The first volume of Religion, the Occult, and the Paranormal is concerned with how people have interpreted experiences of a religious, occult, or paranormal nature, and the approaches that scholars employ in order to study such phenomena, which are often elusive and difficult to locate in the various frameworks that people accept as ‘reality’. Wouter Hanegraaff has noted that, "[i]n studying
... [Show full abstract] religion, scholars are dependent on believers expressing their awareness of a meta-empirical reality in empirically perceptible ways (words, images, behaviour etc.) but, qua scholars, they do not themselves have direct access to the meta-empirical … [M]ethodological agnosticism is the only proper attitude (1995: 101)". Yet many scholars involved in the study of esotericism and paranormal experiences are themselves ‘insiders’ to one or other tradition or practice, a phenomenon that has bedevilled the academic study of religion, in which a significant number of scholars have been theologically motivated. So, as Hugh Urban has asked, how do ‘outsiders’ study secret or restricted traditions, and does the intimate and closed nature of the teacher-pupil relationship result in the conundrum that ‘if one “knows,” one cannot speak; and if one speaks, one must not really “know” ‘ (Urban 1998: 210)? An unsolved question is, ‘Must the study of all non-normative experience involve the scholar as participant?’
Another important underlying issue concerns the connections between the three terms, ‘religion’, the ‘occult’, and the ‘paranormal’; how closely are they related? It is possible to situate them on a continuum, with religion at one end, signifying official, sanctioned non-normative experiences, the occult (which simply means ‘hidden’ or ‘secret’ and is the Latin-derived equivalent of the Greek-derived term ‘esoteric’) in the middle, and the radically de-institutionalised, individual and ‘unofficial’ experiences of the paranormal at the other end? Antoine Faivre, an early and influential scholar of Western Esotericism, posited a six-point definition of esotericism: 1) ‘[s]ymbolic and real correspondences … are said to exist among all parts of the universe, both seen and unseen’ (1994: 10); 2) Nature is experienced as alive and pulsating with energy; 3) the use of imagination to identify and utilise mediations between the material and spiritual worlds; 4) the transmutation of the individual initiate of esoteric wisdom, from a lower to a higher state; 5) the use of concordance, where attempts are made to ‘establish common denominators between two different traditions or even more, among all traditions’ (1994: 14); and 6) the transmission of esoteric knowledge directly from teacher to pupil. This model has been questioned, but it marks the occult and esoteric out as distinct from both organised religion (such as Roman Catholicism) and deregulated spiritualities (such as the ‘New Age’).