Relevant bibliographies by topics / Mystical teachings

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Mystical teachings'

Author: Grafiati
Published: 4 June 2025
Last updated: 15 July 2025

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Journal articles on the topic "Mystical teachings"

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Green, Deirdre. "St John of the Cross and the Mystical ‘Unknowing’." Religious Studies 22, no. 1 (1986): 29–40. http://dx.doi.org/10.1017/s0034412500018011.

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This paper is concerned with the nature of mystical knowledge in the higher stages of mystical realization, with particular reference to the teachings of St John of the Cross. Correspondences and parallels with the writings of other mystics may be noticed, but it is not the purpose of this discussion to elucidate these in detail.
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Held, Pascal. "Comparing the Teachings of ʿAbd al-Qādir al-Jīlānī and Abū Madyan". Journal of Sufi Studies 6, № 2 (2018): 165–89. http://dx.doi.org/10.1163/22105956-12341301.

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Abstract This study looks to identify commonalities between the ideas of the prominent sixth/twelfth-century mystics ʿAbd al-Qādir al-Jīlānī (d. 561/1166) and Abū Madyan (d. 594/1198). As will be shown, they not only overlap in their emphasis and interpretations of certain features of the mystical path, but in fact rely on a common basic understanding as regards mystical endeavors overall.
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Katz, Steven T. "Mysticism and Ethics in Western Mystical Traditions." Religious Studies 28, no. 3 (1992): 407–23. http://dx.doi.org/10.1017/s0034412500021752.

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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.
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Musadad, Asep Nahrul. "PERSINGGUNGAN ISLAM DAN TRADISI MISTIK LOKAL: STUDI KASUS PANANYAAN DAN AHLI HIKMAH DI MASYARAKAT TASIKMALAYA." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 1 (2016): 47. http://dx.doi.org/10.22515/islimus.v1i1.77.

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AbstrakOne of the determinant factors in the process of Islamization of the archipelago is the intersection between Islamic teachings and local wisdom. The encounter of the two has apparently brought an esoteric way. In this case, the Islamic esoteric teaching namely Sufism has become important. However, there was another esoteric element which also has a main role in the process, namely the mystical insight as to the result of the synthesis of the Islamic esoteric teaching and the indigenous mystical tradition. Using the ethnographic approach, this article aims to provide a preliminary remark on the intersection between Islam and local mystic tradition as represented by pananyaan and ahli hikmah in Sundanese people, especially in Tasikmalaya, as the reference. He is regarded as the learned man a place for someone to ask, especially related to the world of unseen.
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Khoiriyah, Fathul, and Zainuddin Syarif. "Eksistensi Tembang Mamaca (Macapat) dalam Dimensi Kultur, Mistik dan Religius." Jurnal Pemikiran Keislaman 30, no. 2 (2019): 324–34. http://dx.doi.org/10.33367/tribakti.v30i2.819.

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This study examines the historical terminology of mamaca (macapat) in the Modung Bangkalan West Serabi Village. "The focus of the study is" How is the existence of the Macapat songs in the cultural, the mystical and religious dimensions of the Modung Bangkalan West Serabi Village community? " The West Serabi Village community, the mystical and religious dimensions of Modung Bangkalan. The results of the study concluded and explained that the elements of the West's Song (macapat) in the Modung Bangkalan consist of: (1) personal beliefs about the old teachings as a truth, (2) the public's heritage in always upholding ancestral heritage, (3) the teachings of goodness in the world that are relevant to the culture of society, (4) customs that tend to be mystically influenced by old cultures that are still used from generation to generation, ( 5) The value and guidance of many and individual citizens.
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Knysh, Alexander. "Tasting, Drinking and Quenching Thirst: From Mystical Experience to Mystical Gnoseology." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (2020): 37–43. http://dx.doi.org/10.31250/1238-5018-2020-26-2-37-43.

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The Sufi term “tasting” (dhawq) and its semantic cognates “drinking” (shirb / shurb) and “quenching of thirst” (riyy) appear frequently in the Sufi writings of the ninth — eleventh centuries AD to denote a mystical experience of the true reality of God and the divine creation. Originally referring primarily to the mystic's psychological or somatic state (hal), in later Sufi literature and oral teachings, especially in the writings of Ibn al‑‘Arabi (560—638 / 1165—1240), these concepts acquire metaphysical and cosmological connotations and are construed as being shared by both God and his elect servants, that is, Sufi “gnostics” (‘arifun bi‑Allah). Consequently, they become an important part of not just the Sufi cosmology, but also of Sufi gnoseology conceived by later Sufis as the only true knowledge about the Divine Absolute and its manifestation in the entities and phenomena of the material universe. This semantic shift reflects the wider process of Sufism's transformation from a mystical psychology to a mystical philosophy with its distinctive psychology, epistemology, cosmology and soteriology.
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Qureshi, Jawad Anwar. "The Mystics of Andalusia." American Journal of Islam and Society 34, no. 4 (2017): 90–94. http://dx.doi.org/10.35632/ajis.v34i4.802.

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The Mystics of al-Andalus by Yousef Casewit, assistant professor of Qur’anicstudies at the University of Chicago Divinity School, tells the story of an overlookedmystical school of Andalusia, the Muʿtabirun (lit. “the contemplators”or “the practicers of iʿtibār”). The Muʿtabirun, as Casewit demonstrates, formulateda mystical teaching centered on contemplating God’s signs in creationand the Book, and that self-consciously distinguished itself from the Sufis of the East. This book details the ways in which Ibn Barrajan (d. 536/1141), Ibnal-ʿArif (d. 536/1141), and Ibn Qasi (d. 546/1151), the school’s main authors,contributed to Andalusi mystical thought and provided a link between IbnMasarra (d. 319/931) and Ibn al-ʿArabi (d. 637/1240).This book comprises eight chapters. The first two frame Casewit’s interventioninto the historiography of Islamic spirituality in al-Andalus.Chapter 1, “The Beginnings of Mystical Discourse in al-Andalus,” providesa concise history of mystical discourse and practices from the Umayyadsto the end of the Murabitun (the seventh to the twelfth century). The majorprecursor of the Muʿtabirun was Ibn Masarra, whose Risālat al-Iʿtibār presentsan intellectual-cum-spiritual practice of contemplating God’s signs(āyāt) in the book of nature in order to ascend the ladder of knowledge todivine unity. Controversially, Ibn Masarra maintained that iʿtibār couldlead to the same truths as revelation. In 961, thirty years after his death, hisbooks were burned at the behest of the jurists and his followers were forcedto publicly disavow their master. His teachings, however, continued clandestinely ...
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Ayubi, Sholahuddin Al, and Muhammad Masruri. "Ritual learning method for mystical ijazah at pondok pesantren salafiyah." Journal of Education and Learning (EduLearn) 19, no. 1 (2025): 314–21. http://dx.doi.org/10.11591/edulearn.v19i1.21090.

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This study aims to explore mystical ritual learning methods to obtain mystical ijazah in Pesantren Salafiyah (Islamic Boarding Schools). The certificate of mysticism is a gift from the Kiai to the students. The Pesantren Salafiyah, known for its traditional approach to Islamic education, offers this unique learning experience to its students. This study examines the ritualistic aspects of obtaining a mystical diploma in the Salafi Islamic Boarding School. This study investigates the methods, practices, and teachings used by the Kiai and ustad to facilitate the spiritual growth and development of the students. Through qualitative research methods such as participant observation, interviews, and document analysis, this research explores traditions, ceremonies, and rituals integral to the learning process. The results revealed the importance of habits in enhancing the spiritual experience of students and building a solid connection with mystical teachings. Rituals include various elements, including reading sacred texts, meditation, physical exercise, and symbolic movements. In addition, the research findings explore the implications of ritual learning methods for mystical diplomas in Salafi Islamic Boarding Schools. It highlights a unique pedagogical approach by combining traditional Islamic education with esoteric teachings, encouraging a holistic understanding of spirituality. The study also discusses the challenges and opportunities contemporary Islamic educational institutions face in preserving and adapting ritual learning methods in a modern context
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Zahiremami, Parisa. "The Politics of Mystical Poetics: Bahrāmshāh b. Masʿūd’s (r. 1117–1157) Patronage of Sanāʾī’s (d. 1131 or 1135) Mystical Poetry". Journal of Sufi Studies 13, № 2 (2024): 155–90. https://doi.org/10.1163/22105956-12341346.

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Abstract Scholarship on the intersection of Islamic mysticism and politics often focuses on the way Sufi authors preach their mystical teachings to rulers. This article draws attention to the role of court poetry composed by authors who are not considered to have been practicing Sufis in promoting and popularizing mystical teachings at royal courts by examining Sanāʾī’s court-patronized poems as early specimen of mystical works that had a political dimension. This political dimension allowed Sanāʾī to promote and legitimize his royal patron Bahrāmshāh (r. 1117–1157) as a perfect ruler. The study highlights the propaganda value of Sanāʾī’s poetry for Bahrāmshāh. Simultaneously, it investigates the ways in which Sanāʾī asserts his agency in his patron-client relationship with Bahrāmshāh. By engaging with a rhetorical feature common in adab writings – that is, Parrhesia or frank speech – Sanāʾī portrays himself as a candid, Sufi-like advisor, who is detached from the material world and can therefore criticize and counsel Bahrāmshāh without fear of punishment. This show of charisma then provides the poet with an opportunity to preach his model of kingship to the ruler and promote his mystical advice as indispensable for proper royal conduct. According to Sanāʾī, an ideal ruler is a perfect man (or a valī) who is a vessel of God. In his panegyrics, he portrays Bahrāmshāh as a valī and perfect man, thereby legitimizing his royal patron over his rival and lord, the Seljuq Sultan Sanjar (r. 1118–1157). Sanāʾī mystico-political poems therefore functioned as a form of cultural capital through which the poet navigated his complex relationship with the court of Ghazna.
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Valkenberg, Pim. "Radical Love: Teachings from the Islamic Mystical Tradition." American Journal of Islamic Social Sciences 36, no. 4 (2019): 119–21. http://dx.doi.org/10.35632/ajiss.v36i4.665.

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Collections of poems from the Islamic mystical tradition are not at all unusual on the American market. Yet most of these collections have been published by presses that specialize in spirituality, so it is quite remarkable to see this collection of poetry translated and edited by Omid Safi being published by Yale University Press. Safi is a Professor of Islamic Studies in the Department of Asian and Middle Eastern Studies at Duke University in North Carolina, and he is author of numerous books such as Progressive Muslims (2003), The Politics of Knowledge in Premodern Islam (2006) and Memories of Muhammad: Why the Prophet Matters (2009). Yet he is prob-ably better known as a public intellectual through his blogs and columns.
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Dissertations / Theses on the topic "Mystical teachings"

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Angha, Nahid. "An annotated translation and examination of the essential mystical teachings of 'Abdu'llāh Ansāri's (396-481/1006-1089) Sad maydān (Hundred fields)." Thesis, University of Exeter, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.438336.

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Ellingston, Linda Jean. "An environmental education field guide for Mystic Lake wetland habitats." CSUSB ScholarWorks, 2001. https://scholarworks.lib.csusb.edu/etd-project/1831.

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This curriculum guide is for grades four through six. It examines how wetlands, wildlife, and people interact and depend upon each other. The San Jacinto Valley wetland area is used as an example of wetland habitat destruction from population pressures that have changed the natural landscape. It is also used as an example of what habitat reconstruction can do to restore vital habitats. Through student contact with the wetlands increased awareness of the fragile interrelationships between the physical and biological components of a wetland habitat is gained. Students can use ecological themes to help them assimilate collected and given data into logical cohesive ideas, laying the ground work for developing an environmental action project.
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Gibson, Jan Albert. "An investigation into the historical, cultural-religious, mystical and doctrinal elements of Paul's Christology and soteriology : a theoretical study of faith." Thesis, 2010. http://hdl.handle.net/10500/4374.

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Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings.<br>Systematic Theology and Theological Ethics<br>D.Th. (Systematic Theology)
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Books on the topic "Mystical teachings"

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Eliahu, Klein, ed. A mystical Haggadah: Passover meditations, teachings, and tales. North Atlantic Books, 2006.

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Ashby, Muata. Egyptian proverbs =: Temt Tchaas : mystical wisdom teachings and meditations. Cruzian Mystic Books, 1996.

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Papan-Matin, Firoozeh. Beyond death: Mystical teachings of ʻAyn al-Qudat al-Hamadhani. Brill, 2009.

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Papan-Matin, Firoozeh. Beyond death: Mystical teachings of ʻAyn al-Qudat al-Hamadhani. Brill, 2009.

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Papan-Matin, Firoozeh. Beyond death: The mystical teachings of ʻAyn al-Quḍāt al-Hamadhānī. Brill, 2010.

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Malachi. The gnostic Gospel of St. Thomas: Meditations on the mystical teachings. Llewellyn Publications, 2004.

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Das, Jagessar, translator, writer of added commentary and Dube Chris editor, eds. The complete Bījak of Kabīr: Guru Kabīr's mystical teachings on God-realization. New Age Books, 2015.

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Kripal, Jeffrey John. Kali's child: The mystical and the erotic in the life and teachings of Ramakrishna. 2nd ed. The University of Chicago Press, 1998.

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Kripal, Jeffrey John. Kal̄ī's child: The mystical and the erotic in the life and teachings of Ramakrishna. 2nd ed. The University of Chicago Press, 1998.

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Kripal, Jeffrey John. Kālī's child: The mystical and the erotic in the life and teachings of Ramakrishna. University of Chicago Press, 1995.

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Book chapters on the topic "Mystical teachings"

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Epstein, Saundra Sterling. "Jewish Mysticism: Teachings About Unity and Discord." In Mystical Traditions. Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-27121-2_4.

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Holder, Arthur. "Bede's spiritual teachings." In Biblical Exegesis and Mystical Theology in the Venerable Bede. Routledge, 2024. http://dx.doi.org/10.4324/9781032639116-16.

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"Ascetic and Mystical Movements: Origins,Teachings,." In Islam in Historical Perspective. Routledge, 2015. http://dx.doi.org/10.4324/9781315663777-18.

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Steinfels, Amina M. "5 Malfuzât and Other Compilations of Sufi Oral Teachings." In Mystical Landscapes in Medieval Persian Literature. Edinburgh University Press, 2025. https://doi.org/10.1515/9781399533225-007.

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Flatto, Sharon. "The Path to Devekut: Ecstatic and Cordoverian Teachings." In Kabbalistic Culture of Eighteenth-century Prague. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113393.003.0011.

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This chapter analyses how Ezekiel Landau appropriates Cordoverian expressions, motifs, and ideals aside from availing zoharic teachings in all his works. It explains the central mystical goal of devekut that is promoted in both ecstatic and Cordoverian writings, which claims that nothing less than the structure of the universe, the purpose of human activity, reward and punishment, and the nature of the next world can relate to this state. It also mentions how Landau frequently advocates the ideal of devekut and related mystical concepts in terms borrowed from Maimonides' philosophical and legal works. The chapter considers ideas that bear a striking similarity to elements of ecstatic and Cordoverian Kabbalah, in which Landau promotes the ideal of devekut. It discusses the presence of the goal of devekut that are regularly incorporated into Cordoverian works.
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Gillani, Karim. "Sufi Devotional Performances in Multan, Pakistan, a “City of Saints”." In Music and Dance as Everyday South Asia. Oxford University Press, 2024. https://doi.org/10.1093/oso/9780197566237.003.0004.

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Abstract Multan is an ancient capital and crossroads with a significant Muslim presence since the tenth century. As one of the most important trading centers of medieval Islamic India, it attracted Sufi mystics and became known as Madinat al-Awliya, a “city of saints,” and a vibrant center for learning and teaching. Its Sufi saints and shrines attract large numbers of devotees throughout the year. Besides various Sufi orders, the city has also attracted many mystics, the most significant among them Bahauddin Zakariya, Pir Shams Sabzwari, and Shah Rukn-e-Alam. This chapter examines the performance of qawwali at Bahauddin Zakariya and Shah Rukn-e-Alam shrines, which serves to arouse mystical love and remembrance (dhikr) of the divine: the core experience of Sufism. In two examples, drawn from field research in 2002, this chapter demonstrates contexts through which people of Multan experience and accept a variety of religious beliefs and teachings in their daily lives.
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Flatto, Sharon. "Introduction." In Kabbalistic Culture of Eighteenth-century Prague. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113393.003.0009.

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K ABBALISTIC IDEAS from divergent schools, sources, and trends permeate all genres of Landau’s writing. A thorough study of his works reveals that these kabbalistic sources formed an integral part of his spiritual and mystical universe, and that, to a certain extent, he felt compelled to disseminate their teachings....
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Gethin, Rupert. "Emptiness and Unknowing: An Essay in Comparative Mysticism." In Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins. Equinox Publishing, 2019. http://dx.doi.org/10.1558/equinox.33391.

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Over the last fifty years the study of mysticism has been shaped by the debate between ‘perennialists’, who claim that mystical experiences are the same across different cultures, and ‘constructivists’, who claim that mystical experiences are shaped by, and hence specific to, particular religious traditions. The constructivist view is associated with the ‘discursive turn’ that has dominated the humanities for the last half century, emphasising cultural relativism. Nonetheless, the constructivist position is not without problems. Inspired in part by Lance Cousins’ 1989 comparison of Buddhaghosa’s Path of Purification and Teresa of Ávila’s Interior Castle, the present article seeks to bring out parallels in the contemplative exercises and the progress of the ‘spiritual life’ found in Buddhist accounts of meditation (such as the Cūḷa- Suññata-sutta) and Christian apophaticism (as presented in The Cloud of Unknowing). The article seeks to establish specific parallels in the techniques of and approaches to contemplative practice in both traditions, as well as in the phenomenology of the experiences of the meditator (yogāvacara) or contemplative at different stages in the work of meditation and contemplation.
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Loewenthal, Naftali. "Midrash in Habad Hasidism." In Midrash Unbound. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113713.003.0021.

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This chapter examines the continuum joining Midrash, ethos, and spirituality in the Habad school of hasidism, both in terms of the development of theoretical structures linking the midrashic process with personal spiritual quest, and the use of Midrash to impart traditionalist, hasidic, and sometimes eschatological ideas. This relates to the striking interplay of esoteric and exoteric elements in hasidic teaching. For though there are overtly esoteric themes, discussing sefirot (divine emanations), spiritual ‘worlds’, and other aspects of the corpus of Jewish mystical thought, a long tradition in Judaism reserves such teachings for a spiritual elite. Midrash, by contrast, is ostensibly accessible to all, whether as a written text for study or as an oral and popular exposition. Hence it is notable that hasidic teachers in general, and those of the Habad school in particular, use Midrash in order to communicate spiritual teachings in the society at large. Moreover, the particular mode of instruction that hasidism evolved, the hasidic derush (exposition), sometimes called torah (teaching) or ma'amar (discourse), can itself be seen as an extended form of latter-day Midrash.
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Tartabini, Veronica. "Glimpses of Spanish Mysticism." In Regional, International, and Transatlantic Relations From the Iberian Peninsula to the World. IGI Global, 2025. https://doi.org/10.4018/979-8-3373-0634-6.ch007.

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This text explores Christian mysticism, focusing on the contributions of Teresa of Ávila and John of the Cross, who emphasized spiritual union with God while rejecting materialism. Their writings underscore the concept of human dignity. It also connects their mystical views to Renaissance Humanism, which redefined human dignity as a divine connection that transcends social and ethnic boundaries. Teresa of Ávila and John of the Cross interpreted dignity in mystical terms, seeing it as a reflection of divine love and a Christ-centered understanding of human worth. The text further examines how DiscalcedCarmelite mysticism, as exemplified by works like Salvador Dalí's Christ of Saint John of the Cross (1951), transcends religious boundaries and affirms the dignity of all people. Their teachings continue to resonate across time and cultures.
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Conference papers on the topic "Mystical teachings"

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Brodňanová, Silvia. "The intentionality of the imagination in St. Teresa of Ávila." In The Figurativeness of the Language of Mystical Experience. Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-2.

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This paper pretends to make a brief incursion into the teachings of Saint Teresa of Ávila (1515–1582) about the imagination throughout her four main writings: The Life, The Way of Perfection, The Interior Castle and The Book of the Foundations. Firstly, it offers a terminological clarification. Secondly, it presents the Teresian semantics of the terms.
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Juhásová, Jana. "Sanjuanist motifs in the poetic work of Erik Jakub Groch." In The Figurativeness of the Language of Mystical Experience. Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-19.

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One of the key poets of Slovak post-November poetry was shaped in the Komúna dissent group headed by philosopher and artist M. Strýko during the communist regime. Operating in dissent supported the radicality of his poetic gesture and lifestyle, the image of an active, evolving individual freed from the senselessness of civilization, and also the idea that it is possible to integrate evil into a higher good. These ideas also form branches to the sanjuanist motifs and intellectual solutions that are close to Groch. The article seeks these penetrating places with special attention on the symbol of the journey and pilgrimage, and at the same time points to Groch’s creative updates of one of the most famous spiritual teachings of the West.
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de Andreis, Federico, Davide Marchisio, and Federico Sottoriva. "The Rise of Storytelling as a Marketing Strategy for “Made in Italy” Products." In Eighth International Scientific-Business Conference LIMEN Leadership, Innovation, Management and Economics: Integrated Politics of Research. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2022. http://dx.doi.org/10.31410/limen.2022.297.

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Storytelling is the process of using fact and narrative to communi­cate something to the audience. The first approach to storytelling takes place as children, with the dual purpose of imagining a space-time different from reality, and secondly that of establishing contact with one’s parents, who are required to commit themselves daily, to transmit values and teachings. Pop­ular myths and legends perform four functions that allow human beings to understand themselves, others, the mysteries of life and the universe that surrounds them (Atkinson, 2002). These functions are: − the psychological function: it helps the person to define himself more clearly thanks to the possibility of reordering and deciphering experiences; − the social function: allows the person to understand what he has in common with others and what distinguishes him; − the cosmological-philosophical function: it supports the person in having a clearer vision of her role in the world, − the mystical-religious function: it allows the person to feel awe, won­der, humility and gratitude towards the mysteries that surround them. More and more small and large companies are engaging in a marketing ac­tivity called content marketing, considering the idea that storytelling is the key to attracting and retaining customers, especially in culturally far-away markets. Storytelling marketing is a description where the company combines the company’s identity with the company’s philosophy to create a product or service activity (Salzer-Morling &amp; Stannegard, 2004). In fact, with the global financial crisis of 2009, investors reduced their invest­ments in communication, especially the budget allocated to television (-3.1% in 2011). Conversely, the internet grew (+12.3%) (Nielsen, 2012). But how to communicate a product to a different culture not sharing the same ideas, symbols, actions and dispositions of the company? This study aims to analyze which strategies have been applied in the story­telling of typically “Made in Italy” food products and representative of the Italian gastronomic heritage towards Asia. Briefly, the research aims to answer the following questions: RQ 1: Which strategies have been adopted by small-medium-large en­terprises in order to promote Italian products into culturally distant markets? RQ 2: Which strategies are effective, in order to be considered also for future business? The research is therefore based on an analysis of the literature on storytell­ing as a marketing strategy and then goes on to observe some case studies.
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Chiu, Pit Ho Patrio, Tsz Ki, Frankie Fan, et al. "A project-problem based learning approach for appreciating ancient cultural heritage through technologies: Realizing mystical buildings in Dunhuang Mural." In 2016 IEEE International Conference on Teaching, Assessment, and Learning for Engineering (TALE). IEEE, 2016. http://dx.doi.org/10.1109/tale.2016.7851772.

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Şamıyeva, Həyat. "Khurramism in Sufi System." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201817.

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First of all, we need to overview at the history and essence of Sufism in order to understand the place of the Sufism system and the teaching of Khurramism in this system. “Sufism“ or “tasavvuf“ are essentially of the same meaning. Both terms are used parallel to express the same belief system. Sufism had been a widespread religious-philosophical, mystical moral-ethical thinking and behavior system in the Middle Ages. There are various versions on the origin and essence of this term. The Sufism and the tasavvuf system have had proper and similar features with a number of religions, religious - philosophical and faith systems of human-cultural development up to it. One of these systems is Khurramism. The Khurramism was the ideology of the Khurramid movement, which took place in the late eighteenth -early ninth century. The Khurramid movement had a political, as well as religious-irfani, religious-philosophical-mystical character. The religious faith and values of this movement is the subject of disputes so far. In the historical literature, the words “Khurramids “ or “Khurramdinler “ have appeared since in the time of the Abu Muslim rebel. Among the ideological views of Khurramids known to science, there are some points considered important by them that they indicate the presence of religious-ideological views, and these views were later included in the Sufism system. There were three basic aspects of the religious beliefs of Khurramids: 1) Hulul - God's personification in man; 2) Tanasukh – (reincarnation, metamorphosis as a scientific term) - the pass of the soul from one body to another; 3) Rijat -rising from the dead; Resurrection. They are purely religiousphilosophical- mystical elements. The Sufism system and the Kizilbashlik widely embrace the religious and ideological principles of Babek and Khurramism, and we have also tried to talk about these issues in our articles. Keywords: Sufism, Khurramism, Hulul, Tanasukh, Rijat.
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Singeisen, Scott. "Disorienting Dilemmas: A Studio Model for Teaching Meaning-Making and Reflection in Action." In 2019 ACSA Teachers Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.teach.2019.24.

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The term meaning-making has been used in constructivist educational psychology to refer to the personal epistemology that persons create to help them to make sense of the influences, relationships and sources of knowledge in their world.1 According to the transformative learning theory of sociologist and educator Jack Mezirow, adults interpret the meaning of their experiences through a lens of deeply held assumptions.2 When students experience something that contradicts or challenges their way of negotiating the world they have to go through the transformative process of evaluating their assumptions and processes of making meaning. Mezirow called these experiences that force individuals to engage in this critical self-reflection “disorienting dilemmas”.3In ‘Educating the Reflective Practitioner’, Prof. Donald Schön suggests that artistry is necessary for the solution of problems in professional practice that occupy the indeterminate zones of uncertainty, uniqueness, and conflict. The two traditional approaches to the teaching of artistry, however, are problematic. The first, its elimination from a curriculum based on technical rationality, is predicated on the belief that artistry is mystical and essentially unteachable. The second, its reduction to a set of procedures, has proven not to work with indeterminate phenomena that are inherently unmanageable. Schön proposes a third strategy: reflection in action, based on his observations that considerable tacit knowledge is already built into practice. By entering the condition of action and reflecting on what has been done, one can resolve “indeterminate” problems in situ by d oing.4It is the view of this paper that by first positioning students in a disorienting dilemma, and by second, providing a framework for ‘reflection in action’ for students to identify and use analogous architectural research elements, students develop a personal methodology and their own contextual position relative to the history of architecture.
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Mcgrath, Margarita. "The Decreative Impulse: The Last Page of Learning from Las Vegas." In 112th ACSA Annual Meeting. ACSA Press, 2024. http://dx.doi.org/10.35483/acsa.am.112.52.

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This paper delves into the ‘decreative impulse’ briefly mentioned on the last page of Learning from Las Vegas, unraveling its roots within the disruption of modernism initiated by Venturi and Scott Brown and revitalizing decreation’s disruptive capacity. Tracing a chain of evidence through archives and intellectual connections, the author traces the source of the reference to Venturi, connecting his exposure to New Criticism and teachings of Jean Labatut back to Simone Weil’s theological decreation, transformed by Wallace Stevens. Shifting from historical inquiry to theoretical projection, the author proposes Weil’s call to undo ego as a potential response to challenges to the profession posed by AI integration, climate change, and social justice. While Venturi gently pushed conventions, truly ‘Decreationist architecture’ needs more radical undoing of the profession. This is embodied in contemporary examples such as new Japanese metabolic urbanism and experimental preservation. These resonate with Weil’s concept of generative restraint.The unexpected discovery, in a study sparked by ‘60s disruptors via a book on the Las Vegas strip, is not more neon and spectacle in the desert, but the ascetic ideas of a French mystic – underscoring the potency of interdisciplinary disruptions across criticism, design and religion. Weil’s “less” is no bore” but rather a door opening new architectural possibilities.
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Devarapalli, Ratna, and Vijaya Lakshmi Velivelli. "The Ergonomics Edge for Small Enterprises – Case Studies from the State of Telangana, India." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002665.

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Terms like Ergonomic Fit, Ergonomic design, ergonomically correct / incorrect, etc have become synonymous with the term ‘Ergonomics’ and anyone interested increasing output / productivity without compromising on comfort. These terms have become a common phrase when talking about the design of tools and equipment or any design for that matter. But the word ‘Ergonomics’ has a great mystic around it because off its link with Engineering and industry especially when it comes to small industries. There are still a lot of apprehensions and doubts with the application of ergonomics at the small / medium enterprises. Hence there is need to understand and explain what constitutes good ergonomic design and how to understand what is "ergonomically in correct product" and choose products / changes which are not very expensive / involve major cost incurring for the small and medium enterprises. Four key physical risk factors associated with complaints of discomfort in the work environment such as: awkward postures, biomechanical stresses, repetition and force and environmental factors. For which the key is to eliminate the risk by providing a well-designed environment and affordable costs. It can also be mentioned as the process of adapting a space to meet human requirements which involves the study of how the human body functions in order to design spaces, furniture and devices which reduce fatigue and discomfort to improve operability and productivity along with affordability. While an increased emphasis on this concept, research data generated both corporate and at educational research centres over the past few years has shown that minor / minimum changes can amount to major benefits. With this objective, The department of Resource Management and Consumer Science (RMCS), College of Community Science (previously Home Science) has been teaching and conducting student research in the area of Ergonomics in various small enterprises in Telangana, India and this paper explains and highlights the importance of minor, small ergonomic cost effective interventions like extension of a handle, adding a sheath to the handle, increasing the height of the seating / workplace, improving the lighting, ensuring good ventilation have received good response from the users. This paper gives the details of all such research interventions done with the small and medium enterprises like weaving, metal and basketry works, classroom furniture etc, in the last 15years by the PG and PhD students and how the cost effective ergonomic edge was obtained or can be obtained and further demystify ergonomics for all.
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