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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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Roswantoro, Alim. "THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism". Teosofia 6, nr 1 (15.06.2017): 1. http://dx.doi.org/10.21580/tos.v6i1.1698.
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<span>The article tries to philosophically explore the Iqbal’s notion of mysticism and the mystic’s attitude in facing the world life. The exploration is focused on his concept of mystical experience and the negation of the self-negating quietism. And from this conception, this writing efforts to withdraw the implication to the passive-active attitude of the worldly life. It is the philosophical understanding of the Islamic mysticism in Iqbal’s philosophy as can be traced and found out in his works, particularly in his magnum opus, “The Reconstruction of Religious Thought in Islam”. Mysticism, in Iqbal’s understanding, is the human inner world in capturing reality as a whole or non-serial time reality behind his encounter with the Ultimate Ego. For him, there are two experiences, that is, normal one and mystical one. In efforts to understand mysticism, one has to have deep understanding of the basic characters of human mystical experience that is very unique in nature compared to human normal one.</span>
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Kelly, Jason. "Soul-Life: Richard Jefferies’ Mystical Vision of Nature". Religions 15, nr 8 (26.07.2024): 910. http://dx.doi.org/10.3390/rel15080910.
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This paper examines Richard Jefferies’ contribution to the study of nature mysticism. I argue that the study of nature mysticism can be utilized as a valuable source of insight to cultivate a more ecocentric response to the ecological crisis. Historically, the study of mysticism in the West has been shaped by a monotheistic bias that tends to marginalize the teachings of nature mystics. I seek to redress this lacuna in the field by calling attention to the understudied teachings of the English mystic and author, Richard Jefferies. I claim that Jefferies’ spiritual autobiography, The Story of My Heart ([1883] 2014) presents a compelling vision of nature mysticism that challenges the reader to reflect critically on conventional understandings of God, body, and time/being. Most significantly, I argue that Jefferies concept of “soul-life” can be interpreted as an ontological category characterized by an intellectual and moral sensitivity towards the wonders of nature. Jefferies believed that the cultivation of soul-life is transformative and key to unlocking the full potential of our relationship to the earth and each other.
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Hasyim. "KESATUAN AGAMA DALAM PERSPEKTIF TASAWUF". JURNAL CENDEKIA 11, nr 1 (23.03.2019): 19–30. http://dx.doi.org/10.37850/cendekia.v11i1.90.
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Mysticism does not consider what religion is embraced by the mysticist. This religious phenomenon is found not only in the three given religions, but also found in other religions. There must be interactions and conflicts. Since the essence of mysticism is the awareness of the existence of communication and direct dialog between human being and God, in the practice it emphasizes more on the ‘hakekat’ than ‘lahiriyah’. The idea of Wahdah al-Adyan, according to al-Hallaj, explains that religions taught by the prophets come and will be back to the one source. There are differences among religious teachings, but it is only on names and forms. It has the same goals, that is how to worship God.
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Harahap, Khoirul Amru. "Hamzah Al-Fansuri: A Figure of Malay-Indonesian Philosophical Mysticism and Sufi Literature". International Conference of Moslem Society 2 (23.04.2018): 33–42. http://dx.doi.org/10.24090/icms.2018.1847.
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This paper discusses Hamzah al-Fansuri and his mysticsm philosophical thought and his sufi literature. His mysticism philosopical thought was very controversial that it raises debates in in his era. One of the hardest figure that attack his mysticism philosophical thought was Nuruddin ar-Raniri. This sunni’s mysticism figure considered al-Fansuri a deviate mysticism, zindiq and mulhid (heathen). Mysticism concept he practiced was the concept of wahdah al-wujud or known as wujudiyah concept, which is mostly affected by Ibnu ‘Arabi. Al-Fansuri’s Wujudiyah concept is a concept stating that wujud (existency) is essentially one, even though it seems a lot. All things that are seen a lot by the sense organ, actually just appearance of a form of existency, Allah. However, al-Fansuri separated it between intrinsic form and inherent form. Inherent form is actually nothing, it can be fana’ at every time, and it does not exist without an essential being. Even though he practiced wujudiyah concept, he is strongly refused ittihad concept (the united of the sufi with God) and hulul concept (God put a place from the body of someone). Meanwhile, his sufi literature has 6 characteristics: 1. He used authorship markers. 2. He quoted a lot of verses of Quran, hadith, and Arabic words. 3. He put his name and nick name in the end of his poetry ties. 4. He used imageries and metaphorical symbolic. 5. He was clever in joining diction with rhythm in a balanced way. 6. He was clever in joining metaphysics sense, logical and sufi aesthetic in his poems.
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NEWMAN, BARBARA. "NEW SEEDS, NEW HARVESTS THIRTY YEARS OF TILLING THE MYSTIC FIELD". Traditio 72 (2017): 9–20. http://dx.doi.org/10.1017/tdo.2017.7.
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This article offers a retrospective on the last thirty years of scholarship on medieval mystics. After surveying some recent resources, such as Bernard McGinn's multivolume history, the Companions to Christian Mysticism, and the journal Spiritus, it discusses the varied approaches of late-twentieth and early-twenty-first century work, notably the material turn and the linguistic turn. The former, embracing studies of the body and gender, emotions and eroticism, art and material objects, reacts against earlier conceptions of mysticism as concerned exclusively with the timeless, invisible, and transcendent dimension of human existence. Feminist scholarship, queer theory, history of the emotions, and the study of visual culture have all figured prominently, while the relationship between mysticism and political activism is identified as an area ripe for further study. Complementing the material turn, the linguistic turn has brought new interest in apophatic theology in the wake of Derridean deconstruction, but also entails fresh work on vernacular mystics and the role of vernacularity in disseminating spiritual wisdom. The essay closes with an account of imaginative theology and a call for more reading across linguistic and disciplinary boundaries, as well as the artificial boundary between sacred and secular writing.
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MOYAERT, Paul. "Mysticism". Ethical Perspectives 7, nr 4 (1.12.2000): 269–78. http://dx.doi.org/10.2143/ep.7.4.503813.
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de Certeau, Michel, i Marsanne Brammer. "Mysticism". Diacritics 22, nr 2 (1992): 11. http://dx.doi.org/10.2307/465276.
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Moyaert, Paul. "Mysticism". American Catholic Philosophical Quarterly 76, nr 2 (2002): 281–94. http://dx.doi.org/10.5840/acpq20027624.
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Hajam, Hajam, Muzaki Muzaki, Dedeh Nur Hamidah, Aah Syafaah i Aditia Muara Padiatra. "The Contribution of Al-Ghazali in Promoting Islamic Moderate Thought in Indonesia". Sunan Kalijaga: International Journal of Islamic Civilization 3, nr 2 (10.09.2020): 1. http://dx.doi.org/10.14421/skijic.v3i2.1894.
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The current paper is dedicated to investigate a moderate religious doctrine through the presence of Islamic mysticism (sufism) resulted from Imam al-Ghazali. We argue that al-Ghazali's teaching imparted balance between the world and the hereafter like body and spirit. Al-Ghazali’s thought influenced many Indonesian mystics across fifteenth to nineteenth century. We believed that Indonesian Moslems scholars who were influenced by Al-Ghazali’s teaching developed religious propagation through wisdom and moralilty. We found that by applying mysticism moderate Islamic propagation were accepted by most of Indonesian Moslems. As a result, they were succesful in undertaking social transformation without any negative impact
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Barrett, Cyril. "The Logic of Mysticism—II". Royal Institute of Philosophy Supplement 31 (marzec 1992): 61–69. http://dx.doi.org/10.1017/s1358246100002113.
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To talk of a logic of mysticism may sound distinctly odd. If anything, mysticism is alogical; it would be uncharitable if not false, on mature consideration, to call it illogical—though many, without due deliberation, might be tempted to use that term. Wittgenstein comes close to calling it illogical. In his lecture on ethics he draws attention to the logical oddity of statements of absolute value (Wittgenstein 1965). But he does not accuse the mystics or prophets or religious teachers of contradicting themselves or of invalid reasoning. What he accuses them of may be something worse, namely, talking nonsense, of not giving sense to the words they use or the expressions they utter. Russell (1921) and Ayer (1936) come to much the same conclusion but by a different route.
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Jokubaitis, Alvydas. "MORALĖS MISTIKA". Problemos 79 (1.01.2011): 7–14. http://dx.doi.org/10.15388/problemos.2011.0.1331.
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Straipsnio tikslas – išplėtoti Ludwigo Wittgensteino mintį apie mistinius moralės elementus. Tai daroma remiantis Blaise’o Pascalio ir Immanuelio Kanto idėjomis. Pascalis kalbėjo apie meilės fenomeno mistiškumą. Kantas samprotavo apie praktinio proto mistiką. Šių dviejų autorių moralės samprata leidžia kalbėti apie mistinius moralės elementus. Remiantis Pascalio ir Kanto idėjomis, bandoma įrodyti, kad mistika nėra vien religinio mąstymo dalis, bet gali būti traktuojama kaip svarbus moralinio patyrimo elementas.Pagrindiniai žodžiai: moralė, mokslas, mistika, meilė, transcendentalizmas.Mysticism of MoralityAlvydas Jokubaitis SummaryThe aim of this article is to develop Wittgenstein’s idea of mystical elements of morality. This is done by invoking the thoughts of Blaise Pascal and Immanuel Kant. Pascal talked about mysticism of love. Kant philosophized about the mysticism of practical reason. The conception of morality developed by these two thinkers allows us to speak about mystical elements of morality. Building on from the ideas of Pascal and Kant one can try to prove that mysticism is not exclusively part of religious mode of thinking but should be treated as important part of moral experience.Science demands the usage of empirical facts. Religious people are mystics, they acknowledge entities that are not describable in scientific terms. Discussions about mysticism do not necessarily have to be based on religion. Scientists cannot accept the proposition “God exists” or “the soul is immortal”, there is no sense in talking about mysticism with them. Another way of defending mysticism looks much more promising – to prove that moral judgement has mystical elements. Ludwig Wittgenstein thought that ethics cannot be expressed in ordinary scientific language but directs towards something that is absolute and mystical.Wittgenstein thought that science is capable of exhausting the entirety of valid propositions. In his opinion, sentences about morality center on things that are absolute, transcending the world of empirical facts. This viewpoint is in agreement with the basic intentions we find in philosophy of morality of Pascal and Kant. Ethical judgement can be interpreted as one of many forms of mystical thinking. Mystical approach to ethics is dislodged to the margins of Western philosophical discourse. This has very much to do with philosophers’ distrust in religion. This article presents arguments, which prove that we can reasonably talk about mysticism of morality.Keywords: mortality, science, mysticism, love, transcendentalism.
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McGinn, Bernard. "The Changing Shape of Late Medieval Mysticism". Church History 65, nr 2 (czerwiec 1996): 197–219. http://dx.doi.org/10.2307/3170288.
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The historical development of explicit forms of Christian mysticism can be sketched according to a model of gradually accumulating and interactive layers of tradition. The monastic ideal of flight from the world in order to lead a specialized life of penance and prayer, either as a hermit or within a community, formed the institutional context for most forms of Christian mysticism down to the end of the twelfth century. This monastic layer of mysticism was primarily biblical and liturgical in the sense that it sought God in and through personal appropriation of the mystical understanding of the Bible as cultivated within the liturgical life of the monastic community. Most monastic mystics were also “objective” in the sense that they rarely talked about their own experiences of God, but rather sought to express their understanding of mystical transformation through biblical exegesis and theoretical expositions of a mystagogical character (that is, expositions designed to lead readers into the mystery of the consciousness of God's presence)
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León, Trinidad. "Mysticism and Rebel Mystics in the Book Religions". Feminist Theology 19, nr 3 (20.04.2011): 230–41. http://dx.doi.org/10.1177/0966735011401726.
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Kieckhefer, Richard. "Convention and Conversion: Patterns in Late Medieval Piety". Church History 67, nr 1 (marzec 1998): 32–51. http://dx.doi.org/10.2307/3170770.
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Ernst Troeltsch is known to church historians largely for his classic threefold distinction of church, sect, and mysticism. In The Social Teachings of the Christian Churches, Troeltsch describes the church as an institution enmeshed with society and making accommodations to the world's imperfections; the sects, driven by a quest for purity, refuse to make accommodations or compromises, while the mystics stand aside from this conflict and concern themselves with “a purely personal and inward experience” in which “the isolated individual, and psychological abstraction and analysis become everything.” Troeltsch sees mysticism not as a phenomenon naturally at home within the church but rather as one that leads away from the establishment, and it is perhaps this perception in particular that gives his work lasting relevance. The assumption that mysticism veers naturally in an antiecclesial direction, and that its more orthodox manifestations are anomalies requiring explanation, remains very much alive in the literature. Indeed, from the perspective of cultural materialism, it is the political, antiecclesial, subversive bite of mysticism that is its most interesting feature. On this point liberal Protestantism and postmodernism have come together, theology and cultural studies have embraced. Troeltsch's schema thus retains relevance well beyond the sphere of historiography.
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Slatter, Mark. "Catholicism, Psychedelics, and Mysticism: Correlations and Displacements". Religions 15, nr 4 (28.03.2024): 419. http://dx.doi.org/10.3390/rel15040419.
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This article charts some of the conversations around psychedelics, mysticism, Catholicism, and the Catholic mystics. The first part, “Background and Orientation”, gives context for the current “psychedelic renaissance” and brings the focus to psychedelics and Catholicism. The literature’s frequent comparisons of psychedelic mystical trips with Catholic mysticism raises questions about the legitimacy of religious ways of knowing, the status of the discipline of theology in Western academic cultures, and how Catholicism is often depicted in the psychedelic literature. The first part closes with a survey of the challenges of defining mysticism and some of the patterns perennial to the Catholic mystical experience. In the second part, “Through the Eye of the Methodology Needle”, I look at the problem of methodological displacement, that is, how a researcher comes to conclusions with material that is formally outside of their discipline’s boundaries. This is a challenge for scholars of every stripe when they countenance subject matter that is beyond their expertise—and the lure to still read that material through their known methodology and worldview—but the problem of displacement is conspicuously compounded when the sciences countenance theological and religious themes. I provide concrete examples of displacement with psychedelic and Catholic mysticism, how it can be corrected, and how this would benefit dialogue. In the Conclusions, I outline persistent concerns and theological objections about some of the claims of psychedelic mysticism but hold onto the hope for further dialogue. My sustained attention is to the comparisons that are frequently made between the psychedelic and Catholic mystical experiences and whether these correlations are critically warranted.
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Katz, Steven T. "Ethics and Mysticism in Eastern Mystical Traditions". Religious Studies 28, nr 2 (czerwiec 1992): 253–67. http://dx.doi.org/10.1017/s0034412500021582.
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Ethics and mysticism, we are regularly instructed, are if not antithetical, then certainly, at the very least, unrelated. This common wisdom is predicated on a specific understanding of morality and a flawed, though widespread, conception of mysticism and mystical traditions. It is yet another distorted and distorting manifestation of the still more universal misapprehension that mystics are essentially arch-individualists, ‘Lone Rangers’ of the spirit, whose sole intention is to escape the religious environments that spawned them in order to find personal liberation or salvation. Accordingly, mystics are portrayed as rebels and heretics, antinomians and spiritual revolutionaries, if not also underminers of existing social and religious structures. But this characterization, despite its popularity, needs revision. In this essay it is not possible to argue all the detailed reasons why this construal is simply incorrect, but, as a shorthand summary of a much larger, more complex interpretative reconstruction, I would call attention to the fact that mystics share not only the metaphysical problematic, the metaphysical diagnosis of existence, as this is conceptualized within their particular traditions, but also view its overcoming or deconstruction in ways consistent with the teachings of their ‘faith’mmunities. They are, that is to say, fully situated in the ontological, theological, and social contexts of their traditions. Essentially, they share the Weltanschauung of their inherited circumstance and seek to realize, experience, the ‘solutions’ proposed by their tradition.
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Graus, Andrea. "Mysticism in the courtroom in 19th-century Europe". History of the Human Sciences 31, nr 3 (26.03.2018): 21–40. http://dx.doi.org/10.1177/0952695118761499.
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This article examines how and why criminal proceedings were brought against alleged cases of Catholic mysticism in several European countries during modernity. In particular, it explores how criminal charges were derived from mystical experiences and shows how these charges were examined inside the courtroom. To bring a lawsuit against supposed mystics, justice systems had to reduce their mysticism to ‘facts’ or actions involving a breach of the law, usually fraud. Such accusations were not the main reason why alleged mystics were taken to court, however. Focusing on three representative examples, in Spain, France and Germany, I argue that ‘mystic trials’ had more to do with specific conflicts between the defendant and the ecclesiastical or secular authorities than with public concern regarding pretence of the supernatural. Criminal courts in Europe approached such cases in a similar way. Just as in ecclesiastical inquiries, during the trials, judges called upon expert testimony to debunk the allegedly supernatural. Once a mystic entered the courtroom, his or her reputation was profoundly affected. Criminal lawsuits had a certain ‘demystifying power’ and were effective in stifling the fervour surrounding the alleged mystics. All in all, mystic trials offer a rich example of the ways in which modern criminal justice dealt with increasing enthusiasm for the supernatural during the 19th century.
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Ebstein, Michael. "The Human Intellect: Liberation or Limitation?" Journal of Sufi Studies 8, nr 2 (22.10.2020): 198–233. http://dx.doi.org/10.1163/22105956-bja10004.
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Abstract The article discusses various attitudes towards the human intellect (ʿaql) in classical Islamic mysticism, as reflected in key mystical writings composed from the third/ninth century to the rise of Ibn al-ʿArabī in the sixth/twelfth. It begins by presenting the basic challenge that the concept of ʿaql posed for the mystics of Islam and then proceeds to analyze diverse approaches to the intellect in works that were written in both the east (mashriq) and the west (al-Andalus). Special attention is given to the impact of Neoplatonism on mystical attitudes towards the intellect. The conclusion to the article offers general observations on the problem of ʿaql in classical Islamic mysticism, and attempts to explain the tendency of certain sixth/twelfth-century mystics who were exposed to Neoplatonic thought to reduce the role of the intellect in the mystical quest for God.
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Spencer, Daniel. "Mysticism Monistic and Theistic". Philosophia Christi 24, nr 1 (2022): 65–84. http://dx.doi.org/10.5840/pc20222418.
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In this paper, I investigate the merits of an argument in the philosophy of mysticism which, if sound, appears to have serious implications for our estimation of various Christian saints, mystics, and theologians and some of their most profound spiritual experiences. After giving an initial statement of this argument, I offer a (tentative) defense of the two main premises at play and conclude the argument is plausibly sound. Following this, I turn to a discussion of Nelson Pike’s important objection to this argument and contend that, while doubtless more interesting than commonly supposed, it ultimately falls short of the mark.
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Santos, Maria Célia. "Breves notas sobre a mística agostiniana". Civitas Augustiniana 8, nr 1 (2019): 65–71. http://dx.doi.org/10.21747/civitas/8a4.
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I addition to the fact that Augustine never wrote specifically about mysticism, wemay consider, for instance, the absence in Augustine's time of a systematic character concept of the infused prayer effects which will shape the later Mystical Theology. However, such effects seem to influence the terms used by Augustine: overly an indicative sign of the philosophical, intellectual, and Neoplatonic influence, which leads to a criticism about the similarity of his narrations to the religious experiences described by the mystics themselves, according to the later Christian tradition. This work presents a brief introduction regarding Augustine as a master of Western mysticism, giving it a new Latin and genuinely Christian expression of the Neoplatonic contemplation conceptual structure.
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Stróżyński, Mateusz. "Mistyka relacyjna i metafizyczna w Księdze św. Anieli z Foligno". Filozofia Chrześcijańska 16 (15.12.2019): 7–25. http://dx.doi.org/10.14746/fc.2019.16.1.
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The article discusses the coexistence of two forms of Christian mysticism – metaphysical and relational – in The Book of Angela of Foligno. The metaphysical type, associated with the Neoplatonic philosophy, is probably inspired by The Soul’s Journey Into God by Saint Bonaventure who describes the experience of God as viewing existence or being (esse). The relational type is focused on the human and personal aspect of Jesus and the experience of love in the I-You relationship. While in many medieval mystics there is only one type of mysticism (e.g. metaphysical in Eckhart, relational in Bernard of Clairvaux), in Angela there is an interesting coexistence of both these types of experience of God.
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Stan, Georgian Ionuț. "Theocracy - Mysticism and Contemporaneity". Perspectives of Law and Public Administration 13, nr 1 (25.03.2024): 101–6. http://dx.doi.org/10.62768/plpa/2024/13/1/10.
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Religion occupied a pivotal place in the life of our ancestors, even being a proof, at that time, of raising the degree of civilization of mankind. We say a pivotal place and not just an important one, since a large part of social life revolved around religion and its symbols. Often there was no boundary between politics and religion and what was Caesar's was not Caesar's. In those bygone times, political power was legitimized through a divine, cosmic, supernatural bond. No doubt that connection between politics and the supernatural was shrouded in mysticism. Today, when the importance of religion is in decline, humanity is more concerned with science, evidenced by sometimes exacerbated empiricism. It is as if there is no more room for the spiritual, for religion, the latter falling into a form of obsolescence. But is it so? Has religion really lost its ancestral role, is it headed for extinction? Contrary to a non-religious view we will notice that even in the present time there are societies in which religion and politics are intertwined, in which the source of state sovereignty is divinity and thus, we still have present theocratic political regimes. The divide between religious and non-religious views of society exists but understanding how theocratic regimes exist can lessen this divide.
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ZARRABI-ZADEH, Saeed. "Practical Mysticism". Studies in Spirituality 19 (31.12.2009): 1–13. http://dx.doi.org/10.2143/sis.19.0.2043669.
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Brague, Rémi. "Cosmological Mysticism". Graduate Faculty Philosophy Journal 19, nr 2 (1997): 91–102. http://dx.doi.org/10.5840/gfpj199719/202/15.
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Dawson, Christopher. "Islamic Mysticism". Chesterton Review 26, nr 1 (2000): 274–77. http://dx.doi.org/10.5840/chesterton2000261/249.
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Brown, J. Vahid. "Andalusī Mysticism". Journal of Islamic Philosophy 2, nr 1 (2006): 69–101. http://dx.doi.org/10.5840/islamicphil2006218.
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Elior, Rachel. "Merkabah Mysticism". Numen 37, nr 2 (1990): 233–49. http://dx.doi.org/10.1163/156852790x00160.
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Katz, Steven T. "On Mysticism". Journal of the American Academy of Religion LVI, nr 4 (1988): 751–57. http://dx.doi.org/10.1093/jaarel/lvi.4.751.
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Smith, Huston. "On Mysticism". Journal of the American Academy of Religion LVI, nr 4 (1988): 757–59. http://dx.doi.org/10.1093/jaarel/lvi.4.757.
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King, Sallie B. "On Mysticism". Journal of the American Academy of Religion LVI, nr 4 (1988): 759–61. http://dx.doi.org/10.1093/jaarel/lvi.4.759.
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Milbank, John. "Boehme's mysticism". Religion 18, nr 1 (styczeń 1988): 87–93. http://dx.doi.org/10.1016/s0048-721x(88)80021-6.
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Horne, James R. "Mysticism Demystified". Dialogue 24, nr 2 (1985): 291–96. http://dx.doi.org/10.1017/s0012217300043110.
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Angel's declared purpose is to “demystify” mysticism by approaching it as we do ordinary phenomena, and his eventual conclusion is that mystical experiences are very similar to some of our everyday experiences. To demonstrate that, he provides us with three closely-argued chapters on, successively, the typology of mysticism, the reasons for mystical silence, and the relationship of mysticism to other experiences. Ultimately, he claims that mysticism need not be mysterious because all of us have quasi-mystical experiences (81).
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Hayes, Linda J. "Understanding Mysticism". Psychological Record 47, nr 4 (październik 1997): 573–96. http://dx.doi.org/10.1007/bf03395247.
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Behrens, Georg. "Pike's Mysticism". Religious Studies 30, nr 1 (marzec 1994): 109–14. http://dx.doi.org/10.1017/s0034412500022769.
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Cooney, John. "Freeing Mysticism". Stance: An International Undergraduate Philosophy Journal 12 (2019): 74–85. http://dx.doi.org/10.5840/stance2019127.
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With the growth of epistemology, an important debate in philosophy of religion has arisen: can mystical encounters—purported feelings of intense unity with the divine—serve as epistemic warrants? In this paper, I examine two of the most prominent and promising standards by which to determine the veridicality of such encounters—those of William Alston and Richard Swinburne—and demonstrate their respective strengths and shortcomings. Considering these shortcomings, I compose and defend my own set of criteria to use in evaluating the veridicality of putative mystical experiences which draws upon the subject’s religious tradition, rationality, and affectivity.
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Cooney, John. "Freeing Mysticism". Stance: an international undergraduate philosophy journal 12, nr 1 (25.09.2019): 74–85. http://dx.doi.org/10.33043/s.12.1.74-85.
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With the growth of epistemology, an important debate in philosophy of religion has arisen: can mystical encounters—purported feelings of intense unity with the divine—serve as epistemic warrants? In this paper, I examine two of the most prominent and promising standards by which to determine the veridicality of such encounters—those of William Alston and Richard Swinburne—and demonstrate their respective strengths and shortcomings. Considering these shortcomings, I compose and defend my own set of criteria to use in evaluating the veridicality of putative mystical experiences which draws upon the subject’s religious tradition, rationality, and affectivity.
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Jafari, Fereshteh. "THEOLOGICAL KNOWLEDGE IN ISLAMIC MYSTICISM AND GNOSTICISM". Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 6, nr 2 (31.12.2020): 211–28. http://dx.doi.org/10.20871/kpjipm.v6i2.92.
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In this paper, the similarities between the Gnostic and Islamic mystic beliefs about “Knowledge” (Ma‘refat) will be considered. The aim is to answer the question of whether they share a common view of divine knowledge. For this purpose, first Gnosticism and its ideas will be clarified. Second, a brief history of Islamic Mysticism will be presented. Then, in light of the evolution path of such beliefs, the main principles of both cults about the Gnosis and Mysticism will be reconsidered. The methodology of this study is based on a comparative study, by analyzing Islamic mystical books and Gnostic texts. Through the study of mystical books, the traditions and beliefs of the early mystics, in this case, are stated, and some examples from the Gnostic books about the Gnosis and mystical knowledge are mentioned. The comparative study of these two religions revealed that they have many similarities in points of view to “knowledge”. Similarities between Islamic mysticism and Gnosticism are so much that some believe that the theory of divine knowledge in the minds of Muslim Sufis originates from Gnostic ideas. But this claim cannot be completely true and the Gnostic beliefs have only had influences on it.
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Blauberg, I. I. "Henri Delacroix and His Philosophical Interests". Russian Journal of Philosophical Sciences, nr 9 (20.12.2018): 18–27. http://dx.doi.org/10.30727/0235-1188-2018-9-18-27.
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Henri Delacroix is a French philosopher, religious scholar and psychologist, a student and follower of Bergson. He began his activity with the study of mysticism. Following the thesis “An Essay on Speculative Mysticism in Germany in the 14th Century” (1899), where the author analyzed the teachings of Meister Eckhart and the associated intellectual movement, he published several other works where he examined other historical and national forms of mysticism. Describing different types of mystical intuition, conducting a detailed psychological analysis, Delacroix interpreted the higher forms of mystical experience, contrary to the opinions of some researchers, as an expression of deep inner life and not as a special type of neurosis. His work Studies in the History and Psychology of Mysticism: the Great Christian Mystics (1908) was highly appreciated by contemporaries, and the approach he proposed to this subject gradually gained recognition and became classical. In his philosophical and psychological works, Delacroix acted as an opponent of associationism and mental atomism. He developed the treatment of consciousness as an entity, considering the various forms and manifestations of consciousness and the unconscious in their interconnection and mutual influence. He paid special attention to the relationship between language and thinking as well as child psychology and the psychology of art. In his book Language and Thinking (1924), Delacroix, relying on the concept of F. de Saussure, developed the distinction of language and speech proposed by the latter.
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Muhammadi, Attaullah, Khalilukkah Sarwari, Mohammad Edriss Masoom, Naseer Ahmad Tayid, Sayed Ahmad Qani i Ahmad Shah Nawabi. "Research of Mysticism's Terms in (Da Wakht Zarb) Book". Sprin Multidisciplinary Journal in Pashto, Persian & English 2, nr 2 (20.04.2024): 07–18. http://dx.doi.org/10.55559/smjppe.v2i2.288.
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Literature is the best way to improve and reform a society. The purpose of literature according to scholars is ethics for the sake of ethics and ethics for society. In the purposes of literature, a part of the second objective is mysticism. Mysticism (Sufism) means recognition, according to the dictionary meaning and its literal interpretation is to get to know Allah (SWT). Sufism is equivalent to doing, in the dictionary it refers to wearing white clothes and in the literal term; It is a practical strategy that purifies the heart or inner self. Sufis and mystics have always used their words for the reformation of the society, and they have also placed themselves in the first row in the practical field. With regard to this, Mr. Abdul Hadi Atayi Mullah can be named as an example who has Sufism and mysticism in his written works. This research has been done on Sufism and mystical patterns in the written work of Mr. Mulla's (Da Wakht Zarb). Through bibliographical study employing descriptive method, patterns such as (آب، آدم، آه، ازل، ابد، اثر، اثبات، اخلاص، پياله، تقوى، تورى (حرف)، جام، جور او حفا، حيرت، دلبر، رند، روح، زهد، ساقي، سفر، شيخ، صوفي، قلندر، کرامت، مُطرب، ميخانه، وفا او ګل) have been identified. This article first presents general information followed by the main issue. The main issue includes the term itself, its phonetic form, pronunciation, dictionary meanings, literal meanings and its definitions with relation to Mysticism (Sophism).
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Afterman, Adam. "The Rise of the Holy Spirit in Sixteenth-Century Kabbalah". Harvard Theological Review 115, nr 2 (kwiecień 2022): 219–42. http://dx.doi.org/10.1017/s0017816022000153.
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AbstractThis article examines the development and transformation of the holy spirit within Jewish mysticism. It begins with a brief analysis of primary trends concerning the holy spirit in biblical, rabbinic, and medieval Jewish texts that served as crucial material for the holy spirit’s ascendence in sixteenth-century Jewish mysticism. Following, it examines the writings of leading Jewish mystics: Moses Cordovero, Elijah de Vidas, and Ḥayyim Vital, who resided in the remote Galilean town of Safed. These luminaries each developed the concept of the holy spirit along a spectrum of pneumatic, fusionary, mystical, and revelatory experiences. Ultimately, they transformed the holy spirit into the peak experience of Jewish mystical life— experienced as prophecy, sanctification, and embodiment. This article highlights an important, yet understudied, Jewish mystical phenomenon.