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Literatura académica sobre el tema "Mysticism India"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 4 de marzo de 2023

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Artículos de revistas sobre el tema "Mysticism India"

Gaeffke, Peter, and Shankar Gopal Tulpule. "Mysticism in Medieval India." Journal of the American Oriental Society 109, no. 3 (July 1989): 469. http://dx.doi.org/10.2307/604168.

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Matta, Rakib Farooq, and Morve Roshan K. "AN EVALUATION OF MYSTICISM IN RABINDRANATH TAGORE’S GITANJALI (1910)." Scholedge International Journal of Multidisciplinary & Allied Studies ISSN 2394-336X 4, no. 11 (November 29, 2017): 103. http://dx.doi.org/10.19085/journal.sijmas041101.

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<p>Mysticism is “a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions”. Mysticism categorically lacks an authority and anything and everything that is related to God is put under the term mysticism. An analysis of words and ideas reveals that it is the love for “nature” and “God” that made Tagore enters the realm of mysticism. However, his mystical experiences are quite different from those of the experiences of enlightened saints of India. Saints’ mysticism is a res

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Somasundaram, O. "Divine Love: The Bridal Mysticism of Andal." Journal of Psychosexual Health 1, no. 1 (January 2019): 87–89. http://dx.doi.org/10.1177/2631831818823636.

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Introduction: Mankind’s history has witnessed many forms of expression of devotion (bhakti) including its expression as love. Methodology: In this article, we explore the love of Andal, belonging to the Vaishnavite tradition of South India, towards her chosen God. Results: As we journey along her story and her works, we can see faith, fiction, and history merging into a seamless whole.

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Asbury, Michael E. "Naqshbandi Mujaddidi Mysticism in the West: The Case of Azad Rasool and His Heirs." Religions 13, no. 8 (July 27, 2022): 690. http://dx.doi.org/10.3390/rel13080690.

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The transfer of Sufism as a lived tradition to the Euro-American sphere, which first began in the early twentieth century, is a notable modern development that has been the subject of increasing academic interest in recent decades. Yet much of the literature on this topic to date has focused more on what has changed during the process of transfer, rather than on what has remained the same. It has also tended to prioritize context over mysticism. However, examining the main mystical doctrines and practices of the case study lineage of the Indian shaykh Azad Rasool (d. 2006), who from 1976 sough

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Bradford, David T. "BIOLOGICAL RHYTHMS IN VEDANTIC MYSTICISM: THE EXAMPLE OF RAMAKRISHNA." Acta Neuropsychologica 17, no. 3 (August 25, 2019): 215–31. http://dx.doi.org/10.5604/01.3001.0013.4241.

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This study is a process analysis of probably the longest reported mystical experience: the six-month nirvikalpa samadhi of the Indian saint Ramakrishna Paramahamsa (1836-1886). Throughout this period he participated in Brahman, which is understood in the Vedantic tradition of India as the blissful, intrinsically conscious substance of being. Ramakrishna cycled between the states aligned with Brahman’s saguna (manifest) and nirguna (unmanifest) aspects. He was insensate and cataleptic during the nirguna phase of mystical cycles. Liminal consciousness, ecstatic emotion, and visions of God charac

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Chaudhuri, Dr Indrani Datta. "The “Coming” Epic of Freedom: Reading Sri Aurobindo’s Savitri as a Mythopoesis in Opposition to Sovereign Control." SMART MOVES JOURNAL IJELLH 9, no. 2 (February 26, 2021): 201–18. http://dx.doi.org/10.24113/ijellh.v9i2.10922.

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There is a general trend among Western critics, and scholars influenced by the West, to stereotype Third World Literatures, particularly those from India, either as the voice of national consolidation or as providing the emancipated West with the required dose of mysticism and spiritualism. Sri Aurobindo’s works have fallen within either of these two categories. As a result, much of the aesthetic autonomy of his writings have been ignored. This article focuses on the unique quality of Sri Aurobindo’s works, with particular reference to his epic poem Savitri, and shows how he recreates indigeno

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Schelkshorn, Hans, and Herman Westerink. "Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 1–7. http://dx.doi.org/10.30965/23642807-00501001.

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Abstract The emergence of a scholarly and popular interest in religious experience, spirituality and mysticism around 1900 plays a crucial role in the further transformations in religion in the twentieth century and in contemporary Western and non-Western societies. This volume contains philosophical reflections on the emergence of these new constellations, discourses and practices. The ‘rediscovery’ of the various spiritual and mystical sources and traditions, and the turn towards the individual’s religious experiences, can be situated against the background of a growing critique of global sc

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Mishra, Shruti. "The Idea of Mysticism in the Writings of Andrew Harvey and Pico Iyer." SMART MOVES JOURNAL IJELLH 8, no. 10 (October 28, 2020): 14–26. http://dx.doi.org/10.24113/ijellh.v8i10.10795.

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This paper deals with idea of mysticism represented in form of Buddhist Philosophy. I will be discussing the writings of Andrew Harvey and Pico Iyer. Both of them are commendable travel writers, they have extensively travelled and wrote about Buddhism. I will be comparing the writings of both and the way they looked at Buddhism and its philosophy for the welfare of people. A Journey in Ladakh by Andrew Harvey and Sun After Dark by Pico Iyer, both of them talk of about Buddhist dominant regions and its effect on people. The difference between the two is that, the writings of Andrew Harvey is mo

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Scott, David. "Buddhism and Islam: Past to Present Encounters and Interfaith Lessons." Numen 42, no. 2 (1995): 141–55. http://dx.doi.org/10.1163/1568527952598657.

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AbstractThe paper deals with the encounter and ensuing responses that can be traced between Buddhism and Islam, during their centuries of contact across Asia (Anatolia, Iran, Central Asia, India), and more recently in the West. Within this panorama of history certain immediate overtly negative images of the other can be perceived in both traditions, manifested in terms of actions and literature. However some more positive images seem to have crystallised in Islam, particularly and significantly within the mystical Sufi streams that emerged in the East Iranian and Central Asian lands. Such hist

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Maulana, M. Iqbal. "SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan." Living Islam: Journal of Islamic Discourses 1, no. 2 (November 28, 2018): 359. http://dx.doi.org/10.14421/lijid.v1i2.1734.

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Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an

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Tesis sobre el tema "Mysticism India"

Preston, Nathaniel H. "Passage to India and back again : Walt Whitman's democratic expression of vedantic mysticism." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902498.

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Democracy and mysticism are two prominent themes of Walt Whitman's writings, yet few critics have explored the connections that may exist between these areas. Some critics have noted that Whitman holds an ideal of "spiritual democracy," in which all people are equal due to their identity with a transcendent self such as that found in "Song of Myself," but they have not identified the best philosophical model for such a political viewpoint. I believe that the parallel between Whitman's thought and Vedantic mysticism, already developed by V. K. Chart and others, may be expanded to account for Wh

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Saniotis, Arthur. "Sacred worlds : an analysis of mystical mastery of North Indian Faqirs." Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phs227.pdf.

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Slattery, Mico T. "Towards a comparative study of the concept of mind/consciousness in Western science, Eastern mysticism and American Indian thought." Diss., Connect to online resource - MSU authorized users, 2008.

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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.

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This study is a comparison of the philosophical systems composed by the Indian philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE). The primary thesis found in this study is that the conceptual systems constructed by Sankara and Ibn Arabi are not perfectly new creations derived from the core of their mystical realizations. Rather, they contain fundamental pre-existing principles, concepts, and teachings that are expanded upon and placed within a systematic philosophy or theology that is intended to lead others to a state of realization. A selection of these presup

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Barnard, Andries Gustav. "The religious philosophy of consciousness of Sri Aurobindo." Thesis, 2005. http://hdl.handle.net/10500/1993.

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In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a c

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Sinha, Jayita. ""An ant swallowed the sun" : women mystics in medieval Maharashtra and medieval England." Thesis, 2015. http://hdl.handle.net/2152/30527.

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This project examines mystical discourse in medieval India and medieval England as a site for the construction of new images of women and the feminine. I study the poems of three women mystics from western India, Muktabai (c. 1279-1297), Janabai (c. 1270-1350) and Bahinabai (c. 1628-1700) in conjunction with the prose accounts of the two most celebrated women mystics of late medieval England, Julian of Norwich (c. 1343-after 1413) and Margery Kempe (c. 1373-after 1438). My principal areas of inquiry are: self-authorizing strategies, conceptions of divinity, and the treatment of the domestic. I

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Barnard, Andries Gustav. "The religious ontology of Shri Aurobindo." Diss., 2004. http://hdl.handle.net/10500/982.

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Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes B

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Libros sobre el tema "Mysticism India"

Singh, Nagendra Kr. Islamic mysticism in India. New Delhi: A.P.H. Pub. Corp., 1996.

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Karel, Werner, ed. The Yogi and the mystic: Studies in Indian and comparative mysticism. Richmond: Curzon, 1994.

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Karel, Werner, ed. The Yogi and the mystic: Studies in Indian and comparative mysticism. London: Curzon, 1989.

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Uttarī Bhārata dīāṃ pramukkha niraguṇa sampradāwāṃ. Ludhiāṇā: Lāhaura Buka Shāpa, 2005.

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Basu, Helene. Habshi-Sklaven, Sidi-Fakire: Muslimische Heiligenverehrung im westlichen Indien. Berlin: Das Arabische Buch, 1995.

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Basu, Helene. Habshi-Sklaven, Sidi-Fakire: Muslimische Heiligenverehrung im westlichen Indien. Berlin: Das Arab Buch, 1995.

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Rangachari, Mahabhashyam. Sri Gurudeva Datta vaibhavam. Hyderabad, [India]: S.V. Panduranga Rao, 1987.

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Ram, Alexander, ed. New lives: 50 Westerners search for themselves in sacred India. Varanasi: Indica Books, 2004.

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Raju, R. K. A Mystic link with India: Life story of two pilgrim painters of Hungary. New Delhi: Allied Publishers, 1991.

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Visvanathan, Susan. An ethnography of mysticism: The narratives of Abhishiktananda, a French monk in India. Shimla: Indian Institute of Advanced Study, 1998.

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Capítulos de libros sobre el tema "Mysticism India"

Teer, Linda. "Indian and Christian Mysticism." In The Harp (Volume 23), edited by Baby Varghese, Rev Jacob Thekeparampil, and Abraham Kalakudi, 103–12. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233129-010.

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Mund, Subhendu. "An Indigenous Perception of 'Myth' and 'Mysticism': A Study in the Early Indian English Poetry." In The Making of Indian English Literature, 251–71. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003203902-17.

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"Criticizing the Sufis: The Debate in Early-Nineteenth-Century India." In Islamic Mysticism Contested, 452–67. BRILL, 1999. http://dx.doi.org/10.1163/9789004452725_026.

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Tripathi, Kamlesh Dutt. "STAGING ŚAKUNTALĀ IN INDIA:." In Memory, Metaphor and Mysticism in Kalidasa’s AbhijñānaŚākuntalam, 215–24. Anthem Press, 2020. http://dx.doi.org/10.2307/j.ctvqmp2cs.15.

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"Charismatic Versus Scriptual Authority: Naqshbandi Response to Deniers of Mediational Sufism in British India." In Islamic Mysticism Contested, 468–91. BRILL, 1999. http://dx.doi.org/10.1163/9789004452725_027.

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Hermansson, Patrik, David Lawrence, Joe Mulhall, and Simon Murdoch. "Myth, mysticism, India, and the alt-right." In The International Alt-Right, 235–50. Routledge, 2020. http://dx.doi.org/10.4324/9780429032486-17.

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Hyder, Syed Akbar. "Faiz, Love, and the Fellowship of the Oppressed." In India and the Cold War, 57–76. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469651163.003.0004.

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Faiz Ahmed Faiz was one of modern South Asia’s most renowned poets, his work a favorite not only of first Indian Prime Minister Jawaharlal Nehru, but of millions. Over the course of his later life, he had to navigate the complex realities of partition, a condition that refracted the larger bi-polar Cold War world in which he found himself. He raised his voice against illegal occupations, confronted religious charlatans, and protested the rule of military dictators. He was incarcerated in Pakistan, the country he embraced, while simultaneously impacting popular culture in neighboring India. He received the Soviet Union’s highest literary award even as he was once denied a visa to the United States. Through all of this, Faiz spoke of ways in which to rise from the parochial human to the universal being. This essay will focus on the modes of Faiz’s discourse that connect his present with liberatory moments of the past; in turn, this connects his personal struggle with those of everyday people, humanity writ large. The paper will draw from discourses of world citizenship that are embedded in Islamic mysticism (Sufism) to show how these discourses helped frame Faiz’s outlook and his critique of a world defined by negating opposites.

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Feldman, Walter. "Postlude: Music, Poetry, and Mysticism in The Ottoman Empire." In From Rumi to the Whirling Dervishes, 233–40. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474491853.003.0011.

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Rumi has been much appreciated as a Sufi poet throughout the Persianate World, from Bukhara and India to Iran itself. But today it is much less widely understood that Rumi’s legacy had no institutional basis in any of these countries. Through the Mevlevi Order of Dervishes this legacy had its center in the Seljuq and Karamanid states, and then the Ottoman Empire. Likewise, important elements of medieval Persianate Sufistic musical practices survived and were further developed in the Anatolian and later the Ottoman musical environments. Within this spiritual and cultural complex, human artistic creation held a highly significant role. Despite periods of political and economic instability, and the economic decline of most of Anatolia in relation to Istanbul and the European Ottoman provinces, the Mevlevis had both the cultural and economic resources to maintain the essence of this position for a period of over six centuries. In part due to their maintenance of the highest level of an Islamicate civilization close to its “classic” phase, the Mevlevis had the intellectual flexibility to help initiate the “locally generated modernity” of the long 18th century.They were also within its continuation under the harsher conditions of Western-oriented Ottoman modernity in the later 19th-early 20th centuries.

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Hultgren, Neil. "Automata, plot machinery and the imperial Gothic in Richard Marsh’s The Goddess." In Richard Marsh, popular fiction and literary culture, 1890-1915. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526124340.003.0008.

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This chapter analyses Richard Marsh’s 1900 novel The Goddess in relation to the late-Victorian imperial Gothic mode of writing. It suggests that Marsh’s novel demystifies the occult and supernatural aspects of the imperial Gothic through its depiction of a mechanical goddess. Marsh’s goddess is notable because she is not a supernatural being but an automaton, an example of ‘clockwork machinery’ set in violent motion by the novel’s criminal antagonist. Marsh’s novel looks back to Tipu’s tiger, a late-eighteenth-century automaton from Mysore, India, which enacted the death of an Englishman by a tiger. Marsh recalls Indian violence against the English through a fictional reimagining of the tiger, a familiar museum piece, as a goddess. The exposure of the goddess’s machinery is a shocking aesthetic strategy that strips the imperial Gothic of its veil of mysticism and, through a negotiation of the plot machinery of the fantastic, interrogates imperial Gothic conventions.

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Capper, Daniel. "The Buddha’s Nature." In Roaming Free Like a Deer, 37–62. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501759574.003.0003.

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This chapter elaborates on the nature of Buddhism. It starts with the Buddha's multifaceted interactions with nāgas which provides further understanding of the overall roles of natural beings in the Buddha's life. Moreover, nāgas articulate their personhood by practising Buddhism in sometimes surprising ways, while Buddha's personhood relationships with nonhumans arose with ambivalence as it does not provide evidence of nature mysticism. The chapter highlights the relevance of nāgas to meat eating and farming in India. It also discusses the previous lives of Gautama Buddha, which gave rise to the widespread use of ahimsa and animals as symbols within Buddhist scriptures. Additionally, the Buddha's teachings and example demonstrate the importance of maintaining respectful personhood friendships with nonhuman natural beings.

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