Relevant bibliographies by topics / Mysticism in literature

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Academic literature on the topic 'Mysticism in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Mysticism in literature"

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Hussain Bakhsh Sajid and Dr.Hameed Shahwani. "براہوئی ادب ٹی تصوف نا رنگ." Al-Burz 10, no. 1 (December 20, 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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Harahap, Khoirul Amru. "Hamzah Al-Fansuri: A Figure of Malay-Indonesian Philosophical Mysticism and Sufi Literature." International Conference of Moslem Society 2 (April 23, 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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Fuad, Khairul. "Take Apart in Sufistic Literature of Pre-Modern and Modern in West Kalimantan." Analisa 19, no. 1 (June 7, 2012): 55. http://dx.doi.org/10.18784/analisa.v19i1.155.

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<p><em>Islamic mysticism has colored the development of West Borneo literature, either pre- modern or modern literature. Sastra kitab is a form of pre-modern Islamic mysti- cism, whereas modern literature has been acostumed to form of Islamic mysticism in modern era. Islamic mysticism and literature has had mutual relationship to develop the discourse themselves. West Borneo that had deep correlation with Malay culture could not be free from Islam due to the identical of Malay and Islam. Acculturation of Malay-Islam has given significant influence for Malay culture, including Islamic mysticism literature that has developed discourse of West Borneo Literature. There- fore, Islamic mysticism literature as one side of globally frame of Islam that has given influence within Malay culture were needed to be researched to show the spirituality of West Borneo literature. Furthermore, methodological frame has had to apply as a scientific step to know West Borneo Islamic mysticism literature. This study uses library and field research in order to collect and describe the data.</em></p>
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Muhammadi, Attaullah, Khalilukkah Sarwari, Mohammad Edriss Masoom, Naseer Ahmad Tayid, Sayed Ahmad Qani, and Ahmad Shah Nawabi. "Research of Mysticism's Terms in (Da Wakht Zarb) Book." Sprin Multidisciplinary Journal in Pashto, Persian & English 2, no. 2 (April 20, 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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Carrión, María M. "“One Kind of Water Brings Another.” Teresa de Jesús and Ibn ‘Arabi." Religions 11, no. 10 (October 21, 2020): 542. http://dx.doi.org/10.3390/rel11100542.

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Mystical literature and spirituality from 16th-century Spain engage religious images from the three most prominent religions of al-Andalus—Christianity, Islam, and Judaism: among others, the dark night, the seven concentric castles, the gazelle, the bird, the sefirot‘s encircled iggulim or towering yosher, the sacred fountain, ruins, and gardens. Until the 20th-century, however, scholarship read these works mostly as “Spanish” mysticism, alienated from its Andalusī roots. This comparative study deploys theological, historical, and textual analysis to dwell in one of these roots: the figure of the garden’s vital element, water, as represented in the works of Teresa de Jesús and Ibn ‘Arabi. The well-irrigated life written by these mystics underscores the significance of this element as a path to life, knowledge, and love of and by God. Bringing together scholarship on Christian and Sufi mysticism, and underscoring the centrality of movement, flow, and circulation, this article pieces together otherwise disparate readings of both the individual work of these two figures and their belonging in a canon of Andalusī/Spanish mysticism. The weaving of these threads will offer readers a different understanding of early modern religion, alongside traditional readings of Spain’s mystical literature and its place in the global context.
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Szuppe, Paweł. "Społeczne formy oddziaływania nazistowskiego mistycyzmu według polskiej literatury przedmiotu." Studia Historyczne 60, no. 3 (239) (December 29, 2018): 41–62. http://dx.doi.org/10.12797/sh.60.2017.03.03.

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Social Forms of Influence of Nazi Mysticism According to Polish Scholarly Literature The article presents the social forms of influence of Nazi mysticism through the lens of Polish literature on the subject. It analyses how the broadly understood propaganda of the Third Reich has influenced and shaped social attitudes.
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Kieckhefer, Richard. "Convention and Conversion: Patterns in Late Medieval Piety." Church History 67, no. 1 (March 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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Osherow, Jacqueline, Clare Cavanaugh, and Adam Zagajewski. "Mysticism for Beginners." Antioch Review 56, no. 4 (1998): 500. http://dx.doi.org/10.2307/4613771.

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Li, Kunyuan, Ruoyu Li, Manxi Liu, Xinwen Liu, and Bingxin Xie. "A Mysticism Approach to Yeats Byzantium." Communications in Humanities Research 4, no. 1 (May 17, 2023): 438–44. http://dx.doi.org/10.54254/2753-7064/4/20220657.

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William Butler Yeats is the most famous poet in the history of modern Irish literature. He is called the greatest poet of our time by T.S Eliot. He was awarded the Nobel Prize for Literature in 1925. He has a strong interest in mysticism and has made unremitting exploration of it throughout his life. Mysticism is an important source of Yeatss life creation. From the early collection of Irish folklore and mythology to the formation of the later mysterious system, Yeats constructed his own set of mythological systems. Yeats mysticism is particularly evident in his poem Byzantium. His poems are full of mystery due to the combination of Irish folk mythology, Swedish mysticism philosophy, Judaism and Christian doctrine, Indian Buddhist thought, ancient Greek and ancient Egyptian mythology and other factors. Among them, his poems are famous for the symbol of Oriental mysticism. This paper makes a detailed interpretation of Byzantine and then implements the analysis of this masterpiece in each section. Based on this analysis, this paper focuses on the interpretation of mysticism in poetry and its impact in order to achieve a better understanding of the mysticism embodied in poetry and provide a valuable reference for future research on related issues.
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Slatter, Mark. "Catholicism, Psychedelics, and Mysticism: Correlations and Displacements." Religions 15, no. 4 (March 28, 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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Dissertations / Theses on the topic "Mysticism in literature"

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Bunyan, David Christopher. "Beyond all words : a psychoanalytic approach to the phenomenon of mysticism in literature." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002285.

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The principal claim of this thesis is that the mystical experience is a wide-ranging influence upon literature. It is a recurrent thematic concern of poets, novelists and playwrights; but even when mysticism is not an overt element in a text, analysis of its symbols can reveal references to emotions and experiences of a mystical character - as is frequently the case with fantasy. In a more essential way, certain widely-used techniques of poetry effectively reproduce the character of mystical events for the reader. Some theory does indeed imply that the mystical bearing is quite fundamental, at a certain level, to all creative literature. This thesis explores the link between mysticism and literature through widely differing examples, to show how it continues to be found in otherwise divergent texts and contexts. Indeed, no attempt is made to provide an exhaustive overview; rather, certain special areas of interest are represented by selected cases. Mystical elements in Modernism, for example (especially in T.S. Eliot and Virginia Woolf), are contrasted with Romantic attitudes to mysticism, which Wordsworth and Coleridge are taken to represent. A further goal is to analyse the character of literary mysticism, and to account for the connection between mysticism and literary practice. The view is adopted that the circumstances in which the infant first acquires language is of crucial importance in this regard, and that literary language often draws upon submerged recollections of these early circumstances. Literature, it is argued, can employ signs and patterns of symbolisation in ways that actually attempt to 'undo' many of the everyday functions of words. The ultimate ideal of such literary techniques is to 'reverse' the process by which language was acquired and to 'return' the reader to a state resembling pre-linguistic experience, a goal which has much in common with the ambitions of mystics. Jacques Lacan's theoretical writings touch at many points upon the early development of the child and the significance of its acquisition of language. This thesis consequently has recourse to Lacan's work and, where relevant, to related psychoanalytic writings by Sigmund Freud and Julia Kristeva. After an investigation of the main characteristics of mystical experience as such, the Introduction broadly outlines Lacan's theoretical position. Chapter 1 is concerned more specifically with Lacan's discussions of mysticism. Part Two (Chapters 2-4) deals principally with the links between mystical yearnings and the Romantic ideal of the 'sublime'. In Part Three (Chapters 5-7) the relation between mysticism and Modernist developments affecting both theme and artistic technique is examined in works by three writers: T.S. Eliot, Virginia Woolf, and Fernando Pessoa. Part Four discusses particular literary presentations of 'evil' and of 'good' as embodiments of mystical perceptions. Late nineteenth- and early twentieth-century 'supernatural' fiction is selected to represent the first case, and certain New Testament and early Christian texts the second.
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Saida, Ilhem Chauvin Danièle. "Mysticism et désert thèse de doctorat en recherches sur l'imaginaire /." [Tunis?] : Éditions Sahar, 2006. http://catalog.hathitrust.org/api/volumes/oclc/71192440.html.

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AXOX, CHIARA DE OLIVEIRA CASAGRANDE CIODAROT DI. "UNDER GUIMARÃES ROSAS TAPATRAVA: THE MYSTICISM IN JOÃOZITOS LIFE AND LITERATURE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=13417@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Sob o Tapatrava de Guimarães Rosa: o misticismo na vida e na literatura de Joãozito, é a tentativa de, a partir dos cadernos de anotações pessoais, correspondências, entrevistas e relatos de parentes e amigos, mostrar o grau de importância do misticismo na vida de Guimarães Rosa e como isto teria influenciado a sua forma de ver e fazer literatura. Baseando-se em fontes biográficas, indicações de leituras encontradas em sua biblioteca particular e revelações feitas pelo próprio escritor, procurou-se desfazer a idéia de que o misticismo era apenas usado como um recurso intertextual e sim, que este é uma crença pessoal que é transposta para sua literatura. Inclusive a feitura dessa literatura rosiana é discutida nesta dissertação, a partir da sua relação com a intuição mística e com a visão de uma linguagem alquímica pré-babélica que muito se assemelha à linguagem adamítica de Walter Benjamin.
Under Guimarães Rosas Tapatrava: the mysticism in Joãozitos life and literature, is an attempt to, based on his private notebooks, letters, interviews and friends and familys testimonies, prove how important mysticism was in Guimarães Rosas life and how this has influenced his way of perceiving and writing literature. Based on biographic texts, reading indications found in his private library and the revelations done by the author himself, this project tries to change the idea that the mysticism was only used as an intertextual resource and prove that it was a personal belief conveyed in his literature. The way this rosian literature is made is also discussed in this essay, presenting its relation to mystic intuition and a pre-babelian alchemical language, very much like Walter Benjamins adamitic language.
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Arbel, Vita Daphna. "Beholders of divine secrets : mysticism and myth in hekhalot and merkavah literature /." Albany (N.Y.) : State university of New York press, 2003. http://catalogue.bnf.fr/ark:/12148/cb39149435j.

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Thomson, David (David Ker). "The language of loss : reading medieval mystical literature." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59912.

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One of the unfortunate corollaries of poststructuralist theorizing about literary texts has been the equation of a skepticism concerning language with a skepticism concerning meaning. The menace of unrestrained relativism has tended to polarize the critical community into proponents of a 'logo-diffuse' onto-epistemology and proponents of a 'logo-centric' one, and critical practice has followed this lead. The critic who attempts to situate literature within the parameters of such a debate is likely to fail unless he or she appeals to a much more extensive discourse, one which antedates the provincial contours of the current discussion. Medieval mysticism is a significant entry in the lineage of influence which comprises the western tradition. This thesis looks at the apophatic or negative strategies of mystical texts in order to locate meaning in the interplay of negation and affirmation with which they are concerned.
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Deery, June Elizabeth. "Doors of perception : science, literature and mysticism in the works of Aldous Huxley." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359659.

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Anderson, Sarah Elizabeth. "Writing a material mysticism : H.D., Helene Cixous and divine alterity." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/3548/.

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The thesis begins with an exploration of the conversational mode of reading, modelled by Cixous, with which I bring Cixous‟s and H.D.‟s texts into dialogue. A crucial point of contact between H.D. and Cixous is their exploration of the sacred in relationship to creativity and materiality. This project is situated in the context of critical studies of H.D. as a visionary poet, while I foreground her religious sensibilities through an exploration of the religious syncretism of her writing from the Second World War. The discussion of critical context leads to an outline of the theoretical tools employed through the project, which include trauma theory‟s engagement with the categories of testimony and witness, performance approaches to ritual theory and Paul Ricoeur‟s work on metaphor, imagination and ways of being in the world. This chapter presents my thesis that Cixous and H.D. write a material mysticism through their engagement with alterity, the sacred and the materiality of writing as a creative practice. Chapter Two examines the ways the voices of the dead function in H.D.‟s autobiographical novels, or „spiritual autobiographies‟, The Gift and The Sword Went Out to Sea. In these texts, H.D. draws upon her personal vision and experiences of spiritualism and Moravian history for the resources for a creative and spiritual response to the traumas of war. The chapter draws upon trauma theory‟s elaboration of testimony and witness as a way of speaking the unspeakable, of giving voice to trauma and providing the support and receptivity to allow testimony to emerge. Chapter Three explores the complexities of H.D.‟s religious syncretism through the lens of ritual. It uses performance approaches to ritual to consider the productive meaning-making dynamic of Greek drama and ceremonial processions in The Sword, Moravian litany in The Gift, and Hermetic alchemical ritual in Trilogy. The literal transformation of words in Trilogy links the activity of ritual to that of language. This leads to a discussion of H.D.‟s and Cixous‟s emphasis on writing itself as a ritual. Chapter Four draws upon Paul Ricoeur‟s understanding of metaphor as mobilised by the internal dynamic of sameness and difference to examine the ways in which Cixous and H.D. deploy the images of the orange and the bee. The proliferation of these images across Cixous‟s and H.D.‟s writing allows creative explorations of how spirituality and creativity inheres in encounters with others, subjectivity and embodiment. Chapter Five considers the spatial context of Cixous‟s and H.D.‟s attention to writing as a mode of creative transformation. I explore two spatial metaphors in Cixous and H.D.; the garden, with the associations of grounded, particular places, and flight, as the movement between places. The conclusion recapitulates the concerns of the thesis and considers ancient wisdom as a locus for understanding H.D.‟s texts and a resource for approaching the role of the imagination in literary Modernism.
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Taylor, Colleen Jane. ""Variations of the rainbow" : mysticism, history and aboriginal Australia in Patrick White." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/22467.

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Bibliography: pages 206-212.
This study examines Patrick White's Voss, Riders in the Chariot and A Fringe of Leaves. These works, which span White's creative career, demonstrate certain abiding preoccupations, while also showing a marked shift in treatment and philosophy. In Chapter One Voss is discussed as an essentially modernist work. The study shows how White takes an historical episode, the Leichhardt expedition, and reworks it into a meditation on the psychological and philosophical impulses behind nineteenth century exploration. The aggressive energy required for the project is identified with the myth of the Romantic male. I further argue that White, influenced by modernist conceptions of androgyny, uses the cyclical structure of hermetic philosophy to undermine the linear project identified with the male quest. Alchemical teaching provides much of the novel's metaphoric density, as well as a map for the narrative resolution. Voss is the first of the novels to examine Aboriginal culture. This culture is made available through the visionary artist, a European figure who, as seer, has access to the Aboriginal deities. European and Aboriginal philosophies are blended at the level of symbol, making possible the creative interaction between Europe and Australia. The second chapter considers how, in Riders in the Chariot, White modifies premises central to Voss. A holocaust survivor is one of the protagonists, and much of the novel, I argue, revolves around the question of the material nature of evil. Kabbalism, a mystical strain of Judaism, provides much of the esoteric material, am White uses it to foreground the conflict between metaphysical abstraction and political reality. In Riders, there is again an artist-figure: part Aboriginal, part European, he is literally a blend of Europe and Australia and his art expresses his dual identity. This novel, too, is influenced by modernist models. However, here the depiction of Fascism as both an historical crisis and as a contemporary moral bankruptcy locates the metaphysical questions in a powerfully realised material dimension. Chapter Three looks at A Fringe of Leaves, which is largely a post-modernist novel. One purpose of this chapter is to demonstrate how it responds to its literary precursors and there is thus a fairly extensive discussion of the shipwreck narrative as a genre. The protagonist of the novel, a shipwreck survivor, cannot apprehend the symbolic life of the Aboriginals: she can only observe the material aspects of the culture. Symbolic acts are thus interpreted in their material manifestation. The depiction of Aboriginal life is less romanticised than that given in Voss, as White examines the very real nature of the physical hardships of desert life. The philosophic tone of A Fringe of Leaves is most evident, I argue, in the figure of the failed artist. A frustrated writer, his models are infertile, and he offers no vision of resolution. There is a promise, however, offered by these novels themselves, for in them White has given a voice to women, Aboriginals and convicts, groups normally excluded from the dominating discursive practice of European patriarchy.
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Christensen, Kirsten Marie. "In the beguine was the word : mysticism and Catholic Reformation in the devotional literature of Maria van Hout ([dagger]1547) /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.

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Orlov, Andrei A. ""Merkabah stratum" of the short recension of 2 Enoch." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com/search.cfm?p050-0067.

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Books on the topic "Mysticism in literature"

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Dhar, A. N. Mysticism in literature. New Delhi: Atlantic Publishers & Distributors, 1985.

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Bar-Yosef, Ḥamuṭal. Mysticism in 20th century Hebrew literature. Boston: Academic Studies Press, 2011.

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Leonard, Philip, ed. Trajectories of Mysticism in Theory and Literature. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596597.

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1967-, Leonard Philip, ed. Trajectories of mysticism in theory and literature. New York: St. Martin's Press, 2000.

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Luis, Borges Jorge. On Mysticism. Edited by Maria Kodama and Suzanne Jill Levine. New York: Penguin Books, 2010.

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Wild, Robert. The tumbler of God: Chesterton as mystic. Tacoma: Angelico Press, 2013.

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Nagar, Anupam Ratan Shankar. Mysticism in Tagore's poetry. Bareilly: Prakash Book Depot, 1995.

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Tregidga, Garry, Marion Gibson, and Shelley Trower. Mysticism myth and Celtic identity. London: Routledge, 2012.

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McGlathery, James M. Mysticism and sexuality, E.T.A. Hoffmann. Berne: Peter Lang, 1985.

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Bhatnagar, R. S. Mysticism in Urdu poetry. New Delhi: Dept. of Islamic Studies, Jamia Hamdard, 1995.

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Book chapters on the topic "Mysticism in literature"

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Deery, June. "Literature and Science." In Aldous Huxley and the Mysticism of Science, 13–24. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230375055_2.

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Deery, June. "Science in Literature." In Aldous Huxley and the Mysticism of Science, 25–47. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230375055_3.

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Salih, Sarah. "When is a Bosom Not a Bosom? Problems with ‘Erotic Mysticism’." In Medieval Literature, 105–14. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416791-12.

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Vigus, James. "Shandeanism, the Imagination, and Mysticism: Coleridge’s Biographia Literaria." In Romanticism, Philosophy, and Literature, 297–314. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40874-9_13.

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Johnson, George M. "Introduction: Attachment, Mourning, and Mysticism." In Mourning and Mysticism in First World War Literature and Beyond, 1–27. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137332035_1.

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Barro, Ana. "Language and Mysticism in the ‘Spiritual Canticle’ by St John of the Cross." In Trajectories of Mysticism in Theory and Literature, 3–24. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596597_1.

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Leonard, Philip. "Divine Horizons: Levinas, Derrida, Transcendence." In Trajectories of Mysticism in Theory and Literature, 219–38. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596597_10.

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Wolosky, Shira. "The Metaphysics of Language in Emily Dickinson (As Translated by Paul Celan)." In Trajectories of Mysticism in Theory and Literature, 25–45. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596597_2.

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Mcguirk, Bernard. "On the Trajectory of Gnosis: Pierre Reverdy via (obscura) St John of the Cross." In Trajectories of Mysticism in Theory and Literature, 46–71. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596597_3.

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Winchell, James. "Semantics of the Unspeakable: Six Sentences by Simone Weil." In Trajectories of Mysticism in Theory and Literature, 72–93. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596597_4.

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Conference papers on the topic "Mysticism in literature"

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

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The article examines the elements of mysticism and folklore in the novel Laughter and Tears (2021) by Chinese writer Liu Zhenyun (born 1958). In modern Chinese literature, there are many works in which everyday reality is described with the help of mystical and folklore elements. Examples of this kind of narration are the prose of Mo Yan, Jia Pingwa, Chen Zhongshi, Han Shaogong. In Liu Zhenyun’s novel Laughter and Tears mysticism and folklore are not so much auxiliary means as a kind of framework and play a plot-forming role. The legend of Hua Erniang, the legend of the White Snake, the Yanjin “tales”, the reincarnations of the souls of the dead, the relocation of ghosts into the bodies of people, traditional divination practices — all these are the tools by which the fates of people, ghosts and immortals intersect and merge in the novel. This kind of narration perfectly reflects the current state of folk culture and customs in the Chinese hinterland, which in the novel is represented by Yanjin. Liu Zhenyun skilfully uses folk tales and mystical elements to overcome the barriers between reality, imagination and fantasy, blurring the line between life and death. Having studied the motives of the author’s use of elements of mysticism and folklore in the novel Laughter and Tears, it can be argued that they are the driving force of the narrative and are pivotal for the plot of the novel, developing and deepening it’s theme about the fate of people and interpersonal relationships.
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Liliani, Else, Kusmarwanti Kusmarwanti, and Suminto A. sayuti. "Dangdut and Mysticism Culture in Indramayu Prostitution As Represented in Telembuk, a Novel by Kedung Darma." In 2nd Workshop on Language, Literature and Society for Education. EAI, 2019. http://dx.doi.org/10.4108/eai.21-12-2018.2282689.

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Bronskaya, K. S., and O. V. Semko. "The Role of Dreams in Russian Literature." In II All-Russian scientific conference with international participation "Achievements of science and technology". Krasnoyarsk Science and Technology City Hall, 2023. http://dx.doi.org/10.47813/dnit-ii.2023.7.281-287.

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Dreams attract by their mysticism, and works of literature are a vivid example of how through them a person can rethink certain aspects of his life, to analyze certain moments. But the main thing is to understand the significance of such a reception on the scale of the whole work. The analysis of works of Russian literature is presented, the analysis and synthesis of dreams in the works of Fyodor Mikhailovich Dostoyevsky "Crime and Punishment" and Mariam Sergeyevna Petrosyan "The House in Which..." are given in detail. It is worth saying that dreams and daydreams of the characters in literature are a common compositional, artistic device. With their help, readers can better understand the feelings, thoughts, experiences of the character. The field that explores dreams in literature is oneiropoetics. Several types of dreams - as an artistic device - are distinguished. Dreams are the most important artistic device, which helps the author to fully convey his idea to the reader. Dreams of the characters allow to better understand their characters, the reasons for their actions, their attitude towards other people and themselves, and sometimes determine their life in general. Dreams foretell the future of the characters, clarify their past, help to make the right choice or try to warn against mistakes.
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Masadi, M. Anwar, and Fatimatus Zahro. "Poverty, Mysticism, and Religiosity of Sumatera Inland Communities in Bidadari-Bidadari Syurga Novel by Tere Liye: Genetic Structuralism Analysis Lucian Goldman." In 3rd International Conference on Language, Literature, Culture, and Education (ICOLLITE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200325.085.

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Esmaeili, Nooshin, and Dr Brian Robert Sinclair. "Wisdom of Persian Architecture: Exploring the Design of the M.T.O. Sufi Centres in Search for the ‘Spirit of Place’." In 3rd Valencia International Biennial of Research in Architecture, VIBRArch. València: Editorial Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/vibrarch2022.2022.15239.

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The field of architecture and design has changed and been impacted by advanced technology over the past few decades. Our world, which was already experiencing drastic change, has recently encountered accelerated upheaval due to the global pandemic. Enamored by virtual reality (VR), 3D printing, global positioning, and the proliferation of robots, we are arguably too often surrounded by resultant superficial, meaningless, and soulless spaces to which we can neither relate nor connect. The sense of delight, serenity, poetry, and beauty that we inherently desire and yearn for, is becoming increasingly rare -- and at times even lost -- in today’s architecture. It can be argued that contemporary architecture risks becoming more a tool and product than a work of art that mirrors society and self. As architects, we are responsible to humanity through our quest to design spaces that reunite us with our inner selves and foster a sense of being. Considering recent challenges, crises, and catastrophes, designers are continuously researching the well-known traditional and aged architecture of the past for novel approaches that can enlighten future works. Architects are beginning to more assertively seek factors that propel transcendental experience in space. The present paper considers the case of Persian architecture - one of the richest and most eminent architectural styles in the world. Most buildings of this genre were designed by individuals who were most notably spiritual masters, mystics, astronomers, mathematicians, philosophers, and then architects. This paper interrogates architecture to critically delineate Persian architecture’s role in enhancing contemplation and provoking reflection while highlighting spaces that poetically respond to and nurture our soul. Deploying a literature review and analysis of recently built Sufi Centers in the United States, the research then builds an argument for linking the wisdom of Persian architecture with the spirit of place focusing on the encounter of transcendental moments in space. All these Sufi centers are affiliated with the Maktab Tarighat Oveysi (M.T.O.) Shahamaghsoudi School of Islamic Sufism. Analysis of case studies culls out qualities of space that give rise to sacred (non-religious) experiences including connection with self, balance/ harmony, and most important of all, unity, and oneness internally and externally. Persian architecture, as one of history’s most celebrated building traditions, considers the intense relationship between the sacred and profane, between mortal and immortal, and between the physical and the non-physical. The analysis of these exceptional case studies serves as the foundation for an anticipated and thought-provoking guide to ‘transcendental design,’ introducing a novel approach for designers that encourages advancing beyond the physical form to pursue and optimize the vital intersection of wisdom, space, place, and self.
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