To see the other types of publications on this topic, follow the link: Mysticism India.
Journal articles on the topic 'Mysticism India'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Mysticism India.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Gaeffke, Peter, and Shankar Gopal Tulpule. "Mysticism in Medieval India." Journal of the American Oriental Society 109, no. 3 (July 1989): 469. http://dx.doi.org/10.2307/604168.
Full text
2
Matta, Rakib Farooq, and Morve Roshan K. "AN EVALUATION OF MYSTICISM IN RABINDRANATH TAGORE’S GITANJALI (1910)." Scholedge International Journal of Multidisciplinary & Allied Studies ISSN 2394-336X 4, no. 11 (November 29, 2017): 103. http://dx.doi.org/10.19085/journal.sijmas041101.
Full textAbstract:
<p>Mysticism is “a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions”. Mysticism categorically lacks an authority and anything and everything that is related to God is put under the term mysticism. An analysis of words and ideas reveals that it is the love for “nature” and “God” that made Tagore enters the realm of mysticism. However, his mystical experiences are quite different from those of the experiences of enlightened saints of India. Saints’ mysticism is a result of the union achieved through deep meditation, but in Tagore’s case it is only love and desire for the union. As a result of this, his Gitanjali can be considered as “Nature Mysticism” rather than Soul or God Mysticism only which enlightened saints and poets like Kalidasa or Auribindo can achieve.</p>
3
Somasundaram, O. "Divine Love: The Bridal Mysticism of Andal." Journal of Psychosexual Health 1, no. 1 (January 2019): 87–89. http://dx.doi.org/10.1177/2631831818823636.
Full textAbstract:
Introduction: Mankind’s history has witnessed many forms of expression of devotion (bhakti) including its expression as love. Methodology: In this article, we explore the love of Andal, belonging to the Vaishnavite tradition of South India, towards her chosen God. Results: As we journey along her story and her works, we can see faith, fiction, and history merging into a seamless whole.
4
Asbury, Michael E. "Naqshbandi Mujaddidi Mysticism in the West: The Case of Azad Rasool and His Heirs." Religions 13, no. 8 (July 27, 2022): 690. http://dx.doi.org/10.3390/rel13080690.
Full textAbstract:
The transfer of Sufism as a lived tradition to the Euro-American sphere, which first began in the early twentieth century, is a notable modern development that has been the subject of increasing academic interest in recent decades. Yet much of the literature on this topic to date has focused more on what has changed during the process of transfer, rather than on what has remained the same. It has also tended to prioritize context over mysticism. However, examining the main mystical doctrines and practices of the case study lineage of the Indian shaykh Azad Rasool (d. 2006), who from 1976 sought to introduce his teachings to Westerners arriving in India in search of spiritual fulfillment, in fact reveals substantial continuity with the early and pre-modern past. Such examination involved textual analysis of the primary sources of this lineage combined with multi-sited ethnography, comprised of participant observation as well as interviews, conducted primarily in Germany and the US, along with an excursion to India, among members of the two branches of this lineage between 2015 and 2020. It thus seems that shifting focus from context to mysticism itself, at least in some traditions, has the potential to also reveal much continuity in spite of changing contextual factors.
5
Bradford, David T. "BIOLOGICAL RHYTHMS IN VEDANTIC MYSTICISM: THE EXAMPLE OF RAMAKRISHNA." Acta Neuropsychologica 17, no. 3 (August 25, 2019): 215–31. http://dx.doi.org/10.5604/01.3001.0013.4241.
Full textAbstract:
This study is a process analysis of probably the longest reported mystical experience: the six-month nirvikalpa samadhi of the Indian saint Ramakrishna Paramahamsa (1836-1886). Throughout this period he participated in Brahman, which is understood in the Vedantic tradition of India as the blissful, intrinsically conscious substance of being. Ramakrishna cycled between the states aligned with Brahman’s saguna (manifest) and nirguna (unmanifest) aspects. He was insensate and cataleptic during the nirguna phase of mystical cycles. Liminal consciousness, ecstatic emotion, and visions of God characterized the saguna phase. The respective states are likened to the onset and the resolution of the Minimally Conscious State, the least severe form of coma. The temporal pattern of individual cycles is attributed to the Basic RestActivity Cycle, a fundamental biological rhythm. Yoga practices that may have contributed to the onset and continuation of samadhi are reviewed. Ramakrishna’s nirvikalpa samadhi incorporated two basic forms of mystical experience: union with the personal God, and transient probing of the undifferentiated ground of being. Other mystical experiences may have a cyclical structure and conform with a biological rhythm.
6
Chaudhuri, Dr Indrani Datta. "The “Coming” Epic of Freedom: Reading Sri Aurobindo’s Savitri as a Mythopoesis in Opposition to Sovereign Control." SMART MOVES JOURNAL IJELLH 9, no. 2 (February 26, 2021): 201–18. http://dx.doi.org/10.24113/ijellh.v9i2.10922.
Full textAbstract:
There is a general trend among Western critics, and scholars influenced by the West, to stereotype Third World Literatures, particularly those from India, either as the voice of national consolidation or as providing the emancipated West with the required dose of mysticism and spiritualism. Sri Aurobindo’s works have fallen within either of these two categories. As a result, much of the aesthetic autonomy of his writings have been ignored. This article focuses on the unique quality of Sri Aurobindo’s works, with particular reference to his epic poem Savitri, and shows how he recreates indigenous and classical Indian legends, myths and symbols to subvert sovereign control initiated by the West. Savitri emerges as the representative epic for a new nation that has much more to offer to the future generations apart from the intangible ideas of mysticism and spiritualism. By reinforcing the concept of Shakti and the Mother as the primal Universal Consciousness the mythopoesis in Savitri stands in opposition to the anthropocentric and the anthropogenic machines of sovereignty, both ancient and modern. It establishes the fact that in the human resides the divine and that divinity is a kind of life that can be lived on this earth.
7
Schelkshorn, Hans, and Herman Westerink. "Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 1–7. http://dx.doi.org/10.30965/23642807-00501001.
Full textAbstract:
Abstract The emergence of a scholarly and popular interest in religious experience, spirituality and mysticism around 1900 plays a crucial role in the further transformations in religion in the twentieth century and in contemporary Western and non-Western societies. This volume contains philosophical reflections on the emergence of these new constellations, discourses and practices. The ‘rediscovery’ of the various spiritual and mystical sources and traditions, and the turn towards the individual’s religious experiences, can be situated against the background of a growing critique of global scientific positivism and the rise of secular (atheistic, Marxist) philosophies. The turn to spirituality and mysticism is associated with political projects of anti-imperialist emancipation in for example, India, the Islamic countries, Russia and Latin-America. Through philosophical inquiries into key authors such as Bergson, Blondel, James, Heidegger, Bremond, Weil, Solov’ëv, Rodó, Iqbal and Vivekenanda, this volume presents a comprehensive perspective on the fundamental issues and discussions that inspired the turn to spirituality in a modern era of secular reason.
8
Mishra, Shruti. "The Idea of Mysticism in the Writings of Andrew Harvey and Pico Iyer." SMART MOVES JOURNAL IJELLH 8, no. 10 (October 28, 2020): 14–26. http://dx.doi.org/10.24113/ijellh.v8i10.10795.
Full textAbstract:
This paper deals with idea of mysticism represented in form of Buddhist Philosophy. I will be discussing the writings of Andrew Harvey and Pico Iyer. Both of them are commendable travel writers, they have extensively travelled and wrote about Buddhism. I will be comparing the writings of both and the way they looked at Buddhism and its philosophy for the welfare of people. A Journey in Ladakh by Andrew Harvey and Sun After Dark by Pico Iyer, both of them talk of about Buddhist dominant regions and its effect on people. The difference between the two is that, the writings of Andrew Harvey is more spiritual whereas Pico Iyer is more technical and political. Both of them express their special bond with India and its people. They talk about the peculiarities of people, the culture and cuisine.
9
Scott, David. "Buddhism and Islam: Past to Present Encounters and Interfaith Lessons." Numen 42, no. 2 (1995): 141–55. http://dx.doi.org/10.1163/1568527952598657.
Full textAbstract:
AbstractThe paper deals with the encounter and ensuing responses that can be traced between Buddhism and Islam, during their centuries of contact across Asia (Anatolia, Iran, Central Asia, India), and more recently in the West. Within this panorama of history certain immediate overtly negative images of the other can be perceived in both traditions, manifested in terms of actions and literature. However some more positive images seem to have crystallised in Islam, particularly and significantly within the mystical Sufi streams that emerged in the East Iranian and Central Asian lands. Such historical patterns of confrontation, convergence and mysticism lead into the more modern second part of the study. A geographical-political perspective is first used, as the variations in their relationship in the various countries of SE Asia, and the British situation are noted. This is followed by a review of potential approaches between Islam and Buddhism in the current inter-faith dialogue arena. Whilst some doctrinal areas may be reconcilable (according to Cleary), it is primarily in other areas that more promising avenues of approach may be discerned. One is the area of ethics and social action on issues of common concern, as suggested by figures like Badawi, Gilliat, Askari and Vajiragnana. Another one is in contemplational areas of mysticism, as acknowledged by figures like Idries Shah. In both areas this can be echoed in greater clarity in the Christian-Buddhist dialogue. A further implication may be to bring out the need to view religions in functionalist and transformational terms, rather than culture bound doctrinal norms.
10
Maulana, M. Iqbal. "SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan." Living Islam: Journal of Islamic Discourses 1, no. 2 (November 28, 2018): 359. http://dx.doi.org/10.14421/lijid.v1i2.1734.
Full textAbstract:
Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an and Hadith. Furthermore, a number of female Sufi fig- ures such as Rabi'ah Adawiyah, Aishah al-Ba'uniyyah, Jahan Malek Khatun, Mahsati Ganjavi (Persia), Habba Khatoon, Jahanara Begum (India), were shown, which proved that women had equal opportunities in achieving spiritual knowledge.
11
Bakić-Hayden, Milica. "Nesting Orientalisms: The Case of Former Yugoslavia." Slavic Review 54, no. 4 (1995): 917–31. http://dx.doi.org/10.2307/2501399.
Full textAbstract:
This paper introduces the notion of “nesting orientalisms” to investigate some of the complexity of the east/west dichotomy which has underlain scholarship on “Orientalism” since the publication of Said's classic polemic, a discourse in which “East,” like “West,” is much more of a project than a place. While geographical boundaries of the “Orient“ shifted throughout history, the concept of “Orient” as “other” has remained more or less unchanged. Moreover, cultures and ideologies tacitly presuppose the valorized dichotomy between east and west, and have incorporated various “essences” into the patterns of representation used to describe them. Implied by this essentialism is that humans and their social or cultural institutions are “governed by determinate natures that inhere in them in the same way that they are supposed to inhere in the entities of the natural world.” Thus, eastern Europe has been commonly associated with “backwardness,” the Balkans with “violence,” India with “idealism” or “mysticism,” while the west has identified itself consistently with the “civilized world.“
12
Forsthoefel, Thomas A. "Weaving the Inward Thread to Awakening: The Perennial Appeal of Ramana Maharshi." Horizons 29, no. 2 (2002): 240–59. http://dx.doi.org/10.1017/s0360966900010124.
Full textAbstract:
ABSTRACTThis article considers the “perennial” appeal of Ramana Maharshi, the twentieth-century Hindu saint from South India (1879–1950). While not as well-known in the West as either Ramakrishna or Ramana's contemporary, Sri Aurobindo, Ramana's life and teaching have evoked a surprisingly strong positive reaction from Indians and Westerners alike. The reason for this, first of all, is to be located in the perennial philosophy which his life and teaching implicate, and the use made of that philosophy by neo-Hindu apologists or Western scholars and spiritual figures interested in “mysticism” across cultures or interfaith dialogue. Second, the appeal of Ramana can also be located in the compelling attraction of holiness, a phenomenon which raises the fundamental question of what it means to be human. In the case of Ramana, the compelling example of human “being” provokes inquiry into the depth dimension of human existence, where, in the non-dualistic tradition which he represents, one discovers divinity.
13
Djalal, Abdul. "Shaykh Waliyullah al-Dihlawi dan Konsep-Konsep Kunci dalam Penafsiran Alquran." Mutawatir 8, no. 1 (July 20, 2020): 124–42. http://dx.doi.org/10.15642/mutawatir.2018.8.1.124-142.
Full textAbstract:
This article attempts to explore the thought of Shaykh Waliyullah al-Dihlawi on the Qur’an and key concepts of the Qur’anic science. By using historical approach and content analysis method, I argue that al-Dihlawi is a Muslim reformist whose thought on understanding the Qur’an is rarely discussed by Indonesian Muslim scholars. He is expert not only in the field of Islamic law, mysticism, and thought, but also in the field of Qur’anic exegesis. His thought and ideas have been referred to and followed by Muslims of Bahrevi and Deoband and has inspired the ideas of neo-Mu’tazilah in India. Through his rational way of thinking, he offers a new light of understanding the Qur’an through historical perspective with regard to the concept of asbab al-nuzul, al-naskh, and the Israelite tales of previous community. Beside the historical consciousness, al-Dihlawi requires also a necessity for understanding the universal message behind the text. These were among the reformist thoughts of al-Dihlawi which arose in the desert of the Muslim traditional conviction.
14
Basu, Ratan Lal. "ASPECTOS CIENTÍFICOS Y BENEFICIOSOS DEL CULTO TANTRICO." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 2 (July 19, 2016): 26–49. http://dx.doi.org/10.32351/rca.v1.2.15.
Full textAbstract:
Este artículo se propone identificar y aislar lo científico y beneficioso de la falsedad, superstición y misticismo que envuelve al tantrismo.De todas las prácticas religiosas y semireligiosas antiguas de la India, el culto tántrico es el que ha conseguido el mayor reconocimiento y la mayor popularidad en todo el mundo. La razón de esta popularidad no ha sido el interés académico, espiritual o filosófico. Por el contrario, se lo ha asociado con promesas de obtener poderes mágicos y sobrenaturales, como también promesas de mejorar la potencia sexual y la intensidad del disfrute sexual y restablecer la potencia sexual perdida en las personas mayores. En la India, la gente común le confirió una mala reputación al culto tántrico. El misterio, la psicosis de culpa y temor también se asocian a este culto esotérico.El tantra en sí no es una religión pero ha penetrado en la mayoría de las comunidades religiosas y subreligiosas no solo de la India sino también de Tíbet, China, Japón y muchos otros países (especialmente asiáticos). En la India, son innumerables las asociaciones de tantra y los tántricos individuales en calidad de gurús (maestros) con sus círculos de discípulos.Sin embargo, son muchos los aspectos del tantra que son científicamente demostrables y sus efectos son beneficiosos tanto para los individuos como la sociedad en su conjunto. En esta línea, al final del artículo se destacan algunos estudios que demuestran la reducción de los niveles de estrés como resultado de las prácticas tántricas. Este trabajo también apunta a inspirar a más investigadores competentes y eruditos a continuar con la tarea aquí iniciada.AbstractThis article endeavors to identify and isolate the scientific and beneficial from falsehood, superstition and mysticism surrounding tantrism.Among the various ancient Indian religious and semi-religious practices, tantra cult has got the most widespread recognition and popularity all over the world. The reason for this popularity of tantra has hardly been from academic, spiritual or philosophical interests. On the contrary, it has been associated with promises of achievements of magical and supernatural powers as well as promises of enhancement of sexual power and intensity of sexual enjoyment, and restoration of lost sexual potency of old people. In India, tantra cult has assumed a bad reputation among ordinary people. Mystery, guilt psychosis and fear have also been associated with this esoteric cult.Tantra itself is not a religion but it has penetrated most of the major religious and sub-religious communities not only in India but also in Tibet, China, Japan and many other countries (especially Asian). In India there are innumerable tantra-based societies and individual tantriks as gurus (teachers) with their circles of disciples. Nevertheless, there are many aspects of tantra which are scientifically verifiable and the effects of which are beneficial for individuals and the human society. Accordingly, at the end of the article, some studies proving decreased stress levels as a result of tantra practices are highlighted.This work also aims at inspiring more competent and erudite researchers to carry forward the task herein initiated.
15
Ahmed, Mo Gulfaraz. "The Sufi Silsila and the Influence of Hinduism on Sufism." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 1 (January 20, 2022): 129–33. http://dx.doi.org/10.31305/rrijm.2022.v07.i01.019.
Full textAbstract:
India has been a Hindu nation from the very beginning. The Brahmins were considered to belong to the upper caste in Hinduism and the practices followed by the Muslims were opposite to those of the Hindus. After the Arab invasion of India, Islam was widely propagated by those who migrated to India. Sufis have the most important contribution in the propagation of Islam in India. Sufism or Islamic mysticism developed from the core ideas of Islam. Sufi saints tried to bring harmony in the society and a harmonious trend was established by them. Thus, the universality of Sufism is accepted in all hands. The present article attempts to trace the origins of Sufism, the Sufi silsila in India and the influence of Hinduism and other religions on Sufism. It has been observed that through Sufism, the philosophies of mystical traditions belonging to other religions such as Christianity, Judaism, Hinduism and Buddhism were shared by the Sufis among the people of India, which suggests that the Sufis had their own He was very generous in his views.
Abstract in Hindi Language:
भारत प्रारम्भ से ही हिन्दू राष्ट्र रहा है। ब्राह्मणों को हिंदू धर्म में उच्च जाति से संबंधित माना जाता था और मुसलमानों द्वारा अपनाई जाने वाली प्रथाएं हिंदुओं के विपरीत थीं। भारत में अरब आक्रमण के पश्चात् भारत में प्रवास करने वालों द्वारा इस्लाम का व्यापक रूप से प्रचार-प्रसार किया गया। भात में इस्लाम के प्रचार-प्रसार में सूफियों का सर्वाधिक महत्वपूर्ण योगदान हैं। सूफीवाद या इस्लामी रहस्यवाद का विकास इस्लाम के मूल विचारों से हुआ है। सूफी संतों ंने समाज में सामंजस्य स्थापित करने की कोशिश की और उनके द्वारा एक सामंजस्यपूर्ण प्रवृत्ति स्थापित की गई। इस प्रकार सूफीवाद की सार्वभौमिकता सभी हाथों में स्वीकार की जाती है। वर्तमान आलेख सूफीवाद की उत्पत्ति, भारत में सूफी सिलसिला और सूफीवाद पर हिंदू एवं अन्य धर्मों का प्रभाव का पता लगाने का प्रयास करता है। यह देखा गया है कि सूफीवाद के माध्यम से, ईसाई धर्म, यहूदी धर्म, हिंदू धर्म और बौद्ध धर्म जैसे अन्य धर्मों से संबंधित रहस्यमय परंपराओं के दर्शन को सूफियों द्वारा भारत के लोगों के बीच साझा किया गया था, जिससे पता चलता है कि सूफी अपने विचारों में बहुत उदार थे।
Keywords: सिलसिला, सूफीवाद, हिंदू धर्म, इस्लाम, रहस्यवाद
16
Babu, Roshni. "Tending Immanence, Transcending Sectarianism: Plane of Mixed Castes and Religions." CASTE / A Global Journal on Social Exclusion 2, no. 2 (December 18, 2021): 359–74. http://dx.doi.org/10.26812/caste.v2i2.230.
Full textAbstract:
The attempt in this article is to extrapolate the notion of hybridity latent in B. R. Ambedkar’s reflections on mixed castes, and outcastes, which subsequently leads to the causal link that he then derives gesticulating to social evils, namely, the origin of untouchability. Whether this embryonic notion of hybridity present in Ambedkar’s work is amenable to the extrapolation of Dalit identity thought along the lines of Gilles Deleuze’s notion of “immanent mixtures” is a thread that this study pursues. This certainly has broad implications for the prevalent notions of Dalit identity. This study ventures to read Ambedkar’s work, Riddles in Hinduism (1987) alongside Deleuze, probing into the intuitive link between notions of hybridity and the plane of immanence.
Ideological distancing from predetermined categories of identity considered to be reductive in nature by the intellectuals of Indian philosophical thinking view such predetermined notions as facile conceptions that run short of representative qualities of complex and varied particularities of reasoned engagement with one’s resources. Amartya Sen heralded this ideological position in his work titled, The Argumentative Indian (2006), in favor of heterodoxy and reasoned choice determining priorities between different identities. Lacunae regarding identification of resources prominent in Sen’s work is pointed out by Jonardon Ganeri, who hails from the cluster of contemporary Sanskritists competent in philological and theoretical exegesis of “sastric” philosophical literature from the classical period of India.
This study is a close reading of Jonardon Ganeri’s concept of ‘resources within’ which he develops in his work, Identity as Reasoned Choice (2012) to examine the potentiality of this concept to advance a theoretical framework that could counter a sectarian view of Indian tradition, as it is professed at the outset of his work. Sectarianism, which Ganeri opposes, identifies mysticism to be its chief trait which he shows to be selectively usurping only those resources grounded in Vedantic wisdom from India’s past.
17
Fajar, Fajar, and Ridhwan Ridhwan. "PERAN SENI TEATER DALAM MENTRANSFER NILAI-NILAI AKHLAK PADA PEMBELAJARAN SEJARAH KEBUDAYAAN ISLAM." AL-QAYYIMAH: Jurnal Pendidikan Islam 4, no. 2 (November 29, 2021): 151–74. http://dx.doi.org/10.30863/aqym.v4i2.2033.
Full textAbstract:
This paper examines the role of theater arts in transferring moral values in islamic cultural history learning. This paper aims to reveal the meaning and origin of theater as well as the moral values contained in learning the history of Islamic culture through theater. The research method uses literature review. The results of the research show that theater is a matter of mysticism, in my eyes there are many things that can be tried in theater, because the crisis experienced by the Indonesian state for me is a spiritual tension. At first the theater was only performed for ritual purposes only about thousands of years BC. From several ancient nations that experienced rapid cultural development such as Ancient Egypt, Maya in South America, Central Asia, Babylon, China and India, theater was used as a medium that could bring them in direct contact with the Almighty. Along with the development of the times, the Greeks changed the design pattern in developing theatrical performances, not only centered on rituals, but can also be presented as an entertainment spectacle.Theater can be a medium for forming Muslim personalities and can be done through learning the history of Islamic culture. With this method, this formation will be reflected in the moral personality of students, which includes noble moral values which include religious values, discipline, independence, responsibility, creativity, cooperation and care for the environment.
18
Zysk, Kenneth G., and Kamakhya Prasad Singh Choudhary. "Modern Indian Mysticism." Journal of the American Oriental Society 105, no. 4 (October 1985): 807. http://dx.doi.org/10.2307/602807.
Full text
19
Yusna, Darni. "BUDDHISM: AN OVERVIEW OF ITS PHILOSOPHY AND DEVELOPMENT IN RUSSIA." Alfuad: Jurnal Sosial Keagamaan 5, no. 2 (November 26, 2021): 1. http://dx.doi.org/10.31958/jsk.v5i2.4608.
Full textAbstract:
It is a positivist philosophy that assumed a religious character, and it appeared in India after the Hindu Brahmin religion in the fifth century B.C. In the beginning, it was opposed to Hinduism and tended to take care of the human being. It also included a call to mysticism and harshness, and the rejection of luxury, and the call for love, tolerance, and doing good. After the death of its founder, it turned into false beliefs of a pagan nature, and its followers exaggerated its founder until he worshipped him. We conducted a literature study by reviewing various sources and using a descriptive analysis approach and a historical approach in presenting this article. It is considered an ethical system and a philosophical doctrine based on philosophical theories, and its teachings are not revelations but rather opinions and beliefs within a religious framework. Old Buddhism differs from New Buddhism in that the former is ethical, while New Buddhism is Buddha's teachings mixed with philosophical views and mental measurements about the universe and life. Buddhism has spread to all corners of the world, including Russia. Buddhism is considered one of the traditional religions in Russia, which is legally part of Russia's historical heritage. In addition to the historical monastic traditions of Buryatia, Kalmykia, and Tuva, Buddhism is now spreading throughout Russia, with some ethnic Russians converting to it. The main form of Buddhism in Russia is the Gelukpa school of Tibetan Buddhism, with other Tibetan traditions in the minority. Although Tibetan Buddhism is most often associated with Tibet, the religion spread to Mongolia, and via Mongolia, it was brought to Russia.
20
Shrivastava, Dr Ku Richa. "Environmental, Eco - Criticism and Eco - Feminist Perspectives in Rohinton Mistry’s A Fine Balance & Gloria Naylor’s Linden Hills." SMART MOVES JOURNAL IJELLH 7, no. 8 (August 28, 2019): 16. http://dx.doi.org/10.24113/ijellh.v7i8.9610.
Full textAbstract:
This paper attempts a reading of Rohinton Mistry’s novel A Fine Balance (1997) and Gloria Naylor’s Linden Hills (1985) envision insights from recent developments in eco-criticism and eco-feminism. Through Gender theory eco-feminism substantiates the silence of women in Linden Hills.
Eco-criticism is a form of literary criticism based on ecological perspectives. It investigates the relation between human and the natural world in literature, such as the way in which environmental issues, cultural issues concerning the environment and attitudes towards nature are presented and analyzed. One of the main goals of eco-criticism concerns the environment and attitudes towards nature and ecological aspects. This form of criticism has gained a lot of attention during recent years (approximately since 2000) due to greater social emphasis on environmental destruction as a result of increased technology. It is hence a way of analyzing and interpreting literary texts. Eco critics investigate such things as the underlying ecological values, what, precisely, is meant by the word nature, and whether the examination of “Place” should be a distinctive category, gender or race. By examining the eco critical discourse in A Fine Balance, the paper posits that Mistry’s vision of development in India is predicated on the conditions of sustainability.
The Ecological Feminism is an interdisciplinary movement which interrogates the new ways of thought process concerning natural world, diplomacy, and mysticism. Eco-feminist speculation has exacting and important association between females and natural world. Eco-feminism understands the suppression of women and their mistreatment in phrases of the subjugation and operation of the environment. Naylor discusses gender conditioned with eco-feminism perspectives. She scrutinizes United States as a “Place”, in relation to race of Linden Hills.
The postcolonial feminist theory contends that through novel, A Fine Balance comparing with Linden Hills, Mistry interrogate the difficulties of maintaining natural and human diversity in the contemporary economic and social development in the Indian subcontinent. The aspects of paper are tailoring sustainability, ecology, eco - feminism and environment, urbanization and modernization, creation of ecological imbalance and the use of nature ‘as an end to all means’.
21
., Mudita. "Mysticism in Indian English poetry." RESEARCH HUB International Multidisciplinary Research Journal 7, no. 10 (October 5, 2020): 1–2. http://dx.doi.org/10.53573/rhimrj.2020.v07i10.001.
Full text
22
Nasution, Ismail Fahmi Arrauf. "BUKU PANDUAN PENGKAFIRAN: Evaluasi Kritis Tibyān fī Ma’rifat al-Adyān karya Nūr al-Dīn al-Ranīrī." Jurnal THEOLOGIA 29, no. 1 (September 2, 2018): 59. http://dx.doi.org/10.21580/teo.2018.29.1.2313.
Full textAbstract:
<p class="Iabstrak"><strong>Abstract</strong>: <em>The aim of this article is to critically evaluate the thought of Nūr al-Dīn al-Ranīrī, particularly his thought in Tibyān fī Ma’rifat al-Adyān. The book contained his accusation of others as being a kafir. This Indian origin theologian explained the history of religions from the times of Adam to the times of Jesus. He claimed that those pre-Islamic religion had perverted. He discussed also Islamic theological schools such as Rafidi, Khawarij, Jabbariyah, Qadariyah, Jahmiyah, Murji'ah and Karamiyah. He said that those schools are perverted as well. According to him, only Ahl al-Sunnah wa ’l-jamā’ah is the right theology. He also discussed various ideologies and the practices of mysticism that have ever grown and claimed that those are perverted too, except the akhlaqi tasawwuf. This article reviews the historical background of Aceh chronically till this "guidance book of takfir" come into existence. For that cause, the content of Tibyān fī Ma’rifat al-Adyānwill is discussed in brief. Finally, the theological thought of al-Ranīrī regarding the unity of being. The article focuses on the criticism over the attack of al-Ranīrī against the concept of the unity of being held by Hamzah Fansūrī and Shams al-Dīn al-Sumatranī.</em></p><strong>Abstrak</strong>: Tulisan ini bertujuan melakukan evaluasi kritis atas pemikiran Nūr al-Dīn al-Ranīrī, khususnya dalam bukunya <em>Tibyān fī Ma’rifat al-Adyān. </em>Dalam buku tersebut dia mengkafirkan banyak pihak. Teolog asal India itu mengulas sejarah agama-agama sejak Adam hingga Isa al-Masih. Dia mengatakan agama-agama tersebut telah menjadi agama yang sesat setelah Islam muncul. Selanjutnya dia membahas aliran-aliran teologi seperti Rafidi, Khawarij, Jabariyah, Qadariyah, Jamamiyah, Murji’ah dan Karamiyah. Dia mengatakan semua aliran teologi tersebut adalah sesat. Menurutnya aliran yang benar hanya Ahl al-Sunnah wa ’l-Jamā’ah. Selanjutnya dia mengulas berbagai itikad dan praktik mistisme yang pernah berkembang dan mengatakan semua itu sesat kecuali aliran tasawuf akhlaqi. Tulisan ini mengulas tentang latar belakang Aceh secara kronologis hingga “buku panduan pengkafiran” tersebut hadir. Selanjutnya diulas secara ringkan isi <em>Tibyān fī Ma’rifat al-Adyān. </em>Terakhir dilakukan evaluasi kritis atas pandangan teologis al-Ranīrī tentang <em>Waḥdat al-Wujūd</em>. Tulisan ini berfokus pada kritik atas serangan al-Ranīrī terhadap pemikiran <em>Waḥdat al-Wujūd</em> yang dipegang oleh Hamzah Fansūrī dan Shams al-Dīn al-Sumatranī.
23
Samantaray, Swati. "Cosmic Mysticism: Quest for the Absolute in the Works of Tagore and Sri Aurobindo." International Journal of Applied Linguistics and English Literature 6, no. 1 (November 19, 2016): 298. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.1p.298.
Full textAbstract:
Cosmic mysticism is an immediate experience of oneness with God by means of ecstatic and wordless contemplation. The Indian Renaissance poets Rabindranath Tagore and Sri Aurobindo are spiritual humanists who believe that the entire creation is pervaded by the presence of God. Their exceptional minds have an instinctive urge to synthesize and transform, transmute and transcend the aspects of reality. They regard humans as a replica of the Divine Spirit and hence they value man's ideals and aspirations. Their ways of depicting this is very different, albeit their works bear an analogous thematic purpose, which is cosmic mysticism. This paper delineates the perception of cosmic mysticism in the works of Tagore and Aurobindo. The central theme of their writings – the spiritualization of earthly life – rests on their beliefs that God exists in all of Nature and that spiritual intuition makes it possible for every individual to become conscious of their own divinity. The poets display the cosmic trinity of mind, body and soul in their works and are committed to achieving cosmic consciousness and social amelioration.Keywords: Mysticism, Divine, spirituality, nature, love, philosophy, inspiration, humanism
24
Vohra, Dr Shalini, and Dr Sunita Bhola. "Representing Mysticism: Select Writings of Namita Gokhale." International Journal of English Literature and Social Sciences 7, no. 4 (2022): 094–99. http://dx.doi.org/10.22161/ijels.74.14.
Full textAbstract:
This study attempts to explore the various elements of mysticism. It is important to note that Mysticism can be defined as a belief in which union with the Absolute can be achieved through contemplation or self-surrender. It has also been associated with super natural and occult practices. For this study, the writings of Namita Gokhale has been undertaken. Her writings deal withvaried aspects of mysticism. When she writes about the myths associated with trees and mountains, she is trying to attain that union and is in the pursuit to justify the different sets of practices, especially in the Indian context.She has experienced it all while growing up in the vicinity of mighty Himalayas.Her writings occasionally take a peep into the spiritual and mystical aspect of our day to day life for the holistic development of ourselves, including our emotional and spiritual development. Namita’s writings reveal her abiding love for the mighty Himalayas. Her stories are replete with the myths associated with mountain peaks, rivers, rocks, temples and trees.
25
Majumdar, Deepa. "Revisiting Brehier – Differences between Plotinus’ Enneads and Advaita Vedānta." Philotheos 21, no. 1 (2021): 5–25. http://dx.doi.org/10.5840/philotheos20212111.
Full textAbstract:
Bréhier revives the possibility of Indian Upaniṣadic influence on Plotinus, specifically in the area of mysticism – asking what in Plotinus’ philosophy is foreign with respect to the Greek philosophical tradition. After Bréhier there are vigorous defenses of Plotinus’ Greek origins – not all of which respond directly to the key issues he raises, or address Plotinus’ mysticism specifically. My purpose in this paper is not to answer Bréhier, but to revisit him, for the purpose of delineating paradigmatic differences between Plotinus’ metaphysics and that in Advaita Vedānta. Starting with differences in their respective texts and conceptions of the Divine, I explore concrete concepts (Māyā, tolma, the forms, gun․as, etc.), so unique to each tradition that they comprise the heart and essence of their differences. I assert as well that their metaphysical distinctions imply dissimilarities in their modes of mysticism. In this effort I uphold numinous experience above historical influences. This paper therefore has four parts: (1) Revisiting Bréhier, Armstrong, and Others; (2) Defining Terms: Texts, Methods, and Conceptions of the Divine (Striking Similarities); (3) Contrasting Advaita Vedānta and the Enneads (Paradigmatic Differences); and (4) Conclusion.
26
Rosa, P., and M. Halada. "New species and new records of cuckoo wasps (Hymenoptera: Chrysididae) from India and Sri Lanka." Zoosystematica Rossica 30, no. 2 (October 5, 2021): 190–212. http://dx.doi.org/10.31610/zsr/2021.30.2.190.
Full textAbstract:
A contribution to the knowledge of Indian and Sri Lankan Chrysididae is given. The following six species are described: Chrysis decorosasp. nov. from Rajasthan (Ch. maindroni group); Ch. glauca sp. nov. from Karnataka (Ch. succincta group); Ch. zdenula sp. nov. from Tamil Nadu (Ch. succincta group); Ch. kartikeya sp. nov. from Tamil Nadu (Ch. decemdentata group); Ch. unidentata sp. nov. from Tamil Nadu (Ch. unidentata group); Hedychridium zeylanicum sp. nov. from Sri Lanka (H. roseum group). The Chrysis unidentata group is established here; the Ch. maindroni, Ch. pulchella and Hedychridium roseum groups are recorded for the first time for the Oriental Region. The genus Isegama Krombein, 1983 and eight species are recorded for the first time from India: subfamily Amiseginae: Isegama aridula (Krombein, 1980); subfamily Chrysidinae, tribe Elampini: Hedychridium mysticum Semenov-Tian-Shanskij, 1912, Hedychrum striatum Mocsáry, 1911, Holophris marginella (Mocsáry, 1890), Omalus aeneus (Fabricius, 1787); tribe Chrysidini: Chrysis goetheana Semenov-Tian-Shanskij, 1967, Praestochrysis spinula Bohart, 1988, and Primeuchroeusmalayensis (Linsenmaier, 1982). Chrysis goetheana is transferred to the Ch. pulchella group. New distributional data for other six Indian species are provided.
27
Katz, Steven T. "Mysticism and Ethics in Western Mystical Traditions." Religious Studies 28, no. 3 (September 1992): 407–23. http://dx.doi.org/10.1017/s0034412500021752.
Full textAbstract:
Having considered the role of ethics in Indian mystical teachings in a previous, related, essay I would like to consider the same question in its western religious contexts in the present paper, beginning with the Christian mystical tradition. As is the case with Asian traditions charges of moral unconcern are widely directed at Christian mystics, but they are false. Christian mystics are not indifferent to morality nor do they disconnect morality from an intrinsic relationship to their mystical quest. Augustine would already teach that the story of Leah and Rachel was an instructive allegory in which the active life represented by Leah was intrinsic to the contemplative life represented by Rachel while Gregory the Great would unambiguously assert: ‘We ascend to the heights of contemplation by the steps of the active life’, defining the active life as: ‘to dispense to all what they need and to provide those entrusted to us with the means of subsistence’. These representative early samples of the salience of ethical behaviour to the life of contemplation could be multiplied at great length, and almost without exception in the teaching of the major Christian mystics. This historical exegetical exercise, however, is in the present circumstances, both out of place and I hope unnecessary. Instead, the more general, more enigmatic, more repercussive, issues raised by the place and significance of morality within the Christian mystical tradition need attending to.
28
Sharma, Arvind, and Karel Werner. "The Yogi and the Mystic: Studies in Indian and Comparative Mysticism." Pacific Affairs 64, no. 1 (1991): 121. http://dx.doi.org/10.2307/2760389.
Full text
29
Seyed-Gohrab, Asghar. "Khomeini the Poet Mystic." Die Welt des Islams 51, no. 3-4 (2011): 438–58. http://dx.doi.org/10.1163/157006011x603550.
Full textAbstract:
AbstractAyatollah Khomeini (1902-1989), the founder of the Islamic Republic of Iran, is commonly known in the West for his political reading of Islam. Especially his death-sentence against the British-Indian writer Salman Rushdie, in 1989, strengthened his image as a fundamentalist. Khomeini as a hermit and mystic poet who composed poetry about selfless love, wine and mystic union is, for the western public, contradictio in terminis. Yet mysticism and poetry are two essential aspects of his personality, usually overshadowed by his outspoken political views.
30
Ketola, Kimmo. "Can the Modes Theory of Religiosity Account for Mystical Traditions? An Empirical Study of Practitioners of Yoga and Meditation." Journal of Cognition and Culture 9, no. 1-2 (2009): 79–113. http://dx.doi.org/10.1163/156853709x414665.
Full textAbstract:
AbstractOne of the enduring problems in theories of religion is to explain why it often entails such a heavy investment of time and other resources without apparent prospects of immediate pay-off. This "costliness" of religion is especially salient in forms of religiosity known as mysticism and/or asceticism, both of which can be found in many religious traditions. The anthropologist Harvey Whitehouse's theory of the two modes of religiosity (or modes theory) attempts to explain costly and routinised religious practices by assuming that the frequent repetition of rituals serves the purpose of memorising religious teachings through activating the semantic memory. The present study tests the modes theory against an alternative hypothesis presented by Richard Payne that the repetition can be more fruitfully explained as an employment of effects produced by procedural memory involved in learning skills. The data examined here were obtained through questionnaire and interviews from contemporary Finnish practitioners of Hindu-based yoga and meditation. The results suggest that rather than activating semantic memory, the extremely high frequency practices found in Indian yoga can be more fruitfully explained as applications of procedures employing the effects of procedural memory. Mysticism may, thus, be regarded as cross-culturally recurrent pattern of religiosity precipitated by a number of mutually strengthening features.
31
Gupta, Rashmi, and Vijayan Pillai. "HARNESSING THE HEALING POWER OF WESTERN AND NON-WESTERN HEALERS: IMPLICATIONS FOR SOCIAL WORK PRACTICE." Innovation in Aging 3, Supplement_1 (November 2019): S428. http://dx.doi.org/10.1093/geroni/igz038.1602.
Full textAbstract:
Abstract Non Western therapies have played a vital role in dealing with a variety of crisis such as physical, emotional and existential over the last few centuries (Ejaz, 2000). Since the introduction of Western medicine in India as early as the eighteenth century, the two systems of medicine have coexisted and influenced each other. Mutual recognition of the therapeutic values of the two systems was further bolstered when American medicine recognized the role of alternative therapies as viable option for healing in the early eighties. The purpose of this paper is to examine the roles two kinds of healers (western and non- western) play in the Asian Indian Hindu context. For this qualitative study, 30 physicians (trained in Western medicine) and 5 sadhus (holy men) were interviewed in the city of Allahabad, during the Kumbh Mela. Open ended questions ranged from: a) field of practice (physicians), sadhus (mystics), b) years of practice, c) number of patients/followers, d) treatment offered (physician –surgery or medications), sadhus (prayers, fasts, charitable donations), e) adverse reactions. In-depth interviews were recorded and transcribed by two researchers from Hindi to English and coded into themes. Results indicate that about a quarter of Western trained physicians not only sought assistance from the sadhus for their emotional/spiritual issues, but also referred patients with terminal disease. Besides individual consults, the mystics conduct lectures on climate change, on holistic diet, meditation, yoga practices, and healing. Social workers need to assess the value Hindu immigrant families in United States attach to Non-Western therapies.
32
DeWeese, D. "Women Mystics and Sufi Shrines in India By KELLY PEMBERTON." Journal of Islamic Studies 24, no. 1 (October 25, 2012): 109–13. http://dx.doi.org/10.1093/jis/ets086.
Full text
33
Ryzhakova, Svetlana I. "CORPUS TOTUM – CORPUS FRACTUM – CORPUS MYSTICUM. THE BODY AND ITS PARTS IN RELIGION AND CULTURE." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2022): 11–29. http://dx.doi.org/10.28995/2658-4158-2022-1-11-29.
Full textAbstract:
The article presents an analysis of the famous Indian myth about the dissected body of Sati, which became the basis for both a number of philosophical concepts and local cults, linked together by the idea of the wholeness of the dispersed body of the goddess. On a broad historical, cultural and ethnographic material, the author explores the categories of corporeality, ideas about boundaries, identity, belonging, ethics and aesthetics of the body, about social and ritual bodies, about the instrumental function of the human body as a universal measure, simultaneously serving as an object and subject of action and cognition.
34
Weerasena, K. S. A. "The Role of the Postcolonial Indian Writer in Promoting Hinduism with Reference to Mysticism." CINEC Academic Journal 2 (December 30, 2017): 61. http://dx.doi.org/10.4038/caj.v2i0.57.
Full text
35
Arnold, Alison. "Sidi Sufis: African Indian Mystics of Gujarat (review)." Asian Music 36, no. 2 (2005): 117–20. http://dx.doi.org/10.1353/amu.2005.0013.
Full text
36
Hicks, David, and P. J. Zoetmulder. "Pantheism and Monism in Javanese Suluk Literature: Islamic and Indian Mysticism in an Indonesian Setting." Pacific Affairs 69, no. 4 (1996): 600. http://dx.doi.org/10.2307/2761214.
Full text
37
Masri, Abdul Rasyid. "SHEIKH YŪSUF AL-MAQASSARY AND HIS REFORM IDEAS IN THE SPREAD OF ISLAM IN GOWA-MAKASSAR IN THE SEVENTEENTH CENTURY." Jurnal Dakwah Tabligh 20, no. 2 (December 31, 2019): 184. http://dx.doi.org/10.24252/jdt.v20i2.10610.
Full textAbstract:
This paper relates to the brief history of Sheikh Yῡsuf al-Makassary as well as his brief role in the Spread of Islam in Gowa-Makassar as his birth land.Sheikh Yῡsuf was born in 1626 M and grew up among noble families of Gowa-Tallo Kingdoms and then travelled to seek and deepen his Islamic knowledge from Aceh, India to the middle East (1645-1668) or for around 23 years and then he became a great ṣῡfῑ and left many of his treatises for Islamic community, especially for his followers, which are most of them still preserved at Universiteit Bibliotheq Leiden and the national museum of Jakarta at the present day. The main concept of Islamic mysticism of Sheikh Yῡsuf as one of his reform in the spread of Islam in Gowa-Makassar is the purification of belief (‘aqῑdah) in the Oneness of Allāh or in the Unity of God (tawḥῑd). This is his attempt to explain God’s transcendence (Ilāh) on His creatures. In a quoted al-Ikhlash verse (QS. 112:1-4) and al-Shura’ verse of al-Qur’an that there is nothing comparable to Him (QS. 42: 11), Sheikh Yῡsuf emphasized that the Oneness of Allāh is infinite and absolute. Tawḥῑd is the essential component in Islam. Moreover he compares “the immaculate tawḥῑd with a leafy tree; Gnostic knowledge (ma‘rῑfa) is its branches and leaves, and devotional services (‘ibādah) are its fruit.” Further he said that if you got the tree, you will get its branches and leaves, and if you got them, you will even look for fruit of the tree. If you did not get its branches and leaves, it is impossible to get its fruit. Therefore, tawḥῑd without ma‘rῑfah is like a tree without branches and leaves, and it is impossible to get its fruit, except if the branches and leaves of the tree grew up again, then its fruit can be hoped. In other words, only a man, who has tawḥῑd with ma‘rῑfa, could perform devotional service well to God. This teaching was used as the basic reform ideas in the spread of Islam in Gowa-Macassar, South Sulawesi and then brought a big changing to the cultural of his society and then made Muslim in Gowa-Makassar to be a more fervent Muslim. Therefore, one of the reform movements in his homeland was that he tried to pull out and then to release the people of Gowa-Makassar from the bad habits such as activities in serving idols / idols places, alcoholic beverages, cockfighting and gambling in crowded places. Because those can be a great danger to his native land; he said that the collapse of an empire because of the weakness of the faith of its people. On the other hand, the strength of an empire can guarantee the enforcement of sharῑ‘ah h. But it also depends on the leader. A good leader / ruler is one who able to enforce the Islamic law or sharῑ‘ah h in the middle of his society. Thus the main priority in the renewal of his mystical teachings for Muslims believers especially in Gowa Makassar, South Sulawesi, Indonesia is the purification of confidence by implementing ṣῡfism which is more oriented to the sharῑ‘ah , where he tried hard to reconcile sharῑ‘ah and ḥaqῑqah. Among the various types of ṣῡfῑ orders affiliated with him, Ṭarῑqat al-Khalwatiyya is the famous one, which is later more popular with Khalwatiyyat al-Yῡsufiyya that has found fertile land especially in South Sulawesi.
38
Retief, Francois P., and Louise C. Cilliers. "Astrology and medicine in antiquity and the middle ages." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 29, no. 1 (January 13, 2010): 1–9. http://dx.doi.org/10.4102/satnt.v29i1.2.
Full textAbstract:
Astrology is a pseudo-science based on the assumption that the well-being of humankind, and its health in particular, is influenced in a constant and predictable fashion by the stars and other stellar bodies. Its origins can probably be traced back to Mesopotamia of the 3rd millennium BC and was particularly popular in Graeco-Roman times and the Medieval Era. Astrology in Western countries has always differed from that in the Far East, and while it largely lost its popularity in the West after the Renaissance, it still remains of considerable significance in countries like China and Tibet. Astrology took on a prominent medical component in the Old Babylonian Era (1900-1600 BC) when diseases were first attributed to stellar bodies and associated gods. In the Neo-Babylonian Era (6th century BC) the zodiac came into being: an imaginary belt across the skies (approximately 16o wide) which included the pathways of the sun, moon and planets, as perceived from earth. The zodiac belt was divided into 12 equal parts (“houses” or signs), 6 above the horizon and 6 below. The signs became associated with specific months, illnesses and body parts – later with a number of other objects like planets, minerals (e.g. stones) and elements of haruspiction (soothsaying, mantic, gyromancy). In this way the stellar objects moving through a zodiac “house” became associated with a multitude of happenings on earth, including illness. The macrocosm of the universe became part of the human microcosm, and by studying the stars, planets, moon, etcetera the healer could learn about the incidence, cause, progress and treatment of disease. He could even predict the sex and physiognomy of unborn children. The art of astrology and calculations involved became very complex. The horoscope introduced by the 3rd century BC (probably with Greek input) produced a measure of standardisation: a person’s position within the zodiac would be determined by the date of birth, or date of onset of an illness or other important incident, on which information was needed. Egyptian astrological influence was limited but as from the 5th century BC onwards, Greek (including Hellenistic) input became prominent. In addition to significant contributions to astronomy, Ptolemy made a major contribution to astrology as “science” in his Tetrabiblos. Rational Greek medicine as represented by the Hippocratic Corpus did not include astrology, and although a number of physicians did make use of astrology, it almost certainly played a minor role in total health care. Astrology based on the Babylonian-Greek model also moved to the East, including India where it became integrated with standard medicine. China, in the Far East, developed a unique, extremely complex variety of astrology, which played a major role in daily life, including medicine. During Medieval times in the West, astrology prospered when the original Greek writings (complemented by Arabic and Hebrew contributions) were translated into Latin. In the field of medicine documents falsely attributed to Hippocrates and Galen came into circulation, boosting astrology; in the young universities of Europe it became taught as a science. It was, however, opposed by the theologians who recognised a mantic element of mysticism, and it lost further support when during the Renaissance, the spuriousness of the writings attributed to the medical icons, Hippocrates and Galen, became evident. Today Western standard medicine contains no astrology, but in countries like China and Tibet it remains intricately interwoven with health care. In common language we have a heritage of words with an astrological origin, like “lunatic” (a person who is mentally ill), “ill-starred”, “saturnine” (from Saturn, the malevolent plant) and “disaster” (from dis, bad, and astra, star).
39
DeNapoli, Antoinette. "Earning God through the “One-Hundred Rupee Note”: Nirguṇa Bhakti and Religious Experience among Hindu Renouncers in North India." Religions 9, no. 12 (December 11, 2018): 408. http://dx.doi.org/10.3390/rel9120408.
Full textAbstract:
This article examines the everyday religious phenomenon of nirguṇa bhakti as it is experienced by Hindu renouncers (sādhus) in North India. As an Indian language concept, nirguṇa bhakti characterizes a type of devotion (bhakti) that is expressed in relation to a divinity who is said to be without (nir) the worldly characteristics and attributes of sex and gender, name and form, race and ethnicity, class and caste. Although bhakti requires a relationship between the devotee and the deity, the nirguṇa kind transcends the boundaries of relational experience, dissolving concepts of “self” and “other”, and, in effect, accentuating the experience of union in the divine absolute. In comparison to saguṇa bhakti (devotion to a deity with attributes), nirguṇa bhakti is considered to be difficult to realize in human birth. Yet, the poetry, songs, and practices of uncommon humans who have not only left behind social norms, but also, devoting their lives to the worship of the divine, achieved forms of divine realization, people like the mystics, saints and sādhus of Hindu traditions, laud the liberating power and insights of nirguṇa bhakti. The Hindu sādhus featured in this article describe their experiences of nirguṇa bhakti through the use of the idiom of a “one-hundred rupee note” to distinguish its superior value and, as significantly, to indicate that humans “earn” God (Brahman) through the practice of nirguṇa devotion. As a “precious” spiritual asset on the path of liberation, nirguṇa bhakti establishes the religious authority and authenticity of sādhus, while setting them apart from other sādhus and holy figures in a vibrant North Indian religious landscape.
40
Vikhrova, Kseniya A. "Religious mysticism of the “American Dream” in the tale “The King's Indian” by John Champlin Gardner Jr." Vestnik of Kostroma State University 27, no. 1 (March 31, 2021): 129–35. http://dx.doi.org/10.34216/1998-0817-2021-27-1-129-135.
Full textAbstract:
The metanarrative of the “American Dream” has a comprehensive impact on the social, political and cultural life of the United States, it attracts unflagging attention of researchers and it is interpreted in a significant number of works of art. This article analyses the functioning of the religious and mystical experience as a factor in achieving the “American Dream” “American Dream” in the tale “The King's Indian” (1974) by John Champlin Gardner Jr. (1933-1982), and it also attempts to determine the mechanism for the embodiment of the national utopian project in this work of fiction. The analysis examines the constituent elements of the project in synchronic and diachronic projections, it highlights the levels of the project actualisation in the work, it analyses how the characters try to implement it in relation to their worldview and individual existential plans; thus, successful and unsuccessful models of the achieving the “American Dream” are found. As a result, it is proved that the failure is due to the lack of religious mysticism. The failure leads to the destruction of the character's existential plan, built in accordance with the utopian project, and to its possible subsequent reconstruction. The successful realisation of the “American Dream” is possible only when the character follows “self-reliance" and trusts the transcendental forces. “The King's Indian” also reflects the philosophical and aesthetic program of “moral literature”, later formulated by Gardner in the essay of the same name.
41
Lynch, Owen, and Sudir Kakar. "Shamans, Mystics, and Doctors: A Psychological Inquiry into India and Its Healing Traditions." Anthropological Quarterly 66, no. 2 (April 1993): 99. http://dx.doi.org/10.2307/3317109.
Full text
42
Kakar, Sudhir. "Shamans, Mystics and Doctors: A Psychological Inquiry into India and Its Healing Traditions." Philosophy East and West 43, no. 2 (April 1993): 352. http://dx.doi.org/10.2307/1399636.
Full text
43
Sharif al Mujahid. "Muslim Nationalism." American Journal of Islam and Society 2, no. 1 (July 1, 1985): 29–40. http://dx.doi.org/10.35632/ajis.v2i1.2922.
Full textAbstract:
Muhammad Iqbal (1877-1938) was a man of great many ideas-sublime and serene, dynamic and romatic, provocative and profound.He was both a great poet and a serious thinker; but in poetic works liesenshrined most of his thought. It seems rather platitudinous to say, but itis important to note, that a poet is essentially a man of moods, and enjoysa sort of poetic license which is scrupulously denied to a prose-writer.Since a poet usually gives utterance to his reactions to a given situation,his utterances and ideas need not always be compatible with one another.Such was the case with Iqbal.During his poetic career, spanning some four decades, Iqbal hadimbibed, approved, applauded and commended a great many ideas -ideas which occupied various positions along the spectrum on thephilosophic, social, and political plane. Thus, at one time or another, hecommended or denounced nationalism; propagated pan-Islamism andworld Muslim unity; criticised the West for its materialism, for its cutthroatcompetition and for its values while applauding the East for itsspiritualism and its concern for the soul; and condemned capitalismwhile preaching “a kind of vague socialism.”’ While, on the one hand, hesteadfastly stood for “the freedom of ijtihad with a view to rebuild thelaw of Shari’at in the light of modern thought and experience,” and evenattempted to reformulate the doctrines of Islam in the light of twentiethcentury requirements a la St. Augustine, he, on the other, also defendedthe orthodox position and the conservatism of Indian Islam on somecounts. Though “inescapably entangled in the net of Sufi thought," heyet considered popular mysticism or “the kind of mysticism whichblinked actualities, enervated the people and kept them steeped in allkinds of superstitions” as one of the primary causes of Muslim declineand downfall.It is to this aspect of Iqbal that Professor Hamilton A.R. Gibb wasreferring when he suggested: ...
44
Banerjee, Anindita. "Liberation Theosophy: Discovering India and Orienting Russia between Velimir Khlebnikov and Helena Blavatsky." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 610–24. http://dx.doi.org/10.1632/pmla.2011.126.3.610.
Full textAbstract:
Between the Volga and the Ganges lies a vast yet little-examined zone of linguistic, religious, ethnoracial, and political contact shaped over many centuries by mobile communities of traders, saints, soldiers, and rebels. This is the space from which Velimir Khlebnikov, modernist poet and philosopher of history, articulates a vision of revolutionary internationalism. Khlebnikov's quasi-fictional journey from Russia's Islamic borderlands to the Indian subcontinent “in search of an idea that will free all oppressed people” transforms Madame Blavatsky's heosophical interpretation of ancient Indian religious philosophy into a cornerstone of political resistance against global imperialism in the twentieth century. The intersectional history of violence through which Khlebnikov imagines a community of minorities, misfits, and mystics wandering between the peripheries of the Russian and British Empires challenges monolithic constructs of the Orient as well as dominant discourses of Russian and Indian national identity.
45
Ghimire, Sushil. "Identity in Spirituality: A Review of the Play Chandalika by Tagore." Journal of Balkumari College 8 (December 31, 2019): 46–50. http://dx.doi.org/10.3126/jbkc.v8i0.29306.
Full textAbstract:
Rabindranath Tagore, the Nobel Prize winner for literature, is the first excellent Indian author whose creative efforts-poetry, prose, drama-present a superb Triveni of, mysticism, humanism and philosophy. His significant dance play Chandalika reveals the theme of marginal(Dalit) voice and role of Buddhism in the play. The play displays a chandal girl's realization that she's a human being like any other and it's wrong for her to believe under the notice of people from the upper castes. This play is about awakening a feeling of her identity in a Chandal-woman, and its awakened realization that she was born as a chandal-woman does not imply she is a non-entity. Prakriti finds that she is as human as anyone else, and that she has the right to give water to anyone high or low who requests that. Chandal girl in this play realizes that she isn't just someone with a personal identity but also causes her to love a Buddhist monk who is accountable for this new awakening.
46
Rany Varghese. "Rabindranath Tagore’s Gitanjali: An Ecocritical Study." Creative Launcher 5, no. 3 (August 30, 2020): 247–56. http://dx.doi.org/10.53032/tcl.2020.5.3.32.
Full textAbstract:
Rabindranath Tagore’s Gitanjali is a garland of songs which adorns the Indian English poetry with its fragranced melodious strings sung by someone who experienced an ecstasy—a state of divine union of soul with the Supreme. Tagore’s philosophy of nature has wide range and variety. The imagery, pervasive but not startling, is taken from nature and from Indian classical mythology. Tagore was also bold enough to fight against the fineries that keep man away from mother earth. Tagore’s Gitanjali echoes in its cadence the essence of every religion, giving solace to the whole humanity in the heart of mother earth; the nature, resonating the ancient Indian mysticism. “To Tagore the world of nature is not an illusion but is rather a medium for accomplishing indivisibility with the infinite” (Nagar 77). Aridness is the result of drought and dried soul. The poet feels sorry for the causes of this aridness that he experiences both in spirit and body. Deforestation and urbanization has led the land to cry in anguish to save it from further destruction. It is there Tagore sang again on the fragmented land where the walls have separated man and nature and stopped God from dwelling amidst. Man separated man from his company and the nature is destroyed at the hands of technology. It is in this anguish Tagore says “Send thy angry storm, dark with death, if it is thy wish, and with lashes of lightning startle the sky from end to end.” (Gitanjali Poem No.40)The ecological world can be easily explored through literature in order to bridge the gap between science and literature. The poetical works of Rabindranath Tagore is imbued with ecological elements.
47
Kundra, Nakul. "Vaishnava Nation and Militant Nationalism in Bankimacandra Chatterji’s Anandamath, or The Sacred Brotherhood." Journal of Religion and Violence 9, no. 1 (2021): 123–42. http://dx.doi.org/10.5840/jrv202142588.
Full textAbstract:
Anandamath, or The Sacred Brotherhood (hereinafter “Anandamath”) is a political novel. In this literary work, Vaishnavism, one of the major forms of modern Hinduism, lays the foundation of the Bengali Vaishnava nation and provides the Children with a moral justification for resorting to violence under the auspices of state-seeking nationalism, which is a sociopolitical phenomenon in which members of a nation try to attain “a certain amount of sovereignty” or “political autonomy” (Guichard 2010: 15). To justify militant nationalism, Bankimacandra Chatterji (hereinafter “Bankim”) creates a code which is considerably different from Lord Chaitanya’s Vaishnava code and depicts a Dharma Yuddha along the thematic lines of the Mahabharata. Since the Vaishnava Order aims to restore the lost glory of the Mother, it demands complete dedication and commitment from the Children, who, otherwise, are to pay a heavy price. Even the caste system, which divides Hindus into four main categories—Brahmins, Kshatriyas, Vaishyas, and Shudras—is negated to fulfil the Rashtra Dharma (national duty). The narrative is wreathed in the Indian religious and ethical values, supernaturalism, and mysticism in the epic tradition, and it upholds the principle of moral conscience, a central theme of the Bhagavad-gita (the Gita). The novelist presents Vaishnava nationalism as a Dharmic movement and the ideology of the Bengali Vaishnavas.
48
Karlsson, Thomas. "Kabbalah in Sweden." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 88–97. http://dx.doi.org/10.30674/scripta.67329.
Full textAbstract:
This article examines the history of Kabbalah in Sweden. The reader is presented with an overall view to Kabbalah in Sweden: first, the Johannes Bureus and the Nordic Kabbalah, Kabbalah after Bureus, Kabbalistic literature, and last, Kabbalah in Sweden today. When the Kabbalah reached Sweden it was mainly the non-Jewish Kabbalah that gained influence, even if its Jewish roots were acknowledged. Johannes Bureus unites, in a similar fashion as do the Christian Kabbalists in continental Europe, Christian motifs with the symbolic world of the Kabbalah. Bureus, however, adds runes, ancient Norse gods and Gothic ideas in his own unique manner. The Kabbalah invites speculation and the search for correspondences which has caused the Kabbalah in Sweden to be united with a number of other traditions. Bureus combined the Kabbalah with runes and Gothicism; in the eighteenth and nineteenth centuries we can find the Kabbalah in Freemasonry and Esoteric societies, while the Kabbalah in the twentieth century and onwards has been associated with New Age, Parapsychology and Indian Mysticism. Apart from Bureus, most Kabbalists in Sweden have followed the trends that flourished in the rest of the world. Bureus was the first to create a specifically Swedish interpretation of the Kabbalah.
49
Professor Sagheer Ifraheem. "Followers Of Humanity: Khusrao And Kabir." Dareecha-e-Tahqeeq 2, no. 4 (March 21, 2022): 1–12. http://dx.doi.org/10.58760/dareechaetahqeeq.v2i4.27.
Full textAbstract:
The conflict between religion and the world has intensified man's curiosity about the true purpose of life. This credit has been with the people and the properties, both Hindu and Muslim, and when the followers of both the Dharmas have focused on one center, it has been the center of humanity. This axis has given the idea of unity in abundance. Mixed civilization has been given priority and spirit of equality has been nurtured. This conflict may be between Aryans and Dravidians, Buddhists, Jains, Brahmins or Hindus, Muslims but this conflict has also paved the way reconciliation and unity. Human love, tolerance and brotherhood have been promoted..One of the most popular saint poets of India, Hazrat Amir Khusrau was a truly multifaceted creative genius. While it is common knowledge that he created Khayal and Qawwali not many know that he wrote in more than a dozen styles of creative expressions. Till date he remains a great mystic, a Sufi saint, a Sufi poet. His works were source of pride and happiness for many. On the other hand, one of the most loved and revered mystics of India, Saint Kabirdas was a fearless poet, reformer, critic, devotee and spiritual master all rolled into one. His works continue to inspire people from all walks of life beyond the divides of age, nationality, religious preferences and cultural differences.
50
Lifintseva, Tatyana, and Dmitry Tourko. "The Strategy of Ontological Negativity in Meister Eckhart’s Metaphysics and in Philosophical Traditions of India." Religions 9, no. 12 (November 26, 2018): 386. http://dx.doi.org/10.3390/rel9120386.
Full textAbstract:
In this article, the authors investigate ontological strategies in Meister Eckhart’s metaphysics, which remounts Neoplatonism and the Corpus Areopagiticum, and in two schools of Indian philosophical tradition, the Advaita Vedanta and Early Buddhism. Along with differences in the anthropology, epistemology, and soteriology of these traditions, we can find similar strategies of ontological negativity and mystical experience in both traditions: detachment from the world of images and forms as the highest blessing; non-association of oneself with corporality, feelings, cognitive ability and reason; interiorizing the intentionality of consciousness, and termination of its representative function. Practically all systems of Indian philosophy were projects of liberation or personal transformation from subjugation and suffering into being free and blissful. The idea of spiritual release is also the cornerstone of Christian salvation as with the renouncement of sin and entering blissful unity with God. The apophatic doctrine of Christian neo-platonic mystics about the concealment, non-comprehensiveness, and inexpressibleness of God as the One and Nothingness, and also the idea of comprehension of God by means of detachment from the created world and one’s own ego, gives us the opportunity for such comparative analysis.