Esotericism Quotes

“The most fundamental exercise is self-observation, which is the catalyst for inner change, it will give self-knowledge and a clear mind and perception. Without it, the attempt to reach enlightenment and awaken consciousness is destined to fail.”
― Belsebuub, The Awakening of Perception: A Collection of Talks and Articles

“The key to the world is the key to your self and the key to yourself is the key to the world.”
― Iva Kenaz, The Merkaba Mystery

“I love the idea of reincarnation, so just in case it doesn't exist, I decided to be different people in the same lifetime.”
― Nuno Roque

“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.”
― George Pendle, Strange Angel: The Otherworldly Life of Rocket Scientist John Whiteside Parsons

“There is a god in man,
and in nature.
He, who sits in the dark,
is the bringer of light.

This beauty,
the sign of an open eye.”
― Gorgoroth

“Ironically your greatest spiritual asset is what appears to be your greatest obstacle: your obsession with yourself. Today we live in the age of individualism. – Richard Harvey”
― Richard Harvey

“Throughout their lives W.B. Yeats and C.G. Jung sought out precedents for, and affinities with, their visionary — their daimonic — standpoints. Between them they uncovered and studied just about every major proponent of our tradition. This is not surprising, because it is a feature of the tradition that it threads together all who discover it, to form a series of historical links. The alchemists called it the Aurea Catena, the Golden Chain; and to grasp one link is to be connected to all the others.”
― Patrick Harpur, Daimonic Reality: A Field Guide to the Otherworld

“It is again fortunate from this point of view that the old symbolists who gave us the things which they classified as veils of allegory and the imagery of the High Grades left, as I have said, no key to their real meaning. The reason is that their personal understanding—supposing it to have emerged clearly—would no doubt have been of consequence in their own day but without appeal in ours, and yet we should be bound thereto. As it is, the field is free before us within the measures offered by the veils, their metaphysical matter and texture. The dead school of Masonry will continue while it lasts to affirm that there is nothing behind them, but the dead school will pass and give place to a living Masonry, which is already in the world and is breathing its own spirit into the outward forms.”
― Arthur Edward Waite, The Lost Word Its Hidden Meaning: A Correlation of the Allegory and Symbolism of the Bible with That of Freemasonry and an Exposition of the Secret Doctrine

“It is not from any desire to be contentious that we dissent with those who claim that “all of Masonry is in the Ritual.” We are thoroughly conversant with all the arguments advanced by that school of Masonic thought. But if they are correct, if it be true that “ALL OF MASONRY IS IN THE RITUAL,” what has Masonry to offer the initiate? In fact, why does it exist? To teach a few moral lessons which would seem to be more within the province of the Church, and which in actual practice are there given greater emphasis and, quite frankly, are better taught? To perpetuate an absurd allegory (if it have no meaning beyond the ritualistic explanation) which in itself contradicts the account found in the same Bible which Ritual proclaims to be the “Great Light of Freemasonry”?”
― George H. Steinmetz, The Lost Word Its Hidden Meaning: A Correlation of the Allegory and Symbolism of the Bible with That of Freemasonry and an Exposition of the Secret Doctrine

“What Fārābī indicates in regard to the procedure of the true philosophers, is confirmed by a number of remarks about the philosophic distinction between the exoteric and the esoteric teaching which occur in the writings of his successors. Fārābī’s Plato informs us about the most obvious and the crudest reason why this antiquated and forgotten distinction was needed. Philosophy and the philosophers were “in grave danger.” Society did not recognize philosophy or the right of philosophizing. There was no harmony between philosophy and society. The philosophers were very far from being exponents of society or of parties. They defended the interests of philosophy and of nothing else. In doing this, they believed indeed that they were defending the highest interests of mankind. The esoteric teaching was needed for protecting philosophy. It was the armor in which philosophy had to appear. It was needed for political reasons. It was the form in which philosophy became visible to the political community. It was the political aspect of philosophy. It was “political” philosophy.”
― Leo Strauss, Persecution and the Art of Writing

“Individuality is but another act of segregation. We need instead learn the process of Individuation. One is to know thyself merely to be a single brick within the wall of mass creation and group consciousness.”
― Tyler J. Hebert

“If 'the Buddha' is taken to signify the Ultimate, that which theistic mystics call the Godhead, it will be seen that these tremendous words ['I am the Buddha'] embody the very essence of mystical perception. One who understands them perceives himself to be both worshipper and worshipped, the individual and the universal, a being seeming insignificant but in truth divine! From this perception stem three obligations: to treat all beings, however outwardly repugnant, as embodiments of the sacred essence; to recognize all sounds, no matter how they offend the ear, as components of sacred sound; and to recollect that nowhere throughout the universe is other than Nirvana, however dense the dark clouds of illusion. Therefore, whatever befalls, the adept is clothed in divinity; with his eye of wisdom, he perceives the holiness of all beings, all sounds, all objects; and his heart of wisdom generates measureless compassion.

From the moment an aspirant begins seeking deliverance from within, abandons the dualism of worshipper and worshipped and recognizes the identity of 'self-power' and 'other-power' as sources of spiritual inspiration, the shakles of ego-consciousness are loosened; and as the power of the illusory ego wanes, the qualities of patience, forebearance and compassion blossom. Even so, a great danger inheres in the liberating concept 'I am the Buddha'; improperly understood, it leads to grossly irresponsible behaviour and to overweaning pride which, by inflating the ego instead of diminishing it, enmeshes the aspirant ever more tightly in delusion's bonds. Therefore this knowledge was formerly hidden from the profane and therefore the lamas teach skillful means for counteracting that grave hazard. Never must one reflect 'I am the Buddha' without recalling that, at the level of absolute truth, there is no such entity as 'I'!”
― John Blofeld, Mantras: Sacred Words of Power

“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.”
― John Blofeld, Mantras: Sacred Words of Power

“La dottrina esoterica è quella che viene appresa molto prima di essere capita”
― Aristóteles Ἀριστοτέλης

“The keynote of the new yoga will be synthesis: its objective will be conscious development of the intuitive faculty. This development will fall into two categories: first, the development of the intuition and of true spiritual perception, and secondly, the trained utilization of the mind as an interpreting agent.”
Treatise on White Magic, pg. 429”
― Alice Bailey, A Treatise on White Magic: The Way of the Disciple – Fifteen Rules for Magic

“The universe is like a dense forest, full of mysteries. Human beings have cut a small plot inside it. The 'knowldge' you got from home, school, college and society keeps you engaged within this plot. It doesn't let you wonder what lies beyond the plot.”
― Shunya

“Blessings of those who have no desires bring luck and good fortune to those who have desires. That's why we seek blessings from elders and monks.”
― Shunya

“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.”
― Marco Pasi, Esotericism Emergent: The Beginning of the Study of Esotericism in the Academy

“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.”
― Leo Strauss, Persecution and the Art of Writing

“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.”
― Christopher A. Plaisance, Correspondences: Journal for the Study of Esotericism

“Work with the timing of the moon phases. It’s an easy cheat code.”
― Robin S. Baker

“The moon has major influence over us. Each phase represents new energy that we’re able to utilize in our personal lives.”
― Robin S. Baker

“People criticized Guénon for writing like a bookkeeper of metaphysics, with no enthusiasm, with no heart. They thought he lacked inspiration. But Guénon was simply obeying "the esoteric, and particularly the Rosicrucian precept according to which it was better to talk to every person in their own language.”
― Roberto Calasso, The Ruin of Kasch

“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.”
― Robin S. Baker, Esotericism With an Unconventional Soul: Exploring Philosophy, Spirituality, Science, and Mysticism

“Numbers are a divine gift from Source. And even though they are man-made, its seed were implanted into the minds of humans from ancient civilizations.”
― Robin S. Baker, Esotericism With an Unconventional Soul: Exploring Philosophy, Spirituality, Science, and Mysticism

“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.”
― Robin S. Baker, Esotericism With an Unconventional Soul: Exploring Philosophy, Spirituality, Science, and Mysticism

“Discover the magic within, find harmony with nature.”
― San Nua

“The theory of esotericism is that mankind consists of two circles: a large, outer circle, embracing all human beings, and a small circle of instructed and understanding people at the center. Real instruction, which alone can change us, can only come from this center.”
― G.I. Gurdjieff, Views from the Real World

“To identify oneself with all beings does not mean that the body is to be despised. It must be borne as some exterior object, even as Christ bore His Cross. The Spirit must wield the body as the hand wields the hammer.”
― Rudolf Steiner, Esoteric Cosmology

“The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within.”
― Fritjof Capra