Log in

Relevant bibliographies by topics / Esoteric tradition

Academic literature on the topic 'Esoteric tradition'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Contents

Journal articles
Dissertations / Theses
Books
Book chapters

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Esoteric tradition.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Esoteric tradition"

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

MUELLER, IAN. "THE ESOTERIC PLATO AND THE ANALYTIC TRADITION." Méthexis 6, no. 1 (March 30, 1993): 115–34. http://dx.doi.org/10.1163/24680974-90000147.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

Vorobeva, Olga B. "Quo vadis, Homo spiritualis?" Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 22, no. 4 (December 15, 2022): 363–67. http://dx.doi.org/10.18500/1819-7671-2022-22-4-363-367.

Full text

Abstract:

Introduction. Where are you going, spiritual man? – humanity has been facing this question since antiquity, when Christian culture was an alternative to sacred teachings. Modern society in recent “pandemic” years, against the background of a stable state of traditional religiosity, has shown an explosive interest in esotericism. Theoretical analysis. The ontological approach to the phenomenon of the esoteric tradition made it possible to show its dialectical nature: sacred teachings contained values that could serve as the basis for the spirituality of society or one of the reasons for its cultural decadence. The syncretism of mythological and mass consciousness allows esoteric culture to remain the constant of society. The socio-philosophical analysis of the functional features of myth-thinking made it possible to discover a platform for stable positions of existence in the universal culture of the esoteric tradition. Conclusion. Today, the existence of esotericism in human practice is at a bifurcation point, where some values are actively filling the intellectually elitist trend in the development of culture, while others are being redirected into the ordinary form of presence in society. Aspects of myth-thinking are systematized, thanks to which the esoteric tradition ensures its functional stability in society.

APA, Harvard, Vancouver, ISO, and other styles

7

Danylova, Т. V. ,. "The concepts of the subtle bodies in the ancient spiritual traditions." Humanitarian studios: pedagogics, psychology, philosophy 3, no. 152 (December 2020): 100–105. http://dx.doi.org/10.31548/hspedagog2020.03.100.

Full text

Abstract:

The idea that humans are multidimensional, i.e., that beyond their physical body, humans have other, subtler bodies, through which they can interact with the universe, is very ancient. Understanding of a human as a complex multidimensional phenomenon laid the foundations for the development of many Eastern and Western esoteric schools. Contemporary spiritual teachers and researchers continue the ancient tradition. Each esoteric tradition describes a human and his/her bodies from different angles, and none fully describes it which is probably impossible. This paper aims at investigating the concepts of the subtle bodies in the ancient spiritual traditions.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

Mahlamäki, Tiina, and Maarit Leskelä-Kärki. "The history of modern Western esotericism." Approaching Religion 8, no. 1 (April 21, 2018): 1–4. http://dx.doi.org/10.30664/ar.70194.

Full text

Abstract:

The study of Western esoteric traditions and practices has been a growing research field since the 1990s. This thematic issue aims at opening this field particularly in the context of Finnish cultural history, although the articles cover also other parts of the long tradition of Western esotericism in the history of Europe.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "Esoteric tradition"

1

Torijano, Pablo A. "Solomon the esoteric king : from king to magus, development of a tradition /." Leiden : Brill, 2002. http://catalogue.bnf.fr/ark:/12148/cb38824115j.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Selby, John. "Dion Fortune and her inner plane contacts : intermediaries in the Western esoteric tradition." Thesis, University of Exeter, 2008. http://hdl.handle.net/10036/41936.

Full text

Abstract:

Whereas occultists of the standing of H.P. Blavatsky, Annie Besant, C.W. Leadbeater, and especially Aleister Crowley have been well served by academic enquiry and by published accounts of their lives and work, Violet Evans, neé Firth (aka ‘Dion Fortune’), has suffered comparative neglect, as has her concept of the ‘Masters’ who inspired and informed her work. These factors, alongside the longevity of her Society of the Inner Light (still flourishing), are the catalysts for my embarking on this thesis. Chapter 1 discusses the method of approach, covers Fortune’s definitions of frequent occult terms, and compares observations of her work by fellow occultists and outside observers. Chapter 2 is a comprehensive review of mainly recent academic research into the role of intermediaries in magic and religion from ancient times, and serves as a background to Fortune’s own esoteric philosophy, showing that she was heir to a tradition with a long history. Chapter 3 reviews those features of her early history relevant to her occult involvement to and her literary output and training, with special reference to her teachers and collaborators. The composition and content of the Inner Worlds is contained in Fortune’s understanding of the Kabbalah and the glyph of the Tree of Life, which served as a most important framework for classifying the range of beings said to inhabit the invisible worlds. Chapter 4 therefore clarifies her contribution to Western Esoteric Kabbalah by comparing it with the work of others, showing how she consolidated and added to existing knowledge, producing what was acknowledged as a groundbreaking exegesis in its day. Chapter 5 compares Fortune’s viewpoint with that of major British occultists concerning the identity, nature and tasks of the Masters of Wisdom, leading into Chapter 6, which investigates techniques and methods that Fortune and others have found favourable for contacting them. Chapter 7 concludes by emphasising once again the relative neglect of Fortune’s work in contrast to that of Helena Blavatsky, and the major role in occultism that both Fortune and the Masters played.

APA, Harvard, Vancouver, ISO, and other styles

3

Psilopoulos, Dionyscious. "A conspiracy of the subconscious : Yeats, Crowley, Pound, Graves and the esoteric tradition." Thesis, University of Edinburgh, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491640.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Crosby, Henrietta Kate. "Studies in the medieval Pali literature of Sri Lanka with special reference to the esoteric Yogavacara tradition." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.394966.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Wilkins, Ryan T. "The Influence of Israelite Temple Rites and Early Christian Esoteric Rites on the Development of Christian Baptism." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2908.

Full text

Abstract:

This thesis seeks to answer the question of the origin of some of the most fundamental additions made to early Christian baptism. Christian baptism began in a relatively simple liturgical form, but became, by the fourth century, a much more dramatic set of initiation rituals. Among the added elements to baptism were washing ceremonies in the nude, physical anointing with oil, being marked or signed with the cross on the forehead, and receiving white garments. Scholars have proposed different theories as to the origins of these baptismal rituals. Some claim the elements existed in the New Testament practice of the rite. Others have supposed that the Christian church adopted the elements from either the Jewish synagogue or from contemporary pagan modes of initiation. This thesis argues that the initiation rituals of the Israelite tabernacle and temple provide a much more likely source for the added elements of Christian baptism. The esoteric practices of the temple priests became the esoteric tradition of early Christianity. The rites of this temple-oriented esoteric tradition in both the Old and New Testaments parallel, and may have been the origin for, the evolutions made to Christian baptism during the third and fourth centuries of the church. Christian groups such as the Valentinians provide evidence of higher esoteric rites being interpreted as baptism. Somehow the esoteric rites of the Israelite temple and the esoteric rites of early Christianity were adopted into the practice of Christian baptism.

APA, Harvard, Vancouver, ISO, and other styles

6

Krolick, Christine Margaret. "The esoteric traditions in the novels of Gustav Meyrink /." Ann Arbor, MI : UMI, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000252580.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

McLaren, Kevin Todd. "Pharaonic Occultism: The Relationship of Esotericism and Egyptology, 1875-1930." DigitalCommons@CalPoly, 2016. https://digitalcommons.calpoly.edu/theses/1658.

Full text

Abstract:

The purpose of this work is to explore the interactions between occultism and scholarly Egyptology from 1875 to 1930. Within this timeframe, numerous esoteric groups formed that centered their ideologies on conceptions of ancient Egyptian knowledge. In order to legitimize their belief systems based on ancient Egyptian wisdom, esotericists attempted to become authoritative figures on Egypt. This process heavily impacted Western intellectualism not only because occult conceptions of Egypt became increasingly popular, but also because esotericists intruded into academia or attempted to overshadow it. In turn, esotericists and Egyptologists both utilized the influx of new information from Egyptological studies to shape their identities, consolidate their ideologies, and maintain authority on the value of ancient Egyptian knowledge. This thesis follows the Egypt-centered developments of the Freemasons, the Golden Dawn, Aleister Crowley's A∴A∴, the Theosophical Society, the Anthroposophical Society, and the Ancient Mystical Order Rosae Crucis to demonstrate that esotericism evolved simultaneously with academia as a body of knowledge. By examining these fraternal occult groups' interactions with Egyptology, it can be better understood how esotericism has affected Western intellectualism, how ideologies form in response to new information, and the effects of becoming an authority on bodies of knowledge (in particular Egyptological knowledge). In turn, embedded in this work is a challenge to those who have downplayed or overlooked the agency of esotericists in shaping the Western intellectual tradition and preserving the legacy of ancient Egypt.

APA, Harvard, Vancouver, ISO, and other styles

8

Åkerman, Susanna. "Bibliotek som mikrokosmos. En jämförande studie av tre samlingar av texter i esoterisk tradition." Thesis, Uppsala University, Department of ALM, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-101552.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Armstrong, Amatullah. "The artist transformed : Sufi views on the development of the self and art." Thesis, Queensland University of Technology, 1997.

Find full text

Abstract:

Abu Madyan Shu'ayb, the exalted Sufi Shaykh of twelfth century North Africa and a contemporary of Shaykh Muhyi-d-Din Ibn al' Arabi, used to say to his disciples, "Feed us with fresh meat." He did not want them to merely relate what another person had to say about Knowledge of Allah. He wanted his disciples, those who struggled on the Sufi Path, to bring forth from the depths of their own hearts that particular Knowledge which Allah had given to each of them. Shaykh Ibn al-'Arabi often quotes the famous Sufi axiom, "Selfdisclosure never repeats Itself" that is, Allah never reveals or unveils Himself in the same manner in two successive moments to any two creatures within His Creation - ever. The Artist Transformed: Sufi Views on the Development of the Self and Art is a meal containing portions of the fresh meat about which Shaykh Abu Madyan Shu'ayb used to speak. The meat is neither raw nor undercooked nor burned. It is fresh in that it brings forth, for the first time, certain aspects of the Spiritual Doctrine and Methods of Tasawwuf, explaining them and then relating them to the Sufi artist and his world. This meal is not to everyone's taste. It will only be agreeable, health giving and even delicious to those men and women who genuinely yearn for and seek Knowledge of the Divinity. From the Sufi perspective, fresh and spontaneous Knowledge, which enters the purified human heart in the flash of a second, is the only knowledge worthy of being called True Knowledge. This endless unfolding of True Knowledge from the Essence Itself is Real Islam; the Total and Perfect Submission to Allah and the Unconditional Love of Him which marks the final unending stage in the Holy Prophet Muhammad's Art and Science of Self-Transformation. "Islam is a spiral, having its beginning with us in the law of the community and its end is with God in infinitude. Anyone ascending this ladder continues towards God in infinitude. Thus, every moment, he gains increased knowledge and consequently surrenders himself, more and more, to God ... This is not idealistic talk, because it has a practical beginning that is placed firmly on the ground in order to lead everyone upwards in itlaq, infinitude, at varying degrees of achievement, each according to his level of knowledge. Everyone is ascending this ladder; 'Above every knowledgeable one is another who is even more knowledgeable' ([The Holy Qur'an] 12:76), until knowledge itself culminates with [God] the 'Knowledgeable of all the unknown' ([The Holy Qur'an] 9:78)." This Art and Science of Self-Transformation is known as Tasawwuf. Within Tasawwuf True Knowledge is called ma 'rifa. It indicates Heart Knowledge not head knowledge. Ma 'rifa cannot be learned. It is the Knowledge which is not to be found in books. Ma 'rifa is the very core of Tasawwuf. This thesis concentrates upon the Art and Science of Transformation and the Spiritual Methods which aim at purifying the heart in readiness to receive ma 'rifa. From the Sufi viewpoint, the here below cannot be understood without Illumination from Above. Therefore, all Sufi writings begin from Above, from the Source, from Allah. There is a distinction to be made between Sufi writings and writings about Sufism. Sufi writings refer to works by people who are themselves initiates of a Sufi Tariqa (Path or Order). They are writings from the inside. In contrast, writings about Sufism are studies and observations from the outside, by people who are not connected to a Sufi Tariqa. This thesis has been researched and written from within the Living Tradition of Tasawwuf by a Western initiate in an authentic Sufi Tariqa, the Tariqa al-Burhaniyya ad-Dasuqiyya ash-Shadhiliyya. Thus the scope of this thesis is to examine both the Spiritual Doctrine and Methods which permeate the traditional world of the Sufi artist. Every moment of his existence and every aspect of the world in which he lives and creates are penetrated and permeated by the Divine Word of the Holy Qur'an. Therefore, the Spiritual Doctrine and Methods of Tasawwuf, which spring directly from the Holy Qur'an, are the central concern of this thesis.

APA, Harvard, Vancouver, ISO, and other styles

10

Millerfelt, Emma-Maria. "Gud, magin och vetenskapen : En analys av August Strindbergs Inferno." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-27954.

Full text

Abstract:

This literature review aims to investigate, expose and explain August Strindberg's religious position in his partly autobiographical work Inferno, published in Swedish in 1897, in relation to Peter Berger's socialization theory. Strindberg says in the beginning of Inferno that he goes from being an atheist, occultist and Swedenborgian to finally return to his ancestral religion, Christianity. This is questionable, as Strindberg seems to be religious in its atheistic era, and occultist during his Christian period. Strindberg's own religious views seem not always match what he portrays, compared to what he writes in his correspondence and diary entries. This literature review aims to highlight the influences of Strindberg affected to clarify his religiosity which is implicitly and explicitly depicted in Inferno. This thematic epicanalysis has revealed several religious perplexities which Strindberg depicted in his literary works. Strindberg describes in the beginning of the work his alchemy and the occult tendencies that flourish around him and how it affects his scientific experiments. There is a time where Strindberg feels anxious and extremely mentally ill, something that gets better as Strindberg learns Emanuel Swedenborg's religion. Inferno ends with a description of Strindberg's conversion to Christianity, which has sought to be explained by various researchers.

APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Esoteric tradition"

1

Purucker, G. de. The esoteric tradition. 3rd ed. Pasadena, California: Theosophical University Press, 2012.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

A, Hawk G., ed. Shamanism and the esoteric tradition. St. Paul, Minn., U.S.A: Llewellyn, 1992.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

Romanticism & esoteric tradition: Studies in imagination. Hudson, NY: Lindisfarne Books, 1998.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

The esoteric teachings of the tradition of Tao. Malibu, Calif: Shrine of the Eternal Breath of Tao, 1989.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

Luc, Benoist. The esoteric path: An introduction to the hermetic tradition. Wellingborough: Crucible, 1988.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Benoist, Luc. The esoteric path: An introduction to the hermetic tradition. 2nd ed. Hillsdale, NY: Sophia Perennis, 2004.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

The esoteric path: An introduction to the hermetic tradition. Wellingborough: Aquarian Press, 1988.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

Gnosis: An esoteric tradition of mystical visions and unions. Albany, N.Y: State University of New York Press, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

The esoteric tradition in Russian romantic literature: Decembrism and Freemasonry. University Park, Pa: Pennsylvania State University Press, 1994.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

Gnosis: Study and commentaries on the esoteric tradition of Eastern Orthodoxy. Robertsbridge, East Sussex: Published for Praxis Institute Press by Agora Books, 1989.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "Esoteric tradition"

1

Pinault, David. "Variations on the Esoteric Tradition in Poetry and Theosophy: Examples from Attar, Hafez, and Suhrawardi of Aleppo." In The Shiites, 47–52. New York: Palgrave Macmillan US, 1992. http://dx.doi.org/10.1007/978-1-137-06693-0_4.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Strube, Julian. "Yoga and meditation in modern esoteric traditions." In Routledge Handbook of Yoga and Meditation Studies, 130–45. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351050753-12.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Miedema, Frank. "Science for, in and with Society: Pragmatism by Default." In Open Science: the Very Idea, 109–27. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2115-6_4.

Full text

Abstract:

AbstractTo rethink the relation between science and society and its current problems authoritative scholars in the US and Europe, but also around the globe, have since 1980 implicitly and increasingly explicitly gone back to the ideas of American pragmatism. Pragmatism as conceived by its founders Peirce, James and Dewey is known for its distinct philosophy/sociology of science and political theory. They argued that philosophy should not focus on theoretical esoteric problems with hair-splitting abstract debates of no interest to scientists because unrelated to their practice and problems in the real world. In a realistic philosophy of science, they did not accept foundationalism, dismissed the myth of given eternal principles, the unique ‘scientific method’, absolute truths or let alone a unifying theory. They saw science as a plural, thoroughly social activity that has to be directed to real world problems and subsequent interventions and action. ‘Truth’ in their sense was related to the potential and possible impact of the proposition when turned in to action. Knowledge claims were regarded per definition a product of the community of inquirers, fallible and through continuous testing in action were to be improved. Until 1950, this was the most influential intellectual movement in the USA, but with very little impact in Europe. Because of the dominance of the analytic positivistic approach to the philosophy of science, after 1950 it lost it standing. After the demise of analytical philosophy, in the 1980s of the previous century, there was a resurgence of pragmatism led by several so-called new or neo-pragmatists. Influential philosophers like Hillary Putnam and Philip Kitcher coming from the tradition of analytic philosophy have written about their gradual conversion to pragmatism, for which in the early days they were frowned upon by their esteemed colleagues. This new pragmatist movement gained traction first in the US, in particular through works of Bernstein, Toulmin, Rorty, Putnam and Hacking, but also gained influence in Europe, early on though the works of Apel, Habermas and later Latour.

APA, Harvard, Vancouver, ISO, and other styles

4

Cabezón, José Ignacio. "The Esoteric Tradition." In The Buddha's Doctrine and the Nine Vehicles, 106–17. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199958603.003.0008.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

"Helena Petrovna Blavatsky’s Esoteric Tradition." In Constructing Tradition, 161–77. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004191143.i-474.56.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Halbertal, Moshe. "Esotericism and Tradition." In Nahmanides, 286–306. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300140910.003.0009.

Full text

Abstract:

This chapter clarifies how Nahmanides understands the esoteric medium itself, a medium that wrought profound changes to the meaning of Judaism in the Middle Ages. It talks about the esoteric side of Nahmanides's oeuvre that resembles the ones found in the works of Ibn Ezra and Maimonides. It also analyzes esotericism that alters the meaning of religious life, in terms of both its foundational concepts and beliefs and the structuring of the religious praxis. The chapter looks into the rise of esotericism in the twelfth century, which appeared as a prominent feature in writings as diverse as Ezra's commentaries on the Torah and Maimonides's philosophical treatise “The Guide of the Perplexed.” It also discusses Nahmanides's esoteric component, which concerns biblical secrets and so is written in esoteric code, also merited independent treatment.

APA, Harvard, Vancouver, ISO, and other styles

7

"Sufis As Mythic Bearers Of Esoteric Tradition." In Constructing Tradition, 413–25. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004191143.i-474.124.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

"Buddhism and the Esoteric Tradition." In Exploring Buddhism, 21–30. Routledge, 2012. http://dx.doi.org/10.4324/9780203099407-9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

"Australian art and the esoteric tradition." In Alchemy in Contemporary Art, 109–39. Routledge, 2017. http://dx.doi.org/10.4324/9781315097466-10.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

"Giovanni Pico And The Ideal Of Concordia Discors: Disharmony As A Way To Esoteric Wisdom." In Constructing Tradition, 293–302. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004191143.i-474.91.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!