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Boaz Huss argues that Jewish mysticism is a modern construct and that the identification of Kabbalah and Hasidism as forms of mysticism has problematically shaped the way in which they are perceived and studied today.

Spiritual Alchemy traces the early-modern antecedents of modern alchemy through generations of followers of Jacob Boehme, the cobbler and theosopher of Görlitz. Spiritual alchemy combines traditional elements of alchemical literature with Christian mysticism. In 1850, it inspired Mary Anne Atwood to write her landmark Suggestive Inquiry into the Hermetic Mystery, usually seen as the first modern interpretation of alchemy. Drawing extensively onmanuscript and otherwise obscure sources, Zuber challenges the received wisdom that posits a rupture between pre-modern and modern forms of alchemy.

Christian Giudice's Occult Imperium explores Italian national forms of occultism, chiefly analyzing Arturo Reghini (1878-1946), his copious writings, and Roman Traditionalism. Using Reghini's articles, books, and letters, as a guide, Giudice explores the interaction between Occultism, Traditionalism, and different facets of modernity in early-twentieth-century Italy. The book takes into consideration many factors particular to the Italian peninsula: the tieswith avant-garde movements such as the Florentine Scapigliatura and Futurism, the occult vogues typical to Italy, the rise to power of Benito Mussolini and Fascism, and, lastly, the power of the Holy See over different expressions of spirituality.

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, andmystics have engaged with the idea over the past two thousand years.This study is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960''s and 70''s. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations ofSanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author''s own interest in this strange concept, lookingat Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who relyon this term in dealing with Hindu, Daoist, and Buddhist texts.