Telepathy, thought transference, unconscious communication. While some important early psychological theorists such as William James, Frederic W. H. Myers and Sigmund Freud all agreed that the phenomenon exists, their theoretical approaches to it were very different. James's and Myers's interpretations of and experimental investigations into telepathy or thought transference were an inextricable part of their psychical researches. Freud's insistence on the reality of thought transference had nothing to do with psychical research or paranormal phenomena, which he largely repudiated. Thought transference for Freud was located in a theory of the unconscious that was radically different from the subliminal mind embraced by James and Myers. Today thought transference is most commonly described as unconscious communication but was largely ignored by subsequent generations of psychoanalysts until most recently. Nonetheless, the recognition of unconscious communication has persisted as a subterranean, quasi-spiritual presence in psychoanalysis to this day. As psychoanalysis becomes more interested in unconscious communication and develops theories of loosely boundaried subjectivities that open up to transcendent dimensions of reality, it begins to assume the features of a religious psychology. Thus, a fuller understanding of how unconscious communication resonates with mystical overtones may be more deeply clarified, articulated and elaborated in contemporary psychoanalysis in an explicit dialogue with psychoanalytically literate scholars of religion. In Legacies of the Occult Marsha Aileen Hewitt argues that some of the leading theorists of unconscious communication represent a 'mystical turn' that is infused with both a spirituality and a revitalized interest in paranormal experience that is far closer to James and Myers than to Freud.

Opulent jeweled objects ranked among the most highly valued works of art in the European Middle Ages. At the same time, precious stones prompted sophisticated reflections on the power of nature and the experience of mineralized beings. Beyond a visual regime that put a premium on brilliant materiality, how can we account for the ubiquity of gems in medieval thought? In The Mineral and the Visual, art historian Brigitte Buettner examines the social roles, cultural meanings, and active agency of precious stones in secular medieval art. Exploring the layered roles played by gems in aesthetic, ideological, intellectual, and economic practices, Buettner focuses on three significant categories of art: the jeweled crown, the pictorialized lapidary, and the illustrated travel account. The global gem trade brought coveted jewels from the Indies to goldsmiths' workshops in Paris, fashionable bodies in London, and the crowns of kings across Europe, and Buettner shows that Europe's literal and metaphorical enrichment was predicated on the importation of gems and ideas from Byzantium, the Islamic world, Persia, and India. Original, transhistorical, and cross-disciplinary, The Mineral and the Visual engages important methodological questions about the work of culture in its material dimension. It will be especially useful to scholars and students interested in medieval art history, material culture, and medieval history.

In Obeah, Race and Racism, Eugenia O'Neal vividly discusses the tradition of African magic and witchcraft, traces its voyage across the Atlantic and its subsequent evolution on the plantations of the New World, and provides a detailed map of how English writers, poets and dramatists interpreted it for English audiences. The triangular trade in guns and baubles, enslaved Africans and gold, sugar and cotton was mirrored by a similar intellectual trade borne in the reports, accounts and stories that fed the perceptions and prejudices of everyone involved in the slave trade and no subject was more fascinating and disconcerting to Europeans than the religious beliefs of the people they had enslaved. Indeed, African magic made its own triangular voyage; starting from Africa, Obeah crossed the Atlantic to the Caribbean, then journeyed back across the ocean, in the form of traveller's narratives and plantation reports, to Great Britain where it was incorporated into the plots of scores of books and stories which went on to shape and form the world view of explorers and colonial officials in Britain's far-flung empire. O'Neal examines what British writers knew or thought they knew about Obeah and discusses how their perceptions of black people were shaped by their perceptions of Obeah. Translated or interpreted by racist writers as a devil-worshipping religion, Obeah came to symbolize the brutality, savagery and superstition in which blacks were thought to be immured by their very race. For many writers, black belief in Obeah proved black inferiority and justified both slavery and white colonial domination. The English reading public became generally convinced that Obeah was evil and that blacks were, at worst, devil worshippers or, at best, extremely stupid and credulous. And because books and stories on Obeah continued to promulgate either of the two prevailing perspectives, and sometimes both together until at least the 1950s, theories of black inferiority continue to hold sway in Great Britain today.

A manual for constructing talismans, mixing magical compounds, summoning planetary spirits, and determining astrological conditions, Picatrix is a cornerstone of Western esotericism. It offers important insights not only into occult practices and beliefs but also into the transmission of magical ideas from antiquity to the present. Dan Attrell and David Porreca's English translation opens the world of this vital medieval treatise to modern-day scholars and lay readers. The original text, Ghayat al-Hakim, was compiled in Arabic from over two hundred sources in the latter half of the tenth century. It was translated into Castilian Spanish in the mid-thirteenth century, and shortly thereafter into Latin. Based on David Pingree's edition of the Latin text, this translation captures the spirit of Picatrix's role in the European tradition. In the world of Picatrix, we see a seamless integration of practical magic, earnest piety, and traditional philosophy. The detailed introduction considers the text's reception through multiple iterations and includes an enlightening statistical breakdown of the rituals described in the book. Framed by extensive research on the ancient and medieval context that gave rise to the Latin version of the text, this translation of Picatrix will be an indispensable volume for students and scholars of the history of science, magic, and religion and will fascinate anyone interested in the occult.