This dissertation discusses the life and works of the poet, Ṣūfī, and occultist, Ḥamza b. ʿAlī Malik Āẕarī-yi Isfarāyinī (784-866/1382-1461 or 1462). Āẕarī is likely best known for his work as a poet, culminating in his serving as the poet laureate (malik al-shuʿarāʾ) at the court of Shāhrukh b. Tīmūr (d. 850/1447), followed by his abruptly departing courtly circles to pursue the Ṣūfī path. While taking note of certain themes in his widely-circulated poetic dīvān, this project is also particularly interested in the contents of two occult compendia written by Āẕarī after this moment of spiritual crisis: the Miftāḥ al-Asrār (The Key to the Secrets) and the Jawāhir al-Asrār (The Gems of the Secrets). Born in Isfarāyin to a family of local notables, the life of Āẕarī was closely tied to two of the most important intellectual developments of the 9th/15th century Persianate world: (1) the spread of an interest in the occult sciences at the highest levels of courtly society, and (2) a great profusion of messianic movements emerging to challenge the established order. Though spending significant portions of his life at Timurid courts, the writings of Āẕarī show a warm reception of the Ḥurūfiyya order, the radical, gnostic-messianic lettrist movement which was harshly persecuted across Timurid domains. This was not the sole affiliation of Āẕarī, as he likewise fancied himself both a member of the Kubrawī Ṣūfī network and an admirer of the People of Investigation and Unveiling, ahl-i kashf va taḥqīq. In constructing a complete biography of Āẕarī and considering those elements of his works which have received less scholarly attention, one finds a unique combination of many of the intellectual debates which were roiling across the Persianate world throughout his lifetime. The works of Āẕarī display a wide-ranging and encyclopedic approach to esoteric knowledge. Alongside an appreciation for such earlier thinkers as Ibn ʿArabī (d. 638/1240), Saʿd al-Dīn Ḥamuwayī (d. 650/1253) or ʿAlāʾ al-Dawla Simnānī (d. 736/1336) are found both direct citations of the Ḥurūfī founder, Fażl Allāh Astarābādī (d. 796/1394), and a sympathy for the concept of the transmigration of souls (tanāsukh), normally the realm of such movements as those considered Shīʿī “exaggerators” (ghulāt). Such apparent incongruities are considered carefully in the broader intellectual context of 9th/15th century Iran, with the dissertation re-examining the dynamics of spiritual network formation in a period of political turmoil and intellectual experimentation. Likewise, Āẕarī did not ultimately become a solitary contemplative – his reputation in the biographical dictionary (taẕkira) literature notwithstanding – but rather was often closely tied to major courts throughout the 9th/15th century. Beyond his connections to Ulugh Beg and Shāhrukh, Āẕarī briefly served as an advisor to Aḥmad Shāh I (d. 839/1436) of the Bahmanid sultans in South India. Likewise, Āẕarī provided counsel to the Timurid prince Sulṭān-Muḥammad b. Bāysunghur (d. 855/1452) in the years preceding the rebellion of the latter against Shāhrukh. Despite the potentially “transgressive” nature of certain of his writings, Āẕarī retained close connections with leaders of his time across much of his life.