beyond. Commonly understood as a particularly "Western" undertaking consisting of religious, philosophical, and ritual traditions that go back to Mediterranean antiquity, this book argues for a global approach that significantly expands the scope of esotericism and highlights its relevance for broader theoretical and methodological debates in the humanities and social sciences. The contributors offer critical interventions on aspects related to colonialism, race, gender and sexuality, economy, and marginality. Equipped with a substantial introduction and conclusion, the book offers textbook-style discussions of the state of research and makes concrete proposals for how esotericism can be rethought through broader engagement with neighboring fields.