Wouter Hanegraaff | |
---|---|
![]() Hanegraaff in 2006 | |
Born | Wouter Jacobus Hanegraaff 10 April 1961 Amsterdam, Netherlands |
Education | University of Utrecht |
Occupation | Historian |
Employer | University of Amsterdam |
Wouter Jacobus Hanegraaff (born 10 April 1961) is professor of History of Hermetic Philosophy and related currents at the University of Amsterdam, Netherlands. [1] [2] He is a member of the Royal Dutch Academy of Arts and Science (KNAW) and an honorary member of the European Society for the Study of Western Esotericism (ESSWE), having served as its first president from 2005 to 2013. [2]
Hanegraaff was raised as the son of a theologian. He originally studied classical guitar at the Municipal Conservatory in Zwolle from 1982 to 1987, then cultural history ("Algemene Letteren") at the University of Utrecht from 1986 to 1990.
From 1992 to 1996 he was a PhD Research Fellow at the department for the Study of Religions at the University of Utrecht, and from 1996 to 1999 held a postdoctoral fellowship from the Dutch Research Council (NWO), during which time he spent a period working in Paris.
In 1999 he was appointed professor of History of Hermetic Philosophy and Related Currents at the University of Amsterdam. [2] From 2002 to 2006 he has been president of the Dutch Society for the Study of Religion, and, from 2005 to 2013, president of the European Society for the Study of Western Esotericism. In 2006 he was elected member of the Royal Netherlands Academy of Arts and Sciences, [3] [ better source needed ] and he is now an honorary member of the ESSWE.
Hanegraaff is a scholar of religion and intellectual historian whose work is focused on the study of esotericism in Western culture, from late antiquity to the present. His dissertation was the first academic attempt to analyze the belief systems of the New Age movement and place them in a broader historical context. [4] In his 2012 monograph, he analyzed the history of pro- and anti-"esoteric" discourse, arguing that modern perceptions of the field (both in academia and wider society) are grounded in German Protestant and Enlightenment polemics against "superstition," "magic," "idolary," "the occult," or "the irrational." [5] A textbook on esotericism was published one year later, in 2013, and was replaced in 2025 by a greatly expanded and largely rewritten new version that focuses in particular on the implications of esotericism research for modern and contemporary understandings of "Western culture" as such. [6]
A more specific focus of Hanegraaff's work is the Hermetic literature and its reception. In 2005, in collaboration with Ruud Bouthoorn, he published the first complete edition with annotated translations and a large introduction, of the Hermetic writings of Lodovico Lazzarelli (1447–1500). [7] He argued that this neglected Hermetic author is of key importance not just for his intrinsic interest, but also because his writings force us to revise Frances Yates' famous narrative of "the Hermetic Tradition." [8] In 2022, Hanegraaff published a large monograph on the original Hermetic literature from late antiquity. With a strong emphasis on close textual hermeneutics, he argued that the Hermetic treatises should not be understood as contributions to philosophy but as the reflection of a living spiritual practice focused on the attainment of gnōsis through radical experiences of rebirth (palingenesia) and visionary ecstasy. [9]
Next to many discussions of theoretical and methodological questions in the modern study of esotericism, Hanegraaff has published many articles and book chapters about a range of important but often neglected figures, texts, or traditions that fall under the wider umbrella of esotericism research. All his work is grounded in textual study and hermeneutic analysis of primary sources, and marked by a special fascination with alterations of consciousness and more generally with the experiential dimensions of esoteric or Hermetic spiritualities.