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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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Saso, Michael, Hisatoyo Ishida, and E. Dale Saunders. "Esoteric Buddhist Painting." Monumenta Nipponica 43, no. 4 (1988): 500. http://dx.doi.org/10.2307/2384811.
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Perry, Malcolm J. "Esoteric no more." Nature Physics 3, no. 10 (October 2007): 675–76. http://dx.doi.org/10.1038/nphys740.
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van Dijk, Teun A. "Esoteric Discourse Analysis." Discourse & Society 6, no. 1 (January 1995): 5–6. http://dx.doi.org/10.1177/0957926595006001001.
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Koenigsberger, Dorothy. "Modern esoteric spirituality." History of European Ideas 21, no. 1 (February 27, 1995): 154–56. http://dx.doi.org/10.1016/0191-6599(95)90439-5.
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Ozhiganova, Anna, and Anna Tessmann. "Esotericism and Politics in Early Post-Soviet Russia: Forms of Political Participation." Polish Journal of the Arts and Culture New Series, no. 17 (1/2023) (May 2023): 141–58. http://dx.doi.org/10.4467/24506249pj.23.009.19002.
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The political orientation and participation of esoteric groups and movements remain under-researched and restricted by many stereotypes. There is an oversimplifying tendency to classify all esoteric groups as extreme right-wing and proto-fascist or, by contrast, as counter-cultural, left-wing, anti-authoritarian, and progressive. An equally persistent stereotype, often expressed by insiders, is that esotericism is beyond politics, immersed in thinking only about eternal or spiritual issues. In this paper, analysing the practices and discourses of Russian esotericists of the first decade after the collapse of the Soviet Union, we will show that the forms of interaction between the esoteric and political spheres are much more complex and ambiguous. What were esoteric groups like in the times of political cataclysms, namely during the Soviet collapse and subsequent turbulences of the 1990s? Which political participation and exclusion forms were practised inside Russian esoteric communities? Analysing the 1990s esoteric biweekly newspaper Anomaly, published in St Petersburg (1990–2019), we have identified two types of esoteric civic activity, which we call esoteric citizenship (actions and political statements performed by esotericists) and metaphysical politics (esoteric forms of political participation, such as predictions, divination, channelling, and utopian projection). We consider these concepts helpful in describing different variants of esoteric civic participation while being aware that the boundaries between both are rather flexible.
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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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Rozi, Fathur. "Ibnu Athaillah dan Penafsiran Esoteric." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 6, no. 2 (September 30, 2021): 47–58. http://dx.doi.org/10.51498/phta0a66.
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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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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
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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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Bahri, Media Zainul. "Ibn ‘Arabi and the Transcendental Unity of Religions." Al-Jami'ah: Journal of Islamic Studies 50, no. 2 (December 27, 2012): 461. http://dx.doi.org/10.14421/ajis.2012.502.461-483.
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<p>This essay describes Ibn ‘Arabi’s comprehensive views, captured in his important Futuhat and Fusus, on the concept of wahdat al-adyan, the discrepancy of beliefs, and the Shari’ah as well as its juncture and its unity. Elaborated explanation in this paper is expected to result in a true understanding of this crucial issue, particularly the concept of religious pluralism in the discourse of Islamic studies. Ibn Arabi’ extensively discusses religion in the sense of the “ideal” versus “historical” or “esoteric” versus “the exoteric”. Ibn ‘Arabi concludes that the absolute unity of religions may only occur within spiritual, ideal, or transcendental realm (or “esoteric”), which is beyond the formal form of religions. Hence, the transcendental unity of religions cannot be found in the formal form of religions nor in the shari’ah.</p><p>[Artikel ini mengulas pandangan Ibn ‘Arabi’ mengenai wahdat al-adyan seperti dijelaskan dalam dua bukunya; Futuhat dan Fusus, dan perbedaan dan kesamaan antara iman dan shariah. Diharapkan diskusi artikel ini berkontribusi dalam kajian pluralisme, utamanya dalam disiplin studi Islam. Dalam diskusinya, Ibn Arabi’ menjelaskan perbedaan ‘ideal’ dan ‘historikal’ atau antara ‘esoterik’ dan ‘eksoterik’. Ibn ‘Arabi berpendapat bahwa kemanunggalan agama-agama dapat dicapai melalui spiritualitas, ideal, atau dimensi transcendental (esoterik) yang ada di luar tampilan formal agama-agama. Dengan kata lain, kemanunggalan tersebut tidak akan ditemukan pada shari’ah.]</p>
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Riza, Zikri, and Zainuddin. "Esoteric Interpretation of the Quran in “The Study Quran”: A New Translation and Commentary (2015) by Seyyed Hossein Nasr et al." Al-Bayan: Journal of Qur'an and Hadith Studies 21, no. 2 (July 19, 2023): 243–70. http://dx.doi.org/10.1163/22321969-20230134.
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Abstract The fundamental objective of this research is to explicate the uniqueness of esoteric interpretation in The Study Quran: A New Translation and Commentary (2015) written by Seyyed Hossein Nasr and his team. This library research applies qualitative research methods and an interdisciplinary approach, that is Sufism science. The result unveils that esoteric interpretation tradition in the contemporary era tries not to reduce the esoteric meaning of the Quran to Sufism authority and that every individual has the possibility to interact with the Quran’s esoteric meaning. The uniqueness of moderate esoteric interpretation in The Study Quran helps find new meanings of the Quran as a contemporary perspective in interpreting a text.
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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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Mahlamäki, Tiina. "Esoteric and occult Sweden." Approaching Religion 11, no. 1 (March 20, 2021): 197–200. http://dx.doi.org/10.30664/ar.102464.
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Blyumenau, D. I. "Esoteric theory and techniques." Automatic Documentation and Mathematical Linguistics 43, no. 2 (April 2009): 93–99. http://dx.doi.org/10.3103/s0005105509020058.
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Sanford, James H., Taiko Yamasakoi, Richard Petersen, Cynthia Petersen, and Chikyo Yamamoto. "Shingon: Japanese Esoteric Buddhism." Monumenta Nipponica 44, no. 3 (1989): 383. http://dx.doi.org/10.2307/2384628.
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POOL, R. "Esoteric Borrowing from Physics." Science 245, no. 4919 (August 18, 1989): 702. http://dx.doi.org/10.1126/science.245.4919.702.
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Settersten, Lori. "What Is Esoteric Healing?" Journal of Holistic Nursing 29, no. 2 (October 21, 2010): 132–39. http://dx.doi.org/10.1177/0898010110385247.
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Cockerell, Clay J., and Edward J. Bottone. "BartonellaInfections:Evolution From the Esoteric." American Journal of Clinical Pathology 104, no. 5 (November 1, 1995): 487–90. http://dx.doi.org/10.1093/ajcp/104.5.487.
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Jones, William E. "Funding non-esoteric research." Journal of Equine Veterinary Science 15, no. 8 (August 1995): 333. http://dx.doi.org/10.1016/s0737-0806(07)80534-x.
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Pritt, Bobbi. "Esoteric case-based presentation." Pathology 52 (February 2020): S49—S50. http://dx.doi.org/10.1016/j.pathol.2020.01.171.
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Ernst, Edzard. "Fallacies of esoteric medicine." Wiener klinische Wochenschrift 132, no. 9-10 (April 6, 2020): 224–27. http://dx.doi.org/10.1007/s00508-020-01637-6.
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Asprem, Egil. "Explaining the Esoteric Imagination." Aries 17, no. 1 (January 1, 2017): 17–50. http://dx.doi.org/10.1163/15700593-01701002.
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Introvigne, Massimo. "Esoteric Art Strikes Back." Nova Religio 23, no. 2 (November 1, 2019): 85–93. http://dx.doi.org/10.1525/nr.2019.23.2.85.
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Brînzeu, Pia, and György E. Szönyi. "The Esoteric In Postmodernism." European Journal of English Studies 15, no. 3 (December 2011): 183–88. http://dx.doi.org/10.1080/13825577.2011.626934.
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Alnaimat, Mohammad, and Atef Almhameed. "The Duality of al-Zahir and al-Batin (the esoteric interpretation): A Reading of the Diwani Messages in Egypt during the Fatimid era." Dirasat: Human and Social Sciences 49, no. 2 (August 2, 2022): 336–48. http://dx.doi.org/10.35516/hum.v49i2.1795.
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This paper deals with the study of the impact of the Shiism on the Arabic literature in general, and on the Fatimid literature in particular. It treats the issue of)al-Zahir and al-Batin(in the Holy Qur’an or what is called the esoteric interpretation. The Fatimid writers exerted more attention and paid their effort in employing Qur’anic verses through esoteric interpretation, their goal in that was to get the Imamate or the Caliphate, it was the utmost motivation for the esoteric interpretation. the Imamate was right for Ali bin Abi Talib and for his descendants and they sought to maintain this right contextually not by selection. The study deals with the concept of "esoteric interpretation" and its relationship to the issue of Alzaher and Albatin (deep and surface meaning), as it was mentioned in the Diwaniyah letters of the Fatimid writers. It also examines the manifestations of the esoteric interpretation with the Imam on one side and with the Fatimid writers on the other side. The study ends with presenting the elements of their use of esoteric interpretation through selected models from the Diwaniya messages, directly related to the thought and belief of the Fatimids.
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Baumgarten, Alexander. "Noul Platon, Cercetări despre doctrina esoterică The New Plato, Researches on the Esoteric Doctrine." Chôra 5 (2007): 196–97. http://dx.doi.org/10.5840/chora2007517.
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Akmaluddin, Muhammad. "Understanding Hadith: Exoteric and Esoteric Dimensions by al-Ḥakīm al-Tirmiżī, al-Ghazālī, and Ibn al-‘Arabī al-Mursī." Jurnal Theologia 32, no. 2 (December 20, 2021): 211–32. http://dx.doi.org/10.21580/teo.2021.32.2.8916.
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The exoteric dimension is a systematic basis in looking for surface meaning of hadith. Whereas the esoteric dimension used to look for the unspeakable, the essential and the signal meaning. Understanding hadith meaning with both dimensions will explain the surface and deep meaning of hadith. By using qualitative approach, literary research and content analysis, this paper will discuss how the development of exoteric and esoteric dimensions in understanding hadith and both relationship. Each Islamic scholars has his own method when looking for the esoteric dimension in understanding hadith. Al-Ḥakīm al-Tirmiżī used proverbs (amṡāl), al-Ghazālī used consideration (i‘tibār), and Ibn al-'Arab Ibn al-‘Arabī used trainings (riyāḍāt) and struggles (mujāhadāt). Although using different terms, they agreed that the esoteric dimension must be based on the exoteric dimension. The detachment of the esoteric dimension from the exoteric dimension will cause the loss of the meaning foundation and will fall into bāṭiniyyah method.
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Trzcińska, Izabela. "The Concept of Religion of the Future according to the Esoteric Community of Wisła in the Interwar Period." Studia Religiologica 53, no. 1 (2020): 63–76. http://dx.doi.org/10.4467/20844077sr.20.005.12508.
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The purpose of the article is to present the idea of a religion of the future as conceived by the esoteric community of Wisła in Cieszyn Silesia during the interwar period. Esoteric interpretations of Christianity formed its basis, inspired mainly by the Polish romantic tradition connected with Bible reading, as well as the esoteric and spiritual ideas that were popular at that time, originating from Theosophy and spiritism. An important role in this context was played by considerations on the salvational mission of Christ, albeit presented in a perennialist and Gnostic manner. The esoteric spirituality from Wisła of the interwar period later paved the way for a modern alternative spirituality in Poland.
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Abdullah, Muhammad. "Menolak Wabah dalam Serat Ronggo Sutrasno Karya Sunan Kalijaga." Nusa: Jurnal Ilmu Bahasa dan Sastra 15, no. 1 (February 27, 2020): 118–33. http://dx.doi.org/10.14710/nusa.15.1.118-133.
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One of the Javanese texts with esoteric value is the Ronggasutrasna Kidungan Fiber which is kept by the Surakarta Sastra Lestari Foundation. Serat Kidungan Ronggasutasna is a Javanese script in which there is a text in the form of fibers written by Sunan Kalijaga written together with Ronggasutrasna and then published by Tan Gun Swi. This manuscript is a compilation of a number of songs including Rumeksa Ing Wengi (KRIW), Padanghyangan Kidungan (and those of the dhedhemit ratuning), and other hymns. However, the KRIW text is not an original manuscript written by Sunan Kalijaga. This is evidenced by the existence of other KRIW texts in PNRI presented in handwriting. Serat Kidung Ranggasutrasna is the song of the 'kid' of old fibers which is a representation of esoteric values and Islamic symbolism of the spiritual messages of Kanjeng Sunan Kalijaga. After the authors examined the contents of the text, the authors concluded that most of the Ranggasutrasna's fiber of the Kidungan text contains the magic power plan in the form of spells of rebel, repellent witchcraft, sorcery, babysitting, escaping from the bondage of debt, self defense, war ethos, worship ethos, and treatment system in Javanese culture. Fiber Kidung Ranggasutrasna belongs to the piwulang script which is presented in the form of Javanese song.Keywords: Song of Ranggasutasna; esoteric; magical power; local wisdom. Intisari Salah satu naskah Jawa yang bernilai esoteris adalah Serat Kidungan Ronggasutrasna yang disimpan oleh Yayasan Sastra Lestari Surakarta. Serat Kidungan Ronggasutasna adalah sebuah naskah Jawa yang di dalamnya terdapat sebuah teks berbentuk serat hasil tulisan Sunan Kalijaga yang disusun bersama Ronggasutrasna dan kemudian diterbitkan oleh Tan Gun Swi. Naskah ini merupakan kompilasi dari beberapa kidungan yang di antaranya Kidungan Rumeksa Ing Wengi (KRIW), Kidungan Padanghyangan (danyanghyangan para ratuning dhedhemit), dan kidung-kidung lainnya. Namun teks KRIW bukan merupakan naskah asli tulisan Sunan Kalijaga. Hal ini dibuktikan dengan adanya teks KRIW lain dalam PNRI yang disajikan dalam tulisan tangan. Serat Kidung Ranggasutrasna merupakan nyanyian 'kidungan' serat kuna yang merupakan representasi nilai-nilai esoteris dan simbolisme Islam dari pesan-pesan spiritual Kanjeng Sunan Kalijaga. Setelah penulis meneliti isi teks, penulis menyimpulkan bahwa sebagian besar teks Serat Kidungan Ranggasutrasna berisi tentang piwulang kekuatan gaib yang berupa mantra-mantra tolak balak, penolak santet, tenung, penjaga bayi, kluar dari belenggu hutang, bela diri, etos perang, etos ibadah, dan sistem pengobatan dalam budaya Jawa. Serat Kidung Ranggasutrasna tergolong ke dalam naskah piwulang yang disajikan dalam bentuk tembang Jawa.Kata kunci: Kidung Ranggasutasna; esoteris; kekuatan gaib; kearifan lokal.
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Parwanto, Wendi, and Riyani Riyani. "Visualisasi Nalar Esoteris dalam Tafsir Melayu-Jawi (Studi Interpretasi QS. Al-Fatihah dalam Manuskrip Tafsir M. Basiuni Imran Sambas Dan Tafsir Nurul Ihsan Said bin Umar Al-Kedah)." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 11, 2022): 27. http://dx.doi.org/10.14421/ref.2022.2201-02.
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Research on M. Basiuni Imran and Said b. Umar Al-Kedah has been carried out by many researchers, including Luqman, who studies the description of the interpretation SevenSurah by M. Basiuni Imran, M. Nazri, examines the application of qiraat in the interpretation of Nurul Ihsan, and several other researchers.Thus in general, the research that has been done is conceptual in nature, has not studied the esoteric aspects in the interpretation of M. Basiuni Imran and Said b. Umar al-Kedah. Based on these reasons, this research is important to be conducted.This articleislibrary research and usesthe theory of power relation and actor-network. The conclusions of this article are: First, the Esoteric Interpretation of Qs. Al-Fatihah; Said b. Umar and Basiuni Imran both interpreted literal-textualism, then later interpreted esoteric-theosophical interpretations. Second, the Meaning of Qs Interpretation. Al-Fatihah; Basiuni Imran understands and interprets that in general-textual Qs. al-Fatihah contains an esoteric meaning, while Said b. Umar understands and interprets parochially that only a few verses in Qs. Al-Fatihah has an esoteric dimension. Third, the Emergence of Esoteric Interpretation Visualization in Qs. Al-Fatihah: 1) Intellectual relations between teachers and students which are the basis for regulation and normalization of interpreters' thoughts; 2) The historical and anthropic-social that developed before and when the commentary was written, and 3) The relations and tendencies of Sufism or tarekat literature that develop in the reality of society so that they hegemony and form the esoteric interpretation of M. Basini Imran and Said b. Umar.
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Parwanto, Wendi, and Riyani Riyani. "Visualisasi Nalar Esoteris dalam Tafsir Melayu-Jawi (Studi Interpretasi QS. Al-Fatihah dalam Manuskrip Tafsir M. Basiuni Imran Sambas Dan Tafsir Nurul Ihsan Said bin Umar Al-Kedah)." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 11, 2022): 27–54. http://dx.doi.org/10.14421/ref.v22i1.3257.
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Research on M. Basiuni Imran and Said b. Umar Al-Kedah has been carried out by many researchers, including Luqman, who studies the description of the interpretation SevenSurah by M. Basiuni Imran, M. Nazri, examines the application of qiraat in the interpretation of Nurul Ihsan, and several other researchers.Thus in general, the research that has been done is conceptual in nature, has not studied the esoteric aspects in the interpretation of M. Basiuni Imran and Said b. Umar al-Kedah. Based on these reasons, this research is important to be conducted.This articleislibrary research and usesthe theory of power relation and actor-network. The conclusions of this article are: First, the Esoteric Interpretation of Qs. Al-Fatihah; Said b. Umar and Basiuni Imran both interpreted literal-textualism, then later interpreted esoteric-theosophical interpretations. Second, the Meaning of Qs Interpretation. Al-Fatihah; Basiuni Imran understands and interprets that in general-textual Qs. al-Fatihah contains an esoteric meaning, while Said b. Umar understands and interprets parochially that only a few verses in Qs. Al-Fatihah has an esoteric dimension. Third, the Emergence of Esoteric Interpretation Visualization in Qs. Al-Fatihah: 1) Intellectual relations between teachers and students which are the basis for regulation and normalization of interpreters' thoughts; 2) The historical and anthropic-social that developed before and when the commentary was written, and 3) The relations and tendencies of Sufism or tarekat literature that develop in the reality of society so that they hegemony and form the esoteric interpretation of M. Basini Imran and Said b. Umar.
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Tanzharikova, А., and D. Satemirova. "ESOTERIC MOTIVES IN KAZAKH PROSE." BULLETIN Series of Philological Sciences 74, no. 4 (December 9, 2020): 336–40. http://dx.doi.org/10.51889/2020-4.1728-7804.68.
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In this article the innovation, genre searches and esoteric motives are considered in Kazakh literature. The Kazakh writers, who have researched the national color in the Kazakh literature and they formed a new coloristic, found out the animistic, totemic concepts, the cult of ancestors, the cult, the traditions of venerating graves and the memory of people who have left the world, and the peculiarities of using esoteric cult concepts. The tengrian cosmogonic faith, cult, archetypal origins and esoteric mystical consciousnesses are interpreted in Kazakh prose within the framework of a tradition uninterrupted by oral literature.
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Medvedeva, T., S. Enikolopov, O. Boyko, and O. Vorontsova. "Belief in conspiracy theories and esoteric thinking during COVID-19 pandemic." European Psychiatry 65, S1 (June 2022): S74. http://dx.doi.org/10.1192/j.eurpsy.2022.231.
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Introduction Psychological distress during the SARS-CoV-2 pandemic can manifest itself in interpretations of what is happening. Objectives To analyze response to COVID-19 pandemic in people with high level of esoteric thinking. Methods Internet survey 23.03.20-29.01.21 (N=621); Constructive Thinking Inventory(CTI); SCL-90R. It was proposed to assess statements: “The authorities are hiding the true scale of the coronavirus pandemic”, “Coronavirus is the result of biological weapons development”, “Coronavirus is a punishment or a sign sent to people from above”, “The emergence of the coronavirus is the Earth’s response to its pollution”. It was offered to express an opinion about pandemic. The answers were coded on the basis of qualitative semantic analysis. Results The growth of “esoteric thinking” was revealed (Std.J-T, p=.025). With a high level of esoteric thinking, emotional statements (“fear, anxiety, panic”) are more common (27.8% versus 16.9% for group with high and low level of «esoteric thinking»). Correlations of the level of «esoteric thinking» with level of depression (Spearman’s correlation ,085*), anxiety (,097*), GSI (,130**), «fears for the life» (23.4% versus 14.5%) show high emotional distress. With an increase in the level of «esoteric thinking», belief in various conspiracy theories increases; Spearman’s correlation ,370** with the belief is biological weapons, punishment for sins (,355**), belief in concealing information about the pandemic (,167**). Conclusions A high level of esoteric thinking is associated with an increased emotional response to the pandemic and with belief in conspiracy theories, and can increase emotional instability by itself also making constructive decisions difficult in situations related to protecting personal health and safety. Disclosure No significant relationships.
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Gemmeke, Amber B. "Marabout Women in Dakar: Creating Authority in Islamic Knowledge." Africa 79, no. 1 (February 2009): 128–47. http://dx.doi.org/10.3366/e0001972008000648.
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In studies concerning Islam and gender in West Africa, the expertise of women in Islamic esoteric practices is often overlooked. These practices, that include divination, dream interpretation and prayer sessions, are central in politics, economics and the daily life of most West Africans. Furthermore, their products (such as amulets) and their practitioners (marabouts) travel to Europe, the United States, and the Middle East. Despite the importance of Islamic esoteric practices in West Africa and the rest of the world, they are understudied. In this article, I focus upon the life and work of two marabout women living in Dakar: Ndeye Meissa Ndiaye and Coumba Keita. Their position is exceptional: Islamic esoteric knowledge is a particularly male-dominated field. This article describes how two women's Islamic esoteric expertise is negotiated, legitimated and publicly recognized in Dakar.
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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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Shuneyko, Alexander A., and Olga V. Chibisova. "Images of the novel Peterburg through the prism of Andrei Bely’s esoteric search." Imagologiya i komparativistika, no. 18 (2022): 118–36. http://dx.doi.org/10.17223/24099554/18/6.
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Andrei Bely’s texts blur the boundaries of traditional genres, which raises the problem of genre uncertainty and tex integrity. For that purpose, the article analyses the figurative language of the novel Petersburg, the most significant work that accumulates the stylistic and ideological features of Bely’s entire oeuvre. Using the methods of semantic and figurative analysis, the authors address Bely’s Petersburg to identify the factors of textual integrity. As the analysis has shown, the coherence is achieved through esoteric, namely, Masonic symbolism, which dominates the figurative langauge of the novel. Various esoteric symbols are found on all language levels: from phonetic to the level of text. There are characters in the novel that epitomize individual symbols and realia. The authors emphasize the constitutive role of the duplicated esoteric images and symbols that create multiple inline rhymes. In conclusion, the authors note that, together with traditional (characters and realia), the novel contains esoteric images, various direct and indirect esoteric terms and symbols, which Bely either records in the original form or superimposes on or combines with the former ones in the narrative. The genre blurring of Bely’s texts is compensated by the language coherence aligned with the esoteric tradition. When creating literary texts, Bely does not confine himself to the artistic way of knowing and describing the world, but equally uses scientific, religious, and everyday methods of cognition. He creates a synthetic writing, previously found in the esoteric tradition, where it did not go beyond its cognitive tasks. Bely uses synthetic writing with broader functions. This type of writing may be considered as reflecting Bely’s constant polemic with his father, who was an adherent of a strictly scientific method of world cognition. The authors declare no conflicts of interests.
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Rozin, Vadim Markovich. "Philosophy, art, esotericism as “communicating vessels”, and what a certain pause in esotericism." Философия и культура, no. 1 (January 2022): 45–55. http://dx.doi.org/10.7256/2454-0757.2022.1.37429.
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This article provides the original perspective on esotericism. Two author distinguishes between the two polar directions of esotericism – "transcendental" and "latent" (mental); as well as introduces the two postulates characteristic to the first direction that in previous research received the name of "classical". The article discusses what binds esotericism and philosophy, religion, and art; outlines the common aspects of these fields of knowledge and life activity are indicated (personal origins, design of reality, semiotic and psychological nature of reality); examines the cases of interaction, and what caused the decline of interest in esoteric teachings. The research consists of two parts. The first part explores the three cases that reveal a close link between esoteric, philosophical, scientific and literary thought, as well as the fact that esoteric ideas and concepts often enrich philosophy, science and art. The second part discusses the key reasons for the slump in esotericism: new cultural challenges that to which there is yet no esoteric answer, interception of esoteric discourse in a number of directions of contemporary art and philosophy. However, this pause is temporary, since esoteric path is one of the ways to prevail in personality culture; it can be assumed that esotericists will soon eliminate the existing gap. On the example of current interest in vampires, the author discusses certain peculiarities of the phenomenon of mysticism, which indicate that the phenomenon of vampirism is real, perhaps related to the forms of communication widely used in modern life.
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Belyaev, V. A. "The Esoteric dimension of human existence." Voprosy kul'turologii (Issues of Cultural Studies), no. 6 (June 29, 2023): 488–502. http://dx.doi.org/10.33920/nik-01-2306-04.
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In this article, the author offers his own approach to the study of the phenomenon of esotericism. The concept of the esoteric path of V.M. Rozin is used as a specific point of repulsion. The author offers his own, expansive understanding of esotericism, which shows the presence of “internal” and “external” ways in the implementation of various ideal design directions. Various kinds of socio-cultural organizations in this sense have their own esoteric dimensions, their own variants of esotericism. The fundamental problem here is the ratio of esoteric and exoteric dimensions of socio-cultural systems. A special theme is the correlation of esoteric worlds of different nature and scale. Here the author comes to the fundamental problem of the correlation of cultural worlds as objectified esoteric worlds, to the problem of the conflict of cultures and the formation of the post-cultural strategy of modernity as a response to the challenge of this conflict. Modernity in this perspective becomes a transition from “cultural” socio-cultural architecture to “post-cultural-intercultural”. Within the reality of modernity, the author highlights the problem of “secular esotericism” associated with the formation of a culture of “passing through earthly reality”.
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Musadad, Asep Nahrul. "PERSINGGUNGAN ISLAM DAN TRADISI MISTIK LOKAL: STUDI KASUS PANANYAAN DAN AHLI HIKMAH DI MASYARAKAT TASIKMALAYA." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 1 (October 10, 2016): 47. http://dx.doi.org/10.22515/islimus.v1i1.77.
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AbstrakOne of the determinant factors in the process of Islamization of the archipelago is the intersection between Islamic teachings and local wisdom. The encounter of the two has apparently brought an esoteric way. In this case, the Islamic esoteric teaching namely Sufism has become important. However, there was another esoteric element which also has a main role in the process, namely the mystical insight as to the result of the synthesis of the Islamic esoteric teaching and the indigenous mystical tradition. Using the ethnographic approach, this article aims to provide a preliminary remark on the intersection between Islam and local mystic tradition as represented by pananyaan and ahli hikmah in Sundanese people, especially in Tasikmalaya, as the reference. He is regarded as the learned man a place for someone to ask, especially related to the world of unseen.
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Böck, Barbara, and Barbara Bock. ""An Esoteric Babylonian Commentary" Revisited." Journal of the American Oriental Society 120, no. 4 (October 2000): 615. http://dx.doi.org/10.2307/606620.
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Bopanna, Namrita, Anithakumari A. M., and Nithya Shree J. "Laryngeal zoster: two esoteric cases." International Journal of Otorhinolaryngology and Head and Neck Surgery 6, no. 7 (June 25, 2020): 1390. http://dx.doi.org/10.18203/issn.2454-5929.ijohns20202803.
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<p class="abstract">Herpes zoster is a neurocutaneous disease resulting from the reactivation of varicella-zoster virus in dorsal sensory or cranial nerve ganglia. A thorough knowledge of laryngeal zoster is important to diagnose Zoster sine herpete. Case I shows polyneuritic involvement. Case II shows mononeuritic presentation. The clinical picture of laryngeal zoster varies from mucocutaneous lesions and paralysis to that mimicking malignancy leading to missed diagnoses.</p>