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Journal articles on the topic 'Esoteric'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Marsyam, Abdul Waris. "Kaidah-kaidah Pemahaman Esoteris Al-Qur'an Abu al-Hasan al-Haralli." Mutawatir : Jurnal Keilmuan Tafsir Hadith 12, no. 1 (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)

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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 (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 deter

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3

Williams, Saywrane Alfonso. "Esoteric Lacan." Language and Psychoanalysis 11, no. 1 (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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4

Melzer, Arthur. "Esoteric Tangles." Perspectives on Political Science 44, no. 4 (2015): 226–36. http://dx.doi.org/10.1080/10457097.2015.1088769.

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5

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

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6

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

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7

Esmaeili, Masoud. "The Essence of Religion in The Perspective of Islamic Mysticism." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 1 (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 a

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8

Ab Majid, Arfah. "The Integration of Exoteric and Esoteric: Towards a More Holistic Islamic Practice." Sains Insani 7, no. 2 (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

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9

Orlov, Andrei A. "SECRETS OF CREATION IN 2 (SLAVONIC) ENOCH." Scrinium 3, no. 1 (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 sha

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10

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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12

Perry, Malcolm J. "Esoteric no more." Nature Physics 3, no. 10 (2007): 675–76. http://dx.doi.org/10.1038/nphys740.

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13

van Dijk, Teun A. "Esoteric Discourse Analysis." Discourse & Society 6, no. 1 (1995): 5–6. http://dx.doi.org/10.1177/0957926595006001001.

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14

Koenigsberger, Dorothy. "Modern esoteric spirituality." History of European Ideas 21, no. 1 (1995): 154–56. http://dx.doi.org/10.1016/0191-6599(95)90439-5.

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15

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

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16

Rozi, Fathur. "Ibnu Athaillah dan Penafsiran Esoteric." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 6, no. 2 (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 es

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Rozi, Fathur. "Ibnu Athaillah dan Penafsiran Esoteric." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 6, no. 2 (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 es

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18

Najafov, Rahil. "Esoteric knowledge and its varieties." Science, Education and Innovations in the Context of Modern Problems 8, no. 2 (2025): 26–48. https://doi.org/10.56334/sei/8.2.2.

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While discussing the nature of esoteric knowledge and the role it plays in human life, it should first be noted that esoteric knowledge is not alien to the nature of the individual in terms of being a type of knowledge that a person can acquire and possess. As a result of our research (studies of Russian, Turkish, British, Arab, etc. researchers), it has been revealed that this type of knowledge requires mental abilities and also includes phenomena related to the soul. This is why modern researchers consider this type of knowledge as a field of modern science (especially within the research ar

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19

Amin, Habibi Al. "GUARDIANS CONCEPT IN QUR'AN PERSPECTIVE." SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 6, no. 1 (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

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20

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 (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

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21

Bahri, Media Zainul. "Ibn ‘Arabi and the Transcendental Unity of Religions." Al-Jami'ah: Journal of Islamic Studies 50, no. 2 (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 religi

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22

Willmett, John. "Tradition, Esotericism, Secrecy and Hiddenness in the Gospel Studies of P.D. Ouspensky and Maurice Nicoll." Aries 20, no. 1 (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

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23

Mahlamäki, Tiina. "Esoteric and occult Sweden." Approaching Religion 11, no. 1 (2021): 197–200. http://dx.doi.org/10.30664/ar.102464.

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24

Blyumenau, D. I. "Esoteric theory and techniques." Automatic Documentation and Mathematical Linguistics 43, no. 2 (2009): 93–99. http://dx.doi.org/10.3103/s0005105509020058.

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25

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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26

POOL, R. "Esoteric Borrowing from Physics." Science 245, no. 4919 (1989): 702. http://dx.doi.org/10.1126/science.245.4919.702.

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27

Settersten, Lori. "What Is Esoteric Healing?" Journal of Holistic Nursing 29, no. 2 (2010): 132–39. http://dx.doi.org/10.1177/0898010110385247.

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28

Cockerell, Clay J., and Edward J. Bottone. "BartonellaInfections:Evolution From the Esoteric." American Journal of Clinical Pathology 104, no. 5 (1995): 487–90. http://dx.doi.org/10.1093/ajcp/104.5.487.

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29

Jones, William E. "Funding non-esoteric research." Journal of Equine Veterinary Science 15, no. 8 (1995): 333. http://dx.doi.org/10.1016/s0737-0806(07)80534-x.

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30

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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31

Ernst, Edzard. "Fallacies of esoteric medicine." Wiener klinische Wochenschrift 132, no. 9-10 (2020): 224–27. http://dx.doi.org/10.1007/s00508-020-01637-6.

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32

Asprem, Egil. "Explaining the Esoteric Imagination." Aries 17, no. 1 (2017): 17–50. http://dx.doi.org/10.1163/15700593-01701002.

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33

Introvigne, Massimo. "Esoteric Art Strikes Back." Nova Religio 23, no. 2 (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 (2011): 183–88. http://dx.doi.org/10.1080/13825577.2011.626934.

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Edavaloth, Preethy, Vishnu Prabhakar, Sahjid Mukhida, and Shahzad Beg Mirza. "Sparganosis – An Esoteric Infection." Medical Journal of Dr. D.Y. Patil Vidyapeeth 17, Suppl 1 (2024): S239—S240. https://doi.org/10.4103/mjdrdypu.mjdrdypu_532_23.

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36

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 (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 th

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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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38

Akmaluddin, Muhammad. "Understanding Hadith: Exoteric and Esoteric Dimensions by al-Ḥakīm al-Tirmiżī, al-Ghazālī, and Ibn al-‘Arabī al-Mursī". Jurnal Theologia 32, № 2 (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-

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Wardani, Diah Ayu, and Ken Widyatwati. "Nilai Esoteris <i>Naskah Raos Jawi: Bab Semedi Ngeningaken Cipta</i> dalam Kajian Pragmatik." Sutasoma : Jurnal Sastra Jawa 12, no. 2 (2024): 136–48. https://doi.org/10.15294/88ach652.

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Raos Jawi: Bab Semedi Ngeningaken Cipta manuscript is a text that tells about Javanese people who still perform semedi when facing problems and making decisions. The purpose of this research is to present the editing and translation of the text and explain the esoteric values contained in the text. The theories used in this research are philological theory and pragmatic theory. The methods used in this research are data collection, data analysis, and presentation of results of the analysis. The results of this research are text edits that have been cleared of errors, translation of the text in

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40

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 sp

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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 (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

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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 (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

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43

Abdullah, Muhammad. "Menolak Wabah dalam Serat Ronggo Sutrasno Karya Sunan Kalijaga." Nusa: Jurnal Ilmu Bahasa dan Sastra 15, no. 1 (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 evidenc

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Tanzharikova, А., and D. Satemirova. "ESOTERIC MOTIVES IN KAZAKH PROSE." BULLETIN Series of Philological Sciences 74, no. 4 (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 traditio

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PRADIPTA, ANDAMAR, and ALEXANDER STARK. "THE ADOPTION OF NEW-AGE SPIRITUALISM IN TRADITIONAL ESOTERICISM IN INDONESIA." Quantum Journal of Social Sciences and Humanities 6, no. 1 (2025): 117–25. https://doi.org/10.55197/qjssh.v6i1.549.

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Shamanistic figures play pivotal roles in cultures across the globe as spiritual healers, divinators, or fortune tellers. In Indonesia, shamanistic figures are represented by dukuns who are understood as shamans who possess supernatural abilities to heal or help with other problems. However, new-age spiritualism and its practices such as tarot reading and meditation have affected how traditional esoteric practitioners in Indonesia present their services and personas to the general public. This qualitative study analyzes how new-age perspectives have affected traditional esotericism in Indonesi

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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 (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

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Gemmeke, Amber B. "Marabout Women in Dakar: Creating Authority in Islamic Knowledge." Africa 79, no. 1 (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 t

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Ayad, Omneya. "Ibn ʿAjība's ‘Oceanic Exegesis of the Qur'an': Methodology and Features". Journal of Qur'anic Studies 23, № 3 (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 emphasi

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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

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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 &ndash; "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

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