Relevant bibliographies by topics / Esoteric

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Esoteric'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 January 2025

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Journal articles on the topic "Esoteric"

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Marsyam, Abdul Waris. "Kaidah-kaidah Pemahaman Esoteris Al-Qur'an Abu al-Hasan al-Haralli." Mutawatir : Jurnal Keilmuan Tafsir Hadith 12, no. 1 (June 10, 2022): 24–51. http://dx.doi.org/10.15642/mutawatir.2022.12.1.24-51.

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Abstract: This article describes the principles of esoteric understanding of the Qur’an by Abū al-Ḥasan al-Ḥarāllī, a Moroccan sufi and Qur’anic interpreter. Lack of studies have been paid attention to al-Ḥarāllī’s hermeneutical interpretation while he has successfully formulated ten rules on esoteric understanding of the Qur’an. By using descriptive-analytical method, the article argues that al-Ḥarallī’s rules of Qur’anic interpretation is related to the principles in the tafsīr bi al-Ishārah school. Al-Ḥarāllī calls the esoteric interpretation as fahm al-Qur’ān (understanding of the Qur’an) to distinguish it from the exoteric interpretation. Of the ten principles of al-Ḥarāllī’s esoteric understanding, there are three main interrelated principles, namely (1) ma‘rifatullāh (knowing God) through His beautiful Names (asmā’ al-ḥusnā) in the Qur’an, (2) mastering the scope of the Qur’anic text, and (3) self-purification (tazkiyat al-nafs) in order to arrive at the levels of meaning of the Qur’an. Abstrak: Artikel ini mengkaji tentang kaidah-kaidah pemahaman esoterik al-Qur’an Abū Ḥasan al-Ḥarāllī, seorang sufi dan mufasir al-Qur’an asal Maroko. Tidak cukup banyak kajian akademik yang mengkaji pemahaman al-Qur’an al-Ḥarāllī, padahal dia telah merumuskan sepuluh kaidah tentang pemahaman esoterik atas al-Qur’an. Dengan menggunakan metode deskriptif-analitis, artikel ini berargumen bahwa rumusan kaidah-kaidah tafsir al-Ḥarāllī dikategorikan dalam kaidah-kaidah mazhab tafsīr bi al-Ishārah. Al-Ḥarāllī menyebut tafsir esoterik atas al-Qur’an dengan istilah fahm al-Qur’ān (pemahaman al-Qur’an) untuk membedakannya dengan tafsir eksoterik. Dari kesepuluh kaidah pemahaman esoterik al-Ḥarāllī, terdapat tiga prinsip utama yang saling berkaitan, yaitu (1) Makrifatullah (mengenal Allah) melalui asmā’ al-ḥusnā dalam al-Qur’an; (2) pengetahuan tentang cakupan teks al-Qur’an, dan (3) penyucian diri (tazkiyat al-nafs) untuk mencapai tingkatan-tingkatan makna al-Qur’an.
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Setyabudi, Muhammad Nur Prabowo. "TEODISI ISLAM ESOTERIS: PEMIKIRAN ISA NUR AL-DIN AHMAD AL-SYAZILI TENTANG TUHAN DAN KEJAHATAN." Indonesian Journal of Islamic Literature and Muslim Society 3, no. 1 (January 30, 2019): 1. http://dx.doi.org/10.22515/islimus.v3i1.1142.

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Theodicy was born as a response to the problem of evil and its relationship to the power of God, and at the same time, as an assertion of Omnipotence, Omnibenevolence, and Omniscience of God. This article presents the interpretation of Frithjof Schuon's thought or Shaykh Isa Nur al-Din Ahmad as a Muslim thinker of the tradition of Perennialism philosophy that emphasizes universalism and esoterism. The article describes Schuon's principal thought concerning theodicy, especially how esoteric Islamic theodicy sees the nature of evil, the relationship of evil with the free will of humans and determination of God (predestination). Furthermore, this article tries to draw the extent to which esoterism is supportive and coherent with texts that are exoterically expressed in the Qur'an. Basically, esoteric Islamic theodicy parallels with the principle of Islamic mysticism. In the last part, this article tries to take the moral significance of the notions of esoteric Islamic theodicy.
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Williams, Saywrane Alfonso. "Esoteric Lacan." Language and Psychoanalysis 11, no. 1 (May 15, 2022): 58–62. http://dx.doi.org/10.7565/landp.v11i1.6534.

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This review analyzes Philipp Valentini and Mahdi Tourage’s Esoteric Lacan, describing the work in detail and the book review author’s reflections on it. Esoteric Lacan is a one-of-a-kind dialogue between Lacan and various religio-cultural studies. The study takes an interdisciplinary and interlocutive approach to ideas Lacan conversed with and goes beyond a Eurocentric context. The collection spans the gamut from Gnosticism to Judaism to Kabbalistic musings to Afropessimism to the Lacanian discourses to the Borromean Knot and Sinthome to Ibn ‘Arabī and much more.
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Melzer, Arthur. "Esoteric Tangles." Perspectives on Political Science 44, no. 4 (October 2, 2015): 226–36. http://dx.doi.org/10.1080/10457097.2015.1088769.

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Sprod, Tim. "Esoteric physics." New Scientist 208, no. 2786 (November 2010): 33. http://dx.doi.org/10.1016/s0262-4079(10)62819-9.

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Humphreys, D. "Esoteric Bach." Early Music XXX, no. 2 (May 1, 2002): 307. http://dx.doi.org/10.1093/em/xxx.2.307.

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Esmaeili, Masoud. "The Essence of Religion in The Perspective of Islamic Mysticism." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 1 (June 23, 2012): 45. http://dx.doi.org/10.20871/kpjipm.v2i1.24.

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<div><p><strong>Abstrak :</strong> “Dimensi esoterik dan eksoterik agama” adalah masalah filosofis-teologis yang berkonteks oksidental. “Pengalaman Religius” dan “Sophia Perennis” adalah dua teori yang diperdebatkan dalam isu ini. Esensi agama, menurut teori yang pertama, terletak pada pengalaman yang membuat pemiliknya terlihat religius (beragama) dan eksoterisnya mencakup seperangkat keyakinan yang berawal pada kemerdekaan yang dirasakan oleh pesuluk/pejalan setelah menyentuh esensi, dan teori kedua mendefi nisikan agama sebagai fenomena yang nampak yang aspek batinnya adalah monoteisme yang termanifestasi dalam bentuk Sophia Perennis dalam diri manusia, dan kerangkanya terdiri dari tradisi tradisi yang mengantar sang pejalan menuju mutiara. Dalam mistisisme Islam, agama adalah kebenaran yang terintegrasi dan lurus, termanifestasi dalam tiga aspek; eksoterik, esoterik dan ultra-esoterik. Manifestasi esoterik adalah kesatuan individual yang juga adalah mutiara agama, dan meskipun terlihat sebagai aspek luar atau eksoterik, sebenarnya adalah bayangan dari kebenaran esoterik yang sama yang bersifat kekal. Keberagamaan adalah juga kebenaran yang berlapis yang esensinya adalah intuisi yang mutlak dari monoteisme mistis; sehingga dengan demikian agama dan keberagamaan adalah saling berkaitan erat dalam esensinya.</p><p><em>Kata kunci : Syariat (agama), Tarekat (disiplin spiritual), Kebenaran, Kekhalifahan, Kesatuan individual</em></p><p><strong>Abstract :</strong>“The Essence and Shell of Religion” is a philosophico-theological problem which is Occidental in its context. “Religious Experience” and “Sophia Perennis” are two mooted theories on this issue. The essence of religion, according to first theory, lies in the experience that makes its possessor to be seen religious and the shell is a set of beliefs that has its origin in the independence that the wayfarer feels after touching the essence and the second theory defines religion as a bisurficial phenomenon whose inward surface is monotheism which is manifested in the form of Sophia Perennis inside human being and the shell is consisted of traditions that leads the wayfarer toward the gem. In Islamic mysticism, religion is an integrated and seamless truth that has triple manifestations of exoteric, esoteric and ultra-esoteric. The esoteric manifestation is the individual unity which is also the gem of religion, though they are seen as the shell exoteric manifestations are merely diluted shadows of the same esoteric truth and thus they are imperishable. Religiosity is also a threefold truth whose essence is the absolutely certain intuition of mystic monotheism; and thus conceived, religion and religiosity are coextensive in their essence.</p><p><em>Keywords : Shari’a (religion), Tariqah (spiritual discipline), Truth, Vicegerency, Individual unity</em></p></div>
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Ab Majid, Arfah. "The Integration of Exoteric and Esoteric: Towards a More Holistic Islamic Practice." Sains Insani 7, no. 2 (November 30, 2022): 56–63. http://dx.doi.org/10.33102/sainsinsani.vol7no2.430.

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Abstract: In recent years, Malaysian Muslims seem to have experienced an upsurge in religious awareness and practices. The increasing religious trends could be seen from the mode of dressing especially among the Muslim women such as the wearing of hijab and niqab; the use of Arabic words to replace the Malay words in daily conversation and greeting such as solat to replace sembahyang, iftar to replace buka puasa and Eid Mubarak to replace Selamat Hari Raya and the mushrooming of religious programs and events such as World #QuranHour and Malam Cinta Rasul. Unfortunately, despite these inspiring Islamic awareness and practices, issues related to morality, crimes, discrimination, corruption and other unethical conducts associated with the Muslims are also on the rise. This is due to the fact that what seems to have increased are only the exoteric dimension of the religion i.e. the exterior rules, regulations and visible practices, not the esoteric part i.e. the interiority and the spirituality. This paper aims at exploring the phenomenon of the pervasiveness of the exoteric aspect of religion compared to the esoteric aspect and assessing the consequences of the imbalance between these two dimensions. The expression of exoteric dimensions solely without the cultivation of the esoteric part has rendered bad impression and misinterpretation of the true Islamic teaching. A holistic Islamic practice that encompasses both exoteric and esoteric dimensions is essential for producing the best ummah. Abstrak: Dalam beberapa tahun kebelakangan ini, umat Islam Malaysia nampaknya telah mengalami peningkatan dalam kesedaran dan amalan agama. Tren keagamaan yang semakin meningkat dapat dilihat daripada cara berpakaian khususnya di kalangan wanita Islam seperti pemakaian tudung dan niqab; penggunaan perkataan Arab bagi menggantikan perkataan Melayu dalam percakapan dan sapaan harian seperti solat menggantikan sembahyang, iftar menggantikan berbuka puasa dan Eid Mubarak menggantikan Selamat Hari Raya serta peningkatan program dan acara keagamaan seperti World #QuranHour dan Malam Cinta Rasul. Malangnya, di sebalik kesedaran dan amalan Islam yang memberi inspirasi ini, isu-isu berkaitan moral, jenayah, diskriminasi, rasuah dan kelakuan tidak beretika lain yang dikaitkan dengan umat Islam juga semakin meningkat. Ini disebabkan oleh hakikat bahawa apa yang kelihatan meningkat hanyalah dimensi eksoterik agama iaitu peraturan luaran, undang-undang dan amalan yang boleh dilihat, bukan bahagian esoterik iaitu dalaman dan kerohanian. Kertas kerja ini bertujuan untuk meneroka fenomena keluasan aspek eksoterik agama berbanding aspek esoterik dan menilai akibat ketidakseimbangan antara kedua-dua dimensi ini. Ekspresi dimensi eksoterik semata-mata tanpa penyemaian dimensi esoterik telah memberikan tanggapan buruk dan salah tafsiran terhadap ajaran Islam yang sebenar. Amalan Islam holistik yang merangkumi kedua-dua dimensi eksoterik dan esoterik adalah penting untuk melahirkan ummah yang terbaik.
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Orlov, Andrei A. "SECRETS OF CREATION IN 2 (SLAVONIC) ENOCH." Scrinium 3, no. 1 (March 30, 2007): 432–50. http://dx.doi.org/10.1163/18177565-90000167.

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The article explores the theme of the secrets of creation in 2 Enoch. The Slavonic pseudepigraphon appears to contain a systematic tendency of treating the story of creation as containing the most esoteric knowledge. Even though 2 Enoch deals with various meterological, astronomical, and cosmological re-velations, it specifically emphasizes the «secrecy» of the account of creation. 2 Enoch s emphasis on the «secrecy» of the creation story demonstrates an in-triguing parallel to the later rabbinic approach to as esoteric knowledge. 2 Enoch, therefore, can be seen as an important step in the shaping of the later rabbinic understanding of «secret things», which eventually led to the esoterism of the Account of Creation.
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Saso, Michael, Ishida Hisatoyo, and E. Dale Saunders. "Esoteric Buddhist Painting." Buddhist-Christian Studies 10 (1990): 302. http://dx.doi.org/10.2307/1390226.

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Dissertations / Theses on the topic "Esoteric"

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Fernandez, Gustavo Orlando. "Esoteric quantization : the esoteric imagination in David Bohm's interpretation of quantum mechanics." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/23551.

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This thesis aims to explore the relationship between the science, the philosophy and the esoteric imagination of the American physicist David Bohm (1917-1992). Bohm is recognized as one of the most brilliant physicists of his generation. He is famous for his ‘hidden variables’ interpretation of quantum mechanics. Bohm wrote extensively on philosophical and psychological subjects. In his celebrated book Wholeness and the Implicate Order (1882) he introduced the influential ideas of the Explicate and the Implicate orders that are at the core of his process philosophy. Bohm was also a very close disciple of the Indian teacher Jiddu Krishnamurti (1895-1986), whom he recognized to have had an important influence on his thought. Chapter 1 is a general explanation of what I intend to do, why my research is filling an important gap, introduce the field of Western esotericism as a scholarly subject and suggesting that it offers a fruitful way of approaching the thought of David Bohm. I also explain my research principles and a brief description of the philosophical standpoint from which I am approaching the material. Chapter 2 gives a description of the textual sources I used in my research. This is followed by a comprehensive literature review. Chapter 3 is a biographical essay where I give an account of Bohm’s life, career, works, major ideas and their development, stressing their significance for the development of Bohm’s holistic philosophy and his interactions with the esoteric. This chapter is an introduction to the main ideas of the dissertation. Chapter 4 revisits the genesis of the Causal Interpretation, Bohm’s first attempt to deal with the interpretation of quantum mechanics. I make emphasis on the philosophical developments that gave rise to it. I introduce all the relevant physics and give a detailed explanation of the problem of interpretation and Bohm’s first proposal. Chapter 5 is about the philosophical developments in Bohm’s thought brought by the Causal Interpretation. In particular I examine the influence that G. W. F. Hegel (1770-1831) had on Bohm’s thought and explain why I take the view that this is an esoteric influence. Chapter 6 reviews the developments in Bohm’s thought during the 1960’s. I describe Bohm’s search for radically new concepts in physics and his exchanges with several thinkers ending with his encounter with Jiddu Krishnamurti. Chapters 7 and 8 are devoted to the study of Bohm’s philosophy as he elaborated it after 1960. Chapter 7 concentrates on the idea of the Implicate Order and it also studies the Ontological Interpretation of Quantum Mechanics, Bohm’s last version of his interpretation effort, which is based on the Implicate Order. In chapter 8 I examine Bohm’s theory of how the mind and the body are connected through a ladder of consciousness formed by a series of Explicate and Implicate Orders, and finishes with an exposition of Bohm’s dialogue technique. In the last chapter I summarize my conclusions. An appendix is included with a brief overview of Bohm’s legacy. All the relevant details about the esoteric currents that Bohm encountered during his life and that are required to understand our argument are introduced as they are needed throughout the main body of the text.
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Menos, Kristopher G. (Kristopher Gerard). "Post-mordial : esoteric embodiment." Thesis, Massachusetts Institute of Technology, 2017. http://hdl.handle.net/1721.1/111468.

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Thesis: S.M. in Architecture Studies (Architectural Design), Massachusetts Institute of Technology, Department of Architecture, 2017.
Cataloged from PDF version of thesis. Page 180 blank.
Includes bibliographical references (pages 172-176).
This thesis speculates that common funerary practices do not reflect a wide enough range of contemporary cultural attitudes towards religion, spirituality, and mortality. As human beings increasingly embrace the paradigms of bioinformatics and digital fabrication, this thesis proposes that alternative funerary practices will arise to reflect these cultural attitudes, with individuals taking on increasing levels of both personal and collaborative agency in the design of their own memorial artifacts, and those of their loved ones. Through a series of speculative models, this thesis projects a scenario in which a group of humans embrace their corporeal materiality and its internalized information as precious and sacred, to produce memorial artifacts that are constructed from their own biomatter, and that formally encode streams of genetic information. The artifacts become esoteric 'post-mordial' emodiments of human being, existing as totems of their lineage, and 'momento mori' for remaining humans.
by Kristopher G. Menos.
S.M. in Architecture Studies (Architectural Design)
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Stryzhachenko, К. О., and M. Y. Tykhomirova. "The esoteric programming languages." Thesis, Сумський державний університет, 2013. http://essuir.sumdu.edu.ua/handle/123456789/33872.

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An esoteric programming language is a programming language designed to test the boundaries of computer programming language design, as a proof of concept, or as a joke, for example: Lolcode is designed to resemble the speech of lolcats. The following is the “hello world” example: in all lolcode programs, hai (“Hi!”) introduces the program. In many programming languages, one of the first statements will be a library inclusion for common functions such as input and output. When you are citing the document, use the following link http://essuir.sumdu.edu.ua/handle/123456789/33872
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Chen, Jinhua. "The formation of early Esoteric Buddhism in Japan, a study of the three Japanese esoteric apocrypha." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30080.pdf.

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Galadari, Abdulla. "Spiritual ritual : esoteric exegesis of Hajj rituals." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211314.

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Religion has a spiritual message embedded, as its purpose is to establish a relationship between the seen and the unseen worlds. However, to allow people to understand its spiritual message, it uses symbolism in such a way that the physical person would try to comprehend the inner meanings of the spiritual message that lies therein. This study is not about ‘how' the Hajj rituals are to be performed, because the answer to that question is trivial and have been thoroughly studied throughout centuries. This study is an attempt to answer the question ‘why.' Why is the Hajj to be performed in a certain way? This study delves into what must be a deeper meaning. Its methodology is through the etymological usage of the terminologies textually and intertextually between Scriptures, including the Qur'an and the Bible. It attempts to explore the polysemous nature of the root words and to resurrect the inner meanings that can be ascertained from the root. This study introduces a new methodology for Scriptural hermeneutics, while comparing the methods used by Biblical and Qur'anic scholars. Once the methodology is established, it is applied to increase understanding of the inner meanings of the Hajj rituals portraying the journey of a dead soul from death, sacrifice of the ego, resurrection into life, and spreading the seeds and Water of Life to other dead souls trying to fight their egos and, likewise, resurrect them into life.
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Yard, Deborah Ann. ""Esoteric Sips": Dickinson's Wine and Liquor Imagery." W&M ScholarWorks, 1995. https://scholarworks.wm.edu/etd/1539625983.

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Reynolds, Frances. "Esoteric Babylonian Learning : A First Millennium Calender Text." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.499587.

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Montgomery, Barry. "Esoteric trends in twentieth century literature and theory." Thesis, University of Ulster, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.444516.

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Hendricks, Mogamat Mahgadien. "The Qur’ānic Sufi Hermeneutics of Shaykh Muṣṭafā’ al-‘Alāwī: A critical study of his Lubāb al- ‘Ilm Fī Sūrah al-Najm." University of the Western Cape, 2018. http://hdl.handle.net/11394/6682.

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Magister Artium - MA
The main focus of this dissertation is a critical study of the Arabic text, titled: Lubāb al ‘Ilm Fī Sūrah al-Najm (The Kernel of Knowledge in the Chapter of the Star) by Shaykh Ahmad bin Muṣṭafā’ al-‘Alāwī. Due to the lack of research on esoteric commentaries of the Qurʾān in the English language, there is a need to embark upon an in-depth study of such texts. An important work on Shaykh al-‘Alāwī in English is Martin Lings’ A Sufi Saint of the Twentieth Century. This book is an excellent introduction to the life, works and thought of Shaykh al-‘Alāwī, but it does not deal with a specific text in any detail. Thus, the purpose of this dissertation is to examine closely the above-mentioned text of Shaykh al-‘Alāwī as a sample of his esoteric interpretation of the Qurʾān. For the purpose of this thesis, I shall undertake a translation of his exegesis (tafsīr) on Sūrah al-Najm (the Chapter of the Star). I will include with it explanatory notes and identification of key quotations and sources. This sample from Shaykh al-‘Alāwī’s work will form the basis of my critical analyses. It will also provide a means for comparison with some of his other works, and with Qurʾānic commentaries of the same genre by other Sufi scholars, both classical and modern. In this dissertation, I also seek to offer some answers and proofs concerning the validity of the existence of esoteric tafsīr and why it is needed. I will do this by examining key verses in the Qur’ān and the Sunnah (traditions of the Prophet Muḥammad). The distinction between esoteric and exoteric interpretations of the Qurʾān will also be dealt with in this dissertation. Although the emphasis will be on the esoteric dimension, neither the esoteric nor the exoteric dimension will be treated in a mutually exclusive way. Most Arabic commentaries on the Qurʾān tend towards the exoteric and literal meanings of the text, but the exoteric form also has an inner dimension which Shaykh al-‘Alāwī demonstrates in his commentary on Sūrah al-Najm.
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Krolick, Christine Margaret. "The esoteric traditions in the novels of Gustav Meyrink /." Ann Arbor, MI : UMI, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000252580.

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Books on the topic "Esoteric"

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Egwuda, Emeka. Esoteric dialogue. Lagos, Nigeria: White Cock Press, 2005.

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P, Blavatsky H. Esoteric instructions. Chennai, India: Theosophical Publishing House, 2015.

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Egwuda, Emeka. Esoteric dialogue. Lagos, Nigeria: White Cock Press, 2005.

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Bailey, Alice A. Esoteric healing. New York, NY: Lucius, 1998.

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Sankey, Mikio. Esoteric acupuncture. Inglewood, CA: Mountain Castle Pub., 2002.

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Mori, Mariko. Esoteric cosmos. Wolfsburg: Kunstmuseum Wolfsburg, 1999.

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Criminalidad esoterica / Esoteric criminality. Formacion Alcala S.L., 2012.

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Esoterica: The journal of esoteric studies. Inverse Press LLC, 2018.

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Robishaw, Andrew. Esoteric Codex: Esoteric Cosmology. Lulu Press, Inc., 2015.

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III, William P. Blake. ESOTERIC. Outskirts Press, 2006.

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Book chapters on the topic "Esoteric"

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Schneier, Bruce. "Esoteric Protocols." In Applied Cryptography, Second Edition, 125–47. Indianapolis, Indiana: John Wiley & Sons, Inc., 2015. http://dx.doi.org/10.1002/9781119183471.ch6.

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Larson, Paul. "Esoteric Buddhism." In Encyclopedia of Psychology and Religion, 807–9. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_213.

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Larson, Paul. "Esoteric Buddhism." In Encyclopedia of Psychology and Religion, 603–5. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_213.

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Pettis, Jeffrey B., Jo Nash, Benjamin Beit-Hallahmi, Ruth Williams, David A. Leeming, Robert S. Ellwood, Jeffrey B. Pettis, et al. "Esoteric Buddhism." In Encyclopedia of Psychology and Religion, 294–95. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_213.

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Rice, Stanley. "Esoteric Hinduism." In Hindu Customs and their Origins, 194–214. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003565086-11.

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Shoji, Rafael, and Frank Usarski. "Japanese Esoteric Buddhism." In Encyclopedia of Latin American Religions, 1–3. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-08956-0_110-1.

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Gardell, Mattias. "Esoteric Nordic Fascism." In Nordic Fascism, 138–65. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003193005-7.

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Tuters, Marc. "Esoteric Fascism Online." In Far-Right Revisionism and the End of History, 286–303. New York : Routledge Taylor & Francis Group, [2020] |: Routledge, 2020. http://dx.doi.org/10.4324/9781003026433-18.

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Shoji, Rafael, and Frank Usarski. "Japanese Esoteric Buddhism." In Encyclopedia of Latin American Religions, 679–81. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_110.

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Tymieniecka, Anna-Teresa. "The Esoteric Logos." In Impetus and Equipoise in the Life-Strategies of Reason, 283–88. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-010-0946-1_16.

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Conference papers on the topic "Esoteric"

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Suresh Aatmalaya, Padmaja. "AESTHETIC JOY �AN ESOTERIC JOURNEY." In SGEM 2014 Scientific SubConference on ARTS, PERFORMING ARTS, ARCHITECTURE AND DESIGN. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b41/s14.028.

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Ptitsyn, A. B. "Complex esoteric indicators of biosphere evolution." In Эволюция биосферы и техногенез. Чита: Федеральное государственное бюджетное учреждение науки Институт природных ресурсов, экологии и криологии Сибирского отделения Российской академии наук, 2022. http://dx.doi.org/10.57245/978_5_9293_3064_3_2022_1_47.

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Buleu, Constantina Raveca. "The esoteric reception of G. Călinescu’s novels." In Conferință științifică internațională "FILOLOGIA MODERNĂ: REALIZĂRI ŞI PERSPECTIVE ÎN CONTEXT EUROPEAN" cu genericul G. Călinescu. 125 ani de la naştere, Ediţia a 18-a, 96–105. “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2024. http://dx.doi.org/10.52505/filomod.2024.18.10.

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Three out of the four major novels written by G. Călinescu, „Cartea nunții” („The Book of the Wedding», 1933), „Bietul Ioanide” („Poor Ioanide”, 1953) and „Scrinul negru” („The Black Chestbox”, 1960) were generally interpreted from a socio-political and historical perspective, a different key of understanding being reserved to those few literary critics (I. Oprișan, R. Cernătescu, Gh. Glodeanu) who have extended their research towards the secret, cryptographic symbols slipped by the author into his writings, the esoteric reading of G. Călinescu’s novels becoming really accessible only after 1989, in postCommunism, when the censorship was abolished and the Romanians got free circulation access to the major scholarship of the domain. My presentation aims to contextualize the existing esoteric hermeneutics of G. Călinescu’s novels, to verify their validity and to suggest further interpretation clues. My intervention starts from the assumption, also sustained in several of my previous works, that, in due time, esotericism has crystallized into an autonomous, objective academic and scientific discourse, whose role in interpreting literature is mainly catalytical.
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Saleem, T., H. Qurashi, S. Sendil, C. Qian, and V. Nookala. "Cryptococcus Neoformans Esoteric Lung Mass, a Rare Presentation." In American Thoracic Society 2020 International Conference, May 15-20, 2020 - Philadelphia, PA. American Thoracic Society, 2020. http://dx.doi.org/10.1164/ajrccm-conference.2020.201.1_meetingabstracts.a6954.

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L. Carroll, Nicole. "‘Orrery Arcana’: An Esoteric System for Improvisational Performance." In TEI '21: Fifteenth International Conference on Tangible, Embedded, and Embodied Interaction. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3430524.3444637.

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Mankovskaya, N. "POST-RECEPTIVE HERMENEUTICAL METHOD IN THE AESTHETICS OF FRENCH SYMBOLISM." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2540.978-5-317-06726-7/32-35.

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The report discusses the features of the post-receptive hermeneutical method in the philosophy of art of P. Claudel,representing the Catholic line in the aesthetics of French symbolism,and J. Péladan,critic of official Catholicism,interpreting art in the mystical and esoteric way. The author reveals the symbolic essence of Claudel's reflections on Dutch, Spanish and French painting and contemporary art. The author reveals the character of J. Péladan's interpretation of Dante's “Divine Comedy”,which he read as an esoteric,rather than a love story,mystical revelation.
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NEWELL, PR, and KR HOLLAND. "ESOTERIC LOUDSPEAKER CABLES, DO THEY REALLY DELIVER THEIR PROMISES?" In Reproduced Sound 1990. Institute of Acoustics, 2024. http://dx.doi.org/10.25144/21422.

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Jannah, Saadatul, Abd Halim, Muhammad Haq, and Jauhar Azizy. "Jalaludin Rakhmat’s Esoteric Interpretation: A Case of Surah al-Fatihah." In Proceedings of the 5th International Graduate Conference in Islam and Interdisciplinary Studies, IGCIIS 2022, 19-20 October 2022, Mataram, Lombok, Indonesia. EAI, 2023. http://dx.doi.org/10.4108/eai.19-10-2022.2329070.

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Okano, Shukan, and Kozen Takeuchi. "Effects of Japanese Esoteric Buddhism Meditation on Stress Management in human." In International Conference on Industrial Application Engineering 2016. The Institute of Industrial Applications Engineers, 2016. http://dx.doi.org/10.12792/iciae2016.069.

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Rashid, S. M. Zia Ur, MD Imtiaz Kamrul, and Asraful Islam. "Understanding the Security Threats of Esoteric Subdomain Takeover and Prevention Scheme." In 2019 International Conference on Electrical, Computer and Communication Engineering (ECCE). IEEE, 2019. http://dx.doi.org/10.1109/ecace.2019.8679122.

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You might also be interested in the extended bibliographies on the topic 'Esoteric' for particular source types:
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