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https ://doi.org/10.29013/ESR-20-1.2-137-139
Hidirov Mustafo Toyirkulovich, researcher, The faculty of social sciences National University of Uzbekistan E-mail: lider8304@list.ru
EVOLUTION OF PHILOSOPHICAL THOUGHTS RELATED TO THE ESOTERIC VIEW OF THE WORLD
Abstract. The article analyzes the evolution of philosophical teachings on the esoteric view of the world and their key development factors. Esoteric knowledge also emphasizes the role and place of time and space in the esoteric view of the world.
Keywords: philosophy, hermeticism, esoteric knowledge, myth, spiritual existence, society, theory and practice.
In recent years, there has been a growing interest turn, expresses the importance of the natural study
in the study and interest of view in the field of philosophy. In the context of rationalism and irrationalism, esoteric views of the world and plots, symbols and ideas associated with various aspects of the scientific view of the world play an important role among different sectors of society. Esoteric essence is directly embedded in the scientific, philosophical, religious and mythological paradigms. In particular, from the 60 s of the XX century, departments and research societies were created to study esotericism in the United States and in some European countries (France, Germany, Great Britain, and the Netherlands). Since the 1990 s, this problem has been the focus of attention of Russian scientists. As a result, several funds served to study the esoteric landscape of the world.
Firstly, a deep philosophical study of the essence of esoteric teachings; Secondly, to identify the negative and positive features of esoteric teachings that manifest themselves in social processes;
Thirdly, to determine the relevance of these ideas
of esoteric culture, the study of esotericism, as well as the role and role of the human factor in the esoteric space. At the same time, the importance, role and role of esoteric doctrines in the consciousness and experience of social life in modern society.
The study of the esoteric nature of the world is a product of a great period, from antiquity to the present day. In particular, it can be argued that the foundations of Indian philosophy used early esoteric knowledge in India. Because in Hinduism and Jainism there are rituals associated with esotericism [1, 131-137]. But Indian mythology, on the one hand, connects the concept of supernatural manufacture, and on the other, an extraordinary event, which is a figurative lesson. That is why Indian esoteric teachings have a special place.
Mystics also have different ways and means to understand the hidden nature of the world. In particular, Muhammad Ghazali is an exercise and effort to achieve his final inner ideology, and it refers to
to scientific realities by determining the status of moral purification and human perfection [2, 144]. such doctrines on the world stage; To date, a number of approaches to the esoteric
Fourthly, on this basis, the need will be studied phenomenon of the world have been developed,
for the development of textbooks of a theoretical and of which the most popular are A. Faivre, Hane-
methodological nature and recommendations in the graaf, Stukrad, V. M. Rosen and S. V. These are the
work of spiritual and ideological education. This, in approaches developed by Pakhomov: to interpret
Section 10. Philosophy
the esoteric landscape of the world as an integrated system, you must first understand its essence. The esoteric picture of the world and its evolution is connected with modern postclassical science. In particular, the fact that during the sociocultural crisis the structure of values in a number of areas underwent natural changes, the sociocultural character of the cultural system is manifested in esoteric views. The principle of maintaining my esoteric view of the world and hidden knowledge about a person from people who do not know about him, but share them with educated students.
Esoteric researchers note that in critical times in society, escalation of esoteric, mystical, eschatologi-cal moods occurred in dramatic times [3; 6].
Therefore, it is based on the principle of unity and progress as a system of knowledge representing the world through the esoteric view of the world. The principle of uniqueness is, first of all, the theoretical level of awareness of the integrity of the esoteric landscape of the world and nature in which it combines. Secondly, it is the experience of human theoretical knowledge of the integrity of the esoteric view of the world and the objective unity of the universe. The whole model of man's creation of an objective universe is reflected in the nature of his mental activity and his psychology.
Esotericism of Faivre is a "form of thinking", which differs from other forms of thinking by the following criteria: 1) reasoning in harmony, proportion; 2) the idea of living nature; 3) imagination and mediation; 4) transmutation skills; 5) the fundamental coincidence of several or all spiritual traditions; 6) The idea of a mysterious passage of spiritual knowledge, that is, a radiant esoteric, selective mentor [5; 12]. For reflections of the universe, we can see the specific stages of the living image of the world, an analysis of the esoteric view of the world.
"We note that the problem of determining the parameters and grounds for highlighting the esoteric discourse as a separate, independent type of discourse is currently debatable. The definitions of
this discourse that appear in studies can be called "experimental"- claims Pokrovskaya O. S. [6, 77-84].
In esotericism, the concepts of space are associated with a sacred concept, the study of which is R. Genon. Later this question was addressed to M. Eliade A. G. Dunes were taken into account. According to the followers of esoteric teachings, space is not only physical, but also physical. It includes all esoteric teachings on the existence of a plan of existence that can be captured in one or another of these sacred places. Sacred spaces are vibrant, moving, vibrating and evolving in accordance with their own laws. It is filled with all kinds of mental influences and is open in all directions - deep, wide, up and down. Each element in the sacred environment is reborn.
All points and objects in the sacred environment are connected by a complex chain of relationships. Each of these points indicates that the adherent is moving to another similar point and the reality behind this point. Thus, the entire space is absorbed by images. These images may appear in a special place or where they have never been. The esoteric landscape of the world served as the basis for the emergence of various esoteric views as a spiritual part of human existence and a distinctive part of culture. The time category requires a direct definition of time. A similar picture of time is found in esotericism. For esoteric time, time has a cyclic structure. But in many esoteric doctrines, with the exception of archaic and primitive societies, there is no idea that participation in the rituals associated with the cycle actually provides space for renewal and its existence. In esotericism, the emphasis shifts from objective history to subjective history. During Great Practice, an adherent separates his personal history of eternity from his archetypal history.
Schehlova L. V. and Borisova Yu.V say: "Esoterics and science operate in modern culture with the same, mostly natural, scientific concepts ("substance", "energy", "information", "quantum reality")" [7, 22-27].
From the earliest times, esotericism was seen as a mysterious, special form of knowledge that combines
with types of scientific, everyday, and religious knowledge. The division ofesotericism into a specific field of knowledge allows us to study it from the point ofview ofthe phenomenological features ofphilosophy, which is an important component of phenomenological science. This is because knowledge is the main object of philosophy, in particular epistemology, and knowledge arises in society. The main attention is paid to the function and distribution of knowledge, the social definitions of knowledge, their transfer and preservation, as well as the social status of various types of thinking at different times. However, the study of esoterics as a sociocultural phenomenon is an important factor in choosing this methodology. We also see an interdisciplinary integration of approaches to the esoteric view
of the world. At the same time, esoteric studies were carried out without any doubt, both in the natural direction and through emerging psychology.
Summing up all of the above, we can conclude that the esoteric view of the world retains a special kind of knowledge that has an irrational source. The basis of this knowledge lies in the construction of a figurative world that allows the formation of mystical or occult skills. This is the theoretical foundation upon which both mystical and occult practices are built. Modern science, in turn, combines the esoteric landscape of the world and the similarities of ancient hermetic knowledge, as well as the most important hypotheses about the enrichment of science at the end of the second millennium.
References:
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2. Abu hamid Al-Ghazali. The Revival of Religious Sciences (Ihya' Ulum al-Din). The Book of Science.-T.: Movaraunnahr, 2003. - 144 p.
3. Balagushkin E. G. Preface // Mysticism: Theory and History / ed. E. G. Balagushkina, A. R. Fokina.- M., 2008. - 3 p.
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