This implies that the whole of Western theology has been an aberration or an exoteric veiling of the truth.'
The answer to the first three points is that Aristotle did not make any distinction between exoteric and acroamatic, and was not likely to have any longer taught his exoteric dialogues when he was teaching his mature philosophy at Athens, but may have alternated the teaching of the latter between the more abstruse and the more popular parts which had gradually come to be called " exoteric."
We may define these courses by the terms esoteric and exoteric - the former the philosophy of the school, cultivated principally at the universities, trying to systematize everything and reduce all our knowledge to an intelligible principle, losing in this attempt the deeper meaning of Leibnitz's philosophy; the latter the unsystematized philosophy of general culture which we find in the work of the great writers of the classical period, Lessing, Winkelmann, Goethe, Schiller and Herder, all of whom expressed in some degree their indebtedness to Leibnitz.
But there was no doubt a tendency to extend the term " exoteric " from the dialectical to the more popular of the scientific writings of Aristotle, to make a new distinction between exoteric and acroamatic or esoteric, and even to make out that Aristotle was in the habit of teaching both exoterically and acroamatically day by day as head of the Peripatetic school at Athens.
Baader distinguishes, in a manner which may be paralleled from Boehme, between an immanent or esoteric process of self-production in God, through which He issues from His unrevealed state, and the emanent, exoteric or real process, in which God overcomes and takes up into Himself the eternal "nature" or the principle of selfhood, and appears as a Trinity of persons.