It used to be that hypnosis was a mystical, exoteric exercise that only really appeared in vaudeville or traveling circuses.
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Evola, especially in his Revolt Against the Modern World, invokes the Knights Templar to argue for a kind of spiritual knighthood that supersedes what he calls "exoteric devotional Christianity" with a more mystical chivalry.
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These texts concern the distinctions between exoteric and acroamatic, and between exoteric and esoteric writing.
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There are two forms that Pythagoras taught, Exoteric and Esoteric. Exoteric was the teaching of generally accepted ideas. These courses lasted three years for mathemoki. Esoteric was teachings of deeper meaning.
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"Exoteric" relates to external reality as opposed to a person's thoughts or feelings. It is knowledge that is public as opposed to secret or cabalistic. It is not required that exoteric knowledge come easily or automatically, but it should be referenceable or reproducible.
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Esoteric hermetic alchemists may reject work on exoteric substances, instead directing their search for the philosopher's stone inward.Stanton J. Linden. The alchemy reader: from Hermes Trismegistus to Isaac Newton Cambridge University Press. 2003. p. 16. Though esoteric and exoteric approaches are sometimes mixed, it is clear that some authors "are not concerned with material substances but are employing the language of exoteric alchemy for the sole purpose of expressing theological, philosophical, or mystical beliefs and aspirations".
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Monday is Eve's day. Its exoteric colour is bright green; its esoteric colours are opal and silver.
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Within mainstream exoteric classic Rabbinic literature, such as the Talmud and Midrashim, Halacha is Jewish legal discussion and ruling, while Aggadah is Jewish theological/narrative discussion. As two approaches in exoteric Judaism, so Peshat-Simple, Remez-Hinted and Drush-Homiletic exegeses methods, which work exoterically, can be used in either Halachic or Aggadic contexts.
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Murals on themes of "Esoteric and Exoteric Buddhism", and the story of the Buddha are found in profusion in the monastery.
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Classical Chinese Chán is characterised by a set of polarities: absolute-relative, Buddha-nature - sunyata, sudden and gradual enlightenment, esoteric and exoteric transmission.
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Classical Chinese Chan is characterised by a set of polarities: absolute-relative, Buddha-nature – sunyata, sudden and gradual enlightenment, esoteric and exoteric transmission.
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This concept occurs in the discussion of exoteric and esoteric religions. Exoteric concepts are concepts which can be fully conveyed using descriptors and language constructs, such as mathematics. Esoteric concepts are concepts which cannot be fully conveyed except by direct experience. For example, a person who has never tasted an apple will never fully understand through language what the taste of an apple is.
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Haqiqa (Arabic "truth") is one of "the four stages" in Sufism, shari’a (exoteric path), tariqa (esoteric path), haqiqa (mystical truth) and marifa (final mystical knowledge, unio mystica).
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Islamic civilization, above all those of Al-Farabi and Maimonides, was instrumental in the development of his theory of reading In the late 1930s, Strauss called for the first time for a reconsideration of the "distinction between exoteric (or public) and esoteric (or secret) teaching"."Exoteric Teaching" (Critical Edition by Hannes Kerber). In Reorientation: Leo Strauss in the 1930s. Edited by Martin D. Yaffe and Richard S. Ruderman.
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This argument is in line with Jansen,Jansen, W.H. 1965. The esoteric-exoteric factor in folklore. In: Dundes, A. The study of folklore. Englewood Cliffs, N.J.: Prentice-Hall.
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The Munāẓara () of Nizari Quhistani characterizes the debate between exoteric Islam, symbolized by the night, and the esoteric traditions, symbolized by the day. This short metaphorical poem is composed in mathnawi form.
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The exoteric form of government is one where all actions taken by the government must be both publicly disclosed and ratified by the public. This is often referred to as transparency of governance.
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In the larger context of Licht, Thursday is Michael's day. Thursday's exoteric (primary) colour is bright blue, and its esoteric (secondary) colours are purple and violet. Thursday is also the day of plants.
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The site is one of the twenty-five main terne, or 'power-places with treasure-troves', of Central Tibet mentioned in the biographies of Padmasambhava. Tsi Nesar is said to contain 'exoteric terma'.
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His Benkenmitsu nikkyôron (Treatise on the Differences Between Esoteric and Exoteric Teachings) outlines the difference between exoteric, mainstream Mahayana Buddhism (kengyô) and esoteric Tantric Buddhism (mikkyô).Krummel, John, "Kûkai", The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.), URL = . Kūkai provided the theoretical framework for the esoteric Buddhist practices of Mantrayana, bridging the gap between the doctrine of the sutras and tantric practices. At the foundation of Kūkai's thought is the Trikaya doctrine, which holds there are three "bodies of the Buddha".
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For scholars, 'esoteric' indicates only that the unwritten doctrines were intended for a circle of philosophy students inside Plato's school (in Greek, 'esoteric' literally means 'inside the walls'). Presumably they had the necessary preparation and had already studied Plato's published doctrines, especially his Theory of Forms, which is called his 'exoteric doctrine' ('exoteric' means 'outside the walls' or perhaps 'for public consumption').For a general discussion of esotericism in ancient philosophy, see W. Burkert, Lore and Science in Ancient Pythagoreanism (Cambridge: Harvard University Press, 1972), pp. 19, 179 ff.
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Strauss noted that one of writing's political dangers is students' too-readily accepting dangerous ideas—as in the trial of Socrates, wherein the relationship with Alcibiades was used to prosecute him. For Leo Strauss, philosophers' texts offered the reader lucid "exoteric" (salutary) and obscure "esoteric" (true) teachings, which are concealed to the reader of ordinary intellect; emphasizing that writers often left contradictions and other errors to encourage the reader's more scrupulous (re-)reading of the text. In observing and maintaining the "exoteric – esoteric" dichotomy, Strauss was accused of obscurantism, and for writing esoterically.
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These teachings did not have a time limit. They were subject to when Pythagoras thought the student was ready. In Esoteric, students would learn the philosophy of inner meanings. The focus of Pythagoras in his Exoteric teachings were ethical teachings.
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His interpretation shows tendency of neo-sufism, and combining exoteric and esoteric aspects of Islam. As a sheikh of the Shattariyya, Al- Sinkili did not approve of wujudiyya (pantheism) teaching, but he did not openly oppose it like Al-Raniri.
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"The Alchemist", by Sir William Douglas, 1855 Alchemy is defined by the Hermetic quest for the philosopher's stone, the study of which is steeped in symbolic mysticism, and differs greatly from modern science. Alchemists toiled to make transformations on an esoteric (spiritual) and/or exoteric (practical) level. It was the protoscientific, exoteric aspects of alchemy that contributed heavily to the evolution of chemistry in Greco-Roman Egypt, in the Islamic Golden Age, and then in Europe. Alchemy and chemistry share an interest in the composition and properties of matter, and until the 18th century they were not separate disciplines.
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Russian Rodnover priest drawing a dot on the forehead of believers for the celebrations of Kupala Night festival. Rodnovery is essentially a religion of the community, with most adherents actively joining organisations; only a minority of believers choose solitary practice. Laruelle has observed that most Rodnover groups emphasise the exoteric aspect of the religion, organising large communal, popular celebrations, and spreading exoteric knowledge open to all. However, there are more closed groups that require more stringent commitment from their adherents, and emphasise esoteric teachings and practices, including complex initiation rituals, reference to systems similar to Jewish Kabbalah, prayer and magic.
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In the same way as the term "esoteric" is often associated with esoteric spirituality, the term "exoteric" is mostly used in discussions of religion and spirituality, as when the teachings shift the believer's focus away from an exploration of the inner self and towards an adherence to rules, laws, and an individual God. The term "exoteric" may also reflect the notion of a divine identity that is outside of, and different from, human identity, whereas the esoteric notion claims that the divine is to be discovered within the human identity. Going one step further, the pantheistic notion suggests that the divine and the material world are one and the same.
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According to Blavatsky, Kalnitsky wrote, Theosophy "transmutes the apparently base metal of every ritualistic and dogmatic creed (Christianity included) into the gold of fact and truth, and thus truly produces a universal panacea for the ills of mankind." This analogy explains the "difference between the exoteric and the esoteric interpretation of symbols, myths, legends, scriptures, folklore," that is, almost of all forms of cultural material. From the point of view of Blavatsky, Theosophy is a filter, through which must be skipped and "transmuted" all religious attributes. She sincerely believes that "this methodology" is urgently needed to correct the distorted representation of the exoteric side of religion.
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Three of the esoteric "Inner Chapters" (1–20) refer to taking Cold-Food Powder, and using the Five Minerals to make waidan "external alchemy" miracle elixirs and magic daggers. One of the exoteric "Outer Chapters" (21–52) criticizes using Five Minerals Powder during mourning. "The Genie's Pharmacopeia" (chap.
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Many societies are divided into 2 sections—the exoteric or "public face" and the esoteric or "behind closed doors". Such are many fraternal organizations, such as Freemasonry, which are at some level accessible to the uninitiated but which have higher and higher levels of initiation as one progresses.
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Exoteric (ἐξωτερική = "External") music meant the transcription of patriotic songs, opera arias, traditional music of the Mediterrean including Ottoman makam and Persian music, while esoteric (ἐσωτερική = "internal") pointed at the papadic tradition of using Round notation with the modal signatures of the eight modes, now interpreted as a simple pitch key without implying any cadential patterns of a certain echos. In practice there had never been such a rigid separation between exoteric and esoteric among Romaic musicians, certain exchanges—with makam traditions in particular—were rather essential for the redefinition of Byzantine Chant, at least according to the traditional chant books published as "internal music" by the teachers of the New Music School of the Patriarchate.
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Whether reality was seen as ordered or if it just had a geometrical structure. Even though Pythagoras has many contributions to mathematics, his most known theory is that things themselves are numbers. Pythagoras has a unique teaching style. He never appeared face to face to his students in the exoteric courses.
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For the Nizari, there is also a fuller discovery to be made regarding life. A glimpse (deedar) of the Imam's spirit aids them in transforming themselves into spiritual beings they cease to be ordinary people existing within the exoteric reality, but journey to and discover an inner reality of life.
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This epic poem is a defense of the Ismaili faith, and is described by a Russian scholar of Nizari, Baiburdi, as embodying the ideals of Nizari. The hero of this poem, Mazhar, is the champion of esoteric Islam and represents the Ismaili faith, battling against Halil, who embodies the exoteric.
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This exegesis of the entire Qur'an is written from the Shi'i mystical viewpoint.Sufism: An Entry from Encyclopaedia of the World of Islam By Gholamali Haddad Adel, Mohammad Jafar Elmi, Hassan Taromi- Ra, p. 52 In his tafsir, Sultan 'Ali Shah included exoteric as well as Sufi commentary.The Blackwell Companion to the Qur'an - p.
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15) He was first introduced to the school of Shoaeiyyah. He then learned religious sciences such as wisdom and jurisprudence.(Rokn Zadeh Adamiyyat, Persian scientists and Poets, vol:2, p.329.Tehran, Khayyam Publication) His spiritual teacher was Hazrate Vahid Al Olia and Aqa Sayyed Ali Mojtahid Kazerouni counted as his exoteric master.
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According to a distinction that originates with Aristotle himself, his writings are divisible into two groups: the "exoteric" and the "esoteric".; Aristotle himself: Nicomachean Ethics 1102a26–27. Aristotle himself never uses the term "esoteric" or "acroamatic". For other passages where Aristotle speaks of exōterikoi logoi, see W. D. Ross, Aristotle's Metaphysics (1953), vol.
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Tafsir by Shia Islam similarly deals with the issues concerned by Sunnis, and employs similar methodology as well, except for the adherence toward certain beliefs and creeds Shiism espouses. Distinctive features of Shia tafsirs include expounding of the concept of imamate, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with Ali, and the heavier authority put on interpretations attributed to The Twelve Imams. These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Quran, and the esoteric meaning attributed to the imams preferred over the exoteric meaning. Certain Shia tafsirs are influenced by Mu'tazili thoughts as well, specifically on the theological issues.
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Teatro Regio, Turin, where Klavierstück XIII was premiered in 1982 is an opera for 13 solo performers (1 voice, 10 instrumentalists, and 2 dancers) plus a symphonic band (or symphony orchestra), ballet or mimes, and male choir with organ. It was composed between 1981 and 1983. Saturday is Lucifer's day. Saturday's exoteric colour is black.
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Kūkai (774–835), a noted Buddhist monk, advanced a general theory of language based on his analysis of two forms of Buddhist ritual language: dharani (dhāra.nī) and mantra. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the Heart Sutra.
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Exoteric refers to knowledge that is outside, and independent from, a person's experience and can be ascertained by anyone (related to common sense). The word is derived from the comparative form of Greek ἔξω eksô, "from, out of, outside". It signifies anything which is public, without limits, or universal. It is distinguished from internal esoteric knowledge.
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Before this, Ngô Văn Chiêu had declined his appointment as Pope and withdrew to represent a more esoteric form of the faith. Lê Văn Trung took the more exoteric approach, becoming their leader and acting Pope. After Trung's death (disincarnation) in 1934, the Venerable Phạm Công Tắc, who was also the Maintainer of the Laws/Dharma, assumed the role.
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It was during this retreat that he had his deep spiritual experience. After his experience was confirmed by Sheng-yen, he went back to Malaysia and started to teach Buddhism. Six years later, he returned to Taiwan and received dharma transmission from Sheng-yen. His Dharma name is 'Chuan Xian Jian Mi ("transmitting the exoteric, seeing the esoteric").
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Because their doctrines were esoteric and exoteric, and because it was believed that men in general could not understand the higher paths, the Priscillianists, or at least those of them who were enlightened, were permitted to tell lies for the sake of a holy end. Augustine wrote a famous work, "Contra Mendacium" ("Against Lying"), in reaction to this doctrine.
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The term "pantheism" was used by Toland to describe the philosophy of Spinoza. Toland was famous for distinguishing exoteric philosophy—what one says publicly about religion—from esoteric philosophy—what one confides to trusted friends. In 2007 Fouke's Philosophy and Theology in a Burlesque Mode: John Toland and the Way of Paradox presented an analysis of Toland's 'exoteric strategy' of speaking as others speak, but with a different meaning. He argues that Toland's philosophy and theology had little to do with positive expression of beliefs, and that his philosophical aim was not to develop an epistemology, a true metaphysical system, an ideal form of governance, or the basis of ethical obligation, but to find ways to participate in the discourses of others while undermining those discourses from within.
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The eternal prophetic reality has two aspects: exoteric and esoteric. In its connotation of sainthood, the word describes an innate sense of selflessness and separation from one’s own wants in favor of awareness of being “under the dominion of the all-living, self-subsistent one and of the need to acquire nearness to the necessarily existent being – which is God.”.
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Biographies of The Great Sachen Kunga Nyingpo and His Holiness the 41st Sakya Trizin. Compiled by Ratna Vajra Sakya, Dolma Lhamo, and Lama Jampa Losel. Published by Sakya Academy, Dehradun, U.A. India. 2003. He continued intensive training from his main teacher Ngawang Lodroe Shenpen Nyingpo and many other famous Tibetan scholars, studying extensively in both the esoteric and exoteric Buddhist traditions.
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Ibn Arabi's doctrine of wahdat ul wujud focuses on the esoteric (batin) reality of creatures instead of exoteric (zahir) dimension of reality. Therefore he interprets that wujud is one and unique reality from which all reality derives. The external world of sensible objects is but a fleeting shadow of the Real (al-Haq), God. God alone is the all embracing and eternal reality.
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The > Sound of Two Hands Clapping The Education of a Tibetan Buddhist Monk, 2003, > page 108. After the study of the exoteric texts, a monk may then enter the esoteric study and practice of tantric texts, particularly the Guhyasamāja, Yamāntaka, and Cakrasamvara tantras.Dreyfus, Georges. The Sound of Two Hands Clapping The Education of a Tibetan Buddhist Monk, 2003, page 118.
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The various names and attributes assigned to the philosophers' stone has led to long-standing speculation on its composition and source. Exoteric candidates have been found in metals, plants, rocks, chemical compounds, and bodily products such as hair, urine, and eggs. Justus von Liebig states that 'it was indispensable that every substance accessible... should be observed and examined'.John Read.
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In Das Geheimnis der Runen,. List addresses the seeming contradiction by explaining the final redemption of the linear time frame as an exoteric parable which stands for the esoteric truth of renewal in many future cycles and incarnations. However, in the original Norse myths and Hinduism, the cycle of destruction and creation is repeated indefinitely, thus offering no possibility of ultimate salvation.
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The term Silat is also employed to refer to similar fighting styles in areas with significant Malay cultural influence, in modern day Malaysia, Thailand, Singapore, Brunei and Vietnam. In Indonesia, the term Pencak Silat, a composite of recent origin from the late 1940s, deriving from the Sundanese/Javanese word Penca(k) and the Minangkabau word Silek or Malay word Silat, has been used as an umbrella term of traditional martial arts of Indonesia. In Malay terminology, the term 'Pencak Silat' is also used, but more in referring to the exoteric aspect of the fighting style, in contrast to the esoteric aspect of Silat called Seni Silat ('the art of Silat'). In other words, 'pencak' (fighting) can be regarded as the zahir (outer/exoteric knowledge), whilst seni pertains to the whole of Silat including batin (inner/esoteric knowledge) and zahir.
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Al-Mathami is from Wadi Tabab and belongs to the Asir Tribe. Grandson of "Abd al-Wahhab Abu Nuqta", Emir of Asir.Alexei Vassiliev — The History of Saudi Arabia — Page 126 Bernd Radtke — The Exoteric Aḥmad Ibn Idrīs — Page 30 He was born on 25 October 1965. . He did his early education in Abha, and holds a certificate in Public relations from King Abdulaziz University.
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This triad is also presented as preliminaries, main practice, and concluding phase. This systematization contextualized the system in terms of Tibetan Buddhism. It simultaneously relegated these preliminaries to a lower status, while also emphasizing their necessity. In "Finding Comfort and Ease in the Nature of Mind", Longchenpa outlines 141 contemplative practices, split into three sections: exoteric Buddhism (92), tantra (92), and the Great Perfection (27).
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" Regarding Behexen's influences, Hoath stated very vaguely that everything "esoteric and exoteric that surrounds us can inspire us. Books, religions, magic, death, music...All the things that we hear, see and experience can feed our inspiration. I get influences from my own life and experiences amongst the occult. Black magic is a comprehensive part of my life, so it's natural that my inspiration comes from there.
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Harbour Cone from Peggy's Hill is one of McCahon's earliest explorations of the Otago region. It depicts an elevated stance from the mountain tops, looking down towards Harbour Cone in the Otago Peninsula. This work is one of his more realistic creations - showing a clear landscape theme. Harbour Cone, Otago Peninsula In addition to this exoteric representation, Harbour Cone from Peggy's Hill also contains more esoteric meanings.
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Lamdré entered Tibet through the Indian paṇḍita Gayādhara (d. 1103) in 1041. Gayādhara worked with a Tibetan lotsawa, Drogmi Śākya Yeshe (, 993-1077?), to translate a plethora of Buddhist tantras from Indian classical and vernacular languages. Drogmi himself spent considerable time in India and Nepal learning both the exoteric and esoteric teachings of Mahayana Buddhism, and was both an accomplished scholar and meditation master when he returned to Tibet.
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It is believed that Hộ Pháp Phạm Công Tắc was taught how to practice esoterism by God. He himself established the first meditation house, The Temple of Intuition, and entered for the first esoteric performance. However, there has been no evidence that he taught someone else to do so. He was the only Cao Đài leader who did a lot of preaching on Esoteric and Exoteric Practices of Cao Đài.
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He even met Shaikh Abu al-Layla Misri and heard hadith from him. All Hafiz e Quran (memorizers of Quran), Muhaddiths (narrators of Hadiths), Qaries (reciters of Quran with correct accent and pronunciation) are given a chain of incredible narrators linking to the Islamic prophet Muhammad. He gained exoteric and esoteric education from the most prominent and influential scholars of his time. He even got spiritual beneficence from Bayazid Bastami.
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There are two sides to creation, one from a spiritual center to plurality, another from plurality to the spiritual center. Plurality is the separation of pure consciousness from the divine source. It is seen as a curtain alienating creation from the divine source and an illusion which called the Zāherī or exoteric side to reality. The hidden or true nature of creation is called the bāṭenī or the esoteric.
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Batiniyya () refers to groups that distinguish between an outer, exoteric (zāhir) and an inner, esoteric (bāṭin) meaning in Islamic scriptures. The term has been used in particular for an allegoristic type of scriptural interpretation developed among some Shia groups, stressing the bāṭin meaning of texts. It has been retained by all branches of Isma'ilism and various Druze groups as well. The Alawites practice a similar system of interpretation.
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Nenghai’s works and teachings which include Tibetan and traditional Chinese Buddhist doctrines reflect his desire to infuse Chinese Buddhism with the teachings of the Tibetan tradition. His students considered that his teachings "joined purely in one doctrine Tibetan and Chinese teachings."Bianchi, Ester. The “Chinese Lama” Nenghai (1886–1967): Doctrinal Tradition and Teaching Strategies of a Gelukpa Master in Republican China His works can be divided into esoteric and exoteric.
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The principal yidam in the Newar Vajrayana tradition of Nepal are Chakrasamvara and Vajravarahi.Dina Bangdel, "Tantra in Nepal," The Circle of Bliss: Buddhist Meditational Art Serindia Publications: 2003. , p. 32. In that tradition, three components are essential to a temple complex: a main shrine symbolizing Svayambhu Mahachaitya; an exoteric shrine featuring Buddha Shakyamuni and other buddhas and bodhisattvas; and an esoteric shrine dedicated to the yidam, to which only initiates may be admitted.
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"Imbued with Holiness" - The relationship of the esoteric to the exoteric in the fourfold Pardes interpretation of Torah and existence. From www.kabbalaonline.org One of the fundamental kabbalistic texts, the Zohar, was first published in the 13th century, and the almost universal form adhered to in modern Judaism is Lurianic Kabbalah. Traditional practitioners believe its earliest origins pre-date world religions, forming the primordial blueprint for Creation's philosophies, religions, sciences, arts, and political systems.
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Aristotle wrote his works on papyrus scrolls, the common writing medium of that era. His writings are divisible into two groups: the "exoteric", intended for the public, and the "esoteric", for use within the Lyceum school. Aristotle's "lost" works stray considerably in characterization from the surviving Aristotelian corpus. Whereas the lost works appear to have been originally written with a view to subsequent publication, the surviving works mostly resemble lecture notes not intended for publication.
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Although the Tendai school in China and Japan does employ some esoteric practices, these rituals came to be considered of equal importance with the exoteric teachings of the Lotus Sutra. By chanting mantras, maintaining mudras, or practicing certain forms of meditation, Tendai maintains that one is able to understand sense experiences as taught by the Buddha, have faith that one is innately an enlightened being, and that one can attain enlightenment within the current lifetime.
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Han shi waizhuan (), translated as Exoteric traditions of the Han version of the Songs, Illustrations of the Didactic Application of the Classic of Songs, or "The Outer Commentary to the Book of Songs by Master Han", is a book written in the Eastern Han dynasty, attributed to Han Ying ( fl. 150 BCE). It is a collection of some 300 anecdotes and stories chosen to highlight the poems of the Shi jing (Book of Poetry).
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Theosophy, a Western esoteric school founded in the 19th century, regards Buddhism as containing esoteric teachings. In those supposed esoteric teachings of Buddhism, "exoteric Buddhism" believes that Nirmanakaya simply means the physical body of Buddha. According to the esoteric interpretation, when the Buddha dies, he assumes the Nirmanakaya instead of going into Nirvana. He remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it.
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If the term is employed in this extended sense, then Guido von List, and not Lanz von Liebenfels, was the founder of Ariosophy. The justification for the broad definition is that List and Lanz were mutually influencing. The two men joined one another's societies; List figures in Lanz's pedigree of initiated predecessors; and Lanz is cited several times by List in The Religion of the Aryo-Germanic Folk: Esoteric and Exoteric (1910).
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According to Buddhist Studies scholar Catherine Newell, "there is no doubt that Dhammakaya meditation is based upon the broader Yogavacara tradition." She presents evidence of the borrowing of Luang Pu Sodh's Dhammakaya system from Somdet Suk's system of meditation. She and Asian studies scholar Phibul Choompolpaisal believe a Yogavacara origin to be most likely. If this would be the case, the tradition's meditation method would be an exoteric (openly taught) version of what initially was an esoteric tradition.
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His father was Fujiwara no Shigekane (藤原重兼), governor of Buzen Province. In his teens, he took the novice's ordination with Kōgaku (皇覚), a master of Sugiu School (椙生流), at Mt. Hiei, and studied Exoteric Buddhism under him. He furthered his education by studying Esoteric Buddhism with Jōen (成円). He started going by the name of Kōen around this time by taking a Chinese character from each of his masters' names.
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However, some Muslims disagree, noting that since they do not practice exoteric interpretations, "fasting during the month of Ramadan and making a pilgrimage to Mecca. Thus, they are not regarded by Muslims as Islamic". The Druze follow a lifestyle of isolation where no conversion is allowed, neither out of, nor into, the religion. When Druze live among people of other religions, they try to blend in, in order to protect their religion and their own safety.
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In lectures, renowned Buddhist master Nan Huaijin frequently cited the Ekottara Āgama for its discourse on Mindfulness of Breathing, and lectures on Rāhula's report to the Buddha. He detailed the fine points of practice and the relationships that exist between the mind, body, and breath, including related exoteric and esoteric phenomena. Also discussed were the dissemination of this practice into various forms in the Mahāyāna schools of Buddhism in East Asia such as Zen and Tiantai, and into Daoist meditative practices.Nan, Huai-Chin.
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According to Shia the end of the prophecy was the beginning of Walayah which is its esoteric dimension and complementary. Walayah embraces both the idea of knowledge (Ma'rifah) and the idea of love (Mahabbah). While prophecy is the exoteric (zahir) dimension of religion, Walayah is its esoteric (batin) dimension; they are simultaneous. Walayah is the esoteric dimension of Shariah which renews the man and the religion spiritually in all the times and purifies the society without any need to a new religion.
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Beyond being a code of laws, the Yassa may have included philosophical, spiritual and mystical elements and so may have been thought of as a quasi-sacred or magic text. The exoteric aspect of Yasa outlined laws for various members of the Mongol community such as soldiers, officers and doctors. The Yassa aimed at three things: obedience to Genghis Khan, a binding together of the nomad clans and the merciless punishment of wrongdoing. It concerned itself with people, not property.
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All of Shimshon's books and his own manuscripts were destroyed in the aforementioned fire. This unfortunately limits our ability to hear the voice of Shimshon as a scholar. In his family's tradition he was known as "a scholar and Kabbalist, an astronomer and philosopher, accomplished in all seven sciences, the author of many books, on the exoteric and the esoteric, and the chokhmot." Shimshon was also remembered for bringing Haskalah to Slonim as well as being a very ardent Mitnagdim.
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"Whatever was esoteric was ipso facto not Buddha's teaching; whatever was Buddha's teaching was ipso facto not esoteric". Blavatsky, it seemed to Thomas Müller, "was either deceived by others or carried away by her own imaginations." Blavatsky responded to those academic specialists in Indian religion who accused her of misrepresenting it by claiming that they only understood the exoteric nature of Hinduism and Buddhism and not the inner esoteric secrets of these faiths, which she traced back to the ancient Vedas.
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Due to the complexity and obscurity of alchemical literature, and the 18th-century disappearance of remaining alchemical practitioners into the area of chemistry; the general understanding of alchemy has been strongly influenced by several distinct and radically different interpretations. Those focusing on the exoteric, such as historians of science Lawrence M. Principe and William R. Newman, have interpreted the 'decknamen' (or code words) of alchemy as physical substances. These scholars have reconstructed physicochemical experiments that they say are described in medieval and early modern texts.Richard Conniff.
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However, there was no total abrogation of all law - only certain exoteric rituals like the Salah/Namaz, Fasting in Ramadan, Hajj to Makkah and facing Makkah in prayer were abrogated; however the Nizaris continued to perform rituals of worship, except these rituals were more esoteric and spiritually oriented. For example, the true prayer is to remember God at every moment; the true fasting is to keep all of the body's organs away from whatever is unethical and forbidden. Ethical conduct is enjoined at all times.Lewis, Bernard (2003).
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Ratna Vajra Rinpoche (born 19 November 1974), is a Tibetan Buddhist teacher and the 42nd and current Sakya Trizin, considered one of the highest qualified lineage masters of both the esoteric and exoteric traditions of Buddhist philosophy and meditation. He is a descendant of the famous Khon family in Tibet, which holds an unbroken lineage of great and famous masters for over a thousand years. He is the eldest son of the 41st Sakya Trizin Ngawang Kunga. He teaches Buddhism and travels extensively throughout Europe, Asia, Australia, New Zealand and North America.
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Ringing Cedars' Rodnovers gathering on Kupala holiday, in Ustinka, Belgorod Oblast of Russia, at the kin settlement "Silver Forest" (Серебряный Бор, Serebrany Bor). In Slavic Native Faith (Rodnovery) there are a number of shared holidays throughout the year, when important ritual activities are set according to shared calendars. Generally speaking, ritual activities may be distinguished into "external" (exoteric) and "internal" (esoteric) relatively to the different communities. External ceremonies are mass gatherings, usually held on important holidays dedicated to the worship of common gods, and involving large numbers of people.
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Some of his heirmologic compositions like Πασᾶν τὴν ἐλπίδα μοῦ use several makam models for extravagant changes between different echoi, at least in the later transcriptions according to the New Method and its "exoteric phthorai".The transitional use of makam hısar and müstear in this composition and the different use of phthorai in manuscripts of the New Method (Gerlach 2011, pp. 98-108) have to be studied from the use of conventional phthorai in the 18th-century Byzantine notation, for instance by Kyrillos Marmarinos (Zannos 1994, pp. 182-183).
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Certain types of Freemasonry, most notably the Swedish Rite are said to be connected to Esoteric Christianity,"In the Swedish system, practised by the German Country Grand Lodge, Christ is said to have taught besides the exoteric Christian doctrine, destined for the people and the duller mass of his disciples, an esoteric doctrine for his chosen disciples, such as St. John, in which He denied that He was God." Findel, "Die Schule der Hierarchie, etc.", 1870, 15 sqq.; Schiffmann, "Die Entstehung der Rittergrade", 1882, 85, 92, 95 sq.
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Satpanth followers that are more aligned with traditional Ismailism, called Mureeds, believe that the physical form of the Imam is merely a vessel for the spiritual Imam which is Nūr or eternal light. They also believe that his farmans (proclamations), his shabd (word) and his formless being are the real Imam. These separate concepts of an esoteric Imam and an exoteric Imam are called "Baatini Imam" and "Zahiri Imam". Satpanth devotees believe in "Nurani Didar," which is the "vision of light" or enlightenment one achieves when one views the True Imam.
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Baader's philosophy is thus essentially a form of theosophy. God is not to be conceived as mere abstract Being () but as the primary Will at the basis of all things and an everlasting process or activity ('). This process functions as a self-generation of God, in which we may distinguish two aspects—the immanent or esoteric and the eminent or exoteric. Only insofar as the "primitive will" thinks or is conscious of itself can it distinguish knower and known, producer and produced, from which proceeds the power to become spirit.
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2, pp. 408–410. Ross defends an interpretation according to which the phrase, at least in Aristotle's own works, usually refers generally to "discussions not peculiar to the Peripatetic school", rather than to specific works of Aristotle's own. Most scholars have understood this as a distinction between works Aristotle intended for the public (exoteric), and the more technical works intended for use within the Lyceum course / school (esoteric). Modern scholars commonly assume these latter to be Aristotle's own (unpolished) lecture notes (or in some cases possible notes by his students).
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9th-century Quran in Reza Abbasi Museum An 11th-century North African Quran at the British Museum Unlike the Salafis and Zahiri, Shias and Sufis as well as some other Muslim philosophers believe the meaning of the Quran is not restricted to the literal aspect.Corbin (1993), p. 7 For them, it is an essential idea that the Quran also has inward aspects. Henry Corbin narrates a hadith that goes back to Muhammad: > The Quran possesses an external appearance and a hidden depth, an exoteric > meaning and an esoteric meaning.
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Hence the Church is the first step, the Universal > White Brotherhood is the second step, and the Kingdom of Heaven is the third > step - the greatest one that is to be manifested.’ (24 June 1923). Similarly, Bulgarian teacher Omraam Mikhaël Aïvanhov (Deunov's principal disciple) formally established Fraternité Blanche Universelle as an "exoteric" esoteric organization still operating today in Switzerland, Canada, the USA, the UK and parts of Scandinavia. The term Great White Brotherhood was further developed and popularized in 1934 with the publication of "Unveiled Mysteries"King, Godfre Ray.
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His exoteric works, generally written from a Yogācāra perspective, include several commentaries to the Perfection of Wisdom literature, such as his Sāratamā and Pith Instructions for the Perfection of Wisdom (Prajñāpāramitābhāvanopadeśa). He is also the author of two commentaries to Śāntarakṣita's Madhyamākalaṃkāra, and a technical treatise on the formal logic of pramāṇa theory (the Antarvyāptisamarthana). Ratnākaraśānti was a Yogacara philosopher who defended the Alikākāravāda view of Yogacara as well as the compatibility of Madhyamaka with this Yogacara view.Komarovski, Yaroslav, Visions of Unity: The Golden Paṇḍita Shakya Chokden’s New Interpretation of Yogācāra and Madhyamaka.
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This Qiyāma involves the qā'im (also known as qā'im-i qiyāmat or Resurrector of the Resurrection, which is a rank higher than an ordinary Imām) who comes in the seventh cycle of Ismaili cosmology to reveal the true, inner meaning of the law. The Qiyāma is in a sense bringing an era to an end and the dawning of a new one. In another sense, it also marks the coming out from a state of darkness to a period of enlightenment. During the Qiyāma the exoteric law no longer is necessary and the qa'im can supersede it.
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As a Catholic, he included the idea in A Grammar of Assent: "As far as we know, there never was a time when ... revelation was not a revelation continuous and systematic, with distinct representatives and an orderly succession."Connolly, pp. 140–41. Newman held that "freedom from symbols and articles is abstractedly the highest state of Christian communion", but was "the peculiar privilege of the primitive Church". In 1877 he allowed that "in a religion that embraces large and separate classes of adherents there always is of necessity to a certain extent an exoteric and an esoteric doctrine".
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One theory is that his father died, since his mother and sisters also took tonsure at some point. While there, he studied under the controversial monk Ryōgen, who was active in strengthening his faction while intermingling with important political figures. Genshin, like many novice monks at Enryakuji was trained in the Tendai tradition, which included study of other traditions, both exoteric and esoteric. Later, Genshin took part in debates promoted by Ryōgen to enforce academic standards, and during one debate in 974 at the Imperial palace impressed one Taira no Chikanobu who wrote praise in his personal diary at Genshin's debate skills.
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A united Yugoslavia was threatening to Fascist Italy under Mussolini, whose plans for a recreated Roman Empire included annexation of Yugoslavia, the historical area of Illyria, Pannonia and the Balkans being the ancient heritage of the Italians. One conspiracy theory perpetrated by the fascist held that the "Grand Orient masonry and its funds" were conspiring together with the Serbs against fascism and Nazism. An additional anti-Semitic claim was that Serbs were part of a "social-democratic, masonic Jewish internationalist plot". Since Serbia was the exoteric reason for World War I, Hitler desired to punish the Serbs.
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A water colour ink and gold page from a Persian Quran, 14th century Nizaris, like all Muslims, consider the Quran, the central religious text of Islam, to be the word of God. Nizaris employ tafsir (the science of Quranic commentary) for zahir, or exoteric understanding, and tawil (the Quranic poetic metre), for batin, or esoteric understanding. Tawil stems from the Quranic root word "to return to" the original meaning of the Quran. While acknowledging the importance of both, the zahir and the batin in religion, the batin informs on how the zahir is to be practiced.
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They hold a central position in all Nyingma monasteries and monastic colleges.Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xxvi. Following in the footsteps of Mipham, Khenpo Shenga was also an important figure in the revitalization of Nyingma monastic education by establishing the study of exoteric philosophy at Dzogchen Shri Sengha through the use of classic Indian texts, which include the major works of Asanga, Nagarjuna and Aryadeva.Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xxi.
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Letters show that ad-Darazi was trying to gain control of the Muwahhidun movement and this claim was an attempt to gain support from the Caliph, who instead found it heretical. The Druze find this assertion offensive; they hold ad-Darazi as the first apostate of the sect and their beliefs regarding al-Ḥākim are complex. Following a typical Isma'ili pattern, they place a preeminent teacher at the innermost circle of divinely inspired persons. For the Druze, the exoteric is taught by the Prophet, the esoteric by his secret assistants, and the esoteric of the esoteric by Imām al-Ḥākim.
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Stanton J. Linden. The alchemy reader: from Hermes Trismegistus to Isaac Newton Cambridge University Press. 2003. p.44 Later, the experimental framework established by Jabir ibn Hayyan influenced alchemists as the discipline migrated through the Islamic world, then to Europe in the 12th century CE. During the Renaissance, exoteric alchemy remained popular in the form of Paracelsian iatrochemistry, while spiritual alchemy flourished, realigned to its Platonic, Hermetic, and Gnostic roots. Consequently, the symbolic quest for the philosopher's stone was not superseded by scientific advances, and was still the domain of respected scientists and doctors until the early 18th century.
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Cicero's description of Aristotle's literary style as "a river of gold" must have applied to the published works, not the surviving notes. A major question in the history of Aristotle's works is how the exoteric writings were all lost, and how the ones we now possess came to us. The consensus is that Andronicus of Rhodes collected the esoteric works of Aristotle's school which existed in the form of smaller, separate works, distinguished them from those of Theophrastus and other Peripatetics, edited them, and finally compiled them into the more cohesive, larger works as they are known today.
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Benamozegh considered himself, simultaneously, an Italian patriot and a cosmopolitan. He believed that authentic mystical core of the Jewish tradition, which he called "Hebraism" as opposed to more isolationist exoteric Judaism, is profoundly universal and capable of uniting all world religions and nations into one brotherly cosmopolitan network. While Benamozegh believed in the unique spiritual mission of the Jews, his idea of Jewish chosenness was far from narrow particularism. According to his worldview, the Jews are chosen to serve the humanity as a priestly people, by proving a common mystical ground that transcends the boundaries of the nations and religious traditions.
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It is an interpretation of the Quran which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Quran. A hadith from Muhammad which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view.
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The metaphor of "way, path" is to be understood in connection of the term sharia which also has the meaning of "path", more specifically "well-trodden path; path to the waterhole". The "path" metaphor of tariqa is that of a further path, taken by the mystic, which continues from the "well- trodden path" or exoteric of sharia towards the esoteric haqiqa. A fourth "station" following the succession of shariah, tariqa and haqiqa is called marifa. This is the "unseen center" of haqiqa, and the ultimate aim of the mystic, corresponding to the unio mystica in Western mysticism.
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He was born of a sharif family in the Anjra tribe that ranges from Tangiers to Tetuan along the Mediterranean coast of Morocco. As a child he developed a love of knowledge, memorizing the Qur'an and studying subjects ranging from Classical Arabic grammar, religious ethics, poetry, Qur'anic recitation and tafsir. When he reached the age of eighteen he left home and undertook the study of exoteric knowledge in Qasr al-Kabir under the supervision of Sidi Muhammad al- Susi al-Samlali. It was here that he was introduced to studies in the sciences, art, philosophy, law and Qur'anic exegesis in depth.
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In 1164 Hassan, leading the Nizari sect of Ismaili Islam, proclaimed the Qiyamat, the abrogation of Sharia law. The concept of Qiyamah in exoteric Islam means the End of the World and the Day of Judgment. But in the esoteric interpretations of Ismaili Islam, Qiyamah is the beginning of an era of spiritual renaissance where the spiritual dimensions of Islam will be practiced openly, spiritual truths will become widely known, and certain ritualistic aspects of Islam will be abrogated. Fatimid Ismaili texts from the 10th-11th century describe the anticipated arrival of the Qiyamah era by a future Fatimid Ismaili Imam.
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The centre gave the traditionally peripheral Ismailis a prominent architectural focus in the capital city,Zubaidullo Ubaidulloev, 'The Revival of Islam in Post-Soviet Independent Tajikistan', pp. 10-11. while retaining the Ismaili Centres' customary sense of seclusion for those within the building,Karim H. Karim, 'A Semiotics of Infinite Translucence: The Exoteric and Esoteric in Ismaili Muslim Hermeneutics', Canadian Journal of Communication, 40 (2015). and is a mark of the increasing integration of Tajik Ismailis into the global Ismaili community.Daryoush Mohammad Poor, Authority without Territory: The Aga Khan Development Network and the Ismaili Imamate (New York: Palgrave Macmillan, 2014), p. 226.
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His chant was the music which marked time at the dervish dances, and his the exhortations that roused the dancers to their wildest fury. At sunrise and sunset he stood on his praying-mat in front of the line of Somali, and led their devotions. But Wasama would never have preferred death to defilement ; when I mixed brandy with medicine for the sick men, he would give them the dose and swear that the "dowo" contained nothing unholy. He had been for some years an interpreter on a man-of-war, and there he had learnt not only " fo'castle English," but also the differences between an esoteric and an exoteric faith.
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9 The Treasury of Knowledge is widely considered Jamgon Kongtrul's masterpiece, covering the full spectrum of Buddhist history according to the knowledge then current in the Himalayas; the Abhidharma through the lens of Vasubandhu (i.e. the Abhidharma-kosa and its commentaries and secondary literatures); the Buddhist philosophy preserved, categorized and developed in the Himalayas; and the many streams of Buddhist sādhanā both exoteric (sutrayana) and esoteric (vajrayana), transmitted to, maintained and developed by the many trans-Himalayan lineages, such as Mahamudra and Dzogchen. The breadth of the Sheja Dzö is encyclopedic and its approach ecumenical. The root text in verse is terse and ostensibly glib approaching telegraphic.
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Chrysanthos' definition of a Byzantine hemitonon is related with the introduction of accidental '. Concerning his own theory and the influence that it had on later theory, the accidental use of ' had two functions: # the notation of melodic attraction as part of a certain melos, which became important in the further development of modern Byzantine notation, especially within the school of Simon Karas. # the notation of modified diatonic scales which became an important tool for the transcription of other modal traditions outside the Byzantine Octoechos (the so-called "exoteric music"), for instance folk music traditions or other traditions of Ottoman art music like the transcription of certain makamlar.
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The fourth and most important step was a reform of the notation as the medium of written transmission, in order to adapt it to the scales and the tone system which was the common reference for all musicians of the Ottoman Empire. The fifth step was the systematic transcription of the written transmission of makamlar into modern Byzantine neumes, the Mecmuase, a form of Anthology which was used by Court and Sephardic musicians as well, but usually as text books. The sixth and last step was the composition of certain makamlar as part of the Octoechos tradition, after external music had turned into something internal. The exoteric had become esoteric.
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Originating in historical Vedic religion, 'Pravargya' (Sanskrit प्रवर्ग्य), also known as 'Ashvina-pravaya', is an introductory or preliminary ceremony to the Soma sacrifice (of which there are several kinds, the five-day Agnishtoma Soma Sacrifice forming the basic model). In the Pravargya sacrifice, an earthen pot is fashioned from clay dug up from the ground, placed on a fire- altar, and used to boil milk which is offered to the Ashvins, the twin Rigvedic gods of Ayurvedic medicine. As with all Vedic Period sacrificial ceremonies, the Pravargya sacrifice is mystical in nature insofar as items, positions, actions, and words have indirect, symbolic meanings, rather than direct (i.e. exoteric) literal meanings (e.g.
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Odin the Wanderer (1896) by Georg von Rosen List promoted a religion termed "Wotanism", which he saw as the exoteric, outer form of pre-Christian Germanic religion, while "Armanism" was the term he applied to what he believed were the esoteric, secret teachings of this ancient belief system. He believed that while Wotanism expounded polytheism for the wider population, those who were members of the Armanist elite were aware of the reality of monotheism. List's Armanism would later be classified as a form of "Ariosophy", a term which was coined by Lanz von Liebenfels in 1915. Goodrick-Clarke considered List's ideas to be a "unique amalgam of nationalist mythology and esotericism".
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Strauss and Bloom's interpretations, however, involve more than just pointing out inconsistencies; by calling attention to these issues they ask readers to think more deeply about whether Plato is being ironic or genuine, for neither Strauss nor Bloom present an unequivocal opinion, preferring to raise philosophic doubt over interpretive fact. Strauss's approach developed out of a belief that Plato wrote esoterically. The basic acceptance of the exoteric-esoteric distinction revolves around whether Plato really wanted to see the "Just City in Speech" of Books V-VI come to pass, or whether it is just an allegory. Strauss never regarded this as the crucial issue of the dialogue.
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Alchemical texts were previously available in sixteenth century England, but only in Latin or manuscript form. Stanton Linden writes that the description of exoteric alchemy found in this widely distributed text defined the discipline as "Corporal Science" and reinforced its longstanding association with metallurgy and goldsmithing. About this work, John Maxson Stillman wrote that "there is nothing in it that is characteristic of Roger Bacon's style or ideas, nor that distinguishes it from many unimportant alchemical lucubrations of anonymous writers of the thirteenth to the sixteenth centuries". M. M. Pattison Muir had a similar opinion, and Edmund Oscar von Lippmann considered this text a pseudepigraph.
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Islamic and European alchemists developed a structure of basic laboratory techniques, theory, terminology, and experimental method, some of which are still in use today. However, they continued antiquity's belief in four elements and guarded their work in secrecy including cyphers and cryptic symbolism. Their work was guided by Hermetic principles related to magic, mythology, and religion.Wouter J. Hanegraaff (Cambridge University Press: 2012), Alchemy between Science and Religion, Esotericism and the Academy: Rejected Knowledge in Western Culture Modern discussions of alchemy are generally split into an examination of its exoteric practical applications and its esoteric spiritual aspects, despite criticisms by scholars such as Holmyard and von Franz.
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It was not until he was seventy that (with the exception of a brief tract on the De insomniis of Hippocrates) he felt that any of them were ready for publication. In 1556 he printed his Dialogue on the De plantis attributed to Aristotle, and in 1557 his Exotericarum exercitationum ("Exoteric Exercises", or simply Exercitationes) on Gerolamo Cardano's De Subtilitate. His other scientific works, commentaries on Theophrastus' De causis plantarum and Aristotle's History of Animals, he left in a more or less unfinished state, and they were not printed until after his death. His work shows no sign of the inductive reasoning attributed to the scientific method.
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Religious instruction was imparted on two levels. The esoteric doctrine (Armanism) was concerned with the secret mysteries of the gnosis, reserved for the initiated elite, while the exoteric doctrine (Wotanism) took the form of popular myths intended for the lower social classes. List believed that the transition from Wotanism to Christianity had proceeded smoothly under the direction of the skalds, so that native customs, festivals and names were preserved under a Christian veneer and only needed to be 'decoded' back into their heathen forms. This peaceful merging of the two religions had been disrupted by the forcible conversions under "bloody Charlemagne – the Slaughterer of the Saxons".
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The perennial philosophy (), also referred to as perennialism and perennial wisdom, is a perspective in philosophy and spirituality that views all of the world's religious traditions as sharing a single, metaphysical truth or origin from which all esoteric and exoteric knowledge and doctrine has grown. Perennialism has its roots in the Renaissance interest in neo-Platonism and its idea of the One, from which all existence emanates. Marsilio Ficino (1433–1499) sought to integrate Hermeticism with Greek and Jewish-Christian thought, discerning a prisca theologia which could be found in all ages. Giovanni Pico della Mirandola (1463–94) suggested that truth could be found in many, rather than just two, traditions.
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Rabbi Ginsburgh gave frequent classes on a wide variety of subjects, from the exoteric to the esoteric parts of the Torah. Many were taped and form a large part of the 15,000 lecture archive of his classes. Ginsburgh served as the Rosh Yeshivah of the Od Yosef Chai Yeshivah (then located at Joseph's Tomb) from 1987 until the retreat of the IDF from the Tomb of Joseph in Nablus during the Al-Aqsa Intifada (2001). He also served as the head of a Kollel in the Menuchah Rachel Synagogue in Hebron and as the head of a Kollel in the ancient Shalom Al Yisrael Synagogue in Jericho.
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122 While some later scholars, such as Ibn Hazm and Tahawi, did cast doubt on identifying the mysterious wise man of both these traditions with Malik,Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp. 122-23 the most widespread interpretation nevertheless continued to be that which held the personage to be Malik. Throughout Islamic history, Malik has been venerated as an exemplary figure in all the traditional schools of Sunni thought, both by the exoteric ulema and by the mystics, with the latter often designating him as a saint in their hagiographies.Gibril F. Haddad, The Four Imams and Their Schools (London: Muslim Academic Trust, 2007), pp.
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Kabbalistic thought extended Biblical and Midrashic notions that God enacted Creation through the Hebrew language and through the Torah into a full linguistic mysticism. In this, every Hebrew letter, word, number, even accent on words of the Hebrew Bible contain Jewish mystical meanings, describing the spiritual dimensions within exoteric ideas, and it teaches the hermeneutic methods of interpretation for ascertaining these meanings. Names of God in Judaism have further prominence, though infinite meaning turns the whole Torah into a Divine name. As the Hebrew name of things is the channel of their lifeforce, parallel to the sephirot, so concepts such as "holiness" and "mitzvot" embody ontological Divine immanence, as God can be known in manifestation as well as transcendence.
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Quanell X was forced out of the Nation of Islam for publicly inciting violence with his televised, and highly publicized, exhortation to Houston-area blacks: > [i]f you feel that you just got to mug somebody because of your hurt and > your pain, go to River Oaks and mug you some good white folks. If you're > angry that our brother is put to death, don't burn down your own community, > give these white folks hell from the womb to the tomb. After leaving the Nation of Islam, Quanell X joined a paramilitary group named MFOI, an acronym for Mental Freedom Obtains Independence. The new faction was not designed to attract significant exoteric membership.
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Quite the opposite, as a universal approach to music traditions of the Mediterranean it was rather based on the integrative power of the psaltic art and the Papadike, which can be traced back to the Hagiopolitan Octoechos and its exchange with Oriental music traditions since more than thousand years. Hence, the current article is divided into three parts. The first is a discussion of the current solfeggio method based on seven syllables in combination with the invention of a universal notation system which transcribed the melos in the very detail (Chrysanthos' Theoretikon mega). The second and third part are based on a theoretical separation between the exoteric and the esoteric use of modern or Neobyzantine notation.
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Hasidic thought corresponds to the Yechida essence of the soul, innermost Divine Delight rooted in the Atzmus Divine Essence, the essence of the Torah, and the messianic essence of the world. As essence permeates and unites all other levels of Torah, so Hasidism finds expression in both Kabbalah and materiality, esoteric and exoteric. By revealing the common Divine Essence within both spiritual and physical, Hasidic thought through its conceptual articulation in Chabad, is a foretaste of the messianic era.On the Essence of Chasidus Menachem Mendel Schneerson, Kehot 2012 In Breslav Hasidism, Nachman of Breslov saw himself as the next revelation of Kabbalah succeeding and encompassing the revelations of Isaac Luria and the Baal Shem Tov.
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According to the Confessio a fundamental requisite to achieve this knowledge is "that we be earnest to attain to the understanding and knowledge of philosophy" and the Rosicrucian Brothers describe themselves as Christian ("What think you, loving people, and how seem you affected, seeing that you now understand and know, that we acknowledge ourselves truly and sincerely to profess Christ") but not in the exoteric, popular Christianity sense ("condemn the Pope,") but as an esoteric Christianity: "addict ourselves to the true Philosophy, lead a Christian life". It was immensely popular being reprinted several times and translated into several languages. Its author remains anonymous. Many historical figures have been attributed its authorship, including Francis Bacon.
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Wraith is the son of Kree scientist Sim-Del, who created a power source sufficient to "light an entire galaxy". Kree society banished him, but he continued his work, using the power source to turn the barren planetoid he inhabited into a paradise. The Kree then simply destroyed him, his wife, and all trace of his work. However, his son was sent off in an escape ship.Wraith #2 The ship drifted into The Exoteric Latitude, the space of the Nameless, an offshoot of the Kree who were once ancient Kree explorers lost thousands of years ago and their bodies were invaded by the Exolon, parasites that feed on the souls of living creatures.
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In a discourse Menachem Mendel Schneerson, the Lubavitch Rebbe, asks where Hasidic thought fits in with Pardes exegesis.On the Essence of Chasidus: A Chasidic Discourse by Rabbi Menachem M Schneerson, the Lubavitcher Rebbe, Kehot publications, reissued 2003. This is a bi-lingual translation of the original Hebrew Maamar Inyana Shel Toras HaHasidus-The Concept of the Torah of Hasidism, originally delivered orally in 1965, then edited by the Rebbe with footnotes Habad is the intellectualist school in Hasidic Judaism, translating the mystical faith of General-Hasidism and the movement's founder into intellectual articulation. The works of the last Habad leader focus on uniting the different aspects of traditional Jewish thought, exoteric and esoteric, through the Hasidic explanation.
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Yaqeen () is generally translated as "certainty", and is considered the summit of the many stations by which the path of walaya (sometimes translated as Sainthood) is fully completed. This is the repository of liberating experience in Islam. In relation to the exoteric religious life, certainty is the sister of religious life in its perfection (ehsân), that is, to say the adoration of Allah according to the visionary way; through this channel it is the pillar of Islam in the accomplishment of its external practices, as it is the foundation of faith (iman) in its internal dogma. It is, in fact, ihsân which gives the external religion its true meaning and the domain of faith its real values.
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In his book Mediations (1996), Kocijančič expressed his understanding of a contemporary Christian philosophy stemming from the idea of a radical apophatic thought. In his book Between the East and the West: Four Contributions to the Ecstatics (2004) he formulated his understanding of the relationship between different spiritual traditions and the metaontology, gnoseology, ethics and ecclesiology of the supraconfessional, Eastern-Western Christianity. His work To Those Outside: Exoteric Writings 1990-2003 (2004), is a collection of short newspaper articles, columns and book reviews published in various journals and newspapers, in which he comments on current events, newly published books and artistic events from the perspective of his anarchic philosophy of culture. For this work he received the Rožanc Award the same year it was published.
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Early Buddhardharma as a general rule ostensibly rejected such reified 'essences' (Sanskrit: svabhāva) as it was such views that supported the notion of the 'self' (Sanskrit: atman) which in turn supported the rigidity of the Varnashrama dharma social system of caste that Shakyamuni challenged (Williams 1980, 1981). But this is not always the case in the Buddhadharma as the sound in the title of this tantra denotes the immutable, unconditioned, uncreated, 'primordial sound' (nada). It is in this notion that the Tantra of the Vajrayana and Mantrayana and that of Sanatana Dharma are in accord. The exoteric and esoteric motifs of sound and speech as permutations and evocation of mantra and bija in the Buddhadharma and the wider tradition of Dharma is ubiquitous.
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Longchen Rabjampa, Drimé Özer (Wylie: klong chen rab 'byams pa dri med 'od zer), commonly abbreviated to Longchenpa (1308–1364), known of as the "all- knowing", was perhaps the most famous of the realized scholars in the Nyingma school of Tibetan Buddhism. Along with Sakya Pandita and Je Tsongkhapa, he is commonly recognized as one of the three main manifestations of Manjushri to have taught in Central Tibet. His monumental work of Tibetan literature is the Seven Treasuries,The Dzogchen Lineage of Nyoshul Khenpo while his more than 250 treatises encapsulate the core of the previous 600 years of monastic Nyingma doctrine and Buddhist thought in Tibet. Longchenpa was a critical link in the exoteric and esoteric transmission of the Dzogchen teachings.
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Isma'ilism holds that there are seven pillars in Islam, each of which possesses both an exoteric ("outer" or zahir) expression and an esoteric ("inner" or batin) one. The Foundation: Ismailis believe in the basic principle of One God, and Prophet Muhammed is the final messenger. However, they believe that Muhammed's progeny are the rightful successors of Islam, hence, they seek guidance from "the living imam", who is a living descendant of Muhammed's family. The Six Pillars consist of: # Walayah Guardianship (): cultivating a pure loving, affectionate attachment to, and intimacy with, God—manifested in the Prophets and the Imams by their continually offering loyalty, allegiance, devotion and obedience to God—and to those who manifest divine guardianship—the Prophets and Imams.
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" Scott Lowe's survey found that Falun Gong's spiritual teachings and promise of good health were the most common reasons for people to have taken up the practice. In Lowe's survey, 22 respondents gave "Master Li's philosophy and his answers to life's most difficult questions" as their primary attraction to the practice, while another twenty were attracted for health benefits. Nine were drawn by the moral principles, twelve by the books, ten by the exercises, and small numbers of others by a variety of other factors. Several respondents apparently realized that other forms of qigong were "shallow, exoteric, and superficial," while they came to believe that Falun Gong is the "most complete, efficacious, and comprehensive system of spiritual cultivation on the planet.
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One of the adaptations by the Japanese Tendai school was the introduction of Mikkyō (esoteric practices) into Tendai Buddhism, which was later named Taimitsu by Ennin. Eventually, according to Tendai Taimitsu doctrine, the esoteric rituals came to be considered of equal importance with the exoteric teachings of the Lotus Sutra. Therefore, by chanting mantras, maintaining mudras, or performing certain meditations, one is able to see that the sense experiences are the teachings of Buddha, have faith that one is inherently an enlightened being, and one can attain enlightenment within this very body. The origins of Taimitsu are found in China, similar to the lineage that Kūkai encountered in his visit to Tang China and Saichō's disciples were encouraged to study under Kūkai.
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In Chinese Buddhism there was no major distinction between exoteric and esoteric practices and the Northern School of Chan even became known for its esoteric practices of dhāraṇīs and mantras. Śubhakarasiṃha's most eminent disciple, Yi Xing, who was an influential Zhenyan figure in his own right, later practiced Chan Buddhism. The followers of the Baotang school of Chan, founded by Baotang Wuzhu also seem to have had a strong affiliation with the Zhenyan tradition. On the other hand, while the East Asian Yogācāra school of Xuanzang and the Tiantai of Zhiyi already included certain esoteric practices and texts before the rise of Tang Mantrayana, the influence of esoteric elements of these schools seems to have grown during the era of Tang esoterica.
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The thrust of his argument was to push to the very limits the applicability of canonical scripture to establish institutionalised religion. Later works of special importance include Tetradymus wherein can be found Clidophorus, a historical study of the distinction between esoteric and exoteric philosophies. His Pantheisticon, sive formula celebrandae sodalitatis socraticae (Pantheisticon, or the Form of Celebrating the Socratic Society), of which he printed a few copies for private circulation only, gave great offence as a sort of liturgic service made up of passages from pagan authors, in imitation of the Church of England liturgy. The title also was in those days alarming, and still more so the mystery which the author threw around the question how far such societies of pantheists actually existed.
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" (Late in the work, Celine demonstrates the meaninglessness of the Law of Fives by showing another character a picture of a young girl with six fingers on each hand and saying, "If we were all like her, there'd be a Law of Sixes.") Another character, Simon Moon, identifies what he calls the "23 synchronicity principle", which he credits William S. Burroughs as having discovered.The Eye in the Pyramid, page 250 Both laws involve finding significance in the appearance of the number, and in its "presen[ce] esoterically because of its conspicuous exoteric absence."The Eye in the Pyramid, page 111 One of the reasons Moon finds 23 significant is because "All the great anarchists died on the 23rd day of some month or other.
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Subsequently Kabbalistic doctrine reached its fullest classic expression among Castilian Kabbalists from the latter 1200s, with the Zohar (Book of "Splendor") literature, concerned with cosmic healing of gnostic dualities between the lower, revealed male and female attributes of God. Rishonim ("Elder Sages") of exoteric Judaism who were deeply involved in Kabbalistic activity, gave the Kabbalah wide scholarly acceptance, including Nahmanides and Bahya ben Asher (Rabbeinu Behaye) (died 1340), whose classic commentaries on the Torah reference Kabbalistic esotericism. Many Orthodox Jews reject the idea that Kabbalah underwent significant historical development or change such as has been proposed above. After the composition known as the Zohar was presented to the public in the 13th century, the term "Kabbalah" began to refer more specifically to teachings derived from, or related to, the Zohar.
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He also wrote essays on religion and Christian esotericism. One of them, Esoterismo da Bíblia [Esotericism of the Bible], is a treatise on Biblical esotericism which includes the lessons (from 2002 through 2006) of the course on "Biblical Esoterology" which Macedo taught at the Faculty of Human and Social Sciences (Nova University of Lisbon). This book deals with the conditions surrounding the birth, rise and fast expansion of Christianity in its early manifold currents, esoteric and exoteric, and its numberless manifestations, either official or marginal, in present times: > Its author, with his discreet and accessible erudition, explains the > connections between the ancient texts and their historical, philosophical > and religious antecedents, as well as their connection with the Mysteries, > ancient and modern.Helena Barbas, ‘Leituras de Verão’, in: Expresso: Actual, > no.
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John Burnet (1892) noted :The Neoplatonists were quite justified in regarding themselves as the spiritual heirs of Pythagoras; and, in their hands, philosophy ceased to exist as such, and became theology. And this tendency was at work all along; hardly a single Greek philosopher was wholly uninfluenced by it. Perhaps Aristotle might seem to be an exception; but it is probable that, if we still possessed a few such "exoteric" works as the Protreptikos in their entirety, we should find that the enthusiastic words in which he speaks of the "blessed life" in the Metaphysics and in the Ethics (Nicomachean Ethics) were less isolated outbursts of feeling than they appear now. In later days, Apollonios of Tyana showed in practice what this sort of thing must ultimately lead to.
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During satr the Imam could only be accessed by his community and in extremely dangerous circumstances, would be accessible only to the highest-ranking members of the Ismaili hierarchy (ḥudūd), whose function it was to transmit the teachings of the Imam to the community. Shı’a Imam Ja’far al-S.adiq is reputed to have said, “Our teaching is the truth, the truth of the truth; it is the exoteric and the esoteric, and the esoteric of the esoteric; it is the secret and the secret of a secret, a protected secret, hidden by a secret.” According to Shia scholar Muhammad Husain Javari Sabinal, Shiism would not have spread at all if not for taqiyya, referring to instances where Shia have been ruthlessly persecuted by the Sunni political elite during the Umayyad and Abbasid empires.
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The name Ba'Alawi itself is a Hadhrami contraction of the terms Bani 'Alawi or the Clan of 'Alawi. In the early 4th Century Hijri at 318 H, Sayyid Ahmad al-Muhaajir bin Isa ar-Rumi bin Muhammad al-Naqib bin Ali al-Uraidhi ibn Ja'far al-Sadiq migrated from Basrah, Iraq first to Mecca and Medina, and then to Hadhramout, to avoid the chaos then prevalent in the Abbassid Caliphate, where descendants of Muhammad were continuously being suspected of arson and revolt against the caliph. Most descendants of Muhammad known as sayyids enjoyed much followings due to their steep knowledge in Islam and its teachings, both esoteric and exoteric. Although such personalities may not have political ambitions, having huge followings means that they always attract the suspicions of the caliphate.
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In the Introduction to his critical study of the ontological debates between Mipham and his Gelugpa opponents (Mipham's Dialectics and the Debates on Emptiness) Lopon Karma Phuntsho defines Mipham as a polymath and gives this assessment of the scope of Mipham's work: Mipham's works on both the exoteric or Sutrayana teachings and the esoteric or Vajrayāna teachings have become core texts within the Nyingma tradition. These works now hold a central position in the curriculum of all Nyingma monasteries and monastic colleges — occupying a place of esteem similar to the works of Sakya Pandita and Gorampa in the Sakya tradition; those of Tsongkhapa in the Gelug tradition and of Kunkhyen Padma Karpo in the Drukpa Kagyu. Together with Rongzompa and Longchenpa, Mipham is considered to be one of the three "omniscient" writers of the Nyingma tradition.
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Despite this split, which von Franz believes has existed since the Western traditions' origin in a mix of Greek philosophy that was mixed with Egyptian and Mesopotamian technology, numerous sources have stressed an integration of esoteric and exoteric approaches to alchemy as far back as Pseudo-Democritus's first-century On Physical and Mystical Matters ().Matteo Martelli, The Four Books of Pseudo- Democritus (Maney, 2013). Although alchemy is popularly associated with magic, historian Lawrence M. Principe argues that recent historical research has revealed that medieval and early modern alchemy embraced a much more diverse set of ideas, goals, techniques, and practices: > Most readers probably are aware of several common claims about alchemy—for > example, ... that it is akin to magic, or that its practice then or now is > essentially deceptive. These ideas about alchemy emerged during the > eighteenth century or after.
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Kalnitsky noted that, according to the "myth of origins" of the Theosophical doctrine, the original truth of the universe was first transferred "to the ancestors of the human race" by spiritually advanced beings in a much greater extent than is assumed in the exoteric approach. "The original revelation extra-cosmic truth" (i. e. the transfer of the primary spiritual knowledge in the appropriate phase of the cycle) allegedly was carried out by spiritually elevated wise beings who were sure that this esoteric knowledge be fixed with the help of the "symbolic encoding" and tradition "spiritually mature" and correctly oriented interpreters. Transfer of the original truth is a necessary part of the "evolutionary scheme," and involved in this spiritually advanced beings must ensure that the "primordial wisdom" will be available in all "circumstances and conditions," albeit in a veiled or secret form.
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He also expressed the extremely unconventional view, contrary to all evidence, that the pious Maimonides could not have written the Guide of the Perplexed, which must have been the work of an unknown heretic. Emden's Kabbalist contemporary the Vilna Gaon (1720–1797) early modern Rabbinic sage, held the Zohar and Luria in deep reverence, critically emending classic Judaic texts from historically accumulated errors by his acute acumen and scholarly belief in the perfect unity of Kabbalah revelation and Rabbinic Judaism. Though a Lurianic Kabbalist, his commentaries sometimes chose Zoharic interpretation over Luria when he felt the matter lent itself to a more exoteric view. Although proficient in mathematics and sciences and recommending their necessity for understanding Talmud, he had no use for canonical medieval Jewish philosophy, declaring that Maimonides had been "misled by the accursed philosophy" in denying belief in the external occult matters of demons, incantations and amulets.
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In his essay "The Heavy Mode (ēchos varys) on the Fret Arak" Oliver Gerlach described a particular melos taken from certain complex compositions of makam sabā which was used in several compositions by Gregorios the Protopsaltes. But several makamlar can be discussed in connection with compositions notated according to the New Method, which have the modal signature of the diatonic ' (have a look on the discussions collected in a blog of the internet forum Analogion). For the printed chant books also a New Method had to be created which was concerned about the transcription of the makamlar. Several theoretical treatises followed Chrysanthos and some of them treated the New Method of transcribing exoteric music, which meant folklore of different regions of the Balkans and the Eastern Mediterranean which often used tunes far from the Byzantine Octoechos tradition, but also makamlar traditions of the Court and of Sufi lodges (tekke).
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The lowest World, Assiah ("Action"—Divine rulership), is the realm guided by the lower channels of the Ophanim (humble "ways" in realised creation). The Rabbinic Talmud compares Ezekiel and Isaiah's visions of God's Chariot-Throne, noticing that Ezekiel gives a lengthy account of details, while Isaiah is very brief. It gives an exoteric explanation for this; Isaiah prophesied in the era of Solomon's Temple, Ezekiel's vision took place in the exile of Babylonian captivity. Rava states in the Babylonian Talmud that although Ezekiel describes the appearance of the throne of God, this is not because he had seen more than Isaiah, but rather because the latter was more accustomed to such visions; for the relation of the two prophets is that of a courtier to a peasant, the latter of whom would always describe a royal court more floridly than the former, to whom such things would be familiar.
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A colored version of the 1888 Flammarion engraving A definition adopted by some scholars has used "Western esotericism" in reference to "inner traditions" which are concerned with a "universal spiritual dimension of reality, as opposed to the merely external ('exoteric') religious institutions and dogmatic systems of established religions." According to this approach, "Western esotericism" is viewed as just one variant of a worldwide "esotericism" which can be found at the heart of all world religions and cultures, reflecting a hidden esoteric reality. This usage of the term "esotericism" is closest to the original meaning of the word as it was used in late antiquity, where it was applied to secret spiritual teachings which were reserved for a specific elite and hidden from the masses. This definition was popularised in the published work of nineteenth-century esotericists like A.E. Waite, who sought to combine their own mystical beliefs with a historical interpretation of esotericism.
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Traditional scholars agree that some passages of the Quran leave certain ideas implied rather than stated and that, from the outset, the Quran cautions that some verses are literal in meaning, while others, named "mutashabihat", are metaphorical in meaning: :"It is God who has sent down to you the book: In it are verses clear (muhkamat), they are the foundation of the book, others are unspecific (mutashabihat)." (Quran 3:7) Esoteric exegesis attempts to unveil the inner meaning of the Quran by moving beyond the apparent point of the verses and relating Quranic verses to the inner and the metaphysical dimensions of consciousness and existence. The exoteric aspect is the literal word, the law, and the material text of the Quran, and the esoteric aspect is the hidden meaning. Esoteric interpretations are more suggestive than declarative and are 'allusions' rather than 'explanations' and indicate possibilities as much as they demonstrate the insights of each writer.
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From the eleventh century onward, there was an attempt to reintroduce Vajrayana Buddhism to Tibet. This saw new translation efforts which led to the foundation of new Vajrayana schools which are collectively known as the Sarma "New translation" schools because they reject the old translations of the Nyingma canon. It was at that time that Nyingmapas began to see themselves as a distinct group and the term "Nyingma" came into usage to refer to those who continued to use the "Old" or "Ancient" translations. Nyingma writers such as Rongzom (ca. 11th century) and Nyangrel were instrumental in defending the old texts from the critiques of the Sarma translators and in establishing a foundation for the mythology and philosophy of the Nyingma tradition.Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xviii. Rongzom Chokyi Zangpo was the most influential of the 11th century Nyingma authors, writing "extensive exoteric and esoteric commentaries."Germano, David (2002).
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The author Paul Nwyia notes that the Qur'anic accounts of Moses have inspired Sufi exegetes to "meditate upon his experience as being the entry into a direct relationship with God, so that later the Sufis would come to regard him as the perfect mystic called to enter into the mystery of God". Muslim scholars such as Norman Solomon and Timothy Winter state without naming that some Sufi commentators excused Moses from the consequence of his request to be granted a vision of God, as they considered that it was "the ecstasy of hearing God which compelled him to seek completion of union through vision". The Qur'anic account of the meeting of Moses and Khidr is also noted by Muslim writers as being of special importance in Sufi tradition. Some writers such as John Renard and Phyllis G. Jestice note that Sufi exegetes often explain the narrative by associating Moses for possessing exoteric knowledge while attributing esoteric knowledge to Khidr.
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Strauss's argument is not that the medieval writers he studies reserved one exoteric meaning for the many (hoi polloi) and an esoteric, hidden one for the few (hoi aristoi), but that, through rhetorical stratagems including self-contradiction and hyperboles, these writers succeeded in conveying their proper meaning at the tacit heart of their writings—a heart or message irreducible to "the letter" or historical dimension of texts. Explicitly following Gotthold Ephraim Lessing's lead, Strauss indicates that medieval political philosophers, no less than their ancient counterparts, carefully adapted their wording to the dominant moral views of their time, lest their writings be condemned as heretical or unjust, not by "the many" (who did not read), but by those "few" whom the many regarded as the most righteous guardians of morality. It was precisely these righteous personalities who would be most inclined to persecute/ostracize anyone who was in the business of exposing the noble or great lie upon which the authority of the few over the many stands or falls.Jew and Philosopher: The Return to Maimonides in the Jewish Thought of Leo Strauss p.
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Genshin. (hanging painting at ) , also known as , was the most influential of a number of scholar-monks of the Buddhist Tendai sect active during the tenth and eleventh centuries in Japan. Genshin, who was trained in both esoteric and exoteric teachings, wrote a number of treatises pertaining to the increasingly popular Pure Land Buddhism from a Tendai viewpoint, but his magnum opus, the had considerable influence on later Pure Land teachers such as Honen and Shinran. In spite of growing political tensions within the Tendai religious hierarchy, and despite being one of the two leading disciples of the controversial Ryogen, 18th head of the Enryakuji Temple, Genshin and a small group of fellow monks maintained a secluded community at Yokawa on Mount Hiei solely devoted toward rebirth in the Pure Land, while staying largely neutral in the conflict. He was one of the thinkers who maintained that the nembutsu ritual, which was said to induce a vision of Amida, was an important hermeneutic principle in the Buddhist doctrinal system.
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Recent academic scholarship has moved beyond concentration on early Hasidism, to show the continued creativity of its latter thought. The systematic philosophical tendency of Chabad grew successively more explicit in the 3rd Rebbe (his Sefer Chakira on medieval Jewish philosophy), the 5th Rebbe ("the Maimonides of Hasidism", the philosophical meaning of Kabbalah), and in exoteric analytical talks of the 7th Rebbe addressing philosophical topics school in Hasidism. These comparisons are qualified, however, by considerations that Chabad thought is not rationalistic, as it builds its philosophical investigations of divinity upon Lurianic Kabbalah and other traditional Torah sources without independent reason from first principles; though incorporating Maimonidean and other medieval Jewish philosophy methods, most Chabad thought is presented in a Kabbalistic theosophical framework; its aim is inward mystical self- transformation applied to self-sacrifice in Jewish observance, not formal philosophical intellectualism; and Chabad thought retains mystical revelation as its infinite intuitive divine essence source, drawn down into successively greater intellectual understanding by each leader of Chabad.On the Essence of Chasidus, Menachem M. Schneerson, Kehot 2003.
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In the late ninth-century, important thinkers in Sunni Islam officially articulated the previously-oral doctrine of an entire hierarchy of saints, with the first written account of this hierarchy coming from the pen of al-Hakim al-Tirmidhi (d. 907-912). With the general consensus of Islamic scholars of the period accepting that the ulema were responsible for maintaining the "exoteric" part of Islamic orthodoxy, including the disciplines of law and jurisprudence, while the Sufis were responsible for articulating the religion's deepest inward truths, later prominent mystics like Ibn Arabi (d. 1240) only further reinforced this idea of a saintly hierarchy, and the notion of "types" of saints became a mainstay of Sunni mystical thought, with such types including the ṣiddīqūn ("the truthful ones") and the abdāl ("the substitute-saints"), amongst others. It should be noted, however, that many of these concepts appear in writing far before al-Tirmidhi and Ibn Arabi; the idea of the abdāl, for example, appears as early as the Musnad of Ibn Hanbal (d.
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The existence of this universal inner tradition has not been discovered through scientific or scholarly enquiry; this had led some to claim that it does not exist, although Hanegraaff thought it better to adopt a view based in methodological agnosticism by stating that "we simply do not know - and cannot know" if it exists or not. He noted that, even if such a true and absolute nature of reality really existed, it would only be accessible through "esoteric" spiritual practices, and could not be discovered or measured by the "exoteric" tools of scientific and scholarly enquiry. Hanegraaff also highlighted that an attitude which seeks to uncover an inner hidden core of all esoteric currents masks the fact that such groups often contain significant differences from one another, being rooted in their own historical and social contexts, and expressing ideas and agendas which are mutually exclusive. A third issue was that many of those currents widely recognised as esoteric never concealed their teachings, and in the twentieth century came to permeate popular culture, thus problematizing the claim that esotericism could be defined by its hidden and secretive nature.
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Lavishly illustrated with images, drawings and paintings from Alchemy and other mythological sources including Christianity the book is another example of Jung's immense erudition and fascination with the eso- and exoteric expressions of spirituality and the psyche in religion and mysticism. Influenced by pioneering work by Ethan Allen Hitchcock and Herbert Silberer (who was in turn influenced by Jung), Psychology and Alchemy is a seminal work of reevaluation of a forgotten system of thought which did much to revitalise interest in Alchemy as a serious force in Western philosophical and esoteric culture. Also interesting about this book is that the patient whose dreams are being analyzed in the second section is the physicist Wolfgang Pauli, who would go on to collaborate with Jung on such ideas as the acausal connecting principle of synchronicity. The dreams are interpreted as a series to elucidate the meanings of recurring motifs and symbols, with the series culminating in the vision of a 'world clock', which is actually several clocks on different planes operating on different scales and colours as a symbol of Pauli's unconscious apprehension of some grand cosmic order.
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Setting for scene 1, Welt-Parlament, at the world premiere, 22 August 2012 Two bactrian camels during an intermission in the dress rehearsal for Mittwoch (Birmingham Opera, 21 August 2012) Wednesday is the day of cooperation and reconciliation among Michael, Eve, and Lucifer, and its exoteric colour is bright yellow. The following list of 24 "scenic features" of the whole opera is found in the preface to the score of its final scene: # Light spirits: Eve, Michael, and Lucifer # Divine principles: intuition and harmony # Theme: love, friendship, and cosmic solidarity # Ritual: beauty and art # Beings: humans and the guardian angel Raphael # Element: air # Sound: singing # Voices: soprano, tenor, and bass # Instruments: basset horn with flute, trumpet, trombone # Organ: brain, speech organ # Sense: sight (especially the right eye), pure reason # Centre: between the eyes, face, clairvoyance # Awareness: understanding, vision, spiritual comprehension # Colour: bright yellow, iridescence of all colours. # Scents: mastic and frankincense # Precious stones: yellow zircon, topaz # Metal: mercury # Flower: golden yellow rudbeckia # Shrub: forsythia # Tree: maple, Japanese maples # Animals: dove, camel # Number: 8 # Planet: Mercury # Symbol: 15px Mittwoch is in four scenes, which are preceded by a greeting and followed by a farewell.
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