Gotowe bibliografie tematyczne / Mysticism

Gotowa bibliografia na temat „Mysticism”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Mysticism"

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Arminjon, Constance. "Mysticisme / Mysticism". Studia Islamica 119, nr 1 (3.04.2024): 208–12. http://dx.doi.org/10.1163/19585705-12341488.

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Wolfe, Kristina. "Sonification and the Mysticism of Negation". Organised Sound 19, nr 3 (13.11.2014): 304–9. http://dx.doi.org/10.1017/s1355771814000296.

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Sonification has become a commonly used tool for data analysis, auditory feedback and compositional inspiration. It is often described in scientific terms as a means of uncovering previously unknown patterns in information or data through the use of the auditory sense. This goal seems to be objective, but the results and methodologies can be highly subjective. Moreover, the techniques and sources of information are strikingly similar to those used in mysticism, especially mysticisms of negation, even though the frames of reference and underlying perceptions of the world are markedly different. Both practitioners of sonification and apophatic mystics believe that certain types of information are incomprehensible through traditional analytic means and can only be understood through experience. In this way, sonification can be thought of as a source of mystical information.In this paper, I will discuss the similarities between sonification and apophatic mysticism, or the mysticism of negation. I will argue that the practice of sonification, as a source of mystical information, is ideally suited for creative contemplation, particularly in electronic music. I will start by providing some historical background on the mysticism of negation. I will then present several ways in which sonified knowledge (sound) is often imagined, discussed and perceived akin to a mystical object. Finally, I will discuss specific ways in which sonification exemplifies apophatic mysticism and reveals mystical information. This information – whatever its nature – can be used for creative contemplation and is a potentially invaluable source of compositional and spiritual inspiration.
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Hussain Bakhsh Sajid i Dr.Hameed Shahwani. "براہوئی ادب ٹی تصوف نا رنگ". Al-Burz 10, nr 1 (20.12.2018): 33–52. http://dx.doi.org/10.54781/abz.v10i1.75.

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Mysticism it the belief that people can directly can experience God or true reality rather than going to books rituasl or other people. Mystics may experience vision or dream or hear God as vice. Mysticism or Sufism are not two new phenomena; they exist centuries before. In this paper Sufism together with Mysticism and their formidable influence will be assessed in Brahui literature.
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Evans, Donald. "Mysticism and Morality". Dialogue 24, nr 2 (1985): 297–308. http://dx.doi.org/10.1017/s0012217300043122.

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In The Moral Mystic James Home has written a sequel to his Beyond Mysticism, where he ably explored a variety of philosophical issues arising from mysticism. This time his study has a special focus, and he makes an important contribution to the ongoing philosophical discussion of relations between religion and morality. As Home notes, “There is a very wide consensus in the philosophic world that religion and morality are independent of each other and that we can produce reliable moral judgments independently, with no need for religious guidance” (95). Home agrees that a non-religious morality is a reasonable option, but he claims that a religious commitment and perspective can sometimes intelligibly and legitimately affect an agent's morality. He supports this claim, not by an abstract argument, but by a descriptive analysis of the reflective process which goes on in a particular kind of religious person whom he calls the “moral mystic”. Why appeal to mysticism to show that religion can be positively and rationally relevant to morality? Such an appeal is initially implausible, for philosophers and others have severely criticized mystics for being amoral and perhaps even immoral. Home begins his book with a summary of such criticisms, but he claims that they apply to “pure” mystics rather than to his moral mystics. This distinction between mystics is crucial for his thesis.
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Chusnan, Masyitoh. "TASAWUF KOTA". ALQALAM 26, nr 3 (31.12.2009): 347. http://dx.doi.org/10.32678/alqalam.v26i3.1567.

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The development of Islamic mysticism faces the neiv era cifter it is merely found at villagers. Nowadays, Islamic mysticism goes on urban society and has irifluenced the society. Due to its transcendental esoteric side, Islamic mysticism fills the empty spaces of urban modem society. Along the day, people fail to persuade their hearts and souls into the deepest level of humanity. They have framed in the modern life style which merely measured by financial, matter, luxury, and so on. Actually, it is no one and only the measure of happiness. Nowadays, more people start aware that Islamic mysticism (religion) gives them the composure and true mean of life. This life is gift from God, therefore we have to recognize ma’rifat of God. In Islamic mysticim, they fin God as source of happiness.How the religiousty of Jamaah Pengajian Pengurus Cabang Muhammadiyah (PCM) Slipi Kota Bambu, West Jakarta, by the implementation of Islamic mysticism values becomes the main question of this research.This research shows that their religiosity is significant enough. It is based on high implementation of Islamic mysticism values at Jamaah Pengajian Pengurus Cabang Muhammadryah (PCM) Slipi Kota Bambu, Jakarta Barat. In the other case, we found low implementation of Islamic mysticism values, and needed to be improved. So, this religiousily of J amaah Pengajian Pengurus Cabang Muhammadiyah (PCM) Slipi Kota Bambu, West Jakarta, by the implementation of Islamic mysticism values, can be called urban Islamic mysticism (tasawuf kota) thas has the ways to apply subtantive values (not symbolic) of islamic mysticism.
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ADAIR-TOTEFF, CHRISTOPHER. "Max Weber's mysticism". European Journal of Sociology 43, nr 3 (grudzień 2002): 339–53. http://dx.doi.org/10.1017/s0003975602001133.

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For much of his life Weber favored the rational activity of the ascetic in contrast to the irrational passivity of the mystic. However, Weber developed a growing interest in mysticism both in the East and the West. Johannes Tauler and his teacher Meister Eckhart offered Weber glimpses of the western mystic's beliefs. Perhaps in Weber's last years, religion and mysticism moved from being merely intellectual interests to something more significant and personal.
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Sanderlin, David. "Faith and Ethical Reasoning in the Mystical Theology of St John of the Cross: A Reasonable Christian Mysticism". Religious Studies 25, nr 3 (wrzesień 1989): 317–33. http://dx.doi.org/10.1017/s0034412500019879.

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It is often said that Christian mystics and contemplatives deemphasize reason, especially during advanced stages of spiritual growth such as union with God. St John of the Cross insists that to be united with God in this life through faith, we must empty our intellect of all comprehensions of God in a dark night of unknowing. According to Zwi Werblowsky, John's teaching on faith means the annihilation of the intellect. Werblowsky distinguishes between cognitive and anti–cognitive mysticism, and calls John's mysticism anti–cognitive. According to Werblowsky, cognitive mysticism values distinct, detailed knowledge from divine sources about divine or human realities, while anti–cognitive mysticism rejects such supernatural knowledge as an obstacle to union with God.
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Kijewska, Agnieszka. "Wprowadzenie: Konferencja „Homo Mysticus: Nicholas of Cusa and Rhineland Mysticism”". Roczniki Filozoficzne 63, nr 2 (2015): 9–12. http://dx.doi.org/10.18290/rf.2015.63.2-1.

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Jantzen, Grace M. "Mysticism and Experience". Religious Studies 25, nr 3 (wrzesień 1989): 295–315. http://dx.doi.org/10.1017/s0034412500019867.

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The definition of mysticism has shifted, in modern thinking, from a patristic emphasis on the objective content of experience to the modern emphasis on the subjective psychological states or feelings of the individual. Post Kantian Idealism and Romanticism was involved in this shift to a far larger extent than is usually recognized. An important conductor of the subjectivist view of mysticism to modern philosophers of religion was William James, even though in other respects he repudiated Romantic and especially Idealist categories of thought. In this article I wish first to explore William James' understanding of mysticism and religious experience, and then to measure that understanding against the accounts of two actual mystics, Bernard of Clairvaux and Julian of Norwich, who, for all their differences, may be taken as paradigms of the Christian mystical tradition. I shall argue that judging from these two cases, James' position is misguided and inadequate. Since James' account has been of enormous influence in subsequent thinking about mysticism, it follows that if his understanding of mysticism is inadequate, so is much of the work that rests upon it.
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Wainwright, William. "The Affective Dionysian Tradition in Medieval Northern Europe". European Journal for Philosophy of Religion 7, nr 2 (21.06.2015): 21–34. http://dx.doi.org/10.24204/ejpr.v7i2.118.

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Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated ‘monistic moments’. I conclude by discussing Nelson Pike’s claim that these monistic moments were themselves phenomenologically theistic.
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Rozprawy doktorskie na temat "Mysticism"

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Pople, Ian Stewart. "Roy Fisher's Mysticism". Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/roy-fishers-mysticism(7d8731fd-02e1-4787-b805-686f46154e9b).html.

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This thesis takes its cue from Roy Fisher's comment, in 1971, that his poems are 'to do with getting around in the mind'. This getting around, however, is not quite the simple process of 'propositions or explorations in aesthetic ideas', which Fisher suggests. This thesis discusses the relationship between Fisher's poetry and the empirical reality which his poems actually do describe and engage with. The thesis suggests that this engagement is of a mystical nature, in which Fisher's sense of linguistic play is allied to an acute awareness of instabilities in both the self and the empirical world. Such play in language and content makes Fisher's poetry a unique site, in contemporary poetry, for his further engagement with a mystery which is ineffable. Yet, this ineffability is held and controlled by Fisher so that it does not have a theological teleology. Fisher's poetry does not point towards a mystery which finds its manifestation and exploration in ways which are recognised within a contemporary religious framework. The thesis is organised into four chapters. The first chapter outlines some of the history and context of Roy Fisher's writing. It outlines the early critical reception of Fisher's first substantial publication, City, and his publications in the nineteen sixties. It then discusses some of the interviews that Fisher has given. These interviews are placed in the context of the critical reception of Fisher's work, during this time, that aligned Fisher with the avant-garde and 'Linguistically-Innovative' poetry of the period. In the second chapter, the thesis examines Fisher's relationship with the 'self' in his poetry. In the light of a sense of instability perceived in the self in Fisher's writing, the idea of the 'mystical' is introduced and defined. This is particularly relevant in the light of Fisher's tussles with the empirical world. A further exploration of the 'other' in Fisher's poetry is undertaken in the third chapter, which examines Fisher's relationship with the urban, the abject and the woman. In the final chapter, Fisher's long poem from 1986, A Furnace is discussed in the light of the foregoing, to highlight its own exploration of mysticism. The second half of the thesis consists of a portfolio of original poetry
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Adams, Peter James. "A Rhetoric of mysticism". Thesis, University of Auckland, 1991. http://hdl.handle.net/2292/2021.

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Research into mystical experience has to date relied primarily on retrospective self reports of mystical states. Analysis of such reports assumes a direct correspondence between their content and the content of the experiences. But experiencers themselves often express dissatisfaction with the capacity of language to convey these states, and the language they do choose to use is typically vague and ambiguous. The current dissertation argues that vagueness is not an accidental nor an unfortunate feature of mystical communications. Because of difficulties in direct expression, mystical communicators rely on the active and imaginative participation of the listener/reader to complete the expression. A theory of provocative gaps is developed to explain how this operates. A "gap" is conceived of as an open receptacle in linguistic space. It provides a site within a discourse upon which receptive listeners/readers can insert content from their own experience. Gaps can be created by blatant omissions of content, but in written descriptions are more likely to occur in indirect forms by exploiting subtleties in grammar and meaning. A simple diagrammatic system is developed for explaining the gap-provoking potential of several major rhetorical strategies. Three studies were designed to explore whether and at what frequency written testimonials of mystical experience exploit a selection of 31 of these gap-provoking strategies: the first study exposed their high frequency in extracts by well-known published mystics; the second indicated similarly high frequencies for the average person's description; and the third found significantly higher rates in mystical testimonials than in descriptions by the same participants of dream or travel experiences. A similar use of vagueness can be found in the language of hypnotic trance induction, and as an adjunct to the second study, the hypnotic susceptibility of 81 subjects was assessed and results indicated that subjects with mystical inclinations were more susceptible to hypnosis than those without. The general support of the studies for a theory of provocative gaps suggests that the notion of intentional vagueness could have useful application in the study of other types of communication, including: the media, art criticism, teaching, psychotherapy and academic discourse.
Whole document restricted, but available by request, use the feedback form to request access.
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Cunningham, Lawrence. "Mysticism and the intellectual life:". The Church in the 21st Century Center at Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104008.

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Dixon, Darrel. "A biblical examination of the classical mystic's path to spiritual maturity". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Kelly, Jason James. "Mysticism Unbound: An Interpretative Reading of Jeffrey J. Kripal's Contribution to the Contemporary Study of Mysticism". Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19926.

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This thesis examines the relationship between human sexuality and “the mystical” in the work of Jeffrey J. Kripal. I claim that Kripal presents a nondualistic understanding of the relationship between human sexuality and “the mystical” that contests the conventional distinction between body and “soul.” In particular, Kripal’s two central concepts – “the erotic” and “the enlightenment of the body” – suggest that embodiment shapes our understanding of “the mystical.” By demonstrating the psychoanalytic, hermeneutical, and comparative significance of the relationship between human sexuality and “the mystical,” Kripal’s model calls attention to the crucial role that body, gender, and sexual orientation play in both the historical and contemporary study of mysticism. The point of my research is to show that Kripal’s approach signals a new way of studying “the mystical” in terms of “mystical humanism,” which draws on both Eastern and Western philosophies to construct a critical, non-reductive appreciation for the transformative and ultimately emancipatory potential of certain mystical states of consciousness.
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Kanagaraj, Jeyaseelan Joseph. "'Mysticism' in the Gospel of John : an inquiry into the background of John in Jewish mysticism". Thesis, Durham University, 1995. http://etheses.dur.ac.uk/1032/.

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Anwar, Etin. "Ibn Sina and mysticism, a reconsideration". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0004/MQ43828.pdf.

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Anwar, Etin. "Ibn Sīn̄ā and mysticism : a reconsideration". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28241.

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Ibn Sina has been the object of many contemporary studies, all of which have attempted to examine various angles of the possible connection between Ibn Sina and mysticism. These studies, however, have not fully explored Ibn Sina's understanding of mysticism; he is generally seen as the most rational philosopher who ever lived and, therefore, unlikely to have been a mystic in any sense. In response to this claim, the present study aims to reconsider Ibn Sina's connection with mysticism and to examine his own perception of this tradition.
This thesis first looks at the various factors which may possibly have contributed to Ibn Sina's mystical thought. Two of these were his spiritual consciousness and the Shi'ite milieu of his times. The intellectual tradition in which Ibn Sina lived, and his exposure to different aspects of Islamic intellectual tradition, were another factor that shaped his mystical thought. This thesis also attempts to reread Ibn Sina's mystical works in order to reveal his methodological perspective on mysticism. Ibn Sina incorporates mystical experience in a symbolic narrative into his work. He also theorized about mystical experience, using S&dotbelow;ufi terms like mystical knowledge ('irfan) and love ('ihsq), and tried to explain these experiences in a systematic fashion.
Ibn Sina's main contribution to the field of mysticism is his attempt to reconcile and to connect the different traditions of Neoplatonism, gnosticism, and S&dotbelow;ufism. It is remarkable how these ideas fit into a common framework---that of mysticism. These ideas may possibly stem from his close understanding of and sympathy with S&dotbelow;ufi discourse. Ibn Sina also contributed to a new literary genre in S&dotbelow;ufi literature, most notably in his visionary recitals, which express a sort of mystical experience.
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Furze, Rodney Cresswell. "Mysticism in the experience of architecture". Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/3141.

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In this thesis I argue that architecture can sometimes evoke a sense of the numinous, or a sense of God. In volume one, beginning with Christopher Alexander I set out his theory of centres, and his argument that ‘the Blazing One’ can be known in and through building. I then turn to my own account of this experience, which draws especially on the Neo-Platonic tradition. In the second chapter I set out the aspects of architecture which seem to me to make possible a sense of the numinous in the building, and I illustrate how this might be achieved in buildings of my own. Chapters three and four are analyses of four great buildings, two sacred and two secular, which in my view evoke the numinous or mystical. The fifth and last chapter proposes a Temple for the ‘Universal Order’, a group interested in Neo Platonism. In the submitted plans and sketches for this, I hope, show how a sense of the numinous could be achieved. Since an architect’s language is through drawing, a large part of this thesis comprises drawings and illustrations. In volume two, these, with commentary, will support my argument that architecture can in itself, speak of God.
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Bradley, Arthur Humphrey. "Reading Shelley negatively : mysticism and deconstruction". Thesis, University of Liverpool, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263790.

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Książki na temat "Mysticism"

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H, Jones Richard. Mysticism examined: Philosophical inquiries into mysticism. Albany: State University of New York Press, 1993.

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Underhill, Evelyn. Practical mysticism. Radford, VA: Wilder Publications, 2008.

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Underhill, Evelyn. Practical mysticism. Columbus, OH: Ariel, 1996.

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Luis, Borges Jorge. On Mysticism. Redaktorzy Maria Kodama i Suzanne Jill Levine. New York: Penguin Books, 2010.

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Law, William, i J. H. Overton. On Mysticism And Mystics. Kessinger Publishing, LLC, 2005.

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Alexander, Philip S. Mysticism. Redaktor Martin Goodman. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199280322.013.0028.

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Few fields, if any, in the study of Judaism have been dominated by one man as Gershom Scholem has dominated mysticism. For present purposes the most important item in Scholem's massive oeuvre is his Major Trends in Jewish Mysticism. This article is divided into two parts. First, following broadly Major Trends, it surveys briefly the detailed phases in the history of Jewish mysticism, noting specific areas where Scholem's views have been supplemented, corrected, or contested. Second, it considers overarching questions regarding the tradition as a whole — the limits and the nature of Jewish mysticism, methodology, and mysticism's place in Judaism — which Scholem's work provokes, in order to assess the extent to which Scholem's paradigm still holds, and to get some idea of where the subject may be going.
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Process Mysticism: Process Mysticism. State University of New York Press, 2023.

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Fanning, Steven. Mystics of the Christian Tradition. Taylor & Francis Group, 2005.

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Fanning, Steven. Mystics of the Christian Tradition. Taylor & Francis Group, 2005.

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Fanning, Steven. Mystics of the Christian Tradition. Taylor & Francis Group, 2005.

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Części książek na temat "Mysticism"

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Laurikainen, Kalervo V. "Mysticism". W Beyond the Atom, 88–104. Berlin, Heidelberg: Springer Berlin Heidelberg, 1988. http://dx.doi.org/10.1007/978-3-642-73852-4_7.

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Perrin, David B. "Mysticism". W The Blackwell Companion to Christian Spirituality, 442–58. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996713.ch26.

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Sinnige, Th G. "Mysticism". W Six Lectures on Plotinus and Gnosticism, 14–25. Dordrecht: Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-017-3006-8_3.

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Karuvelil, George. "Mysticism". W Faith, Reason, and Culture, 257–83. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45815-7_8.

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Iagher, Matei. "Mysticism". W The Making and Unmaking of the Psychology of Religion, 105–59. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003283584-4.

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Deery, June. "Mysticism". W Aldous Huxley and the Mysticism of Science, 101–27. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230375055_6.

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Kripal, Jeffrey J. "Mysticism". W The Blackwell Companion to the Study of Religion, 321–35. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405168748.ch18.

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Wiredu, Kwasi. "Mysticism". W Encyclopedia of African Religions and Philosophy, 491–92. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_268.

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Bolodo-Taefi, Vargha. "Mysticism". W The World of the Bahá'í Faith, 258–68. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429027772-26.

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Block, Tom. "Mysticism". W Mysticism in the Theater, 5–45. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003187271-2.

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Streszczenia konferencji na temat "Mysticism"

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Sona, Ayushi, i Shibani Basu Dubey. "Literary Relevance of Mysticism". W The First Pamir Transboundary Conference for Sustainable Societies- | PAMIR. SCITEPRESS - Science and Technology Publications, 2023. http://dx.doi.org/10.5220/0012533200003792.

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Ali Taheri, Mohammad, i Maryam Heydari. "Ethics and Erfan (Mysticism) as Approached by Interuniversal Mysticism (Erfan-e Halghe)". W Annual International Conference on Cognitive and Behavioral Psychology. Global Science and Technology Forum (GSTF), 2012. http://dx.doi.org/10.5176/2251-1865_cbp22.

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Kracklauer, A. F. "Photon statistics: math versus mysticism". W SPIE Optical Engineering + Applications, redaktorzy Chandrasekhar Roychoudhuri, Al F. Kracklauer i Hans De Raedt. SPIE, 2013. http://dx.doi.org/10.1117/12.2022718.

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Mareshova, Halyna, i Tatiana Savchenko. "Фольклор и мистика в повести Н. В. Гоголя «вий». От авторского текста к современным экранизациям". W Пражская Русистика 2020 – Prague Russian Studies 2020. Charles University, Faculty of Education, 2020. http://dx.doi.org/10.14712/9788076032088.11.

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This article discusses folklore, mysticism and humor in the novel Viy by N. V. Gogol. The article compares the novel and in the selected film adaptations, it draws attention to the depiction of the main characters, folklore, mysticism and humor.
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Rathouzská, Lucie. "Imaginative contemplation in the 14th century English mysticism". W The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-3.

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In this paper, I focus on imagination in 14th century English mysticism and modern approaches of Richard Rolle’s, Walter Hilton’s, and the unknown author of the Cloud of Unknowing’s concept of imagination. There are several inconsistencies within contemporary approaches to the imagination, affectivity, and bodily metaphors, implying a contradictory appreciation of the three English authors. In this paper, I will discuss criticism of imagination in the mysticism of these three English authors. Moreover, some possible responses will be highlighted.
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Zhang, Xiaonan, i Bingying Wang. "An Analysis of the Mysticism Behind Gauguin’s Paintings". W 4th International Conference on Art Studies: Science, Experience, Education (ICASSEE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200907.041.

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Rodionova, Oxana. "MYSTICISM AND FOLKLORE IN LIU ZHENYUN’S NOVEL LAUGHTER AND TEARS". W 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.23.

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The article examines the elements of mysticism and folklore in the novel Laughter and Tears (2021) by Chinese writer Liu Zhenyun (born 1958). In modern Chinese literature, there are many works in which everyday reality is described with the help of mystical and folklore elements. Examples of this kind of narration are the prose of Mo Yan, Jia Pingwa, Chen Zhongshi, Han Shaogong. In Liu Zhenyun’s novel Laughter and Tears mysticism and folklore are not so much auxiliary means as a kind of framework and play a plot-forming role. The legend of Hua Erniang, the legend of the White Snake, the Yanjin “tales”, the reincarnations of the souls of the dead, the relocation of ghosts into the bodies of people, traditional divination practices — all these are the tools by which the fates of people, ghosts and immortals intersect and merge in the novel. This kind of narration perfectly reflects the current state of folk culture and customs in the Chinese hinterland, which in the novel is represented by Yanjin. Liu Zhenyun skilfully uses folk tales and mystical elements to overcome the barriers between reality, imagination and fantasy, blurring the line between life and death. Having studied the motives of the author’s use of elements of mysticism and folklore in the novel Laughter and Tears, it can be argued that they are the driving force of the narrative and are pivotal for the plot of the novel, developing and deepening it’s theme about the fate of people and interpersonal relationships.
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Borysova, O. V. "MYSTICISM IN THE PHILOSOPHY AND LIFE OF G. S. SKOVORODA". W RESEARCH AND DEVELOPMENTS IN SOCIAL SCIENCES. Izdevnieciba “Baltija Publishing”, 2023. http://dx.doi.org/10.30525/978-9934-26-376-7-2.

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Sajaroh, Wiwi Siti, i Sarah Hajar Mahmudah. "The Role of Philosophical Mysticism in Islamic Indigenization in Java". W International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009935117771784.

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Mancebo, Juan. "[Re]readings of the perfect. Mysticism of James Lee Byars". W The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-21.

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The complex contextualization of the work of James Lee Byars (1932–1997) in contemporary artistic practices was determined by its timelessness in both form and concept. Considered by Kevin Power as one of the key artists of the second half of the twentieth century alongside figures such as Joseph Beuys and Andy Warhol, his legacy seems to have declined probably because of the discomfort caused by the approach to his work, since any previous consideration and attempt at cataloging, escapes through the loopholes on which they are based. Byars’ performances and pieces were mostly structured around the cryptic concept of perfection. The artist’s mission, in this case, takes on the roles of a shaman and a magician who questions the illegibility of a world whose materialism seems to have expelled any consideration of the sacred, thus articulating a work that, far from providing answers, raises questions about the ultimate meaning of life. Gold, geometry, time (and its transience), space (re-signified by his cultural heritage), language and the body expressed a proposal in which installations and actions are the instruments he uses primarily to question us about the big questions. Byars in this sense has been considered a mystic, since he places us at the doors of a new perception to make us uncomfortable and provoke us, to transmit us the questions about being in the world. This article is modulated on the poetics of the work, thought and actions of James Lee Byars, one of the few contemporary artists who can be defined as mystic in the broad sense of the word and for whom the sacred, contrary to the current of unidirectional thought, is inherent to the contemporary subject.
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Raporty organizacyjne na temat "Mysticism"

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Habib, Madelain. The doctrine of the Naqshabandi order: a study of mysticism in Islam. Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/etd.59.

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Antwine, Clyde. Mystik und Pietismus in der deutschen Sprache, unter besonderer Berücksichtigung des Wortes "Gelassenheit" (Mysticism and Pietism in the German Language with Special Emphasis upon the Word "Gelassenheit"). Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/etd.2583.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, październik 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Anderson, Hannah. Divine Diets: Food and Fasting of Medieval Mystics in the Vitae of Thomas of Cantimpr‚. Portland State University Library, styczeń 2015. http://dx.doi.org/10.15760/honors.192.

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Mystery and Mysticism in Dominican Art. Inter-American Development Bank, październik 1997. http://dx.doi.org/10.18235/0006418.

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Seventy objects, including pre-Columbian Taino pieces, colonial silver, popular religious art, and contemporary paintings and photographs by Paul Giudicelli, Eligio Pichardo, Raúl Recio and Maritza Alvarez, among others; from the Museum of the Dominican Man, the Garcia Arevalo Foundation, and the José S. Muñoz collection, and other private collections.
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