Call for Papers: "Myth and Esotericism" | Amaltea, Journal of Myth Criticism, No. 13 (2021)
The doctrine of Hermes Trismegistus encompasses two significant fields: occult treatises (relating to magic, alchemy or astrology) and the properly philosophical and religious texts that have reached us through Hellenization (Corpus hermeticum, Asclepius). These teachings constitute the common body of esotericism with their correlates of the mystery knowledge: Kabbalah, Gnosticism, Renaissance Pythagoreanism, etc. Kabbalah deals with the “tradition” or “reception” of teachings not explicit in Scripture. Gnosticism maintains the existence of a cognitive element (γνωστικός), reserved for the initiated, by virtue of which they access the vision of the deepest realities and personal salvation. We find gnostic revivals in the Cathar movement. The alchemical proto-science appropriates practical knowledge of goldsmithing, mining or the drug trade and sanitary remedies. In their chemical processes and chromatic modifications, alchemists seek, in addition to the magnum opus (object of operational or practical alchemy), to establish correspondences with the animal and supernatural world (object of speculative alchemy).
With the passing of time, esotericism has undergone multiple evolutions: first, a recast during Renaissance humanism (Flamel, Ficino, Agrippa, Paracelsus, Dee, Bruno, Böhme); then a flourishing during the Enlightenment and Romanticism (Martinez de Pasqually, Saint-Martin, Fabre d’Olivet, Eliphas Lévi, Mme Blavatsky); finally, through contemporary mysticisms (Fulcanelli, Gurdjieff, Guénon, Evola). In the Modern Age, important hermetic orders took shape, such as the Rosicrucian, which aim was to reach the esoteric truths of the past of the physical and spiritual universe. Later on, the Hermetic Order of the Golden Dawn gathers famous kabbalists and alchemists (Westcott, Mathers, Waite) in various temples to study magic, make talismans, and interact with protective angels. In one way or another, the divinities are at the base of modern paganisms; thus, the Wicca of Gardner and Valiente fosters dual worship (a goddess and a god) and the psychic experiences of universal immersion obtained through yoga or hypnosis.
These are so far the historical data. What interests us even more is the mythical dimension of esotericism and its correlates. On the one hand, the myth always appears marked by a supernatural and personal sacred transcendence, unlike the hermetic, alchemistic or astrological accounts, which often apply exclusively natural reason to unravel the arcana of the universe. On the other, both myth and esotericism pursue the knowledge of realities that usually outweigh experimental scientific reason. To these similarities and disparities we must add two hermeneutical difficulties: esoteric texts combine their sources (religious, astrological, alchemical) in an eclectic way and frequently resort to the symbol, which interpretation depends to a great extent on its cultural environment. Think of the tarot, converted into a divine art by the occultist Etteilla and which mystery symbolism (“Major Arcana”, “Minor Arcana”) has been widely used in literature.
Last but not least, our discipline requires a fictional framework. Indeed, no matter how many and how important the esoteric elements of a text may be, myth criticism can only take them into account if they appear, in some way, as a support, center or derivations of a fictional universe.
The difficulties of analysing the relationship between myth and esotericism are obvious. Both seek explanations and answers to the everlasting questions of the human being, but they are not interchangeable: each requires its own discipline of study with its own methodology and hermeneutics. The issue number 13 (2021) of Amaltea aims to tackle these difficulties.
Amaltea, Revista de Mitocrítica requests original articles that study the relationships between myth and esotericism in literature and the arts since 1900. The authors have total freedom in the choice of works, genres and epistemological treatment. Particular importance will be given to articles that meet the following parameters: adequacy of the proposed topic, mythocritical approach, scientific methodology (critical and bibliographic apparatus), originality, quality of content and writing.
Articles on the reception of myths in literature and the arts since 1900 will also be taken into consideration for publication in the “Miscellaneous” section.
In addition, both short reviews and “critical readings” on publications related to mythology are allowed.
Authors will send their anonymous articles, written in one of the two official languages (Spanish and English) before the 1st of December 2021.
It is imperative that authors read the Submission Preparation Checklist carefully. Articles that do not meet these standards will be discarded prior to the review phase.
Articles and reviews will be submitted via OJS. For this, it is necessary to register as Author. (If you participated as an author or reviewer in previous issues, you do not need to create a new account). With the username and password obtained in the registration, the authors will proceed to send the article or review. Inportant note: it is essential to use a single email address.
The authors will take into account the Publication Schedule regarding the process of revision and publication of the number (approximate date of publication: July 1, 2021).
José Manuel Losada
Complutense University
Madrid, 1st Sept. 2020
P.S. If you hold a PhD and wish to be a part of the Amaltea Reviewers Team, you can register as a reviewer and fill your profile with your interests in OJS (if you already have an account as an author, you can check the reviewer option in your profile). After having your profile on OJS, contact us to take you into account in the review process at amaltea@filol.ucm.es (certificate available).
