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In Tendings, Nathan Snaza brings contemporary feminist and queer popular culture's resurging interest in esoteric practices like tarot and witchcraft into conversation with Black feminist and new materialist thought. Analyzing writing and performances by Maryse Condé, Barbara Ehrenreich and Deirdre English, Starhawk, Christina Sharpe, Alexis Pauline Gumbs, and others, Snaza introduces his theory of tending as a concept that links ontology, attunement, care, and anticipatory action to explore how worlds persist through everyday acts of participation. In contrast to the universalizing presuppositions of the enlightenment, Snaza shows how certain feminist occult and esoteric practices constitute what he calls an endarkenment that embraces decolonial spiritual knowledge. Highlighting how endarkenment practices challenge universal presumptions and reject the racializing and colonialist mission of enlightenment modernity, Snaza demonstrates the ways esoterism affirms a pluriversal worldview that reimagines what it means to live in a more-than-human world

L'auteur est arrive a la conclusion que la dominante du systeme de communication du Rwanda oral est l'esoterisme qui continue a jeter son ombre sur la societe rwandaise actuelle

The article is inspired by intensified attention to the esoteric in humanities. The author tries to find out what are the roots of esoterism in tradition, what are the links between esoterism and an idealistic explanation of art and creative nature. The connection between esoterism and modernism is being stressed. The main attention is paid to Lithuanian literature of the beginning of the 20th century: it programically declared the longing towards the secret, the mystical. Links are established between esoterism, occultism, mysticism and partly hermetism.From the methodological point of view, the main orientation is towards phenomenological notion of literature and literary process. The creative activity of consciousness has many various levels of experience, however, it is impossible divide this activity into rational levels of reason and result. In the literary process there are important not only external (social, political, economical factors) but internal movements of consciousness as well. They are linked with the state of longing, anxiety, seeking, more or less explainable, and with personal experience of artists.Esoterism is rooted in ancient mysterious religions and shows the secretness of religious doctrines and cults. In cultural history esoterism denotes an attention to the mystical, unexplainable (both in personal life and in the world); the attention is of a more general type. Magic and ocultism in some cases are the broader, in other cases the narrower frames of esoterism.

Summary Arnold Krumm-Heller (1876-1949) was the first hidden ones to make an original production of modern soteric currents in relation to the specific issues and problems of Mexican and Latin American history. His Fraternitas Rosacruciana antiqua was the largest esoteric organisation in Latin America, with whom military, artists and intellectuals from the region shared a concern about building new cultural identities for the continent's emerging nations. This article provides a reconstruction and historical and cultural analysis of Arnold Krumm-Heller's political and esoteric activities during the Mexican Revolution based on archiving sources from the United States, Mexico, France, Germany and Switzerland. As part of a complex interaction of imperialist interests in Mexico, Krumm-Heller built a new delimitation of what is understood by Western esoterism. including Latin America and adding indigenous traditions to the European background. ; Resumen Arnold Krumm-Heller (1876-1949) fue el primero de los ocultistas en realizar una producción original de las corrientes esotéricas modernas en relación con los temas y problemas específicos de la historia mexicana y latinoamericana. Su Fraternitas Rosacruciana Antiqua fue la mayor organización esotérica de América Latina, con la cual se relacionaron -en la época- militares, artistas e intelectuales de la región que compartían una preocupación por construir nuevas identidades culturales para las naciones emergentes del continente. Este artículo ofrece una reconstrucción y un análisis histórico-cultural de las actividades políticas y esotéricas de Arnold Krumm-Heller durante la Revolución Mexicana en base a fuentes de archivo de Estados Unidos, México, Francia, Alemania y Suiza. En el marco de una compleja interacción de intereses imperialistas en México, Krumm-Heller construyó una nueva delimitación de lo que se comprende por "esoterismo occidental" incluyendo a Latinoamérica y agregando tradiciones autóctonas al bagaje europeo.

The reception of Platonic thought becomes a key element in the context of reconfiguration of "great stories", as it is one of the axes on which a series of works are structured around the understanding of our time. In this paper I intend to show that the recovery of Platonic thinking in the context of contemporary political debates establishes a disarticulation of "Platonic political logic". For this, I analyze the rehabilitation of Platonic thinking by Leo Strauss and his construction of "Platonism". ; La recepción del pensamiento platónico se torna un elemento clave en el contexto de reconfiguración de "los grandes relatos", en tanto constituye uno de los ejes sobre el cual se estructuran una serie de trabajos en torno a la comprensión de nuestro tiempo. En el presente artículo me propongo mostrar que la recuperación del pensamiento platónico en el marco de los debates políticos contemporáneos establece una desarticulación de la "lógica política platónica". Para ello analizo la rehabilitación del pensamiento platónico por parte de Leo Strauss y su construcción del "platonismo".

This study focuses on the relationship between nobility and freemasonry from 1750 to 1850. It examines the specific role of an esoteric discourse surrounding the roots of the human race, centring on legendary constructions of noble genealogies in eighteenth century Europe. The aristocratic idea of blood as a type of »liquid memory of virtue« was also found in the freemason lodges frequented by the European nobility of the eighteenth century. Both groups therefore believed in educational systems that used rites, pictures and symbols to imprint the virtues in ones blood and heart respectively. The foundation of this belief – strongly combined with an interest in occult sciences and the existence of an afterlife – can be seen in the antique »art of memory«. The example of an aristocratic lodge in Düsseldorf shows how these ›research interests‹ overlapped within masonic and non-masonic networks of European noblemen and citizens. In the perspective of Rhenish noblemen in the mid of the eighteenth century freemasonry took the role of an educational system that improved the qualities of the noble blood to secure the leading position of nobility in the God-given »Ständegesellschaft«. The aristocratic lodge La Parfaite Amitié therefore was not only dominated by Rhenish noblemen but also by cousinship. As a consequence, it struggled to become a »provincial lodge«, which had a stronger jurisdictional position in comparison with the civil-lodge of Düsseldorf.
The second example is the masonic network of Joseph zu Salm-Reifferscheidt-Dyck (1773– 1861), from the Napoleonic period. Born in the Ancient Regime to an aristocratic familiy of the lower Rhineland, Joseph zu Salm-Reifferscheidt-Dyck faced the extensive changes for the nobility of the Rhineland, caused by the French Revolution and the French occupation of the area. Together with his second wife, the Parisian Salonier Constance de Salm, he became a prominent person in the Napoleonic era. He not only acted as an influential scientist of systematic botany, as a politician and states-man but also as a high-ranking freemason in several rites, especially in the Rit écossais philosophique.
This masonic system can be seen as a ›scientific‹ one built upon the traditions of alchemistical and hermetical circles of the Ancient Regime. The Napoleonic period saw the occult sciences increasingly outdated and replaced by modern natural sciences. The methods considered as »exact« in the nineteenth century subsequently formed the perspective of civil dominated societies and its lodges on masonic rites and grades. In the masonic network of Joseph zu Salm-Reifferscheidt-Dyck, the Rit écossais philosophique was crossed with his network as a natural scientist, resulting in masonry being seen not only as an educational system but also as an exact way to uncover the »hidden roots« of the human soul and to assess the respective qualities of it. These tendencies were strongly influenced by the natural sciences outside the masonic sphere, which in parallel tried to uncover the »hidden roots« of the nations with the pseudo-scientific concepts of »race«.
The civil lodges of the Napoleonic era and afterwards, with their strong emphasis on the nation, could no longer be seen as a retreat for noble man and their exclusive ideology of
noble blood. The majority of the Rhenish nobility therefore turned away from the lodges in order to maintain a conservative view of itself in exclusively noble circles which still believed in the quality of the noble blood and its inherited race. - Welche Rolle spielte das »Esoterische« für die Selbstsicht der adlig-bürgerlichen Eliten beim Übergang zur Moderne? Dieser Frage geht die Studie Martin Otto Brauns mit dem Titel »An den Wurzeln der Tugend. Rheinischer Adel und Freimaurerei 1765–1815« nach. Auf der Grundlage der mythischen Geschichtskonstruktionen von Genealogien des rheinischen Adels sowie des Geheimbunds der Freimaurerei zeichnet der Autor die parallel zu den Entwicklungen der Naturwissenschaften verlaufende Transformation der Vorstellung vom tugendhaften »Adel des Blutes« hin zum bürgerlichen »Adel des Intellekts« nach. Die Studie kann dabei zeigen, wie der esoterische Gehalt des frühneuzeitlichen Bildes von Wachstum und Fortschritt des Familienstammbaums sich um 1800 mehr und mehr auf die Konzepte »Nation« und »Volk« im Gesamten ausweitete. Das esoterische Denken hielt sich auf dieser Grundlage bis in die Moderne und sollte vorhandene rassische Vorstellungen adlig-bürgerlicher Eliten der »Sattelzeit« nachhaltig prägen. Martin Otto Braun promovierte im Fach Neuere und Mittelalterliche Geschichte an der Universität zu Köln und war Doktorand in der Forschergruppe »Aufbruch in die Moderne. Der Rheinische Adel in westeuropäischer Perspektive 1750–1850« des Deutschen Historischen Instituts Paris unter Leitung von Prof. Dr. Gudrun Gersmann. Er ist Autor und Mitherausgeber der durch die Fritz Thyssen Stiftung geförderten »Netzbiografie: Joseph zu Salm-Reifferscheidt-Dyck (1773–1861)«.
Er veröffentlicht Beiträge zu seiner Forschung in den Blogs »EsoHist. A blogged history of esotericism and secret societies« (Facebook: EsoHist), »Rheinischer Adel« und »Napoleon auf der Spur«.
Webseite: http://uni-koeln.academia.edu/MBraun

The aim of the paper is to discuss the philosophical and historical sources and concepts of the antinomy of contemporary professionalism. A professional is somebody distinct from a craftsman and a specialist. Professionalism has its roots in the medieval phenomenon of a profession, which refers to the category of an occupation, liberal arts as well as the beginning of universities and a characteristic vision of education. In the 19th century, the understanding of a profession was altered. The development of science and technology, which runs in parallel with the endorsement of materialistic objectivism, resulting in the total separation of reality from the realm of values, contributed to the fact that professionalism was cracking at its seams. In consequence, the contemporary professionalism is endangered by the possibility of losing its essence. The dangers are the following: commercialisation, corporationalism, esoterism, politicalisation, bureaucratization, technocracy and barbarisation.

The aim of the paper is to discuss the philosophical and historical sources and concepts of the antinomy of contemporary professionalism. A professional is somebody distinct from a craftsman and a specialist. Professionalism has its roots in the medieval phenomenon of a profession, which refers to the category of an occupation, liberal arts as well as the beginning of universities and a characteristic vision of education. In the 19th century, the understanding of a profession was altered. The development of science and technology, which runs in parallel with the endorsement of materialistic objectivism, resulting in the total separation of reality from the realm of values, contributed to the fact that professionalism was cracking at its seams. In consequence, the contemporary professionalism is endangered by the possibility of losing its essence. The dangers are the following: commercialisation, corporationalism, esoterism, politicalisation, bureaucratization, technocracy and barbarisation.

Vera PROSKURINA, Viacheslav Ivanov and Mikhail Gerschenson on the way to the Correspondence across a room.
The present article traces the history of personal and "professional" relations of Viacheslav Ivanov with the historian of the Russian intellectual movement, writer and thinker, Mikhail Gerschenson. Based on the unpublished materials of their correspondence and the manuscript review "Bul'var i pereulok" (1915), the prelude to the Correspondence across a room looms up, the roots of which go back to the mid-1910's, a time of joint translation work and of friendly discussions among Ivanov's Muscovite interlocutors. Gerschenson 's article, "Teoriia slovesnosti", annexed herewith, is extracted from the humoristic review "Bul'var i pereulok". Filled with domestic esoterism, it gives a skilful representation of "Ivanov's universe". Interspersed with Gerschenson 's ironical accents, it foreshadows their future polemics and throws a light on its origin.

In the third article of the series publications on the topic "A. Blok and Vl. Solovyov", the author considers the representation of the heritage of Western esoterism in Blok's drama "The Rose and the Cross" on the example of the poet's appeal to the themes of Joachimism and Catharism, including the neo-mythological connection of the Cathars with the legend of the Holy Grail. The author analyzes the influence of V.V. Solovyov's historiosophy and E.V. Anichkov's aesthetics on the symbolism of the drama from the perspective of rethinking these themes. It is shown that the drama of Blok is deeply intertwined with the neo-mythological concepts of the "French school" of Western esotericism, which were widely discussed in the circle of Russian symbolists, for example, in connection with the work of Sar Peladan. The conclusion is made about the influence on the symbolism of the drama of the works of V. Solovyov and the beliefs of E. V. Anichkov associated with medieval mysticism. An extensive bibliography is provided.

This article introduces the reverse glass paintings of Haryadi Suadi. Originating from Cirebon and educated at ITB, Haryadi Suadi discovered reverse glass painting in the mid-1970 thanks to a traditional glass painter named Rastika. Haryadi then devoted most of his work to this art, which used to be very popular in Java between the 1920s and the 1960s. Harydi Suadi draws inspiration from Cirebonese traditions, both in the themes he illustrates and by the use of specific idioms ; nevertheless, he achieved a considerable renewal of this tradition. The work on glass of Haryadi Suadi is unique : he does not follow the way of Cirebonese traditional reverse glass painters, nor does he have disciples in any Indonesian painting academy. Haryadi also meet with little success in the Indonesian contemporary art market. We conclude by presenting the main sources of inspiration of Haryadi through twelve works : the Chinese world, religion and popular beliefs (Islam, Javanese esoterism, mysticism), and the Western tradition shown in a few figurative or abstract examples.

The article offers and justifies a new version of the origin of the theory of natural law. The authors suggest con-sidering the ideological origins of the concept of human rights in the context of the theory of anti-systems. After all, the ideological basis of this concept both in antiquity and in the Middle Ages was precisely heretical anti-systemic movements. Analyzing the concept of natural law, the authors show that this concept is revolutionary not only in social, but also in structural terms, since its position calls into question the structural matrix of civiliza-tion, all cultural and historical institutions. Thus, this concept represents a structural revolution against a formal-ized cultural-historical existence. Besides, the article reveals the relationship between the ideology of natural law and modern "eco-ideology", attempts to introduce digital slavery and esoterism. It justifies the idea that the concept of "natural man", as the basis of natural law, is an esoteric mechanism when, without publicly renounc-ing the content of a cultural tradition, the main worldview issues are interpreted directly opposite to this tradition.

Com base em levantamento realizado durante o ano de 2000 sobre as religiões em Londrina discutiremos a presença religiosa na cidade, visando oferecer elementos que auxiliem na percepção da extensão e das características gerais das crenças praticadas. Voltaremos nossa atenção especialmente para quatro grupos: católicos, evangélicos, espíritas e os "sem religião", salientando sua conformação mais geral no Brasil e a distribuição geográfica dos locais de culto/missa na cidade. Por fim, apresentaremos alguns dados preliminares da pesquisa "Internacional Study of Esoterism and Religion", o qual tem sido desenvolvido em quinze países de três continentes entre 1999 e 2000, fazendo parte da segunda rodada sobre Religião do "International Social Survey Programme". No início de 2000 foi concluído o trabalho de campo, resultando em banco de dados com 3650 entrevistados e foi iniciada a etapa de tabulação e análise das informações. No Brasil a pesquisa foi desenvolvida na Universidade Estadual de Londrina e em outras quatro universidades. Em nossa conclusão indicaremos peculiaridades locais das religiões em comparação com o quadro nacional e apontaremos possíveis caminhos que serão desenvolvidos em nossa pesquisa sobre a religiosidade entre universitários em Londrina.