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Books on the topic 'Mysticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 June 2025

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1

H, Jones Richard. Mysticism examined: Philosophical inquiries into mysticism. Albany: State University of New York Press, 1993.

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2

Underhill, Evelyn. Practical mysticism. Radford, VA: Wilder Publications, 2008.

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3

Underhill, Evelyn. Practical mysticism. Columbus, OH: Ariel, 1996.

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4

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

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5

Law, William, and J. H. Overton. On Mysticism And Mystics. Kessinger Publishing, LLC, 2005.

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6

Alexander, Philip S. Mysticism. Edited by Martin Goodman. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199280322.013.0028.

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Few fields, if any, in the study of Judaism have been dominated by one man as Gershom Scholem has dominated mysticism. For present purposes the most important item in Scholem's massive oeuvre is his Major Trends in Jewish Mysticism. This article is divided into two parts. First, following broadly Major Trends, it surveys briefly the detailed phases in the history of Jewish mysticism, noting specific areas where Scholem's views have been supplemented, corrected, or contested. Second, it considers overarching questions regarding the tradition as a whole — the limits and the nature of Jewish mysticism, methodology, and mysticism's place in Judaism — which Scholem's work provokes, in order to assess the extent to which Scholem's paradigm still holds, and to get some idea of where the subject may be going.

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7

Process Mysticism: Process Mysticism. State University of New York Press, 2023.

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8

Fanning, Steven. Mystics of the Christian Tradition. Taylor & Francis Group, 2005.

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9

Fanning, Steven. Mystics of the Christian Tradition. Taylor & Francis Group, 2005.

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10

Fanning, Steven. Mystics of the Christian Tradition. Taylor & Francis Group, 2005.

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11

Mystics of the Christian Tradition. Routledge, 2001.

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12

Mystics of the Christian Tradition. Routledge, 2001.

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13

Baumgartner, Brad. Weird Mysticism. The Rowman & Littlefield Publishing Group, 2020. https://doi.org/10.5040/9781611463927.

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Weird Mysticism identifies and evaluates a new category of theoretical inquiry by showing the influence of speculative writing on three intersecting critical categories: horror fiction, apophatic mysticism, and philosophical pessimism. Exploring the work of Thomas Ligotti, Georges Bataille, and E. M. Cioran, Baumgartner argues that these “weird mystics” employ an innovative mode of negative writing that seeks to merge new conceptions of reality. While exploring perennial questions about “the absolute,” the Outside, and other philosophical concepts, these authors push the limits of representation, experimenting with literary form, genre-bending, and aphoristic discourse. As their works reveal, the category of weird mysticism both conjoins and obscures the link between traditional mysticism and philosophical horror fiction, with weirdness itself being the central magnet that draws the seemingly disparate realms of horror fiction, philosophy, and mysticism together. Highlighting the theoretical stakes of the horror genre, Baumgartner’s study reveals how the mystical potentially recuperates the limits of philosophical thinking, enabling reflection on—and possibly challenging—the limits of human understanding.

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14

Girouard, James Robert Francis. Mysticism. Lulu Press, Inc., 2019.

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15

Mysticism. Penn State University Press, 1996. http://dx.doi.org/10.1515/9780271072685.

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16

Coe, George Albert. Mysticism. Kessinger Publishing, LLC, 2005.

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17

Underhill, Evelyn. Mysticism. Routledge, 2018. http://dx.doi.org/10.4324/9781315124308.

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18

Underhill, Evelyn. Mysticism. Digireads.com, 2005.

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19

Waite, Arthur Edward. Mysticism. Kessinger Publishing, LLC, 2006.

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20

Mysticism. New York Review of Books, Incorporated, The, 2024.

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21

Redgrove, H. Stanley, and W. F. Barrett. Mysticism. Kessinger Publishing, LLC, 2005.

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22

Mysticism. Ramboro Books PLC, 1998.

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23

Dunlap, Knight. Mysticism. Kessinger Publishing, 2005.

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24

Underhill, Evelyn. Mysticism. Kessinger Publishing, 2003.

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25

Bjerregaard, C. H. A. Mysticism. Kessinger Publishing, LLC, 2005.

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26

Everett, Charles Carroll. Mysticism. Kessinger Publishing, LLC, 2005.

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27

Bijli, S. M. Mysticism. South Asia Books, 1999.

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28

Mysticism. Image Books, 1990.

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29

Mysticism. Bloomsbury Publishing Plc, 2009.

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30

Benson, Robert Hugh 1871-1914. Mysticism. Creative Media Partners, LLC, 2021.

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31

DOMBROWSKI. Process Mysticism Hb: Process Mysticism. State University of New York Press, 2023.

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32

Mysticism and literature: Essays = Mysticisme et littérature : essais. Paris: Honoré Champion éditeur, 2020.

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33

Sizemore, Michelle. American Civil Mysticism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190627539.003.0002.

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This theoretical chapter introduces a largely overlooked tradition of mysticism in the politics, art, religion, and culture of post-revolutionary U.S. society. Civil mysticism refers to nonsectarian practices of transcendence that engender the people, namely political and social rituals such as maypole ceremonies, presidential inaugurations, and literary pilgrimages. This chapter elaborates on civil mysticism’s specific conditions and techniques, insisting that the sacred interval of ritual is indispensable—its embodied practices (e.g., dancing, chanting, reading), sensuous objects (icons, books), and cognitive states or moods (enchantment). Drawing on Nathaniel Hawthorne’s “The Maypole of Merry Mount” and other nineteenth-century depictions of maypoles and liberty poles, the chapter argues that civil mysticism managed the democratic representational conundrum of being plural at the same time as being one.

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34

Global Encyclopaedia of Islamic Mystics and Mysticism. 2015.

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35

Mysticism Inner Science: Mysticism Inner Science. Independently Published, 2020.

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36

Christian Mysticism. Hakluyt Society, 2010.

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37

Halgren, Logan. Germanic Mysticism. CreateSpace Independent Publishing Platform, 2016.

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38

Williamson, Benedict. Supernatural Mysticism. Independently Published, 2020.

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39

Parsons, William B., ed. Teaching Mysticism. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199751198.001.0001.

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40

Gall, Edward. Mohammedan Mysticism. Kessinger Publishing, LLC, 2005.

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41

Mumford, John. Autoerotic Mysticism. Llewellyn Publications, 1985.

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42

Milner, Clyde, and Russell Pope. Concerning Mysticism. Kessinger Publishing, 2003.

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43

Lee, Edward. Practical Mysticism. Rosicrucian Order AMORC, 2006.

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44

Natraj, N. Himalayan Mysticism. New Age Books,India, 2006.

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45

Spanish Mysticism. MDPI, 2021. http://dx.doi.org/10.3390/books978-3-0365-2128-2.

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46

Glucklich, Ariel. Everyday Mysticism. Yale University Press, 2019. http://dx.doi.org/10.12987/9780300231373.

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47

Largier, Niklaus. Medieval Mysticism. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0021.

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An overview of the significance of emotions in mysticism during the medieval period would not be complete without an account of two other paradigms of affective arousal, namely, the suffering of Christ and the sacrifice of martyrdom. A mysticism of the passion of Christ, and of martyrdom as an imitation of the passion of Christ, emerged already in the early times of the church. In many ways, monastic asceticism follows this pattern, emphasizing acts of self-mortification, of spiritual martyrdom, and of mystical death, often invoking a psychomachy that includes the investment of the passions as well. The metamorphosis of the passions is based on practices that include the reading of the scriptures and mystical contemplation, but also liturgy and prayer. The practice of memory through reading, liturgy, and prayer that is at the center of the Christian life is for the most part also a practice of emotional stimulation. This article examines medieval mysticism, memory and prayer, spiritual sensation and emotion, negative theology and affective mysticism, and the link between the passion of Christ and the history of emotions.

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48

Tishby, Isaiah. Messianic Mysticism. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781874774099.001.0001.

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Moses Hayim Luzzatto (1707–1746) gathered around him an inner circle of devout Jews who shared his belief in the imminent arrival of the messianic age and who privately identified members of their circle as divinely ordained to usher in the Redemption. To the rabbis of Venice and Frankfurt, however, Luzzatto was a heretic, whose claims to have written works at the dictation of a messenger from heaven could not be genuine. Under pressure from them he was obliged to withdraw a number of such works, and the manuscripts were either lost or destroyed. Yet his known works came to earn him admiration: as a literary figure among the adherents of the Enlightenment, as a great kabbalist and profound mystic by hasidim and even by some of their leading opponents, and as a great ethical teacher by all religious streams. The author of this book spent many years in the study of Luzzatto and his group, and succeeded in tracing a number of the lost manuscripts. In the essays translated in this volume, the author described and annotated the manuscripts which he found, giving the full text of some of the prose works and of all the poems. He was able to correct and add detail to the incomplete picture of Luzzatto and his mystical world. One of the most illuminating documents reproduced here is Luzzatto's version of his ketubah or marriage contract. A second key document is the personal, mystical diary which Luzzatto's second-in-command, Rabbi Moses David Valle, wrote in the margins of his own commentary on the Bible.

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49

Elior, Rachel. Jewish Mysticism. Translated by Arthur B. Millman. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781874774679.001.0001.

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Mysticism is one of the central sources of inspiration of religious thought. It is an attempt to decode the mystery of divine existence by penetrating to the depths of consciousness through language, memory, myth, and symbolism. By offering an alternative perspective on the world that gives expression to yearnings for freedom and change, mysticism engenders new modes of authority and leadership; as such it plays a decisive role in moulding religious and social history. For all these reasons, the mystical corpus deserves study and discussion in the framework of cultural criticism and research. This book is a lyrical exposition of the Jewish mystical phenomenon. Its purpose is to present the meanings of the mystical works as they were perceived by their creators and readers. At the same time, it contextualizes them within the boundaries of the religion, culture, language, and spiritual and historical circumstances in which the destiny of the Jewish people has evolved. The book conveys the richness of the mystical experience in discovering the infinity of meaning embedded in the sacred text and explains the multivalent symbols. It illustrates the varieties of the mystical experience from antiquity to the twentieth century. The translations of texts communicate the mystical experiences vividly and make it easy for the reader to understand how the book uses them to explain the relationship between the revealed world and the hidden world and between the mystical world and the traditional religious world, with all the social and religious tensions this has caused.

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50

Inge, William Ralph. Christian Mysticism. IndyPublish, 2006.

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