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Articles de revues sur le sujet « Mysticism India »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 4 mars 2023

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1

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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Bakić-Hayden, Milica. "Nesting Orientalisms: The Case of Former Yugoslavia." Slavic Review 54, no. 4 (1995): 917–31. http://dx.doi.org/10.2307/2501399.

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This paper introduces the notion of “nesting orientalisms” to investigate some of the complexity of the east/west dichotomy which has underlain scholarship on “Orientalism” since the publication of Said's classic polemic, a discourse in which “East,” like “West,” is much more of a project than a place. While geographical boundaries of the “Orient“ shifted throughout history, the concept of “Orient” as “other” has remained more or less unchanged. Moreover, cultures and ideologies tacitly presuppose the valorized dichotomy between east and west, and have incorporated various “essences” into the

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Forsthoefel, Thomas A. "Weaving the Inward Thread to Awakening: The Perennial Appeal of Ramana Maharshi." Horizons 29, no. 2 (2002): 240–59. http://dx.doi.org/10.1017/s0360966900010124.

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ABSTRACTThis article considers the “perennial” appeal of Ramana Maharshi, the twentieth-century Hindu saint from South India (1879–1950). While not as well-known in the West as either Ramakrishna or Ramana's contemporary, Sri Aurobindo, Ramana's life and teaching have evoked a surprisingly strong positive reaction from Indians and Westerners alike. The reason for this, first of all, is to be located in the perennial philosophy which his life and teaching implicate, and the use made of that philosophy by neo-Hindu apologists or Western scholars and spiritual figures interested in “mysticism” ac

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Djalal, Abdul. "Shaykh Waliyullah al-Dihlawi dan Konsep-Konsep Kunci dalam Penafsiran Alquran." Mutawatir 8, no. 1 (July 20, 2020): 124–42. http://dx.doi.org/10.15642/mutawatir.2018.8.1.124-142.

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This article attempts to explore the thought of Shaykh Waliyullah al-Dihlawi on the Qur’an and key concepts of the Qur’anic science. By using historical approach and content analysis method, I argue that al-Dihlawi is a Muslim reformist whose thought on understanding the Qur’an is rarely discussed by Indonesian Muslim scholars. He is expert not only in the field of Islamic law, mysticism, and thought, but also in the field of Qur’anic exegesis. His thought and ideas have been referred to and followed by Muslims of Bahrevi and Deoband and has inspired the ideas of neo-Mu’tazilah in India. Throu

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Basu, Ratan Lal. "ASPECTOS CIENTÍFICOS Y BENEFICIOSOS DEL CULTO TANTRICO." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 2 (July 19, 2016): 26–49. http://dx.doi.org/10.32351/rca.v1.2.15.

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Este artículo se propone identificar y aislar lo científico y beneficioso de la falsedad, superstición y misticismo que envuelve al tantrismo.De todas las prácticas religiosas y semireligiosas antiguas de la India, el culto tántrico es el que ha conseguido el mayor reconocimiento y la mayor popularidad en todo el mundo. La razón de esta popularidad no ha sido el interés académico, espiritual o filosófico. Por el contrario, se lo ha asociado con promesas de obtener poderes mágicos y sobrenaturales, como también promesas de mejorar la potencia sexual y la intensidad del disfrute sexual y restabl

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Ahmed, Mo Gulfaraz. "The Sufi Silsila and the Influence of Hinduism on Sufism." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 1 (January 20, 2022): 129–33. http://dx.doi.org/10.31305/rrijm.2022.v07.i01.019.

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India has been a Hindu nation from the very beginning. The Brahmins were considered to belong to the upper caste in Hinduism and the practices followed by the Muslims were opposite to those of the Hindus. After the Arab invasion of India, Islam was widely propagated by those who migrated to India. Sufis have the most important contribution in the propagation of Islam in India. Sufism or Islamic mysticism developed from the core ideas of Islam. Sufi saints tried to bring harmony in the society and a harmonious trend was established by them. Thus, the universality of Sufism is accepted in all ha

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Babu, Roshni. "Tending Immanence, Transcending Sectarianism: Plane of Mixed Castes and Religions." CASTE / A Global Journal on Social Exclusion 2, no. 2 (December 18, 2021): 359–74. http://dx.doi.org/10.26812/caste.v2i2.230.

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The attempt in this article is to extrapolate the notion of hybridity latent in B. R. Ambedkar’s reflections on mixed castes, and outcastes, which subsequently leads to the causal link that he then derives gesticulating to social evils, namely, the origin of untouchability. Whether this embryonic notion of hybridity present in Ambedkar’s work is amenable to the extrapolation of Dalit identity thought along the lines of Gilles Deleuze’s notion of “immanent mixtures” is a thread that this study pursues. This certainly has broad implications for the prevalent notions of Dalit identity. This study

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Fajar, Fajar, and Ridhwan Ridhwan. "PERAN SENI TEATER DALAM MENTRANSFER NILAI-NILAI AKHLAK PADA PEMBELAJARAN SEJARAH KEBUDAYAAN ISLAM." AL-QAYYIMAH: Jurnal Pendidikan Islam 4, no. 2 (November 29, 2021): 151–74. http://dx.doi.org/10.30863/aqym.v4i2.2033.

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This paper examines the role of theater arts in transferring moral values in islamic cultural history learning. This paper aims to reveal the meaning and origin of theater as well as the moral values contained in learning the history of Islamic culture through theater. The research method uses literature review. The results of the research show that theater is a matter of mysticism, in my eyes there are many things that can be tried in theater, because the crisis experienced by the Indonesian state for me is a spiritual tension. At first the theater was only performed for ritual purposes only

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Zysk, Kenneth G., and Kamakhya Prasad Singh Choudhary. "Modern Indian Mysticism." Journal of the American Oriental Society 105, no. 4 (October 1985): 807. http://dx.doi.org/10.2307/602807.

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Yusna, Darni. "BUDDHISM: AN OVERVIEW OF ITS PHILOSOPHY AND DEVELOPMENT IN RUSSIA." Alfuad: Jurnal Sosial Keagamaan 5, no. 2 (November 26, 2021): 1. http://dx.doi.org/10.31958/jsk.v5i2.4608.

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It is a positivist philosophy that assumed a religious character, and it appeared in India after the Hindu Brahmin religion in the fifth century B.C. In the beginning, it was opposed to Hinduism and tended to take care of the human being. It also included a call to mysticism and harshness, and the rejection of luxury, and the call for love, tolerance, and doing good. After the death of its founder, it turned into false beliefs of a pagan nature, and its followers exaggerated its founder until he worshipped him. We conducted a literature study by reviewing various sources and using a descriptiv

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Shrivastava, Dr Ku Richa. "Environmental, Eco - Criticism and Eco - Feminist Perspectives in Rohinton Mistry’s A Fine Balance & Gloria Naylor’s Linden Hills." SMART MOVES JOURNAL IJELLH 7, no. 8 (August 28, 2019): 16. http://dx.doi.org/10.24113/ijellh.v7i8.9610.

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This paper attempts a reading of Rohinton Mistry’s novel A Fine Balance (1997) and Gloria Naylor’s Linden Hills (1985) envision insights from recent developments in eco-criticism and eco-feminism. Through Gender theory eco-feminism substantiates the silence of women in Linden Hills. Eco-criticism is a form of literary criticism based on ecological perspectives. It investigates the relation between human and the natural world in literature, such as the way in which environmental issues, cultural issues concerning the environment and attitudes towards nature are presented and analyzed. One

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., Mudita. "Mysticism in Indian English poetry." RESEARCH HUB International Multidisciplinary Research Journal 7, no. 10 (October 5, 2020): 1–2. http://dx.doi.org/10.53573/rhimrj.2020.v07i10.001.

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Nasution, Ismail Fahmi Arrauf. "BUKU PANDUAN PENGKAFIRAN: Evaluasi Kritis Tibyān fī Ma’rifat al-Adyān karya Nūr al-Dīn al-Ranīrī." Jurnal THEOLOGIA 29, no. 1 (September 2, 2018): 59. http://dx.doi.org/10.21580/teo.2018.29.1.2313.

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<p class="Iabstrak"><strong>Abstract</strong>: <em>The aim of this article is to critically evaluate the thought of Nūr al-Dīn al-Ranīrī, particularly his thought in Tibyān fī Ma’rifat al-Adyān. The book contained his accusation of others as being a kafir. This Indian origin theologian explained the history of religions from the times of Adam to the times of Jesus. He claimed that those pre-Islamic religion had perverted. He discussed also Islamic theological schools such as Rafidi, Khawarij, Jabbariyah, Qadariyah, Jahmiyah, Murji'ah and Karamiyah. He said that those sc

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Samantaray, Swati. "Cosmic Mysticism: Quest for the Absolute in the Works of Tagore and Sri Aurobindo." International Journal of Applied Linguistics and English Literature 6, no. 1 (November 19, 2016): 298. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.1p.298.

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Cosmic mysticism is an immediate experience of oneness with God by means of ecstatic and wordless contemplation. The Indian Renaissance poets Rabindranath Tagore and Sri Aurobindo are spiritual humanists who believe that the entire creation is pervaded by the presence of God. Their exceptional minds have an instinctive urge to synthesize and transform, transmute and transcend the aspects of reality. They regard humans as a replica of the Divine Spirit and hence they value man's ideals and aspirations. Their ways of depicting this is very different, albeit their works bear an analogous thematic

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Vohra, Dr Shalini, and Dr Sunita Bhola. "Representing Mysticism: Select Writings of Namita Gokhale." International Journal of English Literature and Social Sciences 7, no. 4 (2022): 094–99. http://dx.doi.org/10.22161/ijels.74.14.

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This study attempts to explore the various elements of mysticism. It is important to note that Mysticism can be defined as a belief in which union with the Absolute can be achieved through contemplation or self-surrender. It has also been associated with super natural and occult practices. For this study, the writings of Namita Gokhale has been undertaken. Her writings deal withvaried aspects of mysticism. When she writes about the myths associated with trees and mountains, she is trying to attain that union and is in the pursuit to justify the different sets of practices, especially in the In

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Majumdar, Deepa. "Revisiting Brehier – Differences between Plotinus’ Enneads and Advaita Vedānta." Philotheos 21, no. 1 (2021): 5–25. http://dx.doi.org/10.5840/philotheos20212111.

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Bréhier revives the possibility of Indian Upaniṣadic influence on Plotinus, specifically in the area of mysticism – asking what in Plotinus’ philosophy is foreign with respect to the Greek philosophical tradition. After Bréhier there are vigorous defenses of Plotinus’ Greek origins – not all of which respond directly to the key issues he raises, or address Plotinus’ mysticism specifically. My purpose in this paper is not to answer Bréhier, but to revisit him, for the purpose of delineating paradigmatic differences between Plotinus’ metaphysics and that in Advaita Vedānta. Starting with differe

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Rosa, P., and M. Halada. "New species and new records of cuckoo wasps (Hymenoptera: Chrysididae) from India and Sri Lanka." Zoosystematica Rossica 30, no. 2 (October 5, 2021): 190–212. http://dx.doi.org/10.31610/zsr/2021.30.2.190.

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A contribution to the knowledge of Indian and Sri Lankan Chrysididae is given. The following six species are described: Chrysis decorosasp. nov. from Rajasthan (Ch. maindroni group); Ch. glauca sp. nov. from Karnataka (Ch. succincta group); Ch. zdenula sp. nov. from Tamil Nadu (Ch. succincta group); Ch. kartikeya sp. nov. from Tamil Nadu (Ch. decemdentata group); Ch. unidentata sp. nov. from Tamil Nadu (Ch. unidentata group); Hedychridium zeylanicum sp. nov. from Sri Lanka (H. roseum group). The Chrysis unidentata group is established here; the Ch. maindroni, Ch. pulchella and Hedychridium ro

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Katz, Steven T. "Mysticism and Ethics in Western Mystical Traditions." Religious Studies 28, no. 3 (September 1992): 407–23. http://dx.doi.org/10.1017/s0034412500021752.

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Having considered the role of ethics in Indian mystical teachings in a previous, related, essay I would like to consider the same question in its western religious contexts in the present paper, beginning with the Christian mystical tradition. As is the case with Asian traditions charges of moral unconcern are widely directed at Christian mystics, but they are false. Christian mystics are not indifferent to morality nor do they disconnect morality from an intrinsic relationship to their mystical quest. Augustine would already teach that the story of Leah and Rachel was an instructive allegory

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Sharma, Arvind, and Karel Werner. "The Yogi and the Mystic: Studies in Indian and Comparative Mysticism." Pacific Affairs 64, no. 1 (1991): 121. http://dx.doi.org/10.2307/2760389.

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Seyed-Gohrab, Asghar. "Khomeini the Poet Mystic." Die Welt des Islams 51, no. 3-4 (2011): 438–58. http://dx.doi.org/10.1163/157006011x603550.

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AbstractAyatollah Khomeini (1902-1989), the founder of the Islamic Republic of Iran, is commonly known in the West for his political reading of Islam. Especially his death-sentence against the British-Indian writer Salman Rushdie, in 1989, strengthened his image as a fundamentalist. Khomeini as a hermit and mystic poet who composed poetry about selfless love, wine and mystic union is, for the western public, contradictio in terminis. Yet mysticism and poetry are two essential aspects of his personality, usually overshadowed by his outspoken political views.

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Ketola, Kimmo. "Can the Modes Theory of Religiosity Account for Mystical Traditions? An Empirical Study of Practitioners of Yoga and Meditation." Journal of Cognition and Culture 9, no. 1-2 (2009): 79–113. http://dx.doi.org/10.1163/156853709x414665.

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AbstractOne of the enduring problems in theories of religion is to explain why it often entails such a heavy investment of time and other resources without apparent prospects of immediate pay-off. This "costliness" of religion is especially salient in forms of religiosity known as mysticism and/or asceticism, both of which can be found in many religious traditions. The anthropologist Harvey Whitehouse's theory of the two modes of religiosity (or modes theory) attempts to explain costly and routinised religious practices by assuming that the frequent repetition of rituals serves the purpose of

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Gupta, Rashmi, and Vijayan Pillai. "HARNESSING THE HEALING POWER OF WESTERN AND NON-WESTERN HEALERS: IMPLICATIONS FOR SOCIAL WORK PRACTICE." Innovation in Aging 3, Supplement_1 (November 2019): S428. http://dx.doi.org/10.1093/geroni/igz038.1602.

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Abstract Non Western therapies have played a vital role in dealing with a variety of crisis such as physical, emotional and existential over the last few centuries (Ejaz, 2000). Since the introduction of Western medicine in India as early as the eighteenth century, the two systems of medicine have coexisted and influenced each other. Mutual recognition of the therapeutic values of the two systems was further bolstered when American medicine recognized the role of alternative therapies as viable option for healing in the early eighties. The purpose of this paper is to examine the roles two kind

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DeWeese, D. "Women Mystics and Sufi Shrines in India By KELLY PEMBERTON." Journal of Islamic Studies 24, no. 1 (October 25, 2012): 109–13. http://dx.doi.org/10.1093/jis/ets086.

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Ryzhakova, Svetlana I. "CORPUS TOTUM – CORPUS FRACTUM – CORPUS MYSTICUM. THE BODY AND ITS PARTS IN RELIGION AND CULTURE." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2022): 11–29. http://dx.doi.org/10.28995/2658-4158-2022-1-11-29.

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The article presents an analysis of the famous Indian myth about the dissected body of Sati, which became the basis for both a number of philosophical concepts and local cults, linked together by the idea of the wholeness of the dispersed body of the goddess. On a broad historical, cultural and ethnographic material, the author explores the categories of corporeality, ideas about boundaries, identity, belonging, ethics and aesthetics of the body, about social and ritual bodies, about the instrumental function of the human body as a universal measure, simultaneously serving as an object and sub

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Weerasena, K. S. A. "The Role of the Postcolonial Indian Writer in Promoting Hinduism with Reference to Mysticism." CINEC Academic Journal 2 (December 30, 2017): 61. http://dx.doi.org/10.4038/caj.v2i0.57.

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Arnold, Alison. "Sidi Sufis: African Indian Mystics of Gujarat (review)." Asian Music 36, no. 2 (2005): 117–20. http://dx.doi.org/10.1353/amu.2005.0013.

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Hicks, David, and P. J. Zoetmulder. "Pantheism and Monism in Javanese Suluk Literature: Islamic and Indian Mysticism in an Indonesian Setting." Pacific Affairs 69, no. 4 (1996): 600. http://dx.doi.org/10.2307/2761214.

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Masri, Abdul Rasyid. "SHEIKH YŪSUF AL-MAQASSARY AND HIS REFORM IDEAS IN THE SPREAD OF ISLAM IN GOWA-MAKASSAR IN THE SEVENTEENTH CENTURY." Jurnal Dakwah Tabligh 20, no. 2 (December 31, 2019): 184. http://dx.doi.org/10.24252/jdt.v20i2.10610.

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This paper relates to the brief history of Sheikh Yῡsuf al-Makassary as well as his brief role in the Spread of Islam in Gowa-Makassar as his birth land.Sheikh Yῡsuf was born in 1626 M and grew up among noble families of Gowa-Tallo Kingdoms and then travelled to seek and deepen his Islamic knowledge from Aceh, India to the middle East (1645-1668) or for around 23 years and then he became a great ṣῡfῑ and left many of his treatises for Islamic community, especially for his followers, which are most of them still preserved at Universiteit Bibliotheq Leiden and the national museum of Jakarta at t

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Retief, Francois P., and Louise C. Cilliers. "Astrology and medicine in antiquity and the middle ages." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 29, no. 1 (January 13, 2010): 1–9. http://dx.doi.org/10.4102/satnt.v29i1.2.

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Astrology is a pseudo-science based on the assumption that the well-being of humankind, and its health in particular, is inﬂuenced in a constant and predictable fashion by the stars and other stellar bodies. Its origins can probably be traced back to Mesopotamia of the 3rd millennium BC and was particularly popular in Graeco-Roman times and the Medieval Era. Astrology in Western countries has always differed from that in the Far East, and while it largely lost its popularity in the West after the Renaissance, it still remains of considerable signiﬁcance in countries like China and Tibet. Astro

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DeNapoli, Antoinette. "Earning God through the “One-Hundred Rupee Note”: Nirguṇa Bhakti and Religious Experience among Hindu Renouncers in North India". Religions 9, № 12 (11 грудня 2018): 408. http://dx.doi.org/10.3390/rel9120408.

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This article examines the everyday religious phenomenon of nirguṇa bhakti as it is experienced by Hindu renouncers (sādhus) in North India. As an Indian language concept, nirguṇa bhakti characterizes a type of devotion (bhakti) that is expressed in relation to a divinity who is said to be without (nir) the worldly characteristics and attributes of sex and gender, name and form, race and ethnicity, class and caste. Although bhakti requires a relationship between the devotee and the deity, the nirguṇa kind transcends the boundaries of relational experience, dissolving concepts of “self” and “oth

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Vikhrova, Kseniya A. "Religious mysticism of the “American Dream” in the tale “The King's Indian” by John Champlin Gardner Jr." Vestnik of Kostroma State University 27, no. 1 (March 31, 2021): 129–35. http://dx.doi.org/10.34216/1998-0817-2021-27-1-129-135.

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The metanarrative of the “American Dream” has a comprehensive impact on the social, political and cultural life of the United States, it attracts unflagging attention of researchers and it is interpreted in a significant number of works of art. This article analyses the functioning of the religious and mystical experience as a factor in achieving the “American Dream” “American Dream” in the tale “The King's Indian” (1974) by John Champlin Gardner Jr. (1933-1982), and it also attempts to determine the mechanism for the embodiment of the national utopian project in this work of fiction. The anal

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Lynch, Owen, and Sudir Kakar. "Shamans, Mystics, and Doctors: A Psychological Inquiry into India and Its Healing Traditions." Anthropological Quarterly 66, no. 2 (April 1993): 99. http://dx.doi.org/10.2307/3317109.

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Kakar, Sudhir. "Shamans, Mystics and Doctors: A Psychological Inquiry into India and Its Healing Traditions." Philosophy East and West 43, no. 2 (April 1993): 352. http://dx.doi.org/10.2307/1399636.

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Sharif al Mujahid. "Muslim Nationalism." American Journal of Islam and Society 2, no. 1 (July 1, 1985): 29–40. http://dx.doi.org/10.35632/ajis.v2i1.2922.

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Muhammad Iqbal (1877-1938) was a man of great many ideas-sublime and serene, dynamic and romatic, provocative and profound.He was both a great poet and a serious thinker; but in poetic works liesenshrined most of his thought. It seems rather platitudinous to say, but itis important to note, that a poet is essentially a man of moods, and enjoysa sort of poetic license which is scrupulously denied to a prose-writer.Since a poet usually gives utterance to his reactions to a given situation,his utterances and ideas need not always be compatible with one another.Such was the case with Iqbal.During

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Banerjee, Anindita. "Liberation Theosophy: Discovering India and Orienting Russia between Velimir Khlebnikov and Helena Blavatsky." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 610–24. http://dx.doi.org/10.1632/pmla.2011.126.3.610.

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Between the Volga and the Ganges lies a vast yet little-examined zone of linguistic, religious, ethnoracial, and political contact shaped over many centuries by mobile communities of traders, saints, soldiers, and rebels. This is the space from which Velimir Khlebnikov, modernist poet and philosopher of history, articulates a vision of revolutionary internationalism. Khlebnikov's quasi-fictional journey from Russia's Islamic borderlands to the Indian subcontinent “in search of an idea that will free all oppressed people” transforms Madame Blavatsky's heosophical interpretation of ancient India

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Ghimire, Sushil. "Identity in Spirituality: A Review of the Play Chandalika by Tagore." Journal of Balkumari College 8 (December 31, 2019): 46–50. http://dx.doi.org/10.3126/jbkc.v8i0.29306.

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Rabindranath Tagore, the Nobel Prize winner for literature, is the first excellent Indian author whose creative efforts-poetry, prose, drama-present a superb Triveni of, mysticism, humanism and philosophy. His significant dance play Chandalika reveals the theme of marginal(Dalit) voice and role of Buddhism in the play. The play displays a chandal girl's realization that she's a human being like any other and it's wrong for her to believe under the notice of people from the upper castes. This play is about awakening a feeling of her identity in a Chandal-woman, and its awakened realization that

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Rany Varghese. "Rabindranath Tagore’s Gitanjali: An Ecocritical Study." Creative Launcher 5, no. 3 (August 30, 2020): 247–56. http://dx.doi.org/10.53032/tcl.2020.5.3.32.

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Rabindranath Tagore’s Gitanjali is a garland of songs which adorns the Indian English poetry with its fragranced melodious strings sung by someone who experienced an ecstasy—a state of divine union of soul with the Supreme. Tagore’s philosophy of nature has wide range and variety. The imagery, pervasive but not startling, is taken from nature and from Indian classical mythology. Tagore was also bold enough to fight against the fineries that keep man away from mother earth. Tagore’s Gitanjali echoes in its cadence the essence of every religion, giving solace to the whole humanity in the heart o

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Kundra, Nakul. "Vaishnava Nation and Militant Nationalism in Bankimacandra Chatterji’s Anandamath, or The Sacred Brotherhood." Journal of Religion and Violence 9, no. 1 (2021): 123–42. http://dx.doi.org/10.5840/jrv202142588.

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Anandamath, or The Sacred Brotherhood (hereinafter “Anandamath”) is a political novel. In this literary work, Vaishnavism, one of the major forms of modern Hinduism, lays the foundation of the Bengali Vaishnava nation and provides the Children with a moral justification for resorting to violence under the auspices of state-seeking nationalism, which is a sociopolitical phenomenon in which members of a nation try to attain “a certain amount of sovereignty” or “political autonomy” (Guichard 2010: 15). To justify militant nationalism, Bankimacandra Chatterji (hereinafter “Bankim”) creates a code

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Karlsson, Thomas. "Kabbalah in Sweden." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 88–97. http://dx.doi.org/10.30674/scripta.67329.

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This article examines the history of Kabbalah in Sweden. The reader is presented with an overall view to Kabbalah in Sweden: first, the Johannes Bureus and the Nordic Kabbalah, Kabbalah after Bureus, Kabbalistic literature, and last, Kabbalah in Sweden today. When the Kabbalah reached Sweden it was mainly the non-Jewish Kabbalah that gained influence, even if its Jewish roots were acknowledged. Johannes Bureus unites, in a similar fashion as do the Christian Kabbalists in continental Europe, Christian motifs with the symbolic world of the Kabbalah. Bureus, however, adds runes, ancient Norse go

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Professor Sagheer Ifraheem. "Followers Of Humanity: Khusrao And Kabir." Dareecha-e-Tahqeeq 2, no. 4 (March 21, 2022): 1–12. http://dx.doi.org/10.58760/dareechaetahqeeq.v2i4.27.

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The conflict between religion and the world has intensified man's curiosity about the true purpose of life. This credit has been with the people and the properties, both Hindu and Muslim, and when the followers of both the Dharmas have focused on one center, it has been the center of humanity. This axis has given the idea of unity in abundance. Mixed civilization has been given priority and spirit of equality has been nurtured. This conflict may be between Aryans and Dravidians, Buddhists, Jains, Brahmins or Hindus, Muslims but this conflict has also paved the way reconciliation and unity. H

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Lifintseva, Tatyana, and Dmitry Tourko. "The Strategy of Ontological Negativity in Meister Eckhart’s Metaphysics and in Philosophical Traditions of India." Religions 9, no. 12 (November 26, 2018): 386. http://dx.doi.org/10.3390/rel9120386.

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In this article, the authors investigate ontological strategies in Meister Eckhart’s metaphysics, which remounts Neoplatonism and the Corpus Areopagiticum, and in two schools of Indian philosophical tradition, the Advaita Vedanta and Early Buddhism. Along with differences in the anthropology, epistemology, and soteriology of these traditions, we can find similar strategies of ontological negativity and mystical experience in both traditions: detachment from the world of images and forms as the highest blessing; non-association of oneself with corporality, feelings, cognitive ability and reason

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