SOCIOLOGICAL AND RELIGIOUS STUDIES DEFINITION OF ESOTERICISM

Introduction. The definition of religion is complicated by various interpretations of its key elements in philosophical and cultural contexts, and the inclusion of esoteric dimensions adds complexity due to the secret nature of some religious practices. Esotericism is viewed as a special form of religious culture that can be studied culturally and historically, although its social dimension is not always directly linked to religious content, raising questions about the appropriateness of applying the term “esoteric” to non-religious phenomena such as corporate secrets or complex scientific theories. Content. In the sociological context, secrecy is viewed as a mechanism of social integration and differentiation, where it determines the form of social interaction but not its content. Esotericism is understood as a special social phenomenon manifested through closed groups and specific practices based on the invocation of natural forces that do not lend themselves to scientific study. The religious studies definition of esotericism usually points out the alternative nature of this cultural form in relation to the dominant culture, or emphasis is placed on the practical side (esoteric practice is unscientific because it does not rely on the impersonal scientific method). Esotericism can also be defined as the knowledge of «initiates» or an aspect of Western culture dating back to the religious syncretism of the Renaissance. Most religious studies scholars already have examples of what is esoteric and use these examples for definition. The question of “true esotericism” or “pseudoesotericism” is problematic, since the criteria for such truth or falsehood lie beyond the scope of scientific study. At the social level, esotericism is based on three principles. The first is the principle of secret dedication. For followers of modern esoteric teachings, dedication means confidentiality and secrecy; they consider themselves bearers of an oral tradition that they can constantly recreate themselves. In contrast, cults and sects that openly preach their teachings cannot be considered esoteric, despite the sense of chosenness among their followers. The second principle is multidimensional ontology and anthropology (in contrast to the unified ontology of Western culture). Esotericism necessarily presupposes a “Neoplatonic”, multi-level ontological principle and the inequality of people’s consciousness, hence the secret hierarchy in the attainment of esoteric knowledge. The third principle of esotericism is practice: salvation is possible through the special procedures available to the initiated few. Practice allows for an existential change in the level of consciousness of an adept of esoteric teaching. Conclusions. Esoteric texts provide descriptions of special personal experiences. The practitioners of these experiences form partially or fully closed groups that practice the transmission of this experience. Esoteric teachings necessarily contain three principles: secret dedication, multilevel nature of being and consciousness, practical application of knowledge. These principles characterize the connection between religious esoteric worldview and social occult practice.