This luxury, hardcover, full-colour, glossy paper book was presented late 2025. It is by-lingual (Frisian and English) (“In reis troch myte, magy en religy / A journey through myth, magic and faith”) and contains a lot of photos.
Schoorstra is an author with a preference of ancient Frisia. He decided to make a book with pre- and early-Christian remains in Frisia. He concentrated on the North-Eastern part (the German and Dutch parts) with a few sidesteps to the province of Groningen, but disregarding “West-Frisia” on the Western side of the IJsselmeer.
The book starts with nice, short chapters about stone coffins, sun-stones and cup-marks. As the book continues, the chapters becomes longer and longer. Myths, remains of funeral paths, hunebeds, burial mounds, old remains of pagan sites, house-marks, offering stones, etc. etc. Because I only had to read half of the book, the 376 pages flew by.
The English translations (I did not even try to read the Frisian) are not always great, but the result is an interesting book that shows how much there is to discover in the rural North of the Netherlands. Schoorstra has gathered some nice information and presents some of his own insights and refers to his predecessors in the field.
Many years ago i bought a second hand version of In Search of the Indo-Europeans (1991) in Canada. By 2025 the author has long been retired, yet he found himself writing a third overview of the research into the Indo-Europeans. This time the focus is on the “homeland”.
I like a book with a high ‘information rate’, but Mallory’s latest book is 450 pages of information tsunami. Also he likes acronyms, such as EHG for “Eastern Hunter-Gatherers”, which he uses a lot. Often I had to look back what all the acronyms meant again.
The book (again) starts with a bit of a general part. Defining the subject, investigating the sources of terms, different kinds of research. Then follows a lengthy part with different hypothesis and their pros and cons. Interesting in Mallory is that he doesn’t bet on one horse, but combines the findings of linguistic, archaeological and genetic research.
This results in much information about different techniques and theories in each of these fields, different datings, etc. Especially the genetic part is quite tough with different types of DNA for example. Especially modern genetic research brought new insights and ideas, but…
after a half-century study I am pretty much where I started: I believe the Indo-European homeland lies in the Pontic-Caspian steppe because it is the one that satisfies the greatest number of constituencies and provides the strongest case for explaining the dispersal of the Indo-Europeans.
Much water went under the bridge to come to this conclusion. If you are interested in the latest research into the subject, Mallory’s latest book makes a good buy. He has got nice humour, but also does not shy to present difficult information and critique on his own and other theories. The conclusion is still, that we cannot be sure.
After a few of his smaller works, I picked up what appears to be Bizzi’s main work. The full title of this book is: From Eleusis to Florence: the transmission of a secret knowledge. Part A: the origin of the mysteries (Vol. 1).
As you may have guessed from my reviews of his other books, we here have an author who claims to be part of an initiation tradition that goes back to the dawn of time. As a matter of fact, Bizzi says that his branch of “Eleusinity” can be traced back to older Gods and the few other initiations that are left, stem from younger Gods.
The deepest roots of Eleusinity lie in the culture and civilization of the ancient Pre-Greek people who inhabited the Aegean lands;
In about 330 page Bizzi starts to sketch who ‘his’ initiation comes “from the Aegean-Minoan era to the entrance of the Elusinians in clandestinity”. In order to do so, you get a lot of ‘alternative history’ about antediluvian civilizations and archaeologists who neglect facts that do not fit their “paradigm”. Bizzi cites theories such as the Templar origin of Freemasony, the ideas of Graham Hancock and other authors which (in my eyes) do not really strengthen his point.
What also does not help, is that everybody that Bizzi admires, had to be an Elusean “Initiated”, such as Arturo Reghini. Now I happen to be reading material of Reghini and even though he frequently says he was a Freemason and he does refer to mysteries of Eleusis every now and then, he does appear to have seen Eleusis as something of the past and certainly does not place himself in that tradition.
So Bizzi sets out to prove that there are initiations thousands of years old, only now coming to the surface. The book is mostly historical. I would have preferred to learn a bit more about what the mysteries entail.
The essay by Nicola Bizzi, […] in the original Italian edition consists of three massive volumes of almost a thousand pages each. For reasons due to it vastness and complexity, Edizioni Aurora Boreale has decided to divide the English edition into several volumes. Each volume has three distinct parts, for a total of nine books, whose publication will continue over several years.
So I guess, five years after the first English volume, we still have got something coming. I am not sure yet if the first volume enthused me enough to buy the next volume when it comes out. We will see.
Lachman’s books are mostly ‘esoteric histories’, but the present title is more a political or social history. Of Russia, needless to say. Even though the book is somewhat interesting, my preference for ‘esoteric history’ over social history was confirmed.
Vladimir Putin (1952-) presented a list of recommended literature. Lachman had an interest in Russian literature and recognised some of the authors. Some he did not. Piecing things together became a book about Russian history.
Russian history is interesting and complex. In spite of the size of the country, Russian identity changed several times from Viking to Mongol to Christian to staunchly atheistic. And not to forget politics drastically changed multiple times. One regime was open to religion and esotericism, the next was not.
The book explains certain events in recent history. The back cover is more promising concering Russian esoteric movents than what is actually in between the covers, but you also get an idea of “Silver Age” thinkers, philosophers fleeing Russia, the variety of influences, etc.
All in all the book is interesting, but I would have preferred less focus on the social and more on the esoteric history of the country.
Every once in a while I wonder why I never read anything of Marija Gimbutas (1921-1994). When that thought occurred to me while I was looking for something to read, I somehow ended up buying not a book by Gimbutas, but once about her.
Gimbutas was a Lithuania born archaeologist and anthropologist who had theories that were not always well received. Also her ideas are often misrepresented and shoved aside for the wrong reasons. Haarmann sets out to show that Gimbutas’ ideas were actually groundbreaking and more and more scholars start to realise that they make sense.
Two ideas of Gimbutas get the most thought in this book. That of “Old Europe” and that of her often-called “matriarchal” approach. The latter is not true, argues Haarmann.
The most import part of Gimbutas’ writings is that she argued that before the Indo-Europeans came to these parts, there was “Old Europe”, mostly in the region where now is Lithuania. These ‘Old Europeans’ had a much different society than the later Indo-Europeans. Their society was egalitarian (not “matriarchal”) and respectful. They did not need weapons, had (trade) contacts over enormous areas and apparently shared ideas, also with other cultures. This “Old European” culture has left many more traces in our past and present than is usually acknowledged. Haarmann works out a few examples of how well-known elements of Greek culture are actually not Indo-European, but “Old European”.
Rather than repeating her writings, Haarmann looks at recent investigations that are either based on Gimbutas’ ideas or confirm them. Interesting, but the approach is a bit too historical for my liking.
Sedgwick wrote a few books about Sufism. I guess the title made me think that this is a book with Sufi texts. It is not really. The book is mostly an introduction to Sufism. Where in “Western Sufism“, obviously, the encounter with the West was central, here we have a little book with Sufism as it was and is in Muslim countries.
In this early book on Sufism you can read what Sufism is and how it came to be. The author has information about different branches and different orders and how these differences originated. Then there is a chapter about Sufism in Muslim societies and how that role changed from elite to pariah.
The book is interesting, but very basic and fairly thin (132 pages). There is some Sufi material to read, the Hikam of Ibn ‘Ata Allah, but these are only a few pages all the way at the end.
2000/3 American University in Cairo Press, isbn 9774248236
A while ago I ran into the name of Konstantin Serebrov, some Russian spiritual leader. He writes about a “Master G.” who appeared to be a man named Vladimir Stefanov. I looked around a bit for this Stefanov and I found a text of Mark Sedgwick as one essay in the present title. This concerns an academic title about esoteric currents in Russia. Interesting.
The book is 450 pages and contains texts by a long list of authors, only one of whom I knew. The authors write about esotericism in Russia in different eras showing how little I actually know about Russia. The interest in things esoteric had its ups and downs. As Bernice Glatzer Rosenthal writes:
In Russia, occultism surged in the revolutionary and early Soviet periods (1890-1927) and subsided when Stalin became the new God. It (occultism) revived in the wake of de-Stalinization (the 1960s and ’70s), and surged in the late Soviet and post-Soviet Russia (1985-2000).
Different regimes were (more or less) open to esotericism, sometimes openly. In other times the esotericists had to go underground because they (or some of them!) were severely persecuted. Many fled the country. I also had to get used to terms such as “the Thaw” which I guess I am suppose to know. This has nothing to do with the end of the Cold War, but is another description of the “de-Stalinization” from the quote. I suppose I learned a thing or two about Russian society in general along with a thing or two about esotericists in general.
Most authors, and perhaps the Russians themselves, go pretty easily from “magicians” to UFOs to fantasy writers and back. A few essays are about science fiction and fantasy writers which were only mildly interesting to me, even when the authors used novels to present their ideas (and I wonder why filmmakers are not included, but that aside). The most interesting essays can be found in the beginning where groups such as the so-called “Iuzhinskii Circle” (named after the apartment where they met) are spoken of. There were several small groups meeting (in hiding) to discuss all kinds of different subjects, but it is from this particular circle that the named Stefanov came, but also Alexandr Dugin.
Stefanov is mentioned in some of the essays. He was quite the character in the more intellectual type of esoteric groups. Whether it was him that introduced Guénon in Russia or that it was the writer Yuri Mamleev perhaps does not really matter as they met in the same circle, but here we have the (possible) starting point for the now-famous Traditionalist Dugin about whom Sedgwick’s essays speaks. Plus, Stefanov apparently read probably Russian esotericist most famous in the West: George Gurdjieff and used some of his ideas (I also saw these in Serebrov) and so we have another familiar name.
A maybe somewhat less familiar name, but still, is that of Nikolai Roerich (actually Rerikh) a relatively famous painter who tried to make a bridge to the far East. This is not so strange when you realise that Russia reaches all the way to the far East. Roerich hoped to make acquaintances and come to terms with all religions. He was not along (or the first) in this, so you also learn about Russia’s relationship to that far East. In these circles we also see very early expeditions into the Himalayas searching for hidden masters. Perhaps there we also have a source for the Eastern preoccupation of the Orient of the Theosophists. Blavatsky (quite consistently named “Elena” by all authors by the way) is also frequently mentioned, but she appears to be regarded more Western than Russian.
In any case, the book presents a wide and interesting overview of esotericism in Russia which goes from shamanism to paganism to all kinds of New Age type approaches and (new kinds of) psychology. It makes a very interesting read.
Jan de Meyer (1961-) is a Flemish sinologist (scholar of Chinese studies) who wrote several books and translated traditional texts. Some of his work is in English, most is in Dutch. This is one such Dutch title. Earlier I read Wat Kan Ik Leren Van De Taoïsten? (‘What can I learn of the Taoists?’) (2020). This is also a Dutch title, perhaps that was the reason I did not review it.
The title of the present book translates to ‘The way back’. It is about “Chinese hermits and Daoism”. Where the other title (‘what can I learn’) presents translations of classic, Chinese texts (with elucidations) about a list of subjects, ‘the way back’ is an in depth study into the subject of Chinese hermitage.
Early in the book De Meyer explains that Chinese hermitage is not quite the same as people retreating into a cloister. The book is mostly about people who have retreated to inhabitable areas, often mountains, to stay away from normal life. Some of these hermits also studied Confucianism, Taoism, or both. Some made a name of being wise. Then the irony occurs that some of these people fled the dangers of society (China has a violent past), when at the same time they are approached for public functions. The book seems to say that in ancient China you either worked for the government or you retreated from public life.
Spanning centuries upon centuries, De Meyer presents a long list of hermits, some (relatively) famous, some translated into a Western language for the first time. You encounter Taoism, some Confucianism, Chinese culture and politics and of course the life of the (un)common man and woman.
Just as in the other book, De Meyer has a very easy-to-read writing style with humour and obviously a massive knowledge about his subject. A book about people living in mountains may seem a bit dull, but ‘the way back’ is a very nice book about old and not-so-old Chinese culture.
The title would translate to something like “budding Christianity” or “nascent Christianity”. Probably “emerging Christianity” would be a clearer title, but doing away with the ‘feel’ of the original title.
In any case, here we have a book of almost 500 pages about “the cultural history of a new religion in a Greek-Roman world”. De Waele presents an extraordinarily detailed description of the time and area in which Christianity started and developed.
In the first chapters, the author describes daily life in the first centuries A.D. Marriage and the position of women among the Jews, marriage and the position of women among the ‘heathens’ and with the Christians. The same for the position of slaves and more particular subjects such as education, death and burial, religious life, etc. The author compiles his story from a staggering amount of sources and presents it in an easy-to-read narrative. It may sound a bit dull, but these early chapters already are quite interesting.
After about 200 pages De Waele goes to different kinds of Jews, compares their ideas and relations, etc. After that follow the Romans. De Waele effortlessly goes from describing laws and justice to explaining religious and mystic concepts. As far as I was already familiar with them, he does that very well too. The ideas of different Jewish, Jewish-Christian and Christian groups, their sources, etc.
For the development of Christian theology, De Waele also writes about different philosophical schools from Greece, Gnostic groups, all the way up to famous early Christian thinkers such as Clement of Alexandria, Tertullian and Saint Augustine (of Hippo).
Detailed yet easy to read, very well written and highly interesting. But… so far only available in Dutch.
Two productive Dutch authors teamed up for a history of Western esotericism. They created a volume of well over 700 pages which I read from cover to cover. It is in chronological order and even though there are chapters per subject, the book is not really presented as an encyclopedia.
700 Pages may make a thick book, when you aim to describe a history of esotericism spanning thousands of years, you are still down to a few pages per subject and that is indeed what happened.
Both authors have written (at length) about Gnosticism (old and new), Hermetica, early Christianity and similar subjects in the past. The chapters about these subject in the present title are concise, to the point and clear. Of course the range of subjects of the book is much wider. It shows (a bit) which movements and thinkers have the authors’ interests and which less so. For example, their information about Freemasonry is pretty weak. The history has holes, there are typos, misunderstandings and cut corners. The information about Rudolf Steiner is better, except, when it comes to his ‘Masonic adventures‘.
I had hoped to encounter more recent information, that the authors had used sources which I had not yet had in my hands. I did not really read anything new. Still the book made a nice read. A summery and retrospect of subjects I read about sometimes long ago. The authors point to some red threads/people and because everything is in one book, make cross references.
Like I said, it is more of a book to get you started on subjects, a general introduction to a wide variety of subjects ranging from Greek philosophy, to mysticism to the Ordo Templi Orientis to New Age. The book is in Dutch and there is some stress on the Netherlands. it comes in a good looking hardcover.
