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Esotericism Quotes

Browse 21 quotes about Esotericism.

Esotericism Quotes

“When it comes down to it, government is simply an abandonment of responsibility on the assumption that there are people, other than ourselves, who really know how to manage things. But the government, run ostensibly for the good of the people, becomes a self-serving corporation. To keep things under control, it proliferates law of ever-increasing complexity and unintelligibility, and hinders productive work by demanding so much accounting on paper that the record of what has been done becomes more important than what has actually been done. [...] The Taoist moral is that people who mistrust themselves and one another are doomed.”

PhilosophyGovernmentPoliticsDemocracyZenTaoKrishnaEsotericism
Author:Alan W. Watts
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“As for Crowley, his reputation grew and grew. His gospel of “Do what thou wilt”—modified and transformed—appealed strongly to the socially liberated sixties generation. He resurfaced as a countercultural icon; his photograph appeared on the cover of the Beatles’ album Sgt. Pepper’s Lonely Hearts Club Band, and his ideas influenced everyone from Dr. Timothy Leary to the rock group Led Zeppelin. He was hailed as a prophet before his time for bringing together eastern and western esoteric traditions, and although he could never quite escape the “Satanist” tag that he had gained in the Edwardian newspapers, this ensured his present-day popularity.”

BeatlesCountercultureEsotericismAleister CrowleyTimothy LearyLed ZeppelinDo What Thou Wilt
Book:Strange Angel: The Otherworldly Life of Rocket Scientist John Whiteside Parsons – A Portrait of the JPL Founder: Genius, Rocketry, and the Occult
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“Chapter 5 of my book, Esotericism with An Unconventional Soul, is called Healing with Lucid Dreaming. I had so much fun writing, researching, and spilling the beans about this particular subject.”

WritingSpiritualityHealingBooksMysticismLucid DreamingEsoteric WisdomEsotericism
Book:Esotericism With an Unconventional Soul: Exploring Philosophy, Spirituality, Science, and Mysticism
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“Faivre’s starting point is the observation of a “family resemblance” between various religious and philosophical currents in the history of Western culture. He assumes that this family resemblance is based on a common “form of thought” that one can call “esoteric” and that is distinct from other typical forms of Western thought, such as the theological or the scientific. He further claims that it is possible to identify a number of characteristics that are at the basis of the esoteric form of thought. He considers four of these characteristics to be fundamental, and two others to be secondary. The fundamental ones are correspondences, living nature, imagination/mediations, and transmutation; the two secondary ones are correlation and transmission. The four fundamental characteristics must all be present simultaneously to identify a current, a movement, an author, or a text as esoteric.”

CriteriaDefinition2016Esotericism1992Western Esotericism
Book:Esotericism Emergent: The Beginning of the Study of Esotericism in the Academy
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“It is no accident that, of the early Jesuit scholars who were pioneers in making China's culture known in Europe, those who concerned themselves with the Book of Changes were all later declared to be insane or heretic. Indeed, to the Chinese themselves the study of the I Ching is not to be taken lightly. By an unwritten law, only those advanced in years regard themselves as ready to learn from it. Confucius is said to have been seventy years old when he first took up the Book of Changes.”

EsotericismAncient ChinaI ChingThe OccultBook Of Changes
Book:Understanding the I Ching
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“Even assuming that a mantra's shabdic ["sacred sound"] quality is an important component of its effectiveness, that quality can come into play only when the mantra is uttered by one properly instructed in the art of yogic visualization; for mantras have not only sound, but also form and color; the form or the archetypal image or symbol with which it is associated must be evoked at the moment of utterance, since that image is the repository of all the psychic, emotional and spiritual energy drawn from all the adepts who have ever concentrated upon that particular image or symbol since it first came into being. (That the energy generated by a succession of yogins throughout the centuries is present in such symbols is a concept that will not surprise those acquainted with C.G. Jung's teaching about archetypes.) […T]he lamas teach that the mantra appropriate to each of the divine forms contemplated embodies the psychic energy of that 'being'. In other words, the yogically visualized image of the deity or the mantric syllable that symbolizes it is a centre for the powerful through-associations built around it by countless yogins during past centuries and by the adept himself in his meditations; however, it also constitutes a particular embodiment of the energies streaming from the Source and it is to this aspect that the shabdic quality of the appropriate mantra probably pertains. As the sound is no more than a symbol of the mantra's latent power, mispronunciation of the syllables is no grave matter; for it is the adept's intention that unlocks the powers of his mind. Though the mantra may consist of syllables to which no conceptual meaning is attached, pronouncing them nevertheless enables him to conjure up instantly in his mind the psychic qualities he has learnt to associate with them.”

BuddhismMantraEsotericism1977EgregoreCg JungSacred SoundShabda
Book:Mantras: Sacred Words of Power
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“Where the psychological reduction of religious or esoteric doctrines shifts direction and becomes the reductive psychologization of the same doctrines is in the reinterpretation of psychological reductive theories of esoteric discourse by esotericists. The paramount example of this reinterpretative process is Crowley’s essay ‘The Initiated Interpretation of Ceremonial Magic’ (1903), wherein he poses the question as to ‘the cause of my illusion of seeing a spirit in the triangle of Art,’ and answers himself: ‘That cause lies in your brain.’ In this way, we see Crowley begin with a psychologically reduced interpretation of the magical practice of evocation, and then reinterpret this as something to be applied to magical practice—acting as a practicing magician rather than as a psychologist. For, although the magical practice is reduced to psychological terms, Crowley still advocates for the performance of the ritual itself, rather than utilizing the psychological reduction as a means to advocate for conventional psychotherapy in ritual’s stead.”

Magick2015EsotericismCeremonial MagickGoetia1903Reductive Psychologization
Book:Correspondences: Journal for the Study of Esotericism
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“Poets must be grounded in the education of the arts, drama, history, mysticism, esotericism, and philosophy. To gain knowledge and become learned of the above is easy - read. Poets should apply this knowledge to their work, so a poet will advance to the next level, to their next phase of their emotional, psychological and spiritual development, growing in years in a short space of time, in hours or months if he or she is an avid reader. This knowledge will birth work that is not meretricious but of noble parentage.”

HistoryDramaArtsMysticism Sufi WisdomEsotericismPhilosophy Literature
Book:Feeding The Beasts
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“In fact, it is by no means certain that the purpose of Plato or of Aristotle, as Fārābī understood it, required the actualization of the best political order or of the virtuous city. Fārābī adumbrates the problem by making a distinction between Socrates’ investigations and Plato’s investigations, as well as between “the way of Socrates” and the way adopted eventually by Plato. “The science and the art of Socrates” which is to be found in Plato’s Laws, is only a part of Plato’s, the other part being “the science and the art of Timaeus” which is to be found in the Timaeus. “The way of Socrates” is characterized by the emphasis on “the scientific investigation of justice and the virtues,” whereas the art of Plato is meant to supply “the science of the essence of every being” and hence especially the science of the divine and on the natural things. The difference between the way of Socrates and the way of Plato points back to the difference between the attitude of the two men toward the actual cities. The crucial difficulty was created by the political or social status of philosophy: in the nations and cities of Plato’s time, there was no freedom of teaching and of investigation. Socrates was therefore confronted with the alternative, whether he should choose security and life, and thus conform with the false opinions and the wrong way of life of his fellow-citizens, or else non-conformity and death. Socrates chose non-conformity and death. Plato found a solution to the problem posed by the fate of Socrates, in founding the virtuous city in speech: only in that “other city” can man reach his perfection. Yet, according to Fārābī, Plato “repeated” his account of the way of Socrates and he “repeated” the mention of the vulgar of the cities and nations which existed in his time. The repetition amounts to a considerable modification of the first statement, or to a correction of the Socratic way. The Platonic way, as distinguished from the Socratic way, is a combination of the way of Socrates with the way of Thrasymachus; for the intransigent way of Socrates is appropriate only for the philosopher’s dealing with the elite, whereas the way of Thrasymachus, which is both more and less exacting than the former, is appropriate for his dealing with the vulgar. What Fārābī suggests is that by combining the way of Socrates with the way of Thrasymachus, Plato avoided the conflict with the vulgar and thus the fate of Socrates. Accordingly, the revolutionary quest for the other city ceased to be necessary: Plato substituted it for a more constructive way of action, namely, the gradual replacement of the accepted opinions by the truth or an approximation of the truth. The replacement of the accepted opinions could not be gradual, if it were not accompanied by a provisional acceptance of the accepted opinions: as Fārābī elsewhere declares, conformity with the opinions of the religious community in which one is brought up, is a necessary qualification for the future philosopher. The replacement of the accepted opinions could not be gradual if it were not accompanied by the suggestion of opinions which, while pointing toward the truth, do not too flagrantly contradict the accepted opinions. We may say that Fārābī’s Plato eventually replaces the philosopher-king who rules openly in the virtuous city, by the secret kingship of the philosopher who, being “a perfect man” precisely because he is an “investigator,” lives privately as a member of an imperfect society which he tries to humanize within the limits of the possible.”

PlatoSocratesEsotericism1952Philosopher King
Book:Persecution and the Art of Writing
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“To understand the extreme lengths to which the Sufis were prepared to go in reading esoteric meanings into the quite simple language of their Scriptures, it is necessary to remember that the Koran was committed to memory by all deeply religious men and women, and recited constantly, aloud or in the heart; so that the mystic was in a state of uninterrupted meditation upon the Holy Book. Many passages which would otherwise pass without special notice were therefore bound to arrest their attention, already sufficiently alert, and to quicken their imagination, already fired by the discipline of their austerities and the rigor of their internal life.”

IslamMysticismSufismContemplativeMemorizationEsotericism1950
Book:Sufism: An Account of the Mystics of Islam
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“Since the first breath we've taken in this world, we have started the inevitable process of dying. I completely understand why most would rather not look at it in this manner, but it's important for us to empathize with this reality. We set ourselves free by becoming more comfortable with this natural cycle of life. Because, in the simplest words, living is dying.”

PhilosophyWisdomRealitySpiritualityDyingLivingReincarnationEsotericismCycles Of Life
Book:Esotericism With an Unconventional Soul: Exploring Philosophy, Spirituality, Science, and Mysticism
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