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It has been over a decade since the print of the Dictionary of Gnosis and Western Esotericism (DGWE), which is now a standard reference work for the academic study of esotericism. Outstanding contributions making up this hefty work not only did not eclipse, but even more emphasized the fact that “gnosis” and “esotericism” are a peculiar, closely related couple of terms. The first one is ancient, the other is thoroughly modern. One is deeply rooted in religious belief and philosophical stances, the other has been invented, (or, more precisely, reinvented) only recently, and then projected on many historically evident cultural phenomena directly connected with broadly conceived Gnostic religiosity. Even the sheer length of the articles in DGWE, dedicated to gnosis and esotericism respectively, reflect this contrast. This overlapping of esotericism and gnosis is an unintentional side-effect, as the term „esotericism” (or „western esotericism”) has been cast on nearly everything that made up the pool of the so-called “rejected knowledge” in Western culture. As a result, the entire, multifaceted cultural fallout of an-

The Key to Enlightenment: John Toland’s “Clidophorus” and His Grand Theory of the Esoteric and Exoteric Doctrines