Sergey Pakhomov

Specific Features of Contemporary Russian Esoteriology

Sergey Pakhomov - Chairman of the Association for the Study of Esotericism and Mysticism; Associate Professor, Department of Oriental Philosophy and Culture, Faculty of Philosophy, Saint Petersburg State University (Russia), sarpa68@mail.ru

Since the fall of the Iron Curtain, all sorts of mystic-esoteric literature poured into Russia, and the growing interest to these themes required serious academic research. The Russian science of esotericism has been developing in two directions, one "particular" (study of particular traditions), and another "general" (understanding the entire phenomenon of esotericism). This article mostly deals with the latter trend, systematizing various interpretations of the term "esotericism"; discussing specific features, functions, and structures of esotericism; classifying its forms and levels; etc. The paper also gives an overview of activities of the major academic community dealing with esotericism in Russia, the Association for the Study of Esotericism and Mysticism (ASEMj.

Keywords: esotericism, study of esotericism in Russia, esoteric knowledge, methodology, ASEM.

Esoteric teachings are a call for a radical and uncompromising change, first of all, of ourselves and only after that of the world as inseparable from us.

V. M. Rozin

FIRST, in the 1990s, Western humanities (primarily in religious studies) began to study esotericism as a complex subject field. Lone scientists were replaced by entire research groups and institutes;

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the research process has received a new impetus for development, and since then it has not weakened. Scientific communities are organized 1, thematic conferences are held, which are attended by more and more highly qualified specialists 2, monographs and collections of articles are published, journals are published, in addition, esotericism is studied at university departments, and academic degrees are awarded in this discipline 3.

The beginning of the esoteric 4 boom in the West coincided with the religious-mystical-esoteric boom in the former Soviet republics, primarily in Russia. With the fall of the" iron Curtain", we were flooded with an unprecedented flow of various exercises. Tired of Marxism-Leninism and hungry for new knowledge, Russians became interested in the esoteric and mystical literature that flooded bookstores. The "ninth wave" of book production naturally raised the question of how this vast and chaotic sea of ideas, images and categories should be understood in general, in which Vedantic Maya coexisted with the Mayan calendar, Chinese Tao with Plotinus's One, and theosophical Mahatmas turned into Hindu philosophers, then into Christian saints. In other words, there is a need to understand these multidimensional phenomena. Among the researchers of that time, there was sometimes a somewhat romantic, in a sense "initiatic" attitude to the subject of research, perhaps inspired by the hopes that permeated the atmosphere of Russian public life

1. In particular, the European Society for the Study of Western Esotericism (ESSWE), the Association for the Study of Esotericism (ASE), etc.

2. Since 2007, ESSWE has held biannual conferences on esotericism: Constructing Tradition: Means and Myths of Transmission in Western Esotericism (2007, University of Tubingen); Capitals of European Esotericism and Transcultural Dialogue (2009, University of Strasbourg); Lux in Tenebris: The Visual and the Symbolic in Western Esotericism (2011, University of Szeged, Hungary); Western Esotericism and Health (2013, University of Gothenburg, Sweden).

3. In more detail, the topic of the development of Western (more precisely, European) esoteriology is revealed in the article: Hanegraaf V. Y. Western esotericism: the next generation/Per. Translated from English by S. V. Pakhomov / / Aliter. 2012. N 1. pp. 7-23.

4. The introduction of this term is justified in the article: Pakhomov S. V. Contours of esoteriology: a sketch of the scientific discipline on esotericism//Mystical and esoteric movements in theory and practice. "Secret and explicit": Diversity of representations of esotericism and mysticism: Collection of materials of the Fourth International Scientific Conference (December 2-4, 2010, Dnepropetrovsk)/St. Pakhomov, St. Petersburg: Russian Academy of Arts, 2011, pp. 76-91-

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late 1980s-first half of the 1990s. However, sharply critical assessments of esotericism, based either on religious (Orthodox) preferences, or on the remnants of Marxist ideology, were repeatedly voiced. The methodological base of such studies was rather poorly developed. We can agree with the opinion of Yu. V. Kurnosov that"...consideration of esoteric phenomena in Russian and foreign literature is mainly carried out at the journalistic level, philosophical and methodological aspects are very rarely raised. " 5
The question of the development of modern Russian esoteriology involves two aspects. On the one hand, we can talk about "private sectors" of scientific research of esotericism in philosophy, psychology, history, religious studies and other humanitarian fields. For example, these are specific studies of Freemasonry, alchemy, Hermeticism, Gnosticism, theosophy, etc., the study of certain esoteric symbols, images, ideas, etc. On the other hand, it may imply a study of "esotericism as such", often in isolation from its specific applications, with a very impressive scope of generalizations. In other words, it is appropriate to divide esoteriology into "private" and "general". In this article, we will be interested in the second area of knowledge, but if necessary, we should first touch on the first of them.

It goes without saying that in the Soviet era, research on various esoteric traditions did not enjoy serious success in academic science. They were addressed relatively infrequently, and even then under strictly defined circumstances. 1) Some teachings were considered in the mainstream of the history of science, as having some protoscientific potential: for example, historians of chemistry inevitably dealt with the richest alchemical heritage, 6 historians of astronomy tried to understand the astro-

5. Kurnosov Yu. V. Secret doctrines: yesterday and today. Esoterizm kak kul'turno-istoricheskiy fenomen [Esotericism as a cultural and historical phenomenon], Moscow: Intellekt, 1997, p. 13. Nedostatnost ' metodologichnosti v otechestvennykh esoteriologicheskikh issledovaniyakh povere pozdnego vremeni notes and V. V. Mikhailov: Mikhailov V. V. K voprosu o metodologii izucheniya esoteriki [On the issue of methodology for studying esotericism]. Mystiko-esoteric movements in theory and practice]. Problems of interpretation of esotericism and mysticism: Collection of materials of the Third International Scientific Conference (December 3-5, 2009, Vladimir)/Edited by S. V. Pakhomov, St. Petersburg: Russian Academy of Arts, 2010, pp. 58-59.

6. See, for example: The emergence and development of chemistry from ancient times to the XVII century / Ed. by Yu. I. Solov'ev. Moscow: Nauka, 1980; Figurovsky N. A. Istoriya khimii. Moscow: Prosveshchenie, 1979 (see section 2: "Alkhimicheskiy period").

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This topic could be considered in the context of studying the history of philosophy as a whole and its individual disciplines, from a historical and philosophical point of view; 3) esoteric symbols, images, and plots appeared in the study of fiction and visual arts; 9 4) Finally, it is possible to study the history of philosophy as a whole and its individual disciplines,from a historical and philosophical point of view. This theme was most clearly and dramatically presented in the works devoted to the study of religion, atheism and free thought. Needless to say, all these studies, especially in the latter case, were marked by Marxist-Leninist ideology, with mandatory criticism, and sometimes even destruction of the subject being studied.

However, against the background of such dominance, from about the 1970s, and especially in the 1980s, when the Marxist dictate was weakening, works began to appear that were not fixated on the necessity of an ideological victory over the "enemy", but tried to understand it and master its legacy. Sometimes, with a nod to the "classics" only for form's sake, the authors of such studies examined their objects from methodological preferences other than "scientific communism" .10
In the future, from the beginning of the 1990s to the present, many good works devoted to certain areas of esotericism have been published and continue to be published in Russia. Numerous Russian specialists study various "profiles" of esotericism, for example, Freemasonry (S. V. Arzhanukhin, S. P. Karpachev, Yu. E. Kondakov, E. L. Kuzmishin, V. V. Kuchurin, A. I. Serkov, Yu. L. Khalturin), alchemy (Yu. F. Rodichenkov), astrology (Yu. A. Danilov, D. Kutalev A. A. Penzensky), Hermeticism (O. F. Kudryavtsev, N. A. Shaburov), Gnosticism (D. A. Alek-

7. Vorontsov-Velyaminov B. A. Ocherki istorii astromii v Rossii [Essays on the history of Astronomy in Russia]. Moscow: Gosudarstvennoe izdatelstvo tekhniko-teoreticheskoi literatury, 1956.

8. The history of mathematics from ancient times to the beginning of modern times/Edited by A. P. Yushkevich, Moscow: Nauka Publ., 1970

9. See, for example, Apuleius. An apology. Metamorphoses. Florida / Translated by M. A. Kuzmin and S. P. Markish. 2nd ed. Moscow: Academy of Sciences of the USSR, 1956.

10. As an example, we can mention such works as " Alchemy as a phenomenon of medieval culture "by V. L. Rabinovich (Moscow: Nauka, 1979); translation and publication by his namesake E. G. Rabinovich of the ancient treatise of Flavius Philostratus" The Life of Apollonius of Tyana "(Moscow: Nauka, 1985), dedicated to one of the brilliant figures of neo-Pythagoreanism translated by M. K. Trofimova a selection of ancient Gnostic texts in the book "Apocrypha of Ancient Christians "(Moscow: Mysl, 1989) and others.

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seev, E. V. Afonasin, R. V. Svetlov, E. B. Smagina, M. K. Timofeeva, A. L. Khosroev), magic, witchcraft (V. V. Ivanova, Yu. F. Igina, I. T. Kasavin, S. A. Panin), Kabbalah (K. Yu. Burmistrov, O. O. Ladorenko), theosophy, anthroposophy, Roerichianism (S. R. Ableev, A. I. Andreev, G. AKavtaradze, AN. Senkevich), tantra (S. V. Pakhomov, A. A. Terentyev), etc., or esoteric aspects of Russian literature (N. A. Bogomolov, E. A. Dice, A. L. Rychkov).

* * *

Let us now turn to Russian studies of esotericism in general. As A.V. Panychik writes, "until the end of the 1980s, the phenomenon under consideration was practically not studied" 11. It is clear that the situation in the USSR was not conducive to this, and if such research was carried out at all, it was mainly in a "revealing" way, revealing either the "animal grin of imperialism" or the "brutal grin of imperialism" in the subject under study.opium for the people " 12, and sometimes both at once. Let us also add that the term "esotericism" itself was practically not used, instead the terms "occultism" or "mysticism" were used, however, with the same meaning 13.

The situation changed in the late 1980s; gradually, more and more articles, monographs, and sections in books devoted to the history and philosophy of esotericism in general began to appear. One of the first Russian researchers who addressed the phenomenon of esotericism "as such" was V. M. Rozin. Back in the late Soviet years, he semi-secretly taught his course on esoteric teachings for nonconformist students.

11. Panychik A.V. Sotsial'no-filosofskiy analiz esoterizma [Socio-philosophical analysis of esotericism]. Diss... Candidate of Philos. sciences'. Ростов-на-Дону, 2002 [http://www.dissercat.com/content/sotsialno-filosofskii-analiz-ezoterizma/Sotsial'no-filosofskii analiz ezoterizma, доступ от 15.08.2013].

12. Cf., in particular :" Any mystical ideas about the world, like all religious beliefs, are a perverted, fantastic reflection of reality in the minds of people.<... Mysticism as opium inevitably generates various phantasmagoria, chimeras, and nightmares in people" (See Shakhnovich M. I. Modern mysticism in the light of Science, Moscow: Nauka, 1965, pp. 4, 7). The author does not distinguish mysticism from magic and occultism and practically does not touch the term "esotericism". A similar terminological confusion, coupled with a sharp rejection and condemnation of the phenomenon of esotericism, characterizes another well-known late Soviet book: Gurevich PS Is mysticism revived? Critical Essays, Moscow: Politicheskaya literatura, 1984.

13. Compare the article: Lyalikov D. N. Occultism / / Bolshaya sovetskaya entsiklopediya. In 30 volumes, Moscow, 1974, vol. 18, p. 1030.

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the result of this activity was the publication of some books, in particular, " The Esoteric World. Semantics of the sacred text" (2002). Dissertations devoted to general esoteric problems are also beginning to appear. The first" swallow "was defended in Rostov-on-Don PhD thesis O. I. Rabinovich" Esotericism as one of the ways of spiritual development of the world "(1993). Four years later, he defended his doctoral dissertation "Esotericism as a cultural and historical phenomenon"by Yu.V. Kurnosov.

It should also be noted that the wave of mass public interest in esotericism, as well as the impressive presence of esoteric ideas in various new religious movements, led to the introduction of such a subject as "History of Esoteric Teachings"into the state educational standard for religious studies at the beginning of the XXI century. Thus, future bachelors, and more recently, masters, can understand the specifics of esoteric traditions from the student's bench. Undoubtedly, these innovations have had a positive impact on the development of professional attitudes to the subject of esotericism.

It is noteworthy that the" general " esoteriology in Russia began to engage mainly representatives of the philosophical community. Specialists in specific disciplines, such as religious studies, literary studies, and cultural studies, preferred to turn to specialized areas of study. Thus, in the field of esoteriology, as in other sciences, we are faced with a typical situation when scientists explore some subject area within science, leaving philosophers" at the mercy " of abstracting from specific details and creating a holistic image of general knowledge in this area. This separation from the specifics is quite clearly felt in general esoteric studies, not always positively affecting their quality. On the one hand, philosophers brought to this research field a taste for deep methodological study, a desire to understand the essence of esotericism, esoteric knowledge, a systematic analysis of the causes of esotericism, its functioning in culture and society, classification of its types, etc., but most importantly - the ability to cover esotericism in its entirety. On the other hand, the weak link in many philosophical writings about esotericism was and still is a lack of familiarity with specific esoteric texts and movements, the achievements of Western humanities in this area, according to the author. -

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swarm unnecessarily broad generalizations, ignoring historical processes.

Researchers who have contributed to this field include E. G. Balagushkin, V. P. Vizgin, V. A. Vovchenko, P. S. Gurevich, A. G. Dugin, E. V. Zolotukhina, E. V. Zorina, O. A. Ivanov, I. T. Kasavin, E. N. Kolesov, G. G. Kopylov, and T. G. Leshkevich V. Kurnosov, V. V. Mikhailov, V. N. Nazarov, P. E. Nosachev, A. A. Oparin, A.V. Panychik, S. V. Pakhomov, O. I. Rabinovich, V. M. Rozin, L. V. Skvortsova, R. K. Sterledev, L. V. Fesenkova and others. These specialists differ from each other in their worldview platforms and proposed research methods; among them there are those who are wary of the subject of study, if not openly hostile, and there are also fans of esoteric teachings who do not hide their preferences. There are, of course, neutral scientists. All these initial presuppositions have a direct impact on their methodological guidelines, which we are now beginning to analyze.

Russian researchers offer numerous definitions of esotericism, or esotericism15 (usually these concepts are considered identical to each other16). Basically, these definitions revolve around ideas about a particular type of knowledge, a specific spiritual tradition, alternative ideas, teachings, and practices. Thus, according to O. I. Rabinovich, esotericism is "a spiritual formation characterized by a claim to hermeticism (closeness) of its content from the "uninitiated", the ability to introduce its adherents to the transcendental secrets of the universe, complex symbolization and ritualization of its own content."-

14.In this connection, it seems to us that A.V. Panychik has identified four types of esotericism interpretation. Two of them are external to esotericism (philosophical-scientific and religious-critical) and two are internal (traditionalist and occult). In fact, all of them are more or less represented in the modern esoteric discourse. See: Panychik A.V. Osnovnye zadachi sotsial'no-filosofskogo issledovaniya esoterizma//Society and law. Krasnodar, 2005. N 1 (5). P. 186.

15. For the history of using the terms "esotericism", "esotericism", and "occultism", see Nosachev P. G. Esotericism: the main points of the term's history//Bulletin of the Orthodox St. Tikhon's University for the Humanities. Series 1: Theology. Philosophy. 2011. Issue 2 (34), pp. 49-60.

16. However, see their breeding in the article: Vovchenko V. A. Mysticism, esotericism and occultism in the spiritual evolution of mankind//Mystical and esoteric movements in theory and practice. Problems of interpretation of esotericism and mysticism: Collection of materials of the Third International Scientific Conference (December 3-5, 2009, Vladimir)/St. Pakhomov, St. Petersburg: Russian Academy of Arts, 2010, pp. 36-37.

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its functioning in the society"17. Close to it is our own definition of esotericism as "a complex of various teachings that claim to possess some secret knowledge and are accompanied by practices of psychotelesic transformation"18. According to O. A. Ivanova, " esotericism is a complex spiritual complex, which is a special kind of spiritual and practical activity existing in society and a form of humanitarian knowledge." Just below, this researcher gives another definition of esotericism: "esotericism can be defined as one of the alternative forms of thinking and worldview of a person" 19. R. K. Sterledev sees esotericism as "a certain type of human knowledge" that "focuses on the hidden dimension of human life "20." Secret knowledge that has an irrational component", L. V. Fesenkova calls esotericism 21; L. Geller - N. A. Bogomolov 22, V. N. Nazarov 23, V. A. Vovchenko 24 also tend to relate esotericism to occult science and secret knowledge. Finally, A.V. Panychik sees esotericism as "an internal aspect of spiritual tradition, which includes direct knowledge of the principles, laws and algorithm of the creation, functioning and development of the world, the mechanism of its transmission in socio-historical space and time, various means of sacred communication, as well as a system of protection against natural and social chaos"25. &

17. Rabinovich O. I. Esotericism as one of the ways of spiritual development of the world. Rostov-on-Don, 1992, p. 8.

18. Pakhomov S. V. Kontury esoteriologii: eskiz nauchnoi dlininy ob esoterizme [Contours of esoteriology: a sketch of the scientific discipline on esotericism]. p. 79.

19. Ivanova O. A. Specifics of modern esotericism in Russia: cultural and philosophical analysis. Stavropol, 2006. p. 11, 15.

20. Sterledev R. K. Natural science and esoteric vision of the world in the aspect of immanent and transcendent//Religious studies. 2006. N 1. P. 65.

21. Fesenkova L. V. Preface//Discourses of esotericism. Philosophical Analysis / Ed. by L. V. Fesenkov, Moscow: Editorial URSS, 2001, p. 5.

22. Bogomolov N. A. Russian literature of the early XX century and occultism. Research and materials. Moscow: Novoe literaturnoe obozrenie Publ., 1999 [http://www.fedy-diary.ru/html/112 010/20112 010-03a. html / Russkaia literatura nachala XX veka i okkul'tizm, accessed 20.08.2013].

23. Nazarov V. N. Vvedenie v esoteriku [Introduction to Esotericism], Moscow: Gardariki, 2008, p. 18.

24. Vovchenko V. A. Mysticism, esotericism and occultism in the spiritual evolution of mankind. p. 36.

25. Panychik A.V. Osnovnye zadachi sotsial'no-filosofskogo issledovaniya esoterizma [The main tasks of socio-philosophical research of esotericism].

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to recognize that the definitions of esotericism offered by Russian specialists often include uncritical, not entirely scientific views, for example, when something that needs proof is defined through another, equally unprovable (see the concept of "spiritual tradition" mentioned by A. V. Panychik, in the singular).

There are also persistent attempts to present this phenomenon from a social, cultural, and historical perspective. For example, V. M. Rozin believes that "esotericism is one of the forms of social evolution based on personal creativity, self-actualization and psychotechnical work" 26. As a cultural and historical phenomenon, esotericism is evaluated by Yu. V. Kurnosov27 and E. G. Balagushkin28, as a socio - cultural phenomenon-by O. A. Ivanova 29. Usually, such interpretations are intertwined with "cognitive" interpretations of esotericism.

Some researchers prefer to distinguish between esotericism in a "narrow" and "broad" sense. Thus, E. V. Zolotukhina-Abolina defines "narrow" esotericism (more precisely, esotericism) as "ancient secret knowledge transmitted to people from time immemorial by hierophants, teachers of humanity", and "broad" means "any knowledge or skill that is hidden and hidden from other people" .30 It is quite obvious that the researcher perceives "narrow" esotericism quite in the spirit of esotericism itself, without questioning either the very existence of secret knowledge or its transmission along the chain of teacher succession.

26. Rozin V. M. Esoterism as a form of individual and social life//Discourses of esotericism. Philosophical Analysis / Ed. by L. V. Fesenkov, Moscow: Editorial URSS, 2001, p. 130. Using the concept of evolution, the author notes the originality of esotericists as special personalities who do not fit into the social framework: "In the bosom of esoteric culture, not only experimental human development takes place, but, more importantly, there are tests of evolutionary development. Numerous cases of esoteric people falling out of the culture, withdrawing into themselves, or simply mentally and physically destroying themselves are a natural price to pay for evolution and the possibility of esoteric self-actualization." - In the same place.

27. Kurnosov Yu. V. Secret doctrines: yesterday and today. Esotericism as a cultural and historical phenomenon.

28. Balagushkin E. G. Esotericism in new religious movements//Discourses of esotericism. Philosophical Analysis / Ed. by L. V. Fesenkov, Moscow: Editorial URSS, 2001, pp. 214-239.

29. Ivanova O. A. Specific features of modern esotericism in Russia: cultural and philosophical analysis. p. 11.

30. Zolotukhina-Abolina E. V. Esotericism for the uninitiated, or the Non-enchanted world. Penza: Golden Section Publ., 2009, p. 7.

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More scientific is the approach of Yu. V. Kurnosov, who sees "religious and mystical irrational knowledge and spiritual and ideological activity based on it" in "narrow" esotericism, and "sectarianism, partisanship, dedication to a closed area of knowledge, ideas, and cultural values" in "broad" esotericism, figuratively calling such an approach "hermeticism" 31.

In addition to defining esotericism proper, researchers also describe its various features, which, in their opinion, best express the essence of esotericism. In particular, V. M. Rozin believes that " the essence of the classical esoteric worldview can be conveyed using three theses: 1. Our ordinary world, culture, and reason are untrue or illusory; 2. There is another, authentic world (another reality) where a person can find salvation, find true existence; 3. A person can enter this authentic world, but for this he must change his life, resolutely remake himself. In fact, the life path of an esotericist is reduced to a similar alteration, including spiritual work and psychotechnics. " 32 The points noted by this author are eloquently reminiscent of the three "noble truths" of Buddhism, more precisely, the first, third and fourth of them. V. M. Rozin is generally characterized by a steady interest in Oriental themes, as well as an excessive expansion of the scope of the concept of "esotericism". For example, he considers Jeddah Krishnamurti to be an esoteric thinker. Rozin himself admits that "my understanding of the term 'esotericism' is somewhat broader than is accepted in the literature. This is not necessarily a secret knowledge available only to initiates. The range of problems and attitude is important. " 33 Approximately in the same vein, he explains the specifics of esotericism-

31. Kurnosoe Yu. V. Secret doctrines: yesterday and today. Esotericism as a cultural and historical phenomenon. p. 23.

32. Rozin V. M. Esoterism as a form of individual and social life. p. 116. See also: Rozin V. M. Journey to the land of unusual knowledge//Knowledge beyond science. Mysticism, Hermeticism, astrology, alchemy, magic in the intellectual traditions of the I-XIV centuries / Comp. I. T. Kasavin, Moscow: Respublika Publ., 1996, p. 14. T. G. Leshkevich also writes about two realities, which on this basis distinguishes two "vectors" of esotericism. "One points to the idea of a superman, a person with an expanded consciousness and outstanding abilities. The other is the idea of the transformation of life, similar to that objectified by the holiasmic formula "the kingdom of God on Earth". Leshkevich T. G. Filosofiya nauki: traditsii i novatsii [Philosophy of Science: Traditions and Innovations]. Moscow: PRIOR Publ., 2001, p. 157.

33. Rozin V. M. Esoteric world. Semantics of the Sacred text, Moscow: Editorial URSS, 2002. [http://lib.rus.ec/b/447 004/read/Ezoterichkii mir. Semantika sakral'nogo teksta, accessed from 01.09.013]. With this approach, almost everything is possible.-

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Esoteric thinking: "The main characteristics of esoteric thinking are: the obvious quality and beauty of the explanation; a special (esoteric) attitude to the world; a sharp criticism of all cultural values; confidence in the existence of the true world and realities and the ability of individuals to enter this true world" 34.

Yu.V. Kurnosov also identifies three "essential elements" in the concept of esotericism: forms of parascientific knowledge, specific types of activities, and organizational structures. 35 In this case, it is noted that esotericism functions on three levels-theoretical, practical and organizational.

In our article "On the question of the demarcation of the concept of "Esotericism", we identified ten points that are characteristic of many esoteric trends, including the following: the universe is not a mechanical sum of parts, not chaos, but an ordered integral structure; the universe is based on a reasonable creative Force; the created world exists according to unshakable laws;"soul of the world " is the main binding center of the manifested universe; there is a close causal relationship between the levels of the world; the main goal of a person is salvation (or liberation), which is achieved by acquiring special spiritual knowledge; those who know true reality differ from ordinary people, forming a hierarchical group of like-minded people, etc. 36

Researchers pay special attention to the concept of esoteric knowledge, since it is in the sphere of knowledge that esotericism itself is best revealed. In some studies, one can see attempts to reduce esoteric knowledge to some basic provisions. Thus, T. G. Leshkevich, touching upon the topic of esotericism in the context of the history of science, puts forward the idea of four types of esoteric knowledge. "First of all, it is the knowledge of occult forces awakened in nature. Lazy figures in the history of philosophy and religious traditions turn out to be esotericists.

34. See: Rozin V. M. Esoteric world//Social Sciences and Modernity, Moscow, 1992, No. 4, p. 166.

35. Kurnosov Yu. V. Secret doctrines: yesterday and today. Esotericism as a cultural and historical phenomenon. p. 23.

36. Pakhomov S. V. K voprosu o demarcatsii ponyatiya "esoterizm" [On the question of the demarcation of the concept of "esotericism"]. History. Psychology. Philosophy: Collection of materials of the First International Scientific Conference (September 15-17, 2007, Kiev)/Edited by S. V. Pakhomov, Yu. Y. Zavgorodny, and S. V. Kapranov, St. Petersburg, 2008, p. 13.

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the use of certain rituals and rites. Second, knowledge of Kabbalah, tentric worship, and often witchcraft. Third, knowledge of the mystical forces that reside in sound (Ether), in mantras (chants, incantations, incantations that depend on rhythms and melodies). In other words, knowledge of the laws of vibration and magical action based on knowledge of the types of natural energies and their interaction. Fourthly, it is the knowledge of the Soul, the true wisdom of the East, which presupposes the study of Hermeticism"37. Such a foursome looks at least very controversial. First, it is not clear what exactly the author means by " kabbalah, tentric (i.e. tantric. - S. P.) cult and often witchcraft", and why these entities were in one bundle, and even in contrast to the rest (in particular, in the" tantric cult " mantras are actively used, which the author attributed to the third type of knowledge, Kabbalah uses prayers, sorcerers-spells, etc.Secondly, the first and third types of knowledge are also closely intertwined. Third, it is not clear what is meant by the Soul as the "true wisdom of the East" (?), and what does Hermeticism have to do with it, and not any other esoteric trend (after all, they all deal to some extent with the "Soul").

E. V. Zolotukhina-Abolina goes even further, reducing the entire array of esoteric ideas to two most important ones. She believes that, despite the worldview differences, all esoteric traditions contain a certain " single line, a cross-cutting concept, which is characterized by two fundamental ideas. The first is that the only reality underlying the world is Spirit. < ... > The second is the great doctrine of reincarnation."38 However, this judgment is not free from a methodological flaw. In particular, the "first fundamental idea" is characteristic of any pantheistic teachings, not all of which are esoteric, while the second is typical for the most part for India, but not for Western esoteric systems, where there are many exceptions to this postulate.

L. V. Skvortsov also writes about the source and nature of esoteric knowledge. In his opinion, it is "the result of a special experience. It is formed by the spiritual movement of a person into himself. A key aspect of esoteric knowledge -

37. Leshkevich T. G. Filosofiya nauki: traditsii i novatsii [Philosophy of Science: traditions and innovations]. p. 158.

38. Zolotukhina-Abolina E. V. Esoterica dlya neposvyashchennykh, ili Neraskoldovannyy mir [Esotericism for the uninitiated, or the Non-enchanted world]. pp. 8-9.

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creative imagination, which makes it possible to establish an organic connection between the absolute, the cosmos and man"39. As can be seen from this quote, the author believes that esoteric experience has a mystical and at the same time creative nature.

In our opinion, the specificity of esoteric knowledge is determined primarily by the presence of a soteriological core (gnosis), with the help of which the esoteric achieves final salvation (liberation). In addition, esoteric knowledge is characterized by an attitude towards the unity and identity of different aspects of reality, the use of such cognitive units as intuems (which are located at the junction of logical knowledge and irrational inspiration), and correlation with its alter ego in the person of exotericism, from which it draws material for its interpretations.40
The question of the scientific nature of esotericism itself remains very relevant, especially if we take into account the term "science"that often appears in esoteric works. Is this the science that is usually understood by this word? L. V. Fesenkova asserts that " the representatives of esoteric thought themselves understand their teaching as a scientific and philosophical system of views on the universe, its structure, evolution and the place of man in it. They seek scientific justification for their views on the world and are therefore open to philosophical analysis. " 41 Indeed, esotericists do not ignore science and often use its terminology and methods. But, as is well known, such self-positioning of esotericists as "scientists" meets with tough resistance from representatives of the natural and exact sciences.42 What was still somehow possible before the strengthening of modern European science is now

39. Skvortsov L. V. Metamorphosis of esotericism//Esotericism. Istoriya i sovremennost ' [History and Modernity], Moscow: INION Publ., 1994, p. 12.

40. Pakhomov S. V. Specifics of esoteric knowledge//Mystical and esoteric movements in theory and practice. Problems of interpretation of esotericism and mysticism: Collection of materials of the Third International Scientific Conference (December 3_5, 2009, Vladimir)/Edited by S. V. Pakhomov. St. Petersburg: Russian Academy of Arts, 2010, pp. 73-85.

41. Fesenkova L. V. Preface / / Discourses of esotericism. Philosophical Analysis, p. 5.

42. Wed., for example: "Representatives of many fields of science are concerned about the increasing spread of astrology, medicine medicine, palmistry, number magic, and the fascination with mystical pseudoscience in Russia and some other countries of the world. We <...> would like to draw public attention to the danger of uncritically accepting the predictions and advice of modern "experts in the occult sciences", < ... > which are given both privately and through modern communication channels. Those who believe in the dependence of human destiny on luminaries, magical substances, and witchcraft spells should realize

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it turns out to be completely unacceptable. Therefore, most researchers rightly deny esotericism the right to be called a science (in the modern sense of the word), despite the possibility of "methodological juxtaposition" of one and the other 43. This explains, for example, why V. M. Rozin believes that in esotericism, the comprehension of truth occurs not through connection to such institutions as religion and science, but in a non-institutionalized state. 44
One of the most rigid positions in relation to the claims of esotericists to scientific competence is taken by Yu. V. Kurnosov. The pathos of his statements is reminiscent of the "revealing" times of the Soviet Union. He not only denies esoteric knowledge to be scientific, but also actually perceives esotericists as some mentally ill people and sociopaths with a childish level of perception. In his opinion, "esoteric knowledge is qualitatively heterogeneous with scientific knowledge, < ... > carries a powerful charge of autism, an inadequate reflection of reality." 45 "Esoteric thinking is based on the principle of "consciousness is its own head." It is autistic, and the pleasure principle dominates the reality principle. " 46 In our opinion, this is not entirely legitimate flagellation, since esotericism (in its traditional form) relies on different postulates than modern natural science knowledge.47 L. V. Skvortsov also partly supports his colleague, who believes that "esotericism corresponds to the sphere of pure knowledge."

the fact that science can in no way serve to justify this belief" (See Science stigmatizes pseudoscience//Izvestia. N 130 (25 230). July 17, 1998).

43. Kopylov G. G. Esotericism, science, and extrasensory perception: how not to be a "pseudoscience" / / Discourses of esotericism. Philosophical Analysis / Ed. by L. V. Fesenkov, Moscow: Editorial URSS, 2001, p. 72.

44. Ibid. However, in this case, such a recognized esoteric trend as Manichaeism ceases to be esoteric, since it had its own church.

45. Kurnosov Yu. V. Secret doctrines: yesterday and today. Esotericism as a cultural and historical phenomenon. p. 41.

46. Ibid., p. 49.

47. On the legitimacy of considering esotericism as a "scientific discipline" in the sense that prevailed in Europe before Descartes and Bacon, see our article: Pakhomov S. V. Specifics of esoteric knowledge. P. 76. Cf., in addition, the idea of specific rationality inherent in esoteric knowledge: Zorina E. V. Esotericism in Russia of the XX century theoretical and ethical parallels//Materials of the Moscow Interdisciplinary Scientific Conference " Ethics and Science of the Future "(February 15-16, 2001, Moscow), Moscow: Delfis Foundation, 2001, p. 21.

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48. However, paradoxically, science cannot get rid of esotericism, he believes. "The paradox is that with the acceleration of the growth of scientific knowledge, its own esoteric shadow also begins to grow." 49 E. G. Balagushkin takes a more cautious position on this issue, noting the syncretism of esoteric thinking. 50 While the need for esotericism is generated by the chaotic nature, unsystematic nature of human experience, and the presence of a large number of random factors, 51 esotericism, unlike scientific knowledge, "is actually limited to explaining and systematizing the semantic content of human consciousness and activity on the basis of an axiomatically defined set of postulates that serve as the dogmatic basis for the attitudes and orientations characteristic of this form of social consciousness." and actions " 52.

Another important methodological topic is the typology and classification of types of esotericism. Above, we have already partially addressed this topic in relation to the" narrow "and" broad " interpretations of esotericism. O. I. Rabinovich distinguishes between "mystical" and "non-mystical" esotericism, as well as religious esotericism and the "realm of the unknown."53 She considers occultism (thus, occultism is a part of esotericism), astrology, magic, and "theosophical doctrines" to be "mystical"esotericism. To the "non-mystical" - alternative medicine, bioenergetics, modern branches of scientific knowledge, "fragments" of ancient knowledge. The most interesting thing here is the attribution of science to esotericism. Trying to justify this postulate, the researcher claims that " scientific research has reached such a level of complexity and specialization that not only the average person, but also a highly educated specialist from a related field of knowledge, can no longer understand what is being done in each specific case. The esoteric nature of scientific research is now caused by a deep gap between ordinary consciousness and scientific knowledge. " 54 We find this justification unconvincing.-

48. Skvortsov L. V. Metamorphosis of esotericism. p. 29.

49. Ibid., p. 26.

50. Balagushkin E. G. Esotericism in new religious movements. p. 215.

51. Ibid., p. 217.

52. Ibid.

53. Rabinovich O. I. Esotericism as one of the ways of spiritual development of the world. pp. 15-16.

54. Ibid., p. 15.

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the concept of esotericism expands too much; the introduction of such an implicit connotation as "high level of complexity" opens the way to esotericism for any more or less complex activities and knowledge. Further, by "religious esotericism" the author understands "deep science, secret teaching" of specific religious traditions, and puts everything that is inexplicable at the current level of scientific development, for example, UFOs, into the "realm of the unknown" 55. Thus, if we follow the logic of O. I. Rabinovich, esotericism occupies the most fundamental position in the history and culture of mankind, since it contains truly everything.

For his part, L. V. Skvortsov puts forward the idea of three types of esotericism - metaphysical, empirical and organizational. The difference between them actually fits into the difference between theory, practice, and community. The "metaphysical" type of esotericism implies "the presence of a universal, abstract idea of the true essence of Being, the primary basis of the phenomenal world." "Empirical" esotericism, which is "pragmatic in nature", " relies on magical practice, the experience of direct application of secret means to achieve the desired goals." Finally, "organizational" esotericism refers to all sorts of secret organizations. 56 These same types of esotericism are discussed in his monograph Hypothetical Esotericism and Humanitarian Self-Consciousness57.

A number of authors distinguish between traditional and modern types of esotericism. For example, L. V. Skvortsov, having distinguished between "primitive" esotericism, which "becomes a means of deception", and "authentic" esotericism, which "is a specific knowledge of the path of life that claims to be recognized as true" 58, divides, in turn, "authentic" esotericism into traditional and modern. The differences between them are raised to a philosophical level: "... the former does not know the critique of reason, and accordingly, the insolubility of metaphysical problems. The second one has phenomenologists-

55. Ibid., p. 16.

56. Skvortsov L. V. Metamorphosis of esotericism. pp. 18-24.

57. Skvortsov L. V. Hypothetical esotericism and humanitarian self-consciousness. Moscow, 2000. pp. 12-20.

58. Skvortsov L. V. Metamorphosis of esotericism. p. 12.

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In other words, it is based on empirically given realities"59. E. G. Balagushkin also writes about the differences between ancient and modern esotericism. While the former is based on a certain mythological paradigm, the latter "often uses the latest scientific constructions in its conceptual constructions" 60. Kolesov is also close to these views, who identifies "ancient "esotericism with Hermeticism, and considers modern esotericism as" the idea of the world and man as the unity of the macrocosm and microcosm, not as a whole." limited to the consideration of their material characteristics alone, it is a method of cognizing the "inner essence" of all things, the measure of which, as we know, is a person. " 61
A curious classification of esoteric disciplines is offered by Yu. V. Kurnosov. The criterion here is the "level of reflection of reality". In total, there are six types of esotericism: higher (theurgy, thaumaturgy, psychurgy, theology), classical (Kabbalah, magic, tarot, astrology, Taoism, Zen, yoga, etc.), secular types of esotericism, or practical pseudo-esotericism (parapsychology), applied (palmistry, graphology, physiognomy), folk (village magic witchcraft, divination, healing) and the latest (transcendental mentalism, psychosynthesis, scientology)62. Although this scheme is original and heuristic, it is not free from shortcomings. In particular, various "esoteric disciplines" can be attributed to different types of esotericism (healing - both to "secular types" and to "folk", astrology and Ayurveda are both applied and classical types, etc.), further, the types of esotericism that are distinguished are not quite clearly separated from each other. each other (the word "highest" implies a hierarchy by degree of significance, and the word "newest" - by chronology), etc.

An important methodological technique is to find the differences between the studied subject and related or opposite subjects. In particular, V. M. Rozin distinguishes between esoteric-

59. Skvortsov L. V. Metamorphosis of esotericism. p. 12.

60. Balagushkin E. G. Esotericism in new religious movements. p. 215.

61. Het Monster (Kolesov E. N.). Thirteen gates of esotericism. History of esoteric teachings from Adam to our days. Moscow: Skrin, 1999 [http://ezoteric.polbu.ru/monster_13gates/cho1_ii. html/Trinadtsat' vrat. Istoriia ezoterichkikh uchenii ot Adama do nashikh dnei, accessed 05.09.2013].

62. Kurnosov Yu. V. Secret doctrines: yesterday and today. Esotericism as a cultural and historical phenomenon. p. 61.

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Esoteric and religious thought: "Esoteric and religious thought have always gone hand in hand. But while religious teachings speak primarily of conciliar salvation and God, esoteric teachings speak primarily of the individual path of salvation and other, otherworldly realities."63. In this contrast to "religious teachings", an unjustifiably broad generalization is allowed: after all, not all religions are engaged in "conciliar salvation" and "talk about God", for example, Jainism or Buddhism, and not all esoteric trends follow only one "individual path of salvation".

T. G. Leshkevich distinguishes between occultism and esotericism in the context of highlighting the so-called "occult sciences". They are, in her opinion, divided into "exoteric and esoteric". Exoteric occult sciences "study the external form of natural phenomena", and " esoteric ones study the inner essence. Here, the empirical and theoretical methods of research that exist in science serve as a fairly obvious analogue " 64. If we follow this logic, the boundary between generally accepted scientific activity and occult activity is actually blurred, and "exotericism" itself becomes a legitimate part of "occultism", which looks somewhat strange.

In turn, in our article "On the question of the demarcation of the concept of "esotericism"", we distinguish between esotericism and exotericism, parapsychology, magic, mysticism and occultism. Each subsequent concept of this five (from exotericism to occultism) increases its semantic "densification", approaching the concept of "esotericism"; the culmination occurs in a high degree of similarity between esotericism and occultism.65 While we are not inclined to identify occultism and esotericism absolutely, we also avoid making sharp distinctions between them. On the other hand, V. A. Vovchenko's research, which is characterized by a subtle nuance of the concepts of "mysticism" and "mysticism"," esotericism "and" esotericism", distinguishes esotericism as a complex of teachings from occultism as a set of secret practices.66
63. Razin V. M. Travel to the country of unusual knowledge. p. 14.

64. Leshkevich T. G. Filosofiya nauki: traditsii i novatsii [Philosophy of Science: traditions and innovations]. p. 158.

65. Pakhomov S. V. On the issue of demarcation of the concept of "esotericism". pp. 8-11.

66. Vovchenko V. A. Mysticism, esotericism and occultism in the spiritual evolution of mankind. p. 37.

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An alternative to esotericism is often the so-called "pseudo-esotericism". A.V. Panychik believes that "pseudo-esotericism arises as a result of a violation of the mechanism of translation of esoteric knowledge and the degeneration of esoteric organizations, or is the result of self-activity of people in the sphere of spiritual development of the world" 67. That is, "pseudo-esotericism" is essentially a distortion of esotericism and a false imitation of it, and depends on it. However, the boundaries of these concepts are difficult to demarcate: A. V. Panychik admits that "distinguishing between esotericism and pseudo-esotericism, firstly, is a difficult task, similar to the complexity of the operation of "distinguishing spirits" in Christianity; secondly, it is possible only within the framework of "internal" views on esotericism " 68. the very concept of pseudo-esotericism is a product of a special view that comes from the depths of esotericism, i.e. it does not exist outside the esoteric discourse proper. Actually, this is also typical of the concept of "exotericism", which was born only because esotericists began to draw appropriate demarcations.69 In addition to Panychik, the concept of "pseudo-esotericism" is also analyzed by E. V. Zorina, highlighting the following features: "commercialization of a project put on stream; imitation of well-known esoteric texts <...>; lack of novelty and a well-thought-out experimental base; intrusive, uncultured and uncritical attitude to one's own writings and achievements (self-promotion); refusal to use the language of the author. clarity of thinking in favor of altered states of consciousness<...>, and, as a result, the destruction of the protective properties of the psyche, the degradation of intelligence, and contempt for reason and science " 70. Like A.V. Panychik, E. V. Zorina negatively perceives "pseudo-esotericism" and highly appreciates the esoteric tradition ("esotericism is fate" 71), while relying on the interpretation of the teachings of representatives of Russian theosophical esotericism (E. N. and N. K. Roerich, E. P. Blavatsky). E. V. Zolotukhina-Abolina also states the value of esoteric knowledge: this knowledge " transforms, transforms-

67. Panychik A.V. Sotsial'no-filosofskiy analiz esoterizma [Socio-philosophical analysis of esotericism].

68. Ibid.

69. Pakhomov S. V. Specifics of esoteric knowledge. pp. 83-84.

70. Zorina E. V. Esotericism in Russia of the XX century: theoretical and ethical parallels. p. 20.

71. Ibid., p. 22.

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It transforms the personality of the adept, reveals new paranormal abilities in him, transforms him into a different person or even into a new, superhuman being. " 72
Some researchers identify the structure of esotericism, talk about its functions. In particular, Yu. V. Kurnosov notes six functions of esotericism - ideological, compensatory, communicative, regulatory, cultural and "ideological support of social management" 73. In these functions, he captures the " social roots of esotericism." The same author points out some elements of the structure of esotericism, such as the highest levels of initiation, the esoteric part of fundamental schools, secular esotericism, etc.74 For his part, A. V. Panychik writes about two structures of esotericism that are used in research depending on the interpretation of esotericism used. Thus, " in the philosophical and scientific approach, one can distinguish "monogenic" and "heterogeneous" structures of esotericism, reflecting to a certain extent the concepts of "traditional" and "modern" esotericism, respectively. All other approaches are characterized by a" monogenic "structure that does not include "non-mystical" or" non-religious "esotericism" 75. The same author notes the positive role of esotericism in culture: it performs a "stabilizing function", while its opposite "pseudo-esotericism" performs, of course, a negative role. In his opinion, "the essence of the latter (pseudo-esotericism ) is ambivalent: on the one hand, it serves as the initial stage of introduction to esoteric knowledge (this is its positive role), on the other hand, it consciously or unconsciously helps the forces of social and natural chaos (destructive role). As for the activation of pseudo-esotericism, it becomes possible in critical epochs, when humanity is experiencing another spiritual crisis associated with the dysfunction of spiritual institutions. " 76 Such an opinion about the value of esotericism is characteristic of the authors, Simpa-

72. Zolotukhina-Abolina E. V. Esoterica dlya neposvyashchennykh, ili Neraskoldovannyy mir [Esotericism for the Uninitiated, or the Non-Enchanted World]. p. 8.

73. Kurnosov Yu. V. Secret doctrines: yesterday and today. Esotericism as a cultural and historical phenomenon. pp. 126-127.

74. Ibid., p. 140.

75. Panychik A.V. Osnovnye zadachi sotsial'no-filosofskogo issledovaniya esoterizma [The main tasks of socio-philosophical research of esotericism].

76. Panychik A.V. Sotsial'no-filosofskiy analiz esoterizma [Socio-philosophical analysis of esotericism].

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those who identify with the subject under study and express these sympathies openly in their discourse (in addition to A.V. Panychik, one can also name A. G. Dugin, E. V. Zolotukhina-Abolina, E. V. Zorina, E. N. Kolesov, V. N. Nazarov, and others).

As for the methods of studying esotericism, they are quite numerous. For example, Yu. V. Kurnosov, in his strictly organized research, uses the so-called "structural-logical modeling", thanks to which he determines the essential characteristics of esotericism. 77 E. N. Kolesov, relying on Iamblichus, tends to a phenomenological approach: "one should speak about esotericism in the language of esotericism, and about philosophy in the language of philosophy." 78 O. I. Rabinovich uses the concept of "methodological anarchism" by P. Feyerabend, as well as general scientific system approaches, principles of dialectics 79. The dialectical method is also used by A. V. Panychik, who, in addition, relies in his methodology on the works of traditionalists (R. Guenon, L. Benoit, T. Burkhart, F. Schuon).80. O. A. Ivanova uses a whole range of methods in the study of esotericism - system-structural, historical, phenomenological, as well as not very clear "principles of comprehensiveness, development, comparison, continuity, integrity"81.

The broadest range of methods is offered by V. V. Mikhailov, who describes himself as a proponent of "polylectic, i.e. multidimensional and multi-layered perception of reality" 82. Here are the methods of science proper, both humanitarian and natural, philosophy (especially hermeneutics), art and literature, religion and mythology, etc. esotericism itself, and even "spiritual and psychophysical work on oneself" 83. All means are good. The author proclaims this code of honor for a true researcher: "A researcher of esotericism should be in high school-

77. Kurnosov Yu. V. Secret doctrines: yesterday and today. Esotericism as a cultural and historical phenomenon. p. 41.

78. Het Monster (Kolesov E. N.). Thirteen gates of esotericism. The history of esoteric teachings from Adam to the present day.

79. Rabinovich O. I. Esotericism as one of the ways of spiritual development of the world. pp. 6-7.

80. Panychik A.V. Sotsial'no-filosofskiy analiz esoterizma [Socio-philosophical analysis of esotericism].

81. Ivanova O. A. Specific features of modern esotericism in Russia: cultural and philosophical analysis. pp. 9-10.

82. Mikhailov V. V. K voprosu o metodologii izucheniya esoteriki [On the methodology of studying esotericism].

83. Ibid., p. 67.

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trenne is honest, free from dogmas and other social restrictions. He must be willing, determined, and willing to use all possible means of studying and learning the esoteric mysteries. " 84
In part, we agree with our colleague. In relation to esoteric studies, one can use almost any methods typical of the scientific humanities, but especially when it comes to understanding esoteric texts, it would be useful to rely on the method of analogy, use authentic comments, and apply contextual analysis. The question of creating a unified holistic methodology that uses approaches not only from the humanities, but also from natural science, is also justified, due to the specifics of the phenomenon of esotericism itself. 85
* * *

Our discussion of Russian esotericism would be incomplete without a brief overview of the activities of a unique organization of scientists who are engaged in esotericism research. We are talking about AIEM, an Association of researchers of Esotericism and Mysticism. True, in fact, it is not so much a Russian as an international association that unites researchers from several countries, but it mainly includes specialists (both beginners and experienced) from Russia. AIEM officially announced its appearance in December 2009 during the Third International Conference " Mystical and Esoteric Movements in Theory and Practice "(which it de facto organized itself). After that, she held several more esoteric conferences in various cities of Ukraine and Russia - in Dnepropetrovsk (2010), St. Petersburg (2011) and Moscow, together with partners from the Library of Foreign Literature (2013). It is planned to hold the next (seventh) conference in 2014 in addition to these main events.,

84. Ibid., pp. 66-67. See also the article by P. G. Nosachev, in which he defends the possibility of an adequate understanding of esotericism without immersion in esoteric practices, while remaining on a confessional foundation: Nosachev P. G. Is a confessional approach possible in esoteric studies? // Aliter. 2012. N 2. pp. 3-15.

85. Pakhomov S. V. Kontury esoteriologii: eskiz nauchnoi dlininy ob esoterizme [Contours of esoteriology: a sketch of the scientific discipline on esotericism]. pp. 87-88.

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AIEM participates as a co-organizer of other regular conferences with similar topics - on alchemy (Vyazma, Smolensk region) and on psychotechnics and altered states of consciousness (St. Petersburg).

Further, the Association publishes twice a year a bilingual (in Russian and English) online magazine "Aliter", which contains scientific materials on various aspects of esotericism and mysticism. These materials include both academic translations of esoteric texts and analytical articles.

AIEM brings together specialists who systematically study this promising area of research, creates opportunities for developing new methodological techniques, revealing various ideological forms underlying mystical and esoteric movements, analyzing their symbols and images, categorical apparatus and social structures, and identifying stages in the development of this problem in the course of history. The AIEM itself distances itself from professing mystical and esoteric views and does not participate in the practical activities of esoteric associations. In recent years, AIEM has developed good scientific and personal ties with similar Western structures dealing with similar topics. In particular, Professor Wouter Hanegraaf from the University of Amsterdam, President of the European Society for the Study of Western Esotericism (ESSWE) and one of the world's leading experts in esotericism, spoke at the symposium "The Path of Gnosis" (Moscow, April 2013), which was organized (among some other organizers) by AIEM. The associations also participate in events held under the auspices of ESSWE.

At the head of AIEM is its council, which includes experts from Russia and Ukraine-S. V. Pakhomov (St. Petersburg, Chairman of the Council), V. V. Zhdanov (Erlangen, Germany), Yu. Y. Zavgorodny (Kiev), Yu. F. Rodichenkov (Vyazma), Yu. L. Khalturin (Moscow), Ye. V. Zorya (Kiev). At the moment (autumn 2013), the number of AIEM is more than forty people, the organization's center is located in St. Petersburg 86.

86. More detailed information about AIEM and its activities is available on the website http://aiem-asem.org/

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* * *

We can summarize our presentation. Russian esoteriology has passed a little more than twenty years in its development. She is still young, in the stage of creative development and waiting for a qualitative breakthrough. Over the past period, many works of various scientific levels have appeared, the authors of which talk about the causes of the appearance and forms of functioning of esotericism, try to separate the concept of esotericism from related concepts (occultism, mysticism, magic, etc.), put forward all sorts of definitions of esotericism, classify its various types, distinguish its characteristic features, structures and functions, comprehend the place of the esotericism in the esotericism in culture and society, analyze the phenomena of esoteric knowledge, esoteric world, esoteric personality. All this, of course, has great value. However, not enough has been done in comparison with what still needs to be done, and there are still many factors that delay the development of this science. Thus, not all authors strive to outline the subject field under study in a strictly academic way, and we periodically see the intervention of unscientific and even esoteric ways of presentation in seemingly scientific works; in some cases, these approaches meet with a favorable reception from the state educational elite.87 A similar problem exists in the West of Russia, but in our country, as always, it is accompanied by great tension and conflicts. Further, we often see that esoteriology is approached by specialists "from the outside", as if in passing, just to attract some thematic material for their main research, and this attraction does not always demonstrate a high level. Still, esotericism is understood (esoterically) more by esotericists themselves than (academically) by scientists. Still not enough ho-

87. The most striking example is V. N. Nazarov's book "Introduction to Esotericism", declared as a textbook for universities where art is studied. This" textbook", recommended by the relevant UME, is actually an esoteric monograph based on the ideas of traditionalism (however, very loosely interpreted). For criticism of this book, see the review of it: Nosachev P. G. Review [on the book]: Nazarov V. N. Introduction to esotericism//Aliter. 2012. N 1. pp. 144-153.

88. Compare V. Hanegraaf's concern about the inability of some Western colleagues to separate personal and scientific interests, as well as "the continuing influence of religionism". Western Esotericism: the Next Generation, p. 15.

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roche has developed a methodological and terminological base on which there is no consensus, there are not enough general reference manuals, a fundamental generalizing monograph on esotericism, encyclopedic work, competent popular science and just popular publications, and normal textbooks for students. The involvement of Russian esoteriology in global research continues to be weak (in fact, this is typical for many areas of humanitarian knowledge in Russia), as well as the disunity of Russian specialists acting at their own risk remains largely preserved. There are no research schools.

It seems to us that the elimination of these and some other shortcomings will be marked by the next two or three decades of development of Russian esoteriology. It is also promising to study various areas of "private" esoteriology, especially alchemy, astrology, Freemasonry, and Hindu Tantra, to create new, major scientific works, to pave new academic routes, to strengthen ties with world science, and to further "interdisciplinary" and institutionalize esoteric research. There is also a possibility that educational programs similar to those at the University of Amsterdam or the University of Exeter (Great Britain) will appear in Russia, but taking into account the Russian specifics. There is every reason to hope for the emergence of new generations of specialists who, despite all the difficulties associated with the study of esotericism and the peculiarities of the functioning of humanities in Russia, will bring fresh, young "blood" to these studies and bring them to an even higher, qualitatively new level.

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