Religious Comparativism, Esotericism, and the Global Occult: A Methodological Outline

J. Strube
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Abstract

This article scrutinizes the history of “esoteric” and “occult” as comparative terms and outlines a concrete methodology for their examination and potential practical application, based on the theoretical framework of Global Religious History. My main argument is that “esoteric” and “occult” are today de facto comparative terms that are employed worldwide within and beyond academia. Similar to the case of “religion,” they are not the result of the unilateral diffusion of “Western” knowledge but of globally entangled exchanges that can serve as concrete objects of research. Their synchronic and diachronic historical contextualization forms the basis of the development of substantiated comparative terms and their (experimental) application in different contexts. Departing from scholarship on “Western esotericism,” “esoteric Buddhism,” and “the global occult,” the article outlines a five-step methodology that illustrates the practical use of Global Religious History for religious comparativism based on concrete historical examples.
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宗教比较主义,神秘主义,和全球神秘:方法论大纲
本文以《全球宗教史》的理论框架为基础,详细考察了“深奥”和“神秘”这两个比较术语的历史,并概述了一种具体的研究方法和潜在的实际应用。我的主要观点是,“深奥”和“神秘”实际上是当今学术界内外使用的比较术语。与“宗教”的情况类似,它们不是“西方”知识单方面扩散的结果,而是全球相互纠缠的交流的结果,这些交流可以作为具体的研究对象。它们的共时性和历时性历史语境化构成了实证比较术语发展及其在不同语境中的(实验性)应用的基础。从“西方神秘主义”、“深奥佛教”和“全球神秘学”的学术研究出发,本文概述了一个五步方法,以具体的历史例子为基础,说明了全球宗教史在宗教比较主义中的实际应用。
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16
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