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Academic literature on the topic 'Esoteric sources'

Author: Grafiati

Published: 27 July 2024

Last updated: 30 July 2024

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Journal articles on the topic "Esoteric sources"

1

Rozi, Fathur. "Ibnu Athaillah dan Penafsiran Esoteric." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 6, no. 2 (September 28, 2020): 47–58. http://dx.doi.org/10.51498/putih.v6i2.76.

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This paper discusses about Ibn 'Athoillah As-Sakandari’s thought in performing esoteric interpretations to religious texts. The Hadith said that the Qur'an has dimension of esoteric meaning, extrinsic and esoteric, internal historically had implications for inevitability of esoteric Qur'an’s interpretation, especially by and for Sufi. But the existence of this interpretation is diverse, both in terms of epistemological and methodological. So this considered important for author to discuss the discourse of Ibn Atha'illah's thoughts and his efforts to explain the content of Qur’an by means of esoteric interpretation. This research uses qualitative research methods with library research methods. It mean, inspect and researching the sources of literature and using written materials in form classical books, books and other written sources related with the theme discussion. The subject studied in this paper is what is behind ibn Athoillah's thoughts and how ibn 'Athoillah interprets religious texts with esoteric interpretations. This paper is a literature research and the historical approach, so the author concluded that 1) ibn Athoillah’s esoteric interpretation has historical legitimacy during the Prophet Muhammad saw and theology from Qur'an and Sunnah; 2) Esoteric interpretation should be based on the literal meaning, textual verse and Esoteric interpretation the source is the individual wijdaniyyah of Sufi.

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Ayad, Omneya. "Ibn ʿAjība's ‘Oceanic Exegesis of the Qur'an': Methodology and Features." Journal of Qur'anic Studies 23, no. 3 (October 2021): 1–35. http://dx.doi.org/10.3366/jqs.2021.0477.

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Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirteenth/seventeenth century. He stood out as an intellectual theoretician in the field of Qur’anic esoteric hermeneutics as he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’anic interpretation in a language that is accessible to those who are not well versed in Sufism. In this paper Ibn ʿAjība’s famous Qur’an commentary al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd (‘The Oceanic Exegesis of the Qur’an’) will be thoroughly examined, with an emphasis on the key features and the methodological approaches used in the composition of both its exoteric and esoteric aspects. The first section of this paper will examine the historical development of esoteric and Sufi Qur’an exegesis, so as to situate Ibn ʿAjība’s commentary within this genre. A thorough analysis will be given to the key features, guiding principles, and different methodologies adopted by various esoteric Qur’an commentaries. The second section will explore the most influential sources utilised by Ibn ʿAjība to inform the exoteric and esoteric dimensions of al-Baḥr al-madīd. In order to evaluate the extent to which these sources impacted upon the composition of al-Baḥr al-madīd, an analysis of their salient features and the main methodological approaches of these sources will be conducted. It is also important to analyse why Ibn ʿAjība chose certain sources over others, and to clarify the extent to which he depended upon these sources in composing al-Baḥr al-madīd. The third section of this paper will outline the methodology which Ibn ʿAjība adopted when he composed the esoteric dimension of his Qur’an commentary.

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3

Willmett, John. "Tradition, Esotericism, Secrecy and Hiddenness in the Gospel Studies of P.D. Ouspensky and Maurice Nicoll." Aries 20, no. 1 (January 22, 2020): 108–36. http://dx.doi.org/10.1163/15700593-02001012.

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Abstract This article examines the views of Gurdjieff’s disciples P.D. Ouspensky and Maurice Nicoll on the esoteric nature of the Gospels. Utilising one of Wouter Hanegraaff’s definitions of esotericism as religious activity concerned predominantly with salvific knowledge of the ‘inner mysteries of religion’ reserved for a selected elite, Ouspensky’s and Nicoll’s view of the Gospels as the rendering in metaphorical form of esoteric knowledge as the formulation of the esoteric psychology of the path of inner evolution is discussed. Sources for this discussion are Ouspensky’s A New Model of the Universe (1931), and Nicoll’s The New Man (1950) and The Mark (1954). It is suggested that the Gospels render esoteric knowledge and its linguistic expression secret and hidden. Nicoll’s idea of the necessity for this secrecy and hiddenness in dealing with the esoteric, that esoteric knowledge given to those unprepared for it is dangerous, both because it will be spoiled, its truth and beauty destroyed, and because it will turn into what Nicoll calls “world poison”, is illustrated in a discussion of the thesis presented in Jacob Needleman’s A Sense of the Cosmos (1975), that the rise of modern science represents an abuse of esoteric knowledge. The article concludes by presenting ideas from Needleman, Ouspensky and Nicoll of what needs to be done in the face of this current widespread abuse of esoteric knowledge.

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Amin, Habibi Al. "GUARDIANS CONCEPT IN QUR'AN PERSPECTIVE." SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 6, no. 1 (January 4, 2021): 95–114. http://dx.doi.org/10.33752/sbjphi.v6i1.1642.

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This article is the result of library research. The direction of this research discussion is how the process of interpreting ahkam works in producing a variety of guardianship concepts. This article discusses the application of esoteric interpretations of Hanafi and Syafi'I fiqh in the practice of istinbath and istidlal. The data sources of this research are the verses of the Qur'an and reference books that discuss the Hanafi and Shafi'I interpretation methods, namely al-Umm by Imam Shafi'I and al-Mabsut by as-Shaukani. This study concludes several things related to the concept of guardianship in the Qur'an. First, the concept of guardianship in the Qur'an cannot be imposed equally between Shafi'iyah and Hanafiyah. This difference arises because there is no sarih lafad that refers to the meaning of guardianship in the Qur'an. Second, the concept of guardianship appears diverse because the priests of the schools use different esoteric fiqh approaches in understanding the verses and al-Sunnah. The esoteric approach to fiqh carried out by Hanafi and Shafi'I relies on the same istinbath and istidlal process but the data used are different. Keyword: concept, wali, qur'an Abstrak Artikel ini adalah hasil penelitian kepustakaan. Arah diskusi penelitian ini adalah bagaimana proses kerja tafsir ahkam dalam memproduksi keragaman konsep perwalian. Artikel ini mendiskusikan penerapan tafsir esoterik fiqih Hanafi dan Syafi’I dalam praktek istinbath dan istidlal. Sumber data penelitian ini adalah Ayat Al-Qur’an dan buku-buku referensi yang membahas metode tafsir Hanafi dan Syafi’I, yaitu al-Umm karya Imam Shafi’I dan al-Mabsut karya as-Shaukani. Penelitian ini menyimpulkan beberapa hal berkaitan dengan konsep perwalian dalam Al-Qur’an. Pertama, konsep perwalian dalam Al-Qur’an tidak dapat dipaksakan sama antara Shafi’iyah dan Hanafiyah Perbedaan ini muncul karena tidak ada lafad sarih yang menunjuk pengertian perwalian dalam Al-Qur’an. Kedua, konsep perwalian muncul beragam karena para imam mazhab menggunakan pendekatan esoterik fiqih yang berbeda-beda dalam memahami ayat-ayat dan al-Sunnah. Pendekatan esoterik fiqih yang dilakukan Hanafi dan Shafi’I bertumpu pada proses istinbath dan istidlal yang sama akan tetapi data yang digunakan berbeda Kata Kunci : konsep, wali, al-qur’an

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5

Hammerstrom, Erik J. "The Heart-of-Mind Method." Nova Religio 17, no. 2 (February 2013): 5–23. http://dx.doi.org/10.1525/nr.2013.17.2.5.

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This article uses theory developed in the study of NRMs to analyze strategies of legitimation employed by the Chinese Buddhist Wang Xiangliu (1876–1937) as he sought to spread a new form of esoteric Buddhism in 1930s China. It discusses the specific historical and religious context in which Wang was operating in order to identify the particular tensions between the new Heart-of-Mind Method and the dominant culture. This context resulted in the specific issues that Wang focused on in arguing for the legitimacy of this nascent tradition, which included: 1) claims in society that esoteric Buddhism is “superstitious;” 2) changing cultural and political attitudes toward Japan and Tibet, which were the sources of much esoteric teaching in circulation in China during that period; and 3) the religious demand that any esoteric lineage be based upon a legitimate, traditional lineage which had the potential to undermine apparently sui generis traditions like Wang’s.

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Samelik, Yury Leonidovich, and Olga Andreevna Nikitina. "The image of occultist and esoteric scientist in France and Russia at the turn of the XIX – XX centuries: the experience of reconstruction based on autobiographical sources (egodocuments)." Genesis: исторические исследования, no. 2 (February 2021): 47–60. http://dx.doi.org/10.25136/2409-868x.2021.2.35088.

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This article is dedicated to the images of occultists and esoteric scientists recorded in the Russian diaries of the turn of the XIX – XX centuries – image of the French occultist Clarence and the Russian esoteric scientist Alexander Navrotsky. An attempt is made to reconstruct the images and the underlying cogitative paradigms. Having analyzed not only the image of personality as it is described in the sources, but also the characteristics of its description, as well as having compared the image of the same personality in the diaries of different authors, the author determines the similar traits that unite these two characters in their unlikeness as personalities. As a result, the author reveals the similarity of not only the occult-esoteric cogitative paradigms that existed in two different countries during the same time period, but also the similarity of their perception by the “uninitiated” authors of the diaries. The article verifies the hypothesis, according to which the occult-esoteric views, despite their internal incoherence, are organically fit into personalities of the representatives of various social groups in the epoch-making historical periods. Egodocuments are examined in the context of studies on esotericism and the image of esoteric scientists for the first time. The acquired results can be valuable in further research of analogous phenomena related to the similar crisis periods in history, as well as for drawing parallels between them.

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Shinohara, Koichi. "Dhāraṇīs and visions in early esoteric Buddhist sources in Chinese translation." Bulletin of the School of Oriental and African Studies 77, no. 1 (February 2014): 85–103. http://dx.doi.org/10.1017/s0041977x13000931.

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AbstractWithin the wider esoteric Buddhist tradition, this paper examines visions and soteriological goals in dhāraṇī practice by looking at the early instructions that are preserved in multiple Chinese translations. A number of different but not mutually exclusive ritual scenarios are presented in these materials. Here I will focus on two specific scenarios, namely dhāraṇī practices with and without visionary confirmation.

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Shrestha, Surya Deep Prasad. "The Origin and Development of the Kālacakra Tradition in Nepal." Research Nepal Journal of Development Studies 6, no. 1 (October 2, 2023): 107–22. http://dx.doi.org/10.3126/rnjds.v6i1.58930.

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The Kālacakra tantra and its tradition is a philosophical esoteric Buddhist practice which has its roots in Nepal. This practice has developed and thrived over the centuries. This study dives into the origin and development of the profound Buddhist Tāntrik text, with a particular focus on the contributions of Nepal and in during its formative period. Drawing from various sources, it tries to trace its historical context and transmission of the Kālacakra Tantra. It highlights the significant role played by Nepalese scholars in translating, disseminating and transmitting this esoteric values. The primary sources of this study are Saṃskṛit text such as Vimalaprabhātika and Sekoddeśaṭīkā by are used. The translation a Tibetan text deb ther sngon po by Gö Lotsawa, Blue Annals is also used as the primary source for this study

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Paśnik-Tułowiecka, Ewa. "The Esoteric Nature of Death Preparations in Taoism and Their Possible Sources." Roczniki Humanistyczne 68, no. 9 (October 8, 2020): 207–24. http://dx.doi.org/10.18290/rh20689-10.

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Ezoteryczny charakter przygotowań do śmierciw taoizmie i ich możliwe źródła Stephen Eskildsen przeanalizował zbiór tekstów należących do taoistycznej tradycji wewnętrznej alchemii, zwracając szczególną uwagę na medytacje w obliczu śmierci. Biorąc wnioski Eskildsena za punkt wyjścia, głównym celem tego artykułu autorka uczyniła pokazanie podobieństw między technikami przygotowania do śmierci w taoizmie („wejście do macicy”, „zmiana miejsca zamieszkania” i „odpychanie demonów zabójców”) a ezoterycznymi praktykami buddyzmu tybetański (The Six Yogas of Nāropa). Temat został wybrany po pierwsze dlatego, że niektóre z nich zostały pominięte przez Eskildsena, a po drugie dlatego, że podobieństwa te wydają się interesujące w kontekście ustalenia możliwych źródeł medytacji taoistycznych. Próba analizy źródeł obu zestawów praktyk i relacji między nimi prowadzi do wniosku, że wpływ ezoterycznych pomysłów indyjskich na chiński taoizm jest wysoce prawdopodobny. Autorka zauważyła również, że ćwiczenia oddechowe, które stanowią podstawę wszystkich omawianych technik, są wcześniejszymi wpływami buddyjskimi, a zatem możliwy jest również niezależny rozwój tych praktyk. Taki niezależny rozwój można uznać za interesujący, ponieważ zarówno techniki chińskie, jak i tybetańskie opierają się na podobnym pojęciu mistycznej fizjologii, co z kolei może sugerować pewien rodzaj uniwersalności.

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10

Azize, Joseph. "Assessing Borrowing." Aries 20, no. 1 (January 22, 2020): 1–30. http://dx.doi.org/10.1163/15700593-02001001.

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Abstract The history of esoteric currents cannot be intrinsically closed to scholarly research and query. Here, we shall examine just one question: that of methodology in examining the sources of esoteric systems. We shall take but one case study: that of Tobias Churton’s recent book-length efforts to “deconstruct” George Ivanovich Gurdjieff and his teaching. Like others before him, he traces diverse aspects of Gurdjieff’s teaching to different sources, viewing Gurdjieff as a synthesiser, who disguised his debt to Western Esotericism and presented it as his “Fourth Way”. How can such a theory be evaluated? Is it possible to draw up a canon of principles for assessing borrowing? In evaluating borrowing, does the whole of a teaching possess a significance over and above the parts? What is the significance of the phenomenon of borrowing? After noting some results of research on inter-cultural borrowings in ancient mythology, I make suggestions for sound methodology.

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Books on the topic "Esoteric sources"

1

Lauro, Frances Di. On a panegyrical note: Studies in honour of Garry W Trompf. Sydney]: Dept. of Studies in Religion, University of Sydney, 2007.

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2

Steiner, Rudolf. From the history and contents of the first section of the Esoteric School: Letters, documents, and lectures. Hudson, N.Y: Anthroposophic Press, 1998.

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Stuckrad, Kocku von. Locations of knowledge in medieval and early modern Europe: Esoteric discourse and Western identities. Leiden: Brill, 2010.

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Palmer, M. Dale. True esoteric traditions: A search for the source of Western cultural values. Plainfield, Ind: Noetics Institute, 1994.

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Esoteric Tarot: Ancient Sources Rediscovered in Hermeticism and Cabalah. Theosophical Publishing House, 2013.

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Decker, Ronald. The esoteric Tarot: Ancient sources rediscovered in Hermeticism and Cabala. 2013.

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Levy, David B. Essays and Explorations in the Enigmatic, Esoteric, and Mystical based on Sources in Rabbinic texts ad fontes IX: I. Lulu.com, 2021.

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Levy, David B. Essays and Explorations in the Enigmatic, Esoteric, and Mystical Based on Sources in Rabbinic Texts Ad Fontes IX: II. Lulu Press, Inc., 2021.

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Dorfmann-Lazarev, Igor. Apocryphal and Esoteric Sources in the Development of Christianity and Judaism: The Eastern Mediterranean, the near East, and Beyond. BRILL, 2021.

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A universal pattern of consciousness: A study of dimensionality comparing the Edgar Cayce psychic readings with various sources of the world's esoteric and mystical knowledge. Hanover, Mass: Christopher Pub. House, 1994.

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Book chapters on the topic "Esoteric sources"

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Keyworth, George A. "Chinese and Tibetan Sources on the Dhāraṇī in Roll Seven of the *Śūraṃgama-sūtra." In Esoteric Buddhism and Texts, 35–78. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003434917-3.

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Gondos, Andrea. "Seekers of Love: The Phenomenology of Emotion in Jewish, Christian, and Sufi Mystical Sources." In Esoteric Transfers and Constructions, 21–41. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61788-2_2.

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Evans, Dorinda. "4. Swedenborg and Enigmatic Pictures." In William Rimmer, 81–116. Cambridge, UK: Open Book Publishers, 2022. http://dx.doi.org/10.11647/obp.0304.04.

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Rimmer was a non-denominational Christian who typically did not attend church, but, rather, he developed his own religious ideas. These included an acceptance of Emanuel Swedenborg's anti-Catholicism and a belief in much of Swedenborg's accounts of visits to celestial spheres. A number of Rimmer's works of art, such as Victory and Interior: Before the Picture, are explored here for the first time within the context of Swedenborg's writings. As an independently minded artist, he benefited from his own theological exploration. As his paintings of Horses at a Fountain and The Gamblers, Plunderers of Castile (or his drawing of Job's despair with a prominent role given to Elihu) showed, he went beyond the Bible to use relatively esoteric sources. Frequently there is a complex moral message in his work that is not immediately apparent but always depends upon visual clues.

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Goodrick-Clarke, Nicholas. "Ancient Hellenistic Sources of Western Esotericism." In The Western Esoteric Traditions, 15–32. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195320992.003.0002.

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"3 The Terms “Esoteric Teaching” (“Esoteric Buddhism”) and “Tantra” in Chinese Buddhist Sources." In Chinese and Tibetan Esoteric Buddhism, 72–82. BRILL, 2017. http://dx.doi.org/10.1163/9789004340503_005.

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"Between Na Rak And A Hard Place: Evil Rebirth And The Violation Of Vows In Early Rnying Ma Pa Sources And Their Dunhuang Antecedents." In Esoteric Buddhism at Dunhuang, 159–99. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004182035.i-254.33.

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"2. Sources And Inspirations: Esoteric Buddhism In South Asia." In Esoteric Buddhism and the Tantras in East Asia, 19–24. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004184916.i-1200.13.

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"The Esoteric Cardinal: Giorgios Gemistos, Bessarion and Theurgy." In Apocryphal and Esoteric Sources in the Development of Christianity and Judaism, 124–40. BRILL, 2021. http://dx.doi.org/10.1163/9789004445925_008.

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"Early Christianity and the Pagan Mysteries: Esoteric Knowledge?" In Apocryphal and Esoteric Sources in the Development of Christianity and Judaism, 88–104. BRILL, 2021. http://dx.doi.org/10.1163/9789004445925_006.

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Gilbert, William. "The Hurricane: A Theosophical and Western Eclogue to Which is Subjoined a Solitary Effusion in a Summer’s Evening." In William Gilbert and Esoteric Romanticism, 103–62. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941206.003.0012.

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This chapter presents a newly edited text of the full 1796 publication. Gilbert’s discursive notes occupy the greatest proportion of the volume. In view of its long-standing reputation for incomprehensibility, the editorial commentary is thorough: explaining obscure passages, cross-referencing key ideas to the supporting chapters, and identifying sources from Gilbert’s wide range of reading. The text of ‘Solitary Effusion in a Summer’s Evening’, also included here, imagines the original Druidic inhabitants of Britain defeated by the invading Romans, remaining as spiritual presences in the landscape – in harmony with nature – in much the same way that the native Americans of The Hurricane survive as spirits, following their physical destruction at the hands of the invading Europeans.

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Conference papers on the topic "Esoteric sources"

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PACIURCA, Aliona. "Sources of Inspiration in Composer Tudor Chiriac’s Creations. “Miorița” the Poem." In The International Conference of Doctoral Schools “George Enescu” National University of Arts Iaşi, Romania. Artes Publishing House UNAGE Iasi, 2023. http://dx.doi.org/10.35218/icds-2023-0010.

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Tudor Chiriac has had numerous sources of inspiration in his creations. While the composer has been consistent in terms of composition principles and key concepts, his sources of inspiration have varied greatly showing his inexhaustible originality and endless imagination. Tudor Chiriac has noticed the beauty, originality and virtues of folklore and popular music since his early childhood, and still is to this day fond of the specific national ethos and melos. Tudor Chiriac followed into Constantin Brăiloiu's footsteps when he supported the development of Romanian academic music in its own musical genres. Thus, due to his clear vision of the development of Romanian music and of the background against which the composition techniques specific to the 20th and 21st centuries have evolved, Tudor Chiriac has refined folklore suggestions in his own, unmistakable manner. Myths, fairy tales and legends are another highly attractive source of inspiration for many creators. Their value lies in the connection to the primordial archetypal meaning endowed with a rich, often esoteric symbolism. Tudor Chiriac has used several themes and symbols inspired by Romanian mythosophy. An edifying example is the poem Miorița, generally acknowledged as a masterpiece in terms of the symbiosis of a ballad theme with the most modern compositional techniques. Tudor Chiriac emphasized the semantics of musical works and the creation of an original ideational concept perceptible by the listener. Therefore, he made a rigorous selection of literary creations from poets/writers from both banks of the Prut River, thus enhancing and further emphasizing the message behind his works.

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