manu/mldr-zoomed-100char-total-queries-documents

chunk_id stringlengths 3 9	chunk stringlengths 1 100
9857_174	The Hamilton / Afghanistan War Monument – in Hamilton, Ontario – a retired Canadian Army LAV III
9857_175	located at the Canadian Warplane Heritage Museum was dedicated on June 3, 2017 to honour the
9857_176	service and sacrifice of the Hamilton area soldiers, sailors and aircrew who served in Afghanistan.
9857_177	The LAV III Monument at Fort York Armoury in Toronto, Ontario. A decommissioned Canadian Army LAV
9857_178	III was dedicated on June 10, 2018, to honour the 40,000 Canadian Armed Forces (CAF) who served and
9857_179	the 162 Canadians who lost their lives during the conflict in Afghanistan.
9857_180	The B.C. Regiment (DCO) LAV III Monument at Shiloh Hill, Mission, B.C. was dedicated July 12, 2019
9857_181	to commemorate the Canadian Mission 2001 - 2014 in Afghanistan. The ceremony held by B.C.R.
9857_182	Honoraries and members of the military community in attendance. ref. The British Columbia Regiment
9857_183	(DCO) Association -Home and Newsletter.
9857_184	The LAV III Monument at Parc de la Paix (Peace Parc) in Rivière-à-Claude, Gaspésie, Québec. A
9857_185	decommissioned Canadian Army LAV III dedicated on August 19, 2019 honouring 40,000 Canadian Armed
9857_186	Forces (CAF) who served and the 162 Canadians who lost their lives during the conflict in
9857_187	Afghanistan.
9857_188	Afghanistan Memorial LAV III in Victoria Park, in Sarnia, Ontario, Canada.
9857_189	OROMOCTO, NB, June 23, 2016 The LAV III Monument installation honours the service and sacrifice of
9857_190	Canadian Armed
9857_191	Forces during the war in Afghanistan.
9857_192	Related vehicles Stryker, a U.S. Army variant of the Stryker LAV-25 ASLAV LAV VI References
9857_193	External links
9857_194	GDLS Canada LAV III website Canadian Army LAV III specifications New Zealand Army NZLAV page
9857_195	Prime Portal – LAV III walk-around (1) Prime Portal – LAV III walk-around (2)
9857_196	Prime Portal – LAV III C2 walk-around Prime Portal – LAV III TUA walk-around
9857_197	Prime Portal – ELAV walk-around -LAV-III Engineer Walk Around
9857_198	Armoured personnel carriers Armoured fighting vehicles of Canada General Dynamics land vehicles
9857_199	Wheeled infantry fighting vehicles Eight-wheeled vehicles Military vehicles introduced in the 1990s
9857_200	Wheeled armoured personnel carriers Mowag Piranha
9858_0	Western esotericism, also known as esotericism, esoterism, and sometimes the Western mystery
9858_1	tradition, is a term scholars use to categorise a wide range of loosely related ideas and movements
9858_2	that developed within Western society. These ideas and currents are united since they are largely
9858_3	distinct both from orthodox Judeo-Christian religion and Enlightenment rationalism. Esotericism has
9858_4	pervaded various forms of Western philosophy, religion, pseudoscience, art, literature, and
9858_5	music—and continues to influence intellectual ideas and popular culture.
9858_6	The idea of grouping a wide range of Western traditions and philosophies together under the term
9858_7	esotericism developed in Europe during the late seventeenth century. Various academics have debated
9858_8	various definitions of Western esotericism. One view adopts a definition from certain esotericist
9858_9	schools of thought themselves, treating "esotericism" as a perennial hidden inner tradition. A
9858_10	second perspective sees esotericism as a category of movements that embrace an "enchanted"
9858_11	world-view in the face of increasing disenchantment. A third views Western esotericism as
9858_12	encompassing all of Western culture's "rejected knowledge" that is accepted neither by the
9858_13	scientific establishment nor orthodox religious authorities.
9858_14	The earliest traditions that later analysis labeled as forms of Western esotericism emerged in the
9858_15	Eastern Mediterranean during Late Antiquity, where Hermeticism, Gnosticism, and Neoplatonism
9858_16	developed as schools of thought distinct from what became mainstream Christianity. Renaissance
9858_17	Europe saw increasing interest in many of these older ideas, with various intellectuals combining
9858_18	"pagan" philosophies with the Kabbalah and Christian philosophy, resulting in the emergence of
9858_19	esoteric movements like Christian theosophy. The seventeenth century saw the development of
9858_20	initiatory societies professing esoteric knowledge such as Rosicrucianism and Freemasonry, while
9858_21	the Age of Enlightenment of the eighteenth century led to the development of new forms of esoteric
9858_22	thought. The nineteenth century saw the emergence of new trends of esoteric thought now known as
9858_23	occultism. Prominent groups in this century included the Theosophical Society and the Hermetic
9858_24	Order of the Golden Dawn. Also important in this connexion is Martinus´ "Spiritual Science". Modern
9858_25	Paganism developed within occultism, and includes religious movements such as Wicca. Esoteric ideas
9858_26	permeated the counterculture of the 1960s and later cultural tendencies, which led to the New Age
9858_27	phenomenon in the 1970s.
9858_28	The idea that these varying movements could be categorised together under the rubric of "Western
9858_29	esotericism" developed in the late eighteenth century, but these esoteric currents were largely
9858_30	ignored as a subject of academic enquiry. The academic study of Western esotericism only emerged in
9858_31	the late twentieth-century, pioneered by scholars like Frances Yates and Antoine Faivre. Esoteric
9858_32	ideas have meanwhile also exerted an influence in popular culture, appearing in art, literature,
9858_33	film, and music.
9858_34	Etymology The concept of the "esoteric" originated in the 2nd century
9858_35	with the coining of the Ancient Greek adjective esôterikós ("belonging to an inner circle"); the
9858_36	earliest known example of the word appeared in a satire authored by Lucian of Samosata ( 125 –
9858_37	after 180).
9858_38	The noun "esotericism", in its French form "ésotérisme", first appeared in 1828 in the work by
9858_39	protestant historian of gnosticism (1791–1864), Histoire critique du gnosticisme (3 vols.).
9858_40	The term "esotericism" thus came into use in the wake of the Age of Enlightenment and of its
9858_41	critique of institutionalised religion, during which alternative religious groups began to
9858_42	disassociate themselves from the dominant Christianity in Western Europe. During the nineteenth and
9858_43	twentieth centuries, scholars increasingly saw the term "esotericism" as meaning something distinct
9858_44	from Christianity—as a subculture at odds with the Christian mainstream from at least the time of
9858_45	the Renaissance. The French occultist and ceremonial magician Eliphas Lévi (1810–1875) popularized
9858_46	the term in the 1850s, and Theosophist Alfred Percy Sinnett (1840–1921) introduced it into the
9858_47	English language in his book Esoteric Buddhism (1883). Lévi also introduced the term l'occultisme,
9858_48	a notion that he developed against the background of contemporary socialist and Catholic
9858_49	discourses. "Esotericism" and "occultism" were often employed as synonyms until later scholars
9858_50	distinguished the concepts.
9858_51	Conceptual development
9858_52	The concept of "Western esotericism" represents a modern scholarly construct rather than a
9858_53	pre-existing, self-defined tradition of thought. In the late seventeenth century, several European
9858_54	Christian thinkers presented the argument that one could categorise certain traditions of Western
9858_55	philosophy and thought together, thus establishing the category now labelled "Western esotericism".
9858_56	The first to do so, (1659–1698), a German Lutheran theologian, wrote Platonisch-Hermetisches
9858_57	Christianity (1690–91). A hostile critic of various currents of Western thought that had emerged
9858_58	since the Renaissance—among them Paracelsianism, Weigelianism, and Christian theosophy—in his book
9858_59	he labelled all of these traditions under the category of "Platonic–Hermetic Christianity",
9858_60	portraying them as heretical to what he saw as "true" Christianity. Despite his hostile attitude
9858_61	toward these traditions of thought, Colberg became the first to connect these disparate
9858_62	philosophies and to study them under one rubric, also recognising that these ideas linked back to
9858_63	earlier philosophies from late antiquity.
9858_64	In Europe during the eighteenth century, amid the Age of Enlightenment, these esoteric traditions
9858_65	came to be regularly categorised under the labels of "superstition", "magic", and "the occult" -
9858_66	terms often used interchangeably. The modern academy, then in the process of developing,
9858_67	consistently rejected and ignored topics coming under "the occult", thus leaving research into them
9858_68	largely to enthusiasts outside of academia. Indeed, according to historian of esotericism Wouter J.
9858_69	Hanegraaff (born 1961), rejection of "occult" topics was seen as a "crucial identity marker" for
9858_70	any intellectuals seeking to affiliate themselves with the academy.
9858_71	Scholars established this category in the late 18th century after identifying "structural
9858_72	similarities" between "the ideas and world views of a wide variety of thinkers and movements" that,

9857_174

The Hamilton / Afghanistan War Monument – in Hamilton, Ontario – a retired Canadian Army LAV III

9857_175

located at the Canadian Warplane Heritage Museum was dedicated on June 3, 2017 to honour the

9857_176

service and sacrifice of the Hamilton area soldiers, sailors and aircrew who served in Afghanistan.

9857_177

The LAV III Monument at Fort York Armoury in Toronto, Ontario. A decommissioned Canadian Army LAV

9857_178

III was dedicated on June 10, 2018, to honour the 40,000 Canadian Armed Forces (CAF) who served and

9857_179

the 162 Canadians who lost their lives during the conflict in Afghanistan.

9857_180

The B.C. Regiment (DCO) LAV III Monument at Shiloh Hill, Mission, B.C. was dedicated July 12, 2019

9857_181

to commemorate the Canadian Mission 2001 - 2014 in Afghanistan. The ceremony held by B.C.R.

9857_182

Honoraries and members of the military community in attendance. ref. The British Columbia Regiment

9857_183

(DCO) Association -Home and Newsletter.

9857_184

The LAV III Monument at Parc de la Paix (Peace Parc) in Rivière-à-Claude, Gaspésie, Québec. A

9857_185

decommissioned Canadian Army LAV III dedicated on August 19, 2019 honouring 40,000 Canadian Armed

9857_186

Forces (CAF) who served and the 162 Canadians who lost their lives during the conflict in

9857_187

Afghanistan.

9857_188

Afghanistan Memorial LAV III in Victoria Park, in Sarnia, Ontario, Canada.

9857_189

OROMOCTO, NB, June 23, 2016 The LAV III Monument installation honours the service and sacrifice of

9857_190

Canadian Armed

9857_191

Forces during the war in Afghanistan.

9857_192

Related vehicles Stryker, a U.S. Army variant of the Stryker LAV-25 ASLAV LAV VI References

9857_193

External links

9857_194

GDLS Canada LAV III website Canadian Army LAV III specifications New Zealand Army NZLAV page

9857_195

Prime Portal – LAV III walk-around (1) Prime Portal – LAV III walk-around (2)

9857_196

Prime Portal – LAV III C2 walk-around Prime Portal – LAV III TUA walk-around

9857_197

Prime Portal – ELAV walk-around -LAV-III Engineer Walk Around

9857_198

Armoured personnel carriers Armoured fighting vehicles of Canada General Dynamics land vehicles

9857_199

Wheeled infantry fighting vehicles Eight-wheeled vehicles Military vehicles introduced in the 1990s

9857_200

Wheeled armoured personnel carriers Mowag Piranha

9858_0

Western esotericism, also known as esotericism, esoterism, and sometimes the Western mystery

9858_1

tradition, is a term scholars use to categorise a wide range of loosely related ideas and movements

9858_2

that developed within Western society. These ideas and currents are united since they are largely

9858_3

distinct both from orthodox Judeo-Christian religion and Enlightenment rationalism. Esotericism has

9858_4

pervaded various forms of Western philosophy, religion, pseudoscience, art, literature, and

9858_5

music—and continues to influence intellectual ideas and popular culture.

9858_6

The idea of grouping a wide range of Western traditions and philosophies together under the term

9858_7

esotericism developed in Europe during the late seventeenth century. Various academics have debated

9858_8

various definitions of Western esotericism. One view adopts a definition from certain esotericist

9858_9

schools of thought themselves, treating "esotericism" as a perennial hidden inner tradition. A

9858_10

second perspective sees esotericism as a category of movements that embrace an "enchanted"

9858_11

world-view in the face of increasing disenchantment. A third views Western esotericism as

9858_12

encompassing all of Western culture's "rejected knowledge" that is accepted neither by the

9858_13

scientific establishment nor orthodox religious authorities.

9858_14

The earliest traditions that later analysis labeled as forms of Western esotericism emerged in the

9858_15

Eastern Mediterranean during Late Antiquity, where Hermeticism, Gnosticism, and Neoplatonism

9858_16

developed as schools of thought distinct from what became mainstream Christianity. Renaissance

9858_17

Europe saw increasing interest in many of these older ideas, with various intellectuals combining

9858_18

"pagan" philosophies with the Kabbalah and Christian philosophy, resulting in the emergence of

9858_19

esoteric movements like Christian theosophy. The seventeenth century saw the development of

9858_20

initiatory societies professing esoteric knowledge such as Rosicrucianism and Freemasonry, while

9858_21

the Age of Enlightenment of the eighteenth century led to the development of new forms of esoteric

9858_22

thought. The nineteenth century saw the emergence of new trends of esoteric thought now known as

9858_23

occultism. Prominent groups in this century included the Theosophical Society and the Hermetic

9858_24

Order of the Golden Dawn. Also important in this connexion is Martinus´ "Spiritual Science". Modern

9858_25

Paganism developed within occultism, and includes religious movements such as Wicca. Esoteric ideas

9858_26

permeated the counterculture of the 1960s and later cultural tendencies, which led to the New Age

9858_27

phenomenon in the 1970s.

9858_28

The idea that these varying movements could be categorised together under the rubric of "Western

9858_29

esotericism" developed in the late eighteenth century, but these esoteric currents were largely

9858_30

ignored as a subject of academic enquiry. The academic study of Western esotericism only emerged in

9858_31

the late twentieth-century, pioneered by scholars like Frances Yates and Antoine Faivre. Esoteric

9858_32

ideas have meanwhile also exerted an influence in popular culture, appearing in art, literature,

9858_33

film, and music.

9858_34

Etymology The concept of the "esoteric" originated in the 2nd century

9858_35

with the coining of the Ancient Greek adjective esôterikós ("belonging to an inner circle"); the

9858_36

earliest known example of the word appeared in a satire authored by Lucian of Samosata ( 125 –

9858_37

after 180).

9858_38

The noun "esotericism", in its French form "ésotérisme", first appeared in 1828 in the work by

9858_39

protestant historian of gnosticism (1791–1864), Histoire critique du gnosticisme (3 vols.).

9858_40

The term "esotericism" thus came into use in the wake of the Age of Enlightenment and of its

9858_41

critique of institutionalised religion, during which alternative religious groups began to

9858_42

disassociate themselves from the dominant Christianity in Western Europe. During the nineteenth and

9858_43

twentieth centuries, scholars increasingly saw the term "esotericism" as meaning something distinct

9858_44

from Christianity—as a subculture at odds with the Christian mainstream from at least the time of

9858_45

the Renaissance. The French occultist and ceremonial magician Eliphas Lévi (1810–1875) popularized

9858_46

the term in the 1850s, and Theosophist Alfred Percy Sinnett (1840–1921) introduced it into the

9858_47

English language in his book Esoteric Buddhism (1883). Lévi also introduced the term l'occultisme,

9858_48

a notion that he developed against the background of contemporary socialist and Catholic

9858_49

discourses. "Esotericism" and "occultism" were often employed as synonyms until later scholars

9858_50

distinguished the concepts.

9858_51

Conceptual development

9858_52

The concept of "Western esotericism" represents a modern scholarly construct rather than a

9858_53

pre-existing, self-defined tradition of thought. In the late seventeenth century, several European

9858_54

Christian thinkers presented the argument that one could categorise certain traditions of Western

9858_55

philosophy and thought together, thus establishing the category now labelled "Western esotericism".

9858_56

The first to do so, (1659–1698), a German Lutheran theologian, wrote Platonisch-Hermetisches

9858_57

Christianity (1690–91). A hostile critic of various currents of Western thought that had emerged

9858_58

since the Renaissance—among them Paracelsianism, Weigelianism, and Christian theosophy—in his book

9858_59

he labelled all of these traditions under the category of "Platonic–Hermetic Christianity",

9858_60

portraying them as heretical to what he saw as "true" Christianity. Despite his hostile attitude

9858_61

toward these traditions of thought, Colberg became the first to connect these disparate

9858_62

philosophies and to study them under one rubric, also recognising that these ideas linked back to

9858_63

earlier philosophies from late antiquity.

9858_64

In Europe during the eighteenth century, amid the Age of Enlightenment, these esoteric traditions

9858_65

came to be regularly categorised under the labels of "superstition", "magic", and "the occult" -

9858_66

terms often used interchangeably. The modern academy, then in the process of developing,

9858_67

consistently rejected and ignored topics coming under "the occult", thus leaving research into them

9858_68

largely to enthusiasts outside of academia. Indeed, according to historian of esotericism Wouter J.

9858_69

Hanegraaff (born 1961), rejection of "occult" topics was seen as a "crucial identity marker" for

9858_70

any intellectuals seeking to affiliate themselves with the academy.

9858_71

Scholars established this category in the late 18th century after identifying "structural

9858_72

similarities" between "the ideas and world views of a wide variety of thinkers and movements" that,