Academic literature on the topic 'Mysticism – Hinduism'
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Journal articles on the topic "Mysticism – Hinduism"
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Andrade, Joachim. "A MÍSTICA NA CONSTRUÇÃO DA REALIDADE ÚLTIMA." Revista Relicário 8, no. 15 (2021): 32–44. http://dx.doi.org/10.46731/relicario-v8n15-2021-183.
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O artigo analisa o papel da mística na construção da Realidade Última em duas tradições distintas: hinduísmo e cristianismo. Ao longo do desenvolvimento apresenta a compreensão da mística e seus caminhos apresentados pelos cientistas da religião que levaram a construir as diversas imagens da Realidade Última, a saber, Deus. Duas imagens são escolhidas, Tríade hindu e Santíssima Trindade, apresentando-as como elas foram elaboradas pelos sábios dessas duas tradições, a partir da análise dos contextos existentes daquela época. Nas considerações finais se faz um apelo que o mais importante papel da mística é estabelecer as relações harmônicas dos humanos entre si e também entre os humanos e a Realidade Última.
 Palavras-chave: Realidade Última. Mística. Tríade. Trindade.
 
 Abstract 
 The article analyzes the role of mysticism in the construction of the Ultimate Reality in two distinct traditions: Hinduism and Christianity. All through the elaboration, the article clarifies the understanding of the mysticism and its paths presented by the scientists of religion that led to the building of the various images of the Ultimate Reality, namely, God. Two images are chosen, Hindu Triad and Holy Trinity, presenting them as to how they were elaborated by the mystics of these two traditions, through the analysis of the existing contexts of that time. The final considerations, make an appeal, that the most important role of mysticism is to establish the harmonic human relations with each other and also between humans and the Ultimate Reality. 
 Keywords: Ultimate Reality. Mysticism. Triad. Trinity.
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Ahmad, Ahmad. "EPISTEMOLOGI ILMU-ILMU TASAWUF." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 1 (2016): 59. http://dx.doi.org/10.18592/jiu.v14i1.685.
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As all religions have their mysticism, Islamic mysticism is well known as Sufism. In its development, many schools ofSufism appeared and they had been influenced by several religions and beliefs around such as Christian, Buddhism,Hinduism, Gnotisism, etc. This article tends to tell about Islamic Mysticism and its epistemology. It will be discussedabout the definition of Sufism, its schools, its objects, and ways to get it. The writing classified kinds of IslamicMysticism too into three types, Tasawuf Akhlaki, Tasawuf Amali, and Tasawuf Falsafi. Each type has thecertain character. In the end, it will be explained how to know the validity of Sufism.
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Taufik, Zulfan, and Syafwan Rozi. "Perennialism and the Religious Common Platform of Mystical Tradition in Java." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 2 (2021): 193–208. http://dx.doi.org/10.21580/tos.v10i2.8439.
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This article examines perennials’ understanding through the Javanese mysticism tradition that has developed before and after the arrival of Islam. The focus on perennials in this article is based on recognizing and equality of noble values in every religion that has ever developed in Javanese society, such as Buddhism, Hinduism, and Islam. Previous studies have emphasized that Javanese mysticism is studied from the acculturation of culture with religion. Even this understanding of religion is considered the antithesis of religious exclusivism and conservatism that is currently developing. It is just that the study of Javanese mysticism in the approach of religious perennials is infrequent and limited. This study uses a library research method to reveal the values of mysticism that develop across the religious boundaries of Javanese society. The findings of this study are that there are several teachings of Javanese mysticism, including the conceptions of tantrism, tantularism, and manunggaling kawula gusti. These conceptions illustrate the openness of Javanese society to various religions. They believe that in religions, there is a commonality in ultimate truth or divinity and mystical unity.
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Setyawan, Heri. "The Fusion of Javano-Islamic Mysticism in the Story of Dewaruci." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (2018): 75. http://dx.doi.org/10.22515/dinika.v3i1.95.
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Serat Cabolek shows the story which represents the Javanese mysticism, especially as told by the story of Dewaruci. The debate among Haji Amad Mutamakin and Ketip Anom about the spirituality of Dewaruci consist of synthesis Javanese and Islamic mysticism. Particularly, it is the emergence of Hinduism and Islam which shapes Javanese mysticism. Looking carefully at the dialogue and debate between Haji Mutamakin and Ketip Anom about the story of Dewaruci it shows that the concept of Javanese mysticism drawn to the fundamental themes such as what life is what to do in life, and how to live in a good life. Story of Dewaruci shows the significance of batin as an inner essence of a person. The goal of life is seeking “water of life” that is unity with the Divine. The Divine is not outside there and far from human. The mysticism of Java, therefore, is all about life in the world and human relation with himself, others, and the universe. It is about human activities in all their mundane activities and about human understanding of himself and the universe. Javanese mysticism lays in daily activities. It is in everyday life Javanese coming to the essence of life. These daily activities consist of all relations Javanese made the way of thinking Javanese understood and believed. All aspects become a mystic realm. Keywords:Islamic Mysticism, Javanese Culture, Cultural Fusion
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McDaniel, June. "Mysticism among the Pedandas of Bali." Religions 11, no. 11 (2020): 585. http://dx.doi.org/10.3390/rel11110585.
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On the island of Bali in Indonesia, the traditional Hindu religious leaders are the pedandas, or brahmin high priests. Their religious status is largely based on their mystical states, during which they create the highest and most valuable form of holy water, which is needed for all religious rituals on the island. It is one of the rare examples in world religions where mysticism is not only integrated into the daily life of the community but is vital to it. These are the religious authorities who maintain the ancient forms of Indonesian Hinduism, standing against the encroachment of Westernization, Islamization and modernization. Little ethnographic research has been done on them—there are no books about their lives and experiences in any Western languages, and only a few biographies in Indonesian. In this paper, we examine the lives of some Shiva pedandas, discussing their mystical experiences, and the ways that their states fit in with other sorts of mystical experiences in Bali. These other sorts of experiences include those of Buddhist priests, local healers or balians, and the debatably mystical experiences of possession trance.
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Aberbach, David. "Mystical Union and Grief: The Ba‘al Shem Tov and Krishnamurti." Harvard Theological Review 86, no. 3 (1993): 309–21. http://dx.doi.org/10.1017/s0017816000031254.
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The idea of mystical union with God or a higher being is universal in theological systems, although it may take many forms, metaphorical and moral as well as metaphysical. In Hinduism this concept is expressed in the sayingTat twam asi(“This is thou”); a human being, by finding his or her true immortal self (atman), becomes united with Brahman and, in so doing, achievesnirvana. In Buddhism, similarly, humans must strive to recognize the unity of all within the eternal Buddha, thedharmakaya, the absolute truth or reality that transcends human perception. Jewish mysticism teachesdevekut, commonly translated as adhesion, cleaving, or union with God. Christian mysticism refers to Jesus' words “Abide in me and I in you” (John 15:4) as pertaining to divine union, which has its concrete expression in baptism and the Eucharist. Even Islam, which insists on the absolute transcendence of God, has developed the mystical doctrine oftawhid(“union”).
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Weerasena, K. S. A. "The Role of the Postcolonial Indian Writer in Promoting Hinduism with Reference to Mysticism." CINEC Academic Journal 2 (December 30, 2017): 61. http://dx.doi.org/10.4038/caj.v2i0.57.
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Surpi, Ni Kadek. "Evangelization and Causes of Religion Conversion from Hindu to Christian at Badung District Bali." Analisa 19, no. 2 (2012): 159. http://dx.doi.org/10.18784/analisa.v19i2.163.
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<p><em>This research focuses on the effort of evangelization and religious conversion factors from Hinduism to Christianity in Badung, Bali. Bali as a unique island and famous all over the world has long been used as a target of missionary. In the early stages, the process of spreading Christianity is very slow. Even, Dutch East Indies government closed the door to evangelization and prohibited its activities in Bali. This study uses a cross field of knowledge and find that there are many causes behind the religion conversion in the area of study.</em> <em>Findings of this research shows that the reason for religious conversion is the social upheavals because of dissatisfaction on system and religion, individual crises, eco- nomic and socio-cultural factors, the influence of mysticism, spiritual thirst and the promise of salvation, family breakdown and urbanization, wedding and birth order in the family, education and professional evangelistic activity and lack understand- ing of Hinduism.</em></p>
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Long, Jeffery D. "On Swami Vivekananda and Caste Prejudice: Ethical Implications of the Experience of Non-Duality." Religions 15, no. 8 (2024): 889. http://dx.doi.org/10.3390/rel15080889.
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The well-known modern Hindu reformer and pioneer of Vedānta in the West, Swami Vivekananda (1863–1902), based his ethical vision on mysticism: specifically, on the direct experience of non-duality and the ultimate unity and organic interconnectedness of all beings. This paper will explore the implications of this experientially based ethos for caste prejudice. Caste remains a hot-button issue in India to the present day and was no less so in the time of Swami Vivekananda. This system of social organization is rightly criticized by social justice advocates for the inequities it enshrines and enforces in Indian society. Because it has historically been justified by reference to Hindu textual sources—specifically such Dharma Śāstras as the Manusmṛti—prejudice based on caste, or casteism, has frequently been depicted, especially by critics of Hinduism, as essential or inherent to Hindu traditions. The implication of this identification of caste with Hinduism, and caste with social injustice, is that Hinduism is an intrinsically wicked and unjust religion. Such simplistic equations fail to consider the extent to which caste prejudice has been condemned by authoritative Hindu teachers, not least, by Swami Vivekananda himself. It is thus important to rearticulate Swami Vivekananda’s rejection of caste prejudice—and indeed, of all prejudice—based on Advaita Vedānta both to make the case against such prejudice in today’s world and to address criticisms of Hinduism as inherently or essentially casteist. Finally, it will be noted that Vivekananda’s criticisms of caste anticipate those of a contemporary anti-casteist voice from the Advaita tradition: that of Hindu theologian Anantanand Rambachan, who has also argued against prejudices of various kinds, including caste prejudice, based on Advaita Vedānta.
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Liu, Yixuan. "A Comparative Study of Medieval Religious Spirituality: Bonaventure’s Theory of Six Stages of Spirituality and Śaṅkara’s Sixfold Practice Theory of Advaita Vedānta". Religions 15, № 1 (2023): 39. http://dx.doi.org/10.3390/rel15010039.
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In medieval India, the desire for “the unity of Brahman and Self” was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing “the unity of God and man” became the goal and direction of Christians at that time, which could be achieved through spirituality. Bonaventure, known as the Seraphic Doctor, was a representative figure of medieval Christian mysticism. He proposed six stages of spirituality: Sense, Imagination, Reason, Intelligence, Understanding, and Spark of Conscience, through which one can achieve unity with God. This article attempts to compare Bonaventure’s theory of six stages of spirituality with Śaṅkara’s idea of six-fold practice and discover the similarities and differences between Eastern and Western religious spirituality in the Middle Ages. Through this comparison, we can further explore the medieval religious believers’ desire for ultimate reality and try to find the possibility of dialogue between Christianity and Advaita Vedānta.
Dissertations / Theses on the topic "Mysticism – Hinduism"
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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.
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This study is a comparison of the philosophical systems composed by the Indian
philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE).
The primary thesis found in this study is that the conceptual systems constructed by
Sankara and Ibn Arabi are not perfectly new creations derived from the core of their
mystical realizations. Rather, they contain fundamental pre-existing principles, concepts,
and teachings that are expanded upon and placed within a systematic philosophy or
theology that is intended to lead others to a state of realization. A selection of these
presuppositions are extracted from within each of these thinkers’ philosophical systems
and employed as structural indicators. Similarities are highlighted, yet the differences
between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems,
lead us to the conclusion that the two mystics inhabited different conceptual space.<br>iv, 195 leaves ; 29 cm
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Santos, Delano de Jesus Silva. "O encontro de dois oceanos: a Ordem Sufi Chishti na Índia e o diálogo com as tradições do hinduísmo." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5544.
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Previous issue date: 2017-07-05<br>A presente tese, desenvolvida a partir da perspectiva da mística comparada, analisa alguns elementos históricos, doutrinários e praxiológicos que proporcionam e favorecem o diálogo inter-religioso e inter-civilizacional entre o sufismo da Ordem Chishti na Índia e as tradições hindus. A pesquisa disserta sobre a presença inicial do islã na índia e a importância do sufismo persa para o diálogo com o hinduísmo. Procura-se demonstrar iniciativas de comunicação realizadas pelos primeiros sufis chishtis que se estabeleceram no subcontinente indiano que contribuíram para esse processo de interação. A pesquisa também trata de questões filosófico-teológicas da Ordem Chishti e suas práticas espirituais que servem como eixos de aproximação entre as duas tradições destacando a importância da religiosidade popular na forma de música (qawwãli) e espaços sagrados (dargãhs) que revelam o pluralismo da estrutura religiosa indiana. A tese aponta para um modelo não-ocidental de diálogo inter-religioso vivenciado por esses encontros entre as duas maiores religiões da Índia. Por um lado, esse intercâmbio espiritual entre hindus e muçulmanos é mediado pela mística islâmica, ou sufismo, e por outro pela tradição dos Upanisads. Um traço comum em ambas as tradições é a abertura dialógica e o compromisso com a dignidade humana.<br>The present thesis, developed from a comparative mysticism perspective, analyzes some historical, doctrinal and practical elements, which provide and favors the inter-religious and inter-civilizational dialogue between the Sufism of the Chishti Order in India and Hindu traditions. The research discusses the initial presence of Islam in India and the importance of Persian Sufism to the dialogue with Hinduism. It seeks to indicate some communicative initiatives taken by the first Sufi chishtis established in the Indian subcontinent who contributed to this process of interaction. The research also addresses philosophico-theological issues of the Chishti Order and its spiritual practices that serve as references for approximation between the two traditions highlighting the importance of popular religiosity in the form of music (qaw-wali) and sacred spaces (dargahs) revealing the pluralism of the Indian religious framework. The thesis points to a non-western model of inter-religious dialogue experienced through these encounters between the two major religious in India. On the one hand, this spiritual exchange between Hindus and Muslims is enriched by the Islamic mysticism, or Sufism, on the other hand by the Upanisadic tradition. A common feature to both traditions is their dialogic openness and commitment to human dignity.
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Fabbri, Renaud. "Frithjof Schuon the shining realm of the pure intellect /." Oxford, Ohio : Miami University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1175881809.
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Saradananda, Swami. "From early Hinduism to Neo-Vedanta : paradigm shifts in sacred psychology and mysticism : their implications for South African Hindus." Thesis, 2001. http://hdl.handle.net/10500/17666.
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This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge.
This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement.
In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period.
In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology.
Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus.<br>Religious Studies and Arabic<br>D.Lit et Phil. (Religious Studies)
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Friesen, John Glenn. "Abhishiktananda's non-monistic Advaitic experience." Thesis, 2001. http://hdl.handle.net/10500/1565.
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The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an
Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita
as both nondual and non-monistic. Using phenomenology and comparative philosophy. this
thesis explores his understanding and experience of advaita, comparing it to both traditional
Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action. ontology and
theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa
Maharshi and Gnanananda, both of whom influenced Abbishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is
beyond all words and concepts. He compares Christian apophatic mysticism and Hindu
sannyiisa. This thesis examines his distinction between experience and thought in relation to
recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality
and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the
Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that
is equally available to everyone. Abhishiktananda believes that the early Upanishads report a
similar experience. A monistic interpretation of advaita only developed later with the
"dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using
ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or
power of Shiva. He compares .fakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or
kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and
Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one
who is liberated while still in the body; it is an experience that is referred to in tantra and in
Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience
sahaja sam&lhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of
advaita using the ideas of C. G. Jung.<br>Religious Studies<br>Thesis (D.Litt. et Phil.)
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Barnard, Andries Gustav. "The religious ontology of Shri Aurobindo." Diss., 2004. http://hdl.handle.net/10500/982.
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Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present.<br>Religious Studies and Arabic<br>M.A. (Religious Studies)
Books on the topic "Mysticism – Hinduism"
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Chattopadhyay, Krishna. The world of mystics: A comparative study of Bāul, Sūfi and Śikh mysticism. R.K. Prakashan, 1993.
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Stoeber, Michael. Theo-monistic mysticism: A Hindu-Christian comparison. St. Martin's, 1994.
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Stoeber, Michael. Theo-monistic mysticism: A Hindu-Christian comparison. St. Martin's Press, 1994.
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Academy of Comparative Philosophy and Religion (India), ed. Personalistic mysticism of Sant Tukarama. Academy of Comparative Philosophy and Religion, 2016.
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Versluis, Arthur. "Whitman." In The Ernteric Origini of the American Renaissance. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195138870.003.0013.
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Abstract Walt Whitman, author of Leaves of Grass, deliberately set out to be the quintessential American poet. As we have seen, however, to be a nineteenth-century American intellectual was to draw upon the traditions of the world, and Whitman was no exception to this tendency. Indeed, as the inclusive poet par excellence, he illustrates it better than anyone except Emerson. Like Emerson, Whitman incorporated Asian religious traditions, especially Hinduism, into his writings and, like Emerson, he was indebted to prior Western esoteric traditions. But Whitman’s personality was of a very different character from that of Emerson or, for that matter, anyone else in the American Renaissance. More than anyone else of the time, Whitman represented an antinomian, worldembracing mysticism of a kind that had a fair ni:imber of European manifestations, but was in Whitman made particularly American.
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Ahmad Dar, Dr Gulzar. "ASCENDANCY OF RULERS AND MYSTICS OF MEDIEVAL KASHMIR (14TH TO 17TH CENTURY): A STUDY ON KASHMIRIYAT." In Futuristic Trends in Social Sciences Volume 3 Book 25. Iterative International Publisher, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bbso25p4ch3.
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The encounter between Hindus and Muslims in Kashmir is deeply ingrained in the concept known as "Kashmiriyat". Kashmiriyat, a pervasive aspect of the lives of Kashmiri people, significantly influences their religious and cultural beliefs. A prime manifestation of Kashmiriyat during the 14th to 17th century was the socio-cultural religious sphere called Rishi-Sufism, where adherents from both Hindu and Muslim backgrounds practiced their respective faiths in harmony. The consciousness of "ethno-cultural symbiosis" and inter-religious symbiotic spiritual consciousness between Hindus and Buddhists further propelled the evolution of Kashmiriyat. The socio-political landscape, notably under the leadership of Sultan Ghayas-ud-Din, Zain-ul-Abidin, and Akbar, was marked by peaceful interactions between Muslims and Hindus. This not only facilitated a spiritual symbiotic consciousness among religious groups but also contributed to the advancement of Kashmiriyat. In the current ongoing scenario, the conflict has been exacerbated by separatist propaganda among Kashmiri Muslims against Hindus and prevailing Hindu-Buddhist prejudices against Muslims. However, it's essential to acknowledge that Kashmiriyat's philosophy transcends the teachings of Islam, Buddhism, and Hinduism. Contrary to fears harbored by Hindus and Buddhists, Kashmiriyat is not a tool for religious conversion through Islam.
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"Spiritual Disciplines of a Practising Mystic According to Hinduism By Swami Prabuddhanamda." In Mystics and Scholars. Wilfrid Laurier Press, 2006. http://dx.doi.org/10.51644/9780889208520-005.
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Basham, A. L. "The Mystical and Ascetic Traditions." In The Origins And Development Of Classical Hinduism, edited by Kenneth G. Zysk. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195073492.003.0004.
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Abstract The doctrine of transmigration furthered the development of asceticism, and among the ascetics schools of mystics arose striving to achieve a sense of complete release from the trammels of the world. This movement was not a by-product of the doctrine of transmigration, though the latter may have encouraged its growth.
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Sears, Robert Eugene, and Ralph W. Hood. "Dreaming mystical experience among Christians and Hindus: the impact of culture, language, and religious participation on responses to the Dreaming Mysticism Scale." In Assessment of Mental Health, Religion and Culture. Routledge, 2018. http://dx.doi.org/10.4324/9781351206396-9.
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