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Journal articles on the topic 'Mysticism in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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3

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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10

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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Chamy, Philippe. "Glimpses of the Mystical Dimension of Ayn Rand’s Thought." Journal of Ayn Rand Studies 22, no. 1 (July 1, 2022): 93–135. http://dx.doi.org/10.5325/jaynrandstud.22.1.0093.

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ABSTRACT This article presents ideas long considered to be almost exclusively Rand’s, in connection to their expression in the literature of mysticism. The author argues that these ideas, far from being unique to Rand, are hallmarks of mysticism.

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Barr, Jessica. "Commitments to Medieval Mysticism within Contemporary Contexts, ed. Patrick Cooper and Satoshi Kikuchi. Bibliotheca Ephemeridum Theologicarum Lovaniensium. Leuven: Peeters, 2017, pp. xv, 382." Mediaevistik 31, no. 1 (January 1, 2018): 247–50. http://dx.doi.org/10.3726/med012018_247.

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This volume seeks to address an important issue: namely, the challenges associated with studying medieval mysticism in our distinctly non-medieval, pluralistic, philosophically and confessionally diverse age. It also asks why scholars continue—and should continue—to engage with medieval mysticism, given its contextual differences and—one <?page nr="248"?>might argue—apparent irrelevance to the (post-)modern age. Through its eighteen essays, Commitments to Medieval Mysticism succeeds, I believe, in arguing for the ongoing utility and relevance of medieval mystical literature. It also includes several useful essays about how to approach medieval mystical writings as literature, particularly in the context of teaching undergraduates.

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Thompson, Kyle. "Annotations for "Against Mysticism"." Antioch Review 62, no. 2 (2004): 329. http://dx.doi.org/10.2307/4614654.

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14

Tagnani, David. "Materialism, Mysticism, and Ecocriticism." English Language Notes 55, no. 1-2 (March 1, 2017): 23–31. http://dx.doi.org/10.1215/00138282-55.1-2.23.

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Saidakbarova Muqaddas Muhammadrahimovna. "Activity Creativity of Mysticism Literature and Major Representatives." Journal of Advanced Zoology 44, S6 (December 6, 2023): 1494–98. http://dx.doi.org/10.17762/jaz.v44is6.2503.

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The article discusses the identity of the founder of Naqshbandiyya doctrine, Khwaja Muhammad Naqshbandi, the theoretical foundations of the Naqshbandiyya order, the influence of the Naqshbandiyya order on fiction, the interpretation of mystical ideas in Sayyid Qasimi's masnavis, the artistic expression of metaphor and truth in Atoyi's lyrics.

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Kurkin, Boris A. "Mysticism of “Batum”." Philological Sciences. Scientific Essays of Higher Education, no. 2 (March 2023): 115–23. http://dx.doi.org/10.20339/phs.2-23.115.

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The article is devoted to the analysis of the meanings laid down in “Batum”, the last play by M.A. Bulgakov. The author reviews the sources which the playwright relied on when writing his play, and the need to strictly follow their letter and spirit, which put the writer in an extremely tough political framework. The article argues that the play axis is the contrast between the images of Stalin and Nicholas II. In the meantime, the last Russian Tsar is depicted in a caricature way not corresponding to historical truth. The author of the article notes that in the image of the last Russian Tsar the playwright followed the Soviet dramaturgy tradition. It is also emphasized that a negative, caricatured depicting of Nicholas II image inevitably entailed a blasphemous attitude towards the great Russian St. Seraphim of Sarov referred to in the play. The work shows that the image of Stalin contains unambigious hints on paraphrase of gospel plots which is essentially sacriledge. The play “Batum” is considered in the article as a quite predictable failure in literature legacy of M.A. Bulgakov.

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Harsananda, Hari. "Mistisisme Ekstraversif dalam Teks Panugrahan Dalem." JURNAL YOGA DAN KESEHATAN 4, no. 2 (September 30, 2021): 228. http://dx.doi.org/10.25078/jyk.v4i2.2648.

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<p><em>Religion is a means for humans to connect with God, this relationship is full of mysticism, both introversive mysticism and extraversive mysticism. The Panugrahan Dalem text is one of the literary texts that contains the teachings of extraversive mysticism, namely the teachings of mysticism "outside" from within which refers to the forces of the universe and so on. The method used in this study uses a qualitative method with a literature study. The implementation of extraversive mysticism in the Panugrahan Dalem text lies in the worship of Sang Hyang Pancamahabhuta which consists of Yeh Nyom or Sang Bhuta Agasati, Getih or Sang Bhuta Mrajapati, placenta or Sang Bhuta Banaspati and Lamad or Vernix Caseosa or Sang Bhuta Banaspatiraja which is related to Kanda Pat teachings through chanting of mantras, the use of both the Wianjana script and the Modre script as well as the use and giving of offerings that function to increase magic and kawisesan. There is also the concept of mantras and scripts that are present as a means for treatment or Usada as the implementation of the Extraversive mysticism teachings.</em></p>

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Moreno-Szypowska, Jadwiga Clea. "Kabała a mistycyzm." Filozofia Chrześcijańska 19 (November 30, 2022): 87–119. http://dx.doi.org/10.14746/fc.2022.19.5.

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The article "Kabbalah and mysticism" is divided into three parts, in which the general understanding of Kabbalah based on mysticism is presented. The first is devoted to the general definition of mysticism, wanting to reflect on this: Is Kabbalah one? In order to be able to answer this question, the author gives voice to the more important scholars of Judaism who have dealt with this issue or are still dealing with it. They are clearly characterizing what mysticism is, they try to create an equivalent explanation of Kabbalah, thus showing its specificity. Once confirmed that Kabbalah can be considered a kind of mysticism, the author moves on to the second part, in which she presents the basic sources of mysticism of Kabbalah. It discusses the most important items of rabbinic and non-rabbinic literature, showing how the non-rabbinic is continuator of the rabbinic. The third part of the article focuses on a deeper description of the initial types of mysticism: creation, chariot and body, which form the foundation for the later mysticism of word and letter. The mysticism of words and letters is kabbalah, that is, the hermeneutical art of biblical exegesis, based on the properties of the Hebrew alphabet and language, as God's tool for knowing Him. The article is based on the considerations of such authors as: Gershom Scholem, Roland Goetschel, Joseph Dan, Charles Mopsik, Marc-Alain Ouaknin, or the controversial Moshe Idel.

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Wynands, S. "ZURICH DADA AND MYSTICISM." Literature and Theology 15, no. 1 (March 1, 2001): 70–84. http://dx.doi.org/10.1093/litthe/15.1.70.

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Takahashi, Akira. "Understanding Yoshimitsu Yoshihiko's Mysticism." Comparative Literature Studies 39, no. 4 (2002): 272–81. http://dx.doi.org/10.1353/cls.2002.0033.

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21

Tofighi, Fatima. "The Reception of Pauline Mysticism: An Ideological Critique." New Testament Studies 68, no. 4 (September 8, 2022): 363–74. http://dx.doi.org/10.1017/s0028688522000133.

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AbstractPaul was a mystic. So claimed scholars from Adolf Deissmann to Albert Schweitzer. Others disagreed, figures no less significant than Rudolf Bultmann, Karl Barth and Ernst Käsemann. The pro-mystic group argued that Paul's theological message was best understood if set within the context of Hellenistic or Jewish mysticism. The anti-mystic group could not tolerate any similarity of that sort, which, in their opinion, would damage Paul's uniqueness. The disagreement among biblical scholars can be traced back to more general misgivings about mysticism in European thought. After surveying the reception history of Paul's mysticism, and relying on the ideological critique of religious studies, I argue that the discomfort with a ‘mystical’ Paul may be attributed to the construction of a rational Christian self, where the ‘mystical’ is othered altogether. In addition to a historical reading of Paul in the context of Jewish mysticism, it may be helpful to read him in comparison with Islamic mysticism. Hence some Pauline passages are compared with passages from Sufi literature.

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Noer, Kautsar Azhari. "Tasawuf Dalam Peradaban Islam: Apresiasi dan Kritik." Ulumuna 10, no. 2 (November 5, 2017): 367–90. http://dx.doi.org/10.20414/ujis.v10i2.482.

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It is undeniable that Islamic mysticism (tasawuf) has important contribution to Islamic civilization development. But, its complicated and ‘wilderness’ teaching makes it always becomes the object of criticism especially from the scholars of fiqh. Using historic-conceptual trace, this writing reveals the role of Islamic mysticism in developing Islamic civilization such as in philosophy, education, psychology, literature, dance and music. The fundamental concept of sufi wahdah al-Wujûd (the oneness of Being) gives contribution to solve problems related to modern science especially physic. Islamic mysticism like modern physic, teaches the awareness of unity and interrelationship among all things and events, occurrence of all phenomena in this universe as a manifestation of a basic unity. However, its intricate teachings which is difficult to accept by ordinary people frequently lead to misunderstanding. To make thing worst, some practitioners of Islamic mysticism commercialize the spiritual value of the Islamic mysticism for a little price.

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23

Kramer, Victor A., and Raymond Nelson. "Kenneth Patchen and American Mysticism." American Literature 58, no. 1 (March 1986): 136. http://dx.doi.org/10.2307/2925961.

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Sobolewska, Anna. "The Mysticism of the Everyday." Renascence 48, no. 3 (1996): 225–41. http://dx.doi.org/10.5840/renascence199648310.

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Lingis, Alphonso. "A Hard and Brutal Mysticism." Mosaic: an interdisciplinary critical journal 51, no. 4 (December 2018): 47–53. http://dx.doi.org/10.1353/mos.2018.0046.

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Oroskhan, Muhammad Hussein. "Devotional Mysticism: An Analogical Study of Hafez-e Shirazi and William Blake." Theory and Practice in Language Studies 11, no. 5 (May 1, 2021): 475–80. http://dx.doi.org/10.17507/tpls.1105.03.

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Mysticism is a method of thinking not wildly shared by the majority of the people around the entire world whereas unique individuals sap at the roots of this concept. Less a coherent movement than a way of thinking, the concept of mysticism is not systematically defined as a firm set of ideas but is more tended to be shaped by the individuals dealing with this concept. In this respect, each person carries this notion in his further exploration on his own accord since the concept is highly individualistic. As such, William Blake directed the concept toward a sort of devotional mysticism emphasizing on the individual's hard effort in achieving unity with God. In a similar manner, Hafez-e Shirazi, a classical Persian poet, undertook more or less the same method in signifying the notion of mysticism to his further investigations in his poems. Hence, through this paper, an attempt is made to explore the poems of these two poets regardless of their different cultural and geographical backgrounds to prove that each poet more or less has applied the same method called devotional mysticism in achieving unification with God. Moreover, the aforementioned research is based on the theoretical framework of comparative literature propounded by Francoise Jost and developed and expanded by Shunqing Cao in their seminal works on comparative literature.

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Slade, Carole. "Introduction: Autobiography and Mysticism." a/b: Auto/Biography Studies 6, no. 2 (January 1991): 153–56. http://dx.doi.org/10.1080/08989575.1991.10814997.

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Gromek, Karol. "Ciało mistyczne." Przestrzenie Teorii, no. 31 (December 6, 2019): 293–310. http://dx.doi.org/10.14746/pt.2019.31.16.

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This article proposes to include in the literary studies the body of texts written by the Christian female mystics, whose accounts have so far been the domain of theological discourse. The perspective offered here focuses on the bodily categories contained in the works of women mystics from the 19th and 20th c. such as: Leonia Nastał, Faustyna Kowalska, Zofia Nosko, Roberta Babiak, Rozalia Celakówna, all of whom qualify under the category of experiential or affective mysticism. The present articles focuses on two notions, i.e. on the one hand, the typology of describing the bodily experience in the mystical text, and on the other, the biographical features. The latter opens up a path towards the anthropological and cultural dimension in the analysis of mystical writings with a particular focus on the issue of illness, self-mortification and exhumation.

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Ismagilova, Fayruza S., and Nazyar Khamenehei. "Alfred Adler’s Individual Psychology in Light of Classical Persian Literature." Changing Societies & Personalities 7, no. 1 (April 10, 2023): 213. http://dx.doi.org/10.15826/csp.2023.7.1.226.

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This paper aims to present a tentative analysis of the possible commonalities and differences between Adlerian individual psychology and classical Persian literary texts of the pre-modern period written by mystics Abu Saeed Abu al-Khair, Jami, Saadi, and Rumi. The authors put forward the suggestion that modern psychological approaches, especially those dealing with education of children, might be rooted in the teachings of Iranian mystics. In mysticism and classical Iranian literature, like in Adlerian psychology, much attention is given to human nature in its entirety and personality development. The analysis focuses on such core aspects of Adler’s theory as the feeling of inferiority and the striving for recognition, the influence of family and social environment on personality development and lifestyle. It is shown that, like Adler’s individual psychology, classical Persian texts stress the importance of the social aspect in the child’s development but while Adler believed in the freedom of choice and people’s creative power to change their personality structure (lifestyle), the classical Iranian authors emphasized the existence of a certain “true nature” that cannot be influenced by education or social environment. These findings can inspire future research into the possible connections between the holistic personality theories in modern psychology and the philosophical thought in classical Persian literature.

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Lin, Lidan. "Merging ‘the Zephyrs of Purgatory’ and ‘Old [Chinese] K’in Music’: The Modernist as Mystic Purist in Beckett’s Dream of Fair to Middling Women." Literature and Theology 34, no. 3 (May 6, 2020): 281–303. http://dx.doi.org/10.1093/litthe/fraa007.

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Abstract This article explores the global influences of Chinese mysticism latent in Chinese K’in music and Christian mysticism on Beckett’s composition of Dream of Fair to Middling Women. I argue that Beckett’s portrayal of Belacqua as a mystic purist is the direct result of his creative appropriation of K’in music, Taoism, and Christian mysticism on the one hand, and his equally creative appropriation of the modernist legacy of inner fiction exemplified by the fiction of Proust and Joyce on the other. By revealing the hybrid roots of Belacqua’s mystic quest, this essay presents a compelling case that unfolds not only Beckett’s interesting relation to China, but modernism’s ethical and aesthetic inclusion in a global context.

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Quarles, Charles. "Jesus as Merkabah Mystic." Journal for the Study of the Historical Jesus 3, no. 1 (2005): 5–22. http://dx.doi.org/10.1177/1476869005053863.

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AbstractThis article examines and critiques the portrayal of Jesus as a merkabah mystic in Bruce Chilton’s Rabbi Jesus. After providing a brief summary of Chilton’s presentation of Jesus’ spirituality, the article explores the origin of merkabah mysticism and questions whether available sources confirm the existence of a developed mysticism that included the practice of the ascent during Jesus’ lifetime. The article also examines the New Testament texts to which Chilton appeals as evidence of Jesus’ mysticism. The article concludes that Chilton’s fascinating theory has only meager support in the canonical Gospels since a careful comparison of the words and activities of Jesus of Nazareth and the descenders of chariot in Tannaitic and hekhaloth literature discovers more differences than similarities.

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Dr. Qamar Abbas and Dr. Wajeeha Shaheen. "Perspicacious Researcher Of Mysticism, Dr.Tahir Taunsvi." Dareecha-e-Tahqeeq 3, no. 3 (January 16, 2023): 187–204. http://dx.doi.org/10.58760/dareechaetahqeeq.v3i3.62.

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Dr. Hafeez Ur Rehman Tahir Taunsvi is an eminent and high profile figure of Urdu language and literature. He made great contributions towards Urdu research and criticism. He wrote more than seventy books (compilations and compositions) and above two hundred research articles in this regard. He had keen interest in mysticism and published thirteen remarkable research books and many research essays on Sufism. He has put forth life history, teachings, virtues and uprightness of great saints of Sub-continent. In this article the author has presented an analytical and interpretive study of Dr. Tahir Taunsvi’s research work on mysticism. He has also highlighted the brief introduction and importance of his all publications on mysticism.

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Kazmi, Faleeha Zehra, Farzana Riaz, and Syeda Hira Gilani. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review IV, no. II (June 30, 2019): 378–83. http://dx.doi.org/10.31703/gssr.2019(iv-ii).49.

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Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the society. Mughal era was an important period regarding Sufism in the subcontinent. The Mughal kings were devotees of different Sufi orders and promoted Sufism and Sufi literature. It is said that Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and poetic work can be seen during Aurangzeb Alamgir's era. In this article, we will discuss Mystic Poetry and Prose of Aurangzeb's period.

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Craig, Eleanor, and Amy Hollywood. "Mysticism and the Politics of Theory." English Language Notes 56, no. 1 (April 1, 2018): 7–20. http://dx.doi.org/10.1215/00138282-4337305.

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de Lee, Benjamin. "The Byzantine Politics of Byzantine Mysticism." English Language Notes 56, no. 1 (April 1, 2018): 247–51. http://dx.doi.org/10.1215/00138282-4337616.

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Altabaa, Homam, and Adham Hamawiya. "Mysticism and the Renewal of Islamic Literature (Tasawuf dan Pembaharuan Kesusasteraan Islam)." Journal of Islam in Asia (E-ISSN 2289-8077) 16, no. 3 (December 30, 2019): 374–94. http://dx.doi.org/10.31436/jia.v16i3.838.

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Literature has been a medium to express and explore the depths of human life and Truth. This is accurate of Islamic literature that has been produced across the globe over hundreds of years. This paper seeks to highlight key mystical aspects of classical Islamic literature and their relevance to world literature and culture. Mysticism is essentially understood in this context as a set of beliefs and practices that lead to a form of proximity or union with the Divine. The paper explores key manifestations of mysticism in prominent works of Islamic literature by renowned classical figures such as Rumi, Ibn ‘Arabī, ’Al-Ghazālī, Ibn ‘Al-Fāriḍ and Rābi‘ah. These manifestations include prevalent themes such as divine essence and attributes, gnosis and knowledge, the concept of mystical path and divine love. The paper concludes that contemporary Muslim writers and literary commentators have a rich tradition that can be re-examined, revived and matched to renew and rejuvenate the literatures of Muslim nations. Keywords: Islamic literature, Mysticism, Mystical literature, Sufism, Sufi poetry. Abstrak Kesusasteraan merupakan satu medium untuk menzahir dan meneroka kehidupan manusia dan kebenaran. Ini bertepatan dengan kesusasteraan Islam yang terhasil dari seluruh dunia sejak ratusan tahun dahulu. Makalah ini bertujuan untuk menyoroti aspek tasawuf dalam kesusasteraan Islam klasik dan kaitannya dengan kesusasteraan dan budaya dunia. Tasawuf dalam konteks ini pada asasnya difahami sebagai satu set kepercayaan dan amalan yang membawa kepada suatu bentuk kedekatan atau kesatuan dengan ketuhanan. Makalah ini meneroka manifestasi utama dalam karya-karya kesusasteraan Islam oleh tokoh terkenal seperti Rumi, Ibn 'Arabī,' Al-Ghazali, Ibn 'Al-Fāriḍ dan Rābi'ah. Manifestasi ini termasuk tema lazim seperti intipati dan sifat ketuhanan, gnosis dan pengetahuan, konsep tasawuf dan ketuhanan. Makalah ini menyimpulkan bahawa para pengarang Islam kontemporari dan pengulas kesusasteraan telah ditinggalkan dengan tradisi yang kaya untuk dikaji, dihidupkan semula dan dipadankan untuk memperbaharui dan memperkasa kesusasteraan Islam. Kata Kunci: Kesusasteraan Islam, Tasawuf, Persuratan Tasawuf, Sufism, Puisi sufi.

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Wasem, Marcos. "Nancy LaGreca. Erotic Mysticism. Subversion & Transcendence in Latin American Modernista Prose." Revista Iberoamericana 85, no. 267 (July 25, 2019): 646–48. http://dx.doi.org/10.5195/reviberoamer.2019.7794.

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Ebstein, Michael. "Classifications of Knowledge in Classical Islamic Mysticism: from Eastern Sufi Sources to the Writings of Muḥyī l-Dīn Ibn al-ʿArabī." Studia Islamica 115, no. 1 (September 2, 2020): 33–64. http://dx.doi.org/10.1163/19585705-12341406.

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Abstract The following article aims at analyzing various classifications of knowledge that are found in the literature of classical Islamic mysticism. The discussion focuses on two main corpora: Sufi writings, composed in the central and eastern parts of the Islamic world, and works by the Andalusī mystics or theosophists Ibn Masarra (d. 319/931), Ibn Barraǧān (d. 536/1141), Ibn Qasī (d. 546/1151), and Muḥyī l-Dīn Ibn al-ʿArabī (d. 638/1240). The article examines the discrepancies between the Eastern-Sufi and Andalusī taxonomies of knowledge, in an attempt to highlight the typological differences between these two mystical traditions of classical Sunnī Islam.

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Suroso, Eko, Sumarlam, Muhammad Rohmadi, and Sumarwati. "Mystical Implicature of Javanese Mantras: From Lingual to Transcendental?" Theory and Practice in Language Studies 13, no. 9 (September 1, 2023): 2384–91. http://dx.doi.org/10.17507/tpls.1309.26.

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Up to this point, no research has been conducted on the mysticism found in the mantra of Kidung Rumeksa ing Wengi (referred to as KRW). This study focuses primarily on Javanese Mysticism, employing qualitative research methods as guidelines. The primary data utilized in this study is the spell text, while hermeneutic techniques are employed for analysis. The findings reveal that KRW, through the symbolism of its mantra language, embodies the implicit aspects of Islamic Mysticism within Javanese philosophy. The structure of KRW demonstrates influences from Javanese poetry, specifically tembang macapat, while mystical symbolism draws upon the analogy of birds. The essence of mysticism pertains to sufiyah inclinations such as desire, anger, mutmainah, and lawwamah. The most profound aspect of controlling desire revolves around the perspective on the life of the Kiblat Papat Lima Pancer. The content of KRW holds relevance as it serves as an Islamic religious mantra for conversion. A subtle strategy that combines language symbolism and cultural convention is deemed more acceptable than proselytizing through violence. A significant implication of this research is that mantra literature stands as an essential medium for embracing transcendental values. KRW is an inclusive and collaborative platform that unites linguistics, mysticism, sociology, culture, and philosophy, all converging toward the enhancement of theological studies.

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Bange, Petty. "G. Warnar, Ruusbroec. Literature and Mysticism in the Fourteenth Century." BMGN - Low Countries Historical Review 124, no. 1 (January 1, 2009): 95. http://dx.doi.org/10.18352/bmgn-lchr.6903.

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Hoseinpoor, Ali. "Dying before Death’ and ‘rebirth’‘In Persian Mysticism and Literature." Journal of Literary Studies 1, no. 1 (May 1, 2004): 25–46. http://dx.doi.org/10.52547/jls.1.1.25.

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O’Regan, Cyril. "The Lure of Literature and Mysticism in Modern Jewish Thought." Religion & Literature 52, no. 1 (2019): 243–50. http://dx.doi.org/10.1353/rel.2019.0059.

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Faisal Nazir. "LITERATURE AND SPIRITUALITY IN THE POST-SECULAR AGE." Journal of Social Sciences and Humanities 54, no. 2 (December 31, 2015): 45–55. http://dx.doi.org/10.46568/jssh.v54i2.118.

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This paper attempts to reconsider the nature and function of the ‘spiritual’ dimension in literary texts and in literary study in the context of the present state of the discipline of literary studies. The present era is often defined as a ‘post-secular’ era, one in which themes of spirituality and mysticism are increasingly noticeable in literary works. The paper argues that to maintain its relevance to contemporary writers and readers, literary criticism has to (re-)address these themes in a concrete and effective way. The paper recommends a comparative approach to the discussion of spirituality and mysticism in contemporary literature and literary criticism. In order to carry effective analytical potential, this approach, the paper emphasizes, has to be developed from specific spiritual traditions. The paper first discusses the disciplinary crisis literary studies have always been exposed to since their inception as a discipline of study in academic institutes. It then reviews the current state of the discipline and describes how the discipline came to be dominated by scientific and social approaches. Finally, it suggests the reinstitutionof the ‘spiritual’ element in literary study as a way out from the state of crisis in the discipline of literary studies. The paper thus attempts to strengthen the disciplinary identify of literary studies while exploring interdisciplinary aspects of the study literature.

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Greene, Dana. "Evelyn Underhill and the Franciscan Tradition." Renascence 74, no. 2 (2022): 93–103. http://dx.doi.org/10.5840/renascence20227428.

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The Anglican religious writer, Evelyn Underhill, (1875-1941) is best known as a scholar of mysticism and an advocate for the practical mysticism for ordinary people. What is less well-known is that in her own spiritual crisis she sought out the assistance of the Catholic, Baron Friedrich von Hugel. However, before she requested his counsel she was greatly influenced by her work on a biography of the thirteenth century Italian poet and mystic, Jacopone da Todi who wrote in the vernacular. This essay details how Jacopone and his predecessor Francis of Assisi, brought Underhill to her contemporary, von Hugel, who himself was influenced by the Franciscan tradition.

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Hernández, Gloria Maité. "The Scholarship on Spanish Mystical Literature." Brill Research Perspectives in Religion and the Arts 4, no. 4 (December 1, 2021): 1–74. http://dx.doi.org/10.1163/24688878-12340014.

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Abstract An engaging critical review is offered of scholarly works on Spanish mystical literature during the twentieth and early twenty-first century in Europe and the Americas. Bringing together for the first time an ample variety of sources, and letting the scholars’ own voices be heard, this study asks how their writings were influenced by their particular notions about mysticism and Spain’s relationship with the Orient. A thematic survey like this one illustrates how ideas are created and re-created throughout time, resulting in the production of a more diverse scholarship. Readers will be enriched with a renewed sense of disciplinary awareness.

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Koch, Patrick Benjamin. "Mysticism, Pietism, Morality: An Introduction." European Journal of Jewish Studies 14, no. 2 (July 15, 2020): 169–76. http://dx.doi.org/10.1163/1872471x-11411096.

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Yang, Emoretta, and Jean-Michel Heimonet. "Bataille and Sartre: The Modernity of Mysticism." diacritics 26, no. 2 (1996): 59–73. http://dx.doi.org/10.1353/dia.1996.0016.

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Dan, Joseph. "Gershom Scholem: Between Mysticism and Scholarship." Germanic Review: Literature, Culture, Theory 72, no. 1 (January 1997): 4–22. http://dx.doi.org/10.1080/00168899709596631.

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Mong-Lan. "Desert Mysticism, The Imperial Palace, Tokyo." Interdisciplinary Studies in Literature and Environment 14, no. 2 (July 1, 2007): 248–52. http://dx.doi.org/10.1093/isle/14.2.248.

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Magee, G. A. "QUIETISM IN GERMAN MYSTICISM AND PHILOSOPHY." Common Knowledge 16, no. 3 (September 1, 2010): 457–73. http://dx.doi.org/10.1215/0961754x-2010-006.

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