What is esotericism? Between Truths and Counterfeits explores the essence and essential characteristics of esotericism, distinguishing it from the modern misrepresentations and superficial visions that often surround it. Through an original, fluid and highly dynamic format, Bruno Bérard and Aldo La Fata offer a profound and accessible reflection on the nature of true esotericism and its link with religious traditions, as well as its role as a path of spiritual knowledge reserved for those who seek to transcend the outer forms of religion.
This book highlights the importance of distinguishing true esotericism, characterized by elements such as universality, intellectual rigor and a transcendental approach, from pseudo-esoteric currents that reduce valuable, sapiential knowledge to occult practices, New Age fads or similar forms of syncretism. Drawing on figures of the stature of René Guénon, perhaps the greatest esotericist of the last century, in their relationship with metaphysics or different religious traditions, we are provided with a guide to entering the complex avatars of spiritual introspection.
This book is not only a guide for scholars of esotericism, but also an invitation for the curious reader to reflect on spirituality, transcendence and the invisible realities underlying the material world. Bérard and La Fata’s dialogical and pedagogical approach makes esotericism an accessible, engaging and highly relevant subject in today’s world.
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We are delighted to present to the Spanish-speaking reader a first-rate novelty, and on a subject that has been the focus of interest in our editorial line, such as esotericism, which we have recently tackled through a new compilation of the Evolian work in Essais philosophiques, ésotériques et religieux 1925-1931, where we have attempted to rescue texts from the early stages of the formulation of the Roman Master’s thought. This is not, however, the first venture we have undertaken into this field, always complex and accompanied by the popular and perhaps vulgarized label of “mysterious” and “occult”, although we are not at all suspicious in this sense of trivializing or attempting to offer a purely literary approach to the subject, even less do we sympathize with the New Age tendencies, where mix-ups and the desire to transform the esoteric phenomenon into a simple consumer product as demanded by the market, to satisfy the material requirements or simple fashions of an over-socialized mass, are the usual norm.
We could cite a multitude of works in our catalog, such as Paul Vulliaud‘s La pensée ésotérique de Léonard, Cesare della Riviera‘s Le monde magique des héros, a jewel of 17th-century Italian esotericism, René Guénon‘s Le maître de la tradition pérenne, or Gianluca Marletta‘s essay UFOs and extraterrestrials. Origen, historia y prodigio de una pseudo-religion, a remarkably original essay in which esoteric aspects are addressed, albeit in a more tangential manner. In literature too, with the work of the great mythologist and writer Boris Nad, A History of Agartha and Gustav Meyrink‘s The Purple Death, we find further references to the esoteric domain. We can therefore conclude that esotericism forms an essential part of our publications and interests as publishers, and that we actively contribute to its dissemination.
An original work
This is why the present book, the one we are about to present, entitled Qu’est-ce que l’ésotérisme? Entre verdades y falsificaciones, by Bruno Bérard and Aldo La Fata, is a much-needed and clarifying work in the understanding of esotericism in all its dimensions, in the complexity of its particularities, and in its multiple manifestations. Perhaps in the Spanish-speaking world, esotericism is a phenomenon that has not received the attention it deserves, and our authors in this field, such as Ramón Llull among others, do not receive the attention they deserve, and esoteric activities, at the level of associations, communities or other forms of organization, are not particularly well known, nor do they have a recognized activity. It is possible, as La Fata points out, that there is a certain reticence within the Catholic world, accustomed to orthodoxy and the spiritual guidance of the Church, and that any form of “deviation” towards more individual and “freer” ways of life – certain initiatory forms, which are much more subtle – are generally rejected and misunderstood. However, as our authors also make clear, esotericism has another dimension, it involves an effort that not everyone is ready to undertake, and finally, it is not a path to happiness and sure fruits, it involves an inner transformation and the assumption of practices and procedures that are not suitable for everyone. Let’s say that esotericism is a path, a way, which, unlike exoteric “popular religions”, involves an arduous journey marked by a vertical and aristocratic principle of existence, or at least that’s how we want to see it. Increasing one’s capacity for discernment, combining the visible and the invisible, being able to go beyond limits forbidden to ordinary mortals, not for the sake of mere vanity or “personal development” as conceived in today’s gentrified and decadent societies, but as part of a process of learning, self-knowledge and liberation. There is no doubt about the need to restore the ancient links with the High, the paths that have been closed and that have progressively limited us to the exclusive and narrow domain of materiality.
The book employs the resource of the interview/dialogue, which brings freshness and fluidity to the text by “simplifying”, or rather making more accessible and comprehensible, elements linked to esotericism that would otherwise be excessively complex for a section of the reading public unfamiliar with the subject. This dynamism is complemented by the wealth of nuances and ideas that are introduced gradually, preventing the reader from being overwhelmed by an avalanche of ideas and content. Bruno Bérard’s questions, always intelligent, incisive and pertinent, as well as orderly and well-structured, promote continuity and dynamism in the exposition of themes, acting as a guide in the conversation. The book is therefore suitable for different levels, both for those unfamiliar with esotericism and for those familiar with the subject. Aldo La Fata, in keeping with his long and wide-ranging trajectory in the field, offers us valuable theoretical reflections, which he interweaves with his own experience and trajectory in the study of esotericism. Without a doubt, this aspect allows us to see a more human and intimate side, which includes personal and biographical anecdotes that always allow a greater connection with the reader thanks to the mix of vital facts and theoretical erudition.
The interview proposed by Bruno Bérard and Aldo La Fata allows us to explore the dialectical relationship generated between esotericism and other fields such as religion, science or philosophy. All questions are approached from very specific points of view, dealing with particular problems, which give rise to broader reflections, avoiding simplifications and inviting us to much deeper reflections. Hence the introductory and guiding function to which we have referred.
These aspects reveal a notable pedagogical effort on the part of the authors to bring us closer to the study of esotericism, providing us with the necessary tools, to paraphrase the title of the book, to discern between true esotericism and its counterfeits.
Beyond these formal aspects, which we feel it’s important to emphasize, for it is here that the book’s success lies, in an approach that is at once original, entertaining and of great interest, we must consider other aspects that refer more to the content. “What is esotericism? Between truths and falsifications “ aims, as we said, to clarify what esotericism is, what are its particularities, characteristics and attributes, its most intimate nature, as a spiritual and philosophical phenomenon in its deepest aspects, which can be traced back to very distant and remote times. However, esotericism sometimes appears to be strongly interwoven with other, traditional structures of thought, such as the great religions (Christianity, Islam, Judaism, etc.) and other concepts such as mysticism and metaphysics, whose relationships need to be untangled.
The importance of René Guénon
From the outset, Aldo La Fata frees us from potential misunderstandings by emphasizing that true esotericism is not simply an accumulation of secret knowledge or exotic rituals, but a path to spiritual transcendence founded on rigor and authenticity. In this respect, René Guénon stands out as one of the great esotericists of our time, insofar as he was the great interpreter and codifier of this knowledge, a figure who marked a before and after in the understanding of this field, not least because of his conceptual rigor and his ability to distinguish the authentic from the false in spiritual traditions. In this respect, we can cite his incisive analyses of occult currents, notably Spiritism and Theosophism, in various works. In this respect, Guénon drew a distinction between esotericism and occultism, dissociating the meaning of the former from superficial and deviant practices, while defining esotericism as a path to sacred and transcendent knowledge. In this sense, it was fundamental work to avoid confusion with modern amalgams and pseudo-esoterisms such as those associated with the New Age.
At the same time, and with this we want to dignify the figure of René Guénon, the French traditionalist also opened up to us the sources of a vast spiritual knowledge, the expression of a “primordial Tradition”, whose pristine origins we should always aspire to, and whose imprint permeates all religions, cultures and non-modern forms of civilization, of course. And another fundamental element, considered of paramount importance in the present work, is that René Guénon considers esotericism not as an internal path proper to religion, but as a complementary path that allows access to the divine essence beyond external forms. For Aldo La Fata, Guénon is not simply an intellectual reference, but a figure who has forged his own path in the study of esotericism. Through works such as Les symboles de la science sacrée, La Fata discovered the depth and coherence of Guénonian thought, as well as the idea that esotericism acts as the “glue” that binds all spiritual traditions together. This vision enabled him to understand that esotericism is inseparable from religion, albeit with greater depth and more exacting requirements.
What is esotericism?
The term esotericism has its etymological roots in the Greek esôterikos, meaning “to go inward”, as opposed to an outward variant that we define as “exotericism”, more closely linked to the sphere of religion. It’s a form of knowledge that doesn’t follow a purely intellectual, discursive principle, but aims for a direct, sapiential experience of transcendence. Far from the accumulation of occult and ritual knowledge, what prevails in the experience of esotericism is the direct connection with the transcendent and the divine through spiritual practice.
In fact, there are three aspects of esotericism that our authors highlight throughout the book, and which seem fundamental to us:
- Inwardness: This presupposes a continuous inward movement of exploration and introspection, in which we seek to break down limits and obstacles. Focusing on a dynamism that shuns the fixed and static.
- Deepening: The search for deeper meanings behind everyday reality, seeking to go beyond the pure exteriority of things.
- Relationship with exotericism: We can regard it as the relative opposite of esotericism, as a more external and visible dimension of religions, although the latter (esotericism) cannot survive without the support of a religious tradition.
With regard to the last point, we must stress, as Bérard and La Fata do, that we cannot, however, understand esotericism as a part of religions, but that it has its own function and its own objectives, which is none other than that which we have already mentioned above: to establish a direct connection with the truth that radiates from the universal and divine principle.
Another interesting aspect of the book is the relationship between esotericism and metaphysics, in which the former is also intended as a gateway to the latter. Esotericism, as we’ve already seen, has as its main aim to transcend the categories of the material world in order to project itself into the universal, and in this sense it also shares objectives with metaphysics, which aims to go beyond the limits of ordinary human experience and gain access to the primordial truths that structure reality. Both aim for the root of all that exists, the absolute. The differences lie in the form or method of attaining these transcendent truths which, in the case of esotericism, refer to symbols, rituals and experiences that enable the practitioner to internalize universal truths.
In this way, esotericism and metaphysics present themselves to us not as opposites, but as complementary realities. Metaphysics offers us a conceptual and doctrinal framework for understanding the absolute, while esotericism focuses on its inner realization. In Guénonian terms, esotericism represents the operational aspects of metaphysics.
Metaphysics, then, can be said to approach the transcendent subject from a conceptual point of view, without that lived part of experience in the knowledge of the universal. Esotericism, on the other hand, provides this counterpart, which takes us back to the human experience that enables the individual to access or connect with the divine through his or her own being, in a direct and living way. It’s a path that the individual subject undertakes to achieve inner transformation.
At the same time, we cannot ignore within all these processes the participation of a fundamental element, such as supra-rational intuition, which we might consider to be the tool that directly connects the esotericist to the source of transcendent and universal knowledge, instead of doing so directly through theories or concepts that are ever more abstract and difficult to understand in their more “discursive” aspect. At the same time, the relationships established between esotericism and metaphysics enable religious traditions to be brought into contact with universal knowledge. According to La Fata, drawing on the legacy of Frithjoff Schuon’s work, every spiritual tradition possesses a metaphysical dimension that can be understood and realized through esotericism, as a means of accessing the unchanging essence of all religious forms.
Another aspect that esotericism and metaphysics share is the goal of overcoming the duality between subject and object: while metaphysics conceptualizes this union as an ultimate truth, esotericism seeks to experience it directly through contemplation, symbol and spiritual practice.
The authors
Aldo La Fata (b. 1964) is a specialist in esotericism, symbolism and religious mysticism, with a decades-long career devoted to the analysis and dissemination of these disciplines. He was editor-in-chief of the magazine Metapolitica, founded by Silvano Panunzio, and currently directs Il Corriere Metapolitico. His work stands out for its rigorous approach and critical look at contemporary esoteric currents, rescuing their deepest and most traditional meaning. Among his most relevant works are Silvano Panunzio: vita e pensiero ( 2021) and Nella luce dei libri ( 2022), in which he explores the intersection between spirituality, symbolism and traditional thought.
Bruno Bérard (1958), holder of a doctorate in religions and systems of thought from the École pratique des hautes études (EPHE), is a leading specialist in metaphysics. Author of numerous essays, he has developed a profound reflection on the nature of spiritual knowledge and its relationship with religious traditions. His most important works, translated into several languages, include Une métaphysique du mystère chrétien (2018) and Métaphysique du paradoxe ( 2019). He currently directs the Métaphysique au quotidien collection at L’Harmattan in Paris, establishing himself as a reference in the study of contemporary metaphysics.
In Qu’est-ce que l’ésotérisme? Entre vérités et falsifications, we see a presentation of the subject treated from a deep and wide knowledge of the subject, in which the two authors combine the experience and knowledge they cherish on esotericism and other related subjects, offering us their particular interpretations and approaches, while demonstrating a great capacity for synthesis in the exposition of the subjects treated, which are part of a multitude of religious and spiritual traditions of enormous complexity. It is in this last point, too, that much of the book’s value lies, making it a particularly relevant editorial innovation in its field in the Spanish-speaking world.