Results for 'mystical Versenkung'

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  1.  27
    A Versenkung mística diante da ética hermenêutica de Vattimo.Marcelo Barreira - 2008 - Filosofia Unisinos 9 (3):258-268. Translated by Marcelo Barreira.
    Gianni Vattimo associates “mystic” and metaphysics. The “forgetting of the being” would be coextensive to the abandonment (Gelassenheit) or to the mystic “losing oneself” (Versenkung) in the absolute. Based on this, the article analyzes the relevance and the possibility of the vattimiana hermeneutics referring to (Verwindung) “the mystic” to surpass it. The perspective of the hermeneutic ethics of Vattimo defends that the history of modernity, in its nihilism and secularization, keeps traces of the history of the salvation inaugurated by (...)
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  2. Nicola Masciandario.Synaesthesia : The Mystical Sense Of Law - 2018 - In Andreas Philippopoulos-Mihalopoulos (ed.), Routledge Handbook of Law and Theory. New York, NY: Routledge.
     
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  3. Mystical Humanism as Magical Realism.Rudolph Bauer - 2011 - Transmission: Journal of the Awareness Field 2.
    This paper focuses on mystical humanism as magical realism.
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  4.  92
    Mystic Union: An Essay in the Phenomenology of Mysticism.Nelson Pike - 1992 - Cornell Up.
    In this highly original and accessible book, one of our leading philosophers of religion seeks to answer this question by analyzing the several states of mystic union as they are described and explained in the classical primary literature ...
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  5.  6
    Three Mystics Walk Into a Tavern: A Once and Future Meeting of Rumi, Meister Eckhart, and Moses de León in Medieval Venice.James C. Harrington & Sidney G. Hall - 2015 - Lanham, Maryland: Hamilton Books. Edited by Sidney G. Hall.
    In Three Mystics Walk into a Tavern, Jalal ad-Din Rumi, Moses de León, and Meister Eckhart— three of the greatest mystics of all time—meet for an imaginary conversation that will inspire individuals of the twenty-first century to find their own spirituality and realize that everyone can be a mystic.
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  6.  64
    Mystical Writing, or the "Jouissance of Being".Jelica Šumič Riha - 2010 - Filozofski Vestnik 31 (2).
    Psychoanalysis’ primary aim is to reveal the emergence of the subject, beyond its identifications, as a response of the real. More specifically, psychoanalysis considers the realization of the subject as a response to the impossibility of the sexual relation. Claiming that “everyone is a poem”, Lacan signals that psychoanalysis aims not at that which is universal in the subject, but rather at what in the speaking being is most singular: the emergence of a way of enjoyment that would make up (...)
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  7. Islamic Mystical Dialetheism: Resolving the Paradox of God’s Unknowability and Ineffability.Abbas Ahsan - 2022 - Philosophia 50 (3):925-964.
    Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...)
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  8. The Mystic and the Ineffable.Christopher C. Yorke - 2008 - Akademiker Verlag.
    Mysticism and the sciences have traditionally been theoretical enemies, and the closer that philosophy allies itself with the sciences, the greater the philosophical tendency has been to attack mysticism as a possible avenue towards the acquisition of knowledge and/or understanding. Science and modern philosophy generally aim for epistemic disclosure of their contents, and, conversely, mysticism either aims at the restriction of esoteric knowledge, or claims such knowledge to be non-transferable. Thus the mystic is typically seen by analytic philosophers as a (...)
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  9.  12
    Mystic Bones.Mark C. Taylor - 2007 - University of Chicago Press.
    The desert has long been a theme in Mark C. Taylor’s work, from his inquiries into the religious significance of Las Vegas to his writings on earthworks artist Michael Heizer. At once haunted by absence and loss, the desert, for Taylor, is a place of exile and wandering, of temptation and tribulation. Bones, in turn, speak to his abiding interest in remnants, ruins, ritual, and immanence. Taylor combines his fascination in the detritus of the desert and its philosophical significance with (...)
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  10. Mystical Contemplation or Rational Reflection? The Double Meaning of Tafakkur in Shabistarī’s Rose Garden of Mystery.Rasoul Rahbari Ghazani & Aydın Topaloğlu - 2023 - Islam and Contemporary World 1 (1):9-30.
    This paper examines the following three questions: (1) In The Rose Garden of Mystery (Golshan-e Rāz), how does the prominent 7-8th-century Iranian Sufi, Maḥmūd Shabistarī, distinguish the mystical “contemplation” and “rational reflection” in pursuing divine knowledge? (2) Was Shabistarī an anti-rationalist (strict fideist)? (3) How does Shabistarī’s position fit into the ancient Greek, Neoplatonist, and medieval Islamic and Christian metaphysics? This paper examines Golshan-e Rāz in the context of Shabistarī’s other works, commentaries, secondary sources, and Islamic thought—Sufism and philosophy. (...)
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  11.  11
    Augustine Mystic and Mystagogue.Frederick Van Fleteren, Joseph C. Schnaubelt & Joseph Reino - 1994 - Peter Lang Incorporated, International Academic Publishers.
    This volume, entitled Augustine: Mystic and Mystagogue, studies the origins of Augustine's mystical writings, analyzing texts in which Augustine describes his own anagogic experiences and mysticism in general, and demonstrating the influence of Augustine's mystical analyses on later writers. The book is divided into four parts. In the Introduction, the editors posit critical questions concerning the nature of mysticism and present a monograph from the mid-1930's in English translation, wherein the author critiques many ascensional passages in Augustine. In (...)
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  12.  95
    Mystical Encounters with the Natural World:Experiences and Explanations: Experiences and Explanations.Paul Marshall - 2005 - Oxford University Press.
    Mystical experiences of the natural world bring a sense of unity, knowledge, self-transcendence, eternity, light, and love. This is the first detailed study of these intriguing phenomena. Paul Marshall surveys and evaluates a wide range of explanations put forward by religious thinkers, philosophers, and scientists, and offers his own perspective on the nature of these experiences.
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  13.  35
    Mystical techniques, mental processes, and states of consciousness in Abraham Abulafia’s Kabbalah: A reassessment.Vadim Putzu - 2019 - Archive for the Psychology of Religion 41 (2):89-104.
    This article reevaluates the mystical techniques and experiences peculiar to Abraham Abulafia’s Kabbalah and attempts to offer an alternative approach to their dominant understanding, which largely depends on Moshe Idel’s work. Current scholars of Jewish mysticism have a habit of highlighting the “unique character” of Abulafia’s mystical practices while asserting that they cannot be compared with the induction techniques and the psychophysical phenomena typical of hypnosis. While generally agreeing with the scholars discussed that the hyperactivation of the mind (...)
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  14. Mystical Feelings and the Process of Self-Transformation.Ruth Rebecca Tietjen - 2017 - Philosophia 45 (4):1623-1634.
    There is a need for inner recollection opposed to our everyday distraction. Our distraction is partly based on anthropological features and partly on social and cultural features. As well as feelings of distraction, we know experiences of being focussed from everyday life. As feelings in which distraction is absent, and as feelings in which we are partly and temporarily released from our own egocentric perspective, they remind us that a different kind of relation to ourselves and the world is possible. (...)
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  15. Mystical Theology and Platonism in the Time of Cusanus.Jason Aleksander, Michael E. Moore, Sean Hannan & Joshua Hollmann (eds.) - 2023 - Leiden: Brill.
    Mystical Theology and Platonism in the Time of Cusanus engages with the history of mystical theology and Neoplatonic philosophy through the lens of the 15th century philosopher and theologian, Nicholas of Cusa. The volume comprises nineteen essays that break down the barriers between medieval and Renaissance studies, reinterpreting Cusanus’ place in the history of thought by exploring the archive that informed his thinking, while also interrogating his works by exploring them from the standpoint of their later reception by (...)
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  16. The Mystical Way in the Fourth Gospel.L. William Countryman - 1987
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  17. The Mystic and the Metaphysician: Clarifying the Role of Meditation in the Search for Ultimate Reality.M. Albahari - 2019 - Journal of Consciousness Studies 26 (7-8):12-36.
    To seek fundamental truths, analytic metaphysicians generally start with observed phenomena. From here they typically move outwards, using discursive thought to posit scientifically informed theories about the ultimate reality behind appearances. Mystics, too, seek to uncover the reality behind appearances. However, their meditative methods typically start with experience and go inwards to a fundamental reality sometimes described as a pure conscious unity. Analytic metaphysicians may be tempted to dismiss the mystical approach as unworthy of investigation. In this paper I (...)
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  18. The Mystical and the Material: Slavoj Žižek and the French Reception of Mysticism.Marika Rose - 2014 - Sophia 53 (2):231-240.
    This paper will argue that the work of Slavoj Žižek can be fruitfully understood as a response to mystical theology as it has been received in two strands of 20th century French thought—psychoanalysis and phenomenology—and that Žižek's work in turn offers intriguing possibilities for the re-figuring of mystical theology by feminist philosophy of religion. Twentieth century French psychoanalysis is dominated by the work of Jacques Lacan and by his students Julia Kristeva and Luce Irigaray. All three of these (...)
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  19.  84
    Mystical Experience in the Spectrum of Altered States of Consciousness: Overlapping Discourses of Theology and Secular Sciences.Yuliya Mikhailovna Duplinskaya & Mark Vladimirovich Shugurov - 2022 - Philosophy and Culture (Russian Journal) 10:25-53.
    The subject of the study is the mystical experience as a kind of altered states of consciousness. The purpose of the article is to solve at the conceptual level the problem of distinguishing genuine mystical experience and various kinds of surrogate states with quasi-mystical content. The theoretical basis for solving this problem was the study of the panorama of moments of divergence and convergence of discourses of the humanities and natural sciences, as well as theology. In the (...)
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  20. The mystical and the political: Challenges for the australian catholic church.Robert Gascoigne - 2018 - The Australasian Catholic Record 95 (1):20.
    Gascoigne, Robert The sexual abuse crisis and the forthcoming plenary council of the Australian Catholic Church are both a provocation and an opportunity to reflect on the condition of the Catholic Church in Australia and to suggest how it might respond to new and challenging circumstances in ways that can inspire its future life and mission. In this article I want to consider some of the characteristics of the era of Australian Catholicism that is now in the recent past, as (...)
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  21.  33
    (1 other version)Mystical Jewish Sociology.Philip Wexler - 2007 - Journal for the Study of Religions and Ideologies 6 (18):206-217.
    The paper begins by engaging Mircea Eliade’s undervaluation of the importance of classical sociology of religion, namely, Durkheim and Weber, and goes on to show how much they share with him, particularly with regard to a critique of modern European civilization, and of the foundational importance of religion in society. This “other”, non-positivist, non-reductionist face of Durkheim and Weber is elaborated by showing their religious, even “primordial” approaches to the religious bases of society and culture. Eliade’s criticism of sociology is (...)
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  22.  1
    The ordinary and the mystical? Exploring the intersections of Spirituality and Public Theology.Dion A. Forster & George W. Marchinkowski - 2023 - HTS Theological Studies 80 (1):8.
    This article starts from the premise that the ordinary is the mystical. It does so by delving into the dynamic relationship between Spirituality and Public Theology against the backdrop of Christianity’s societal roles. It explores how Christian theology extends beyond private faith to address broad societal issues. Through a critical examination of Public Theology’s distinct contributions to contemporary discussions, the article emphasises the necessity of engaging Spirituality – with its focus on the divine-human relationship into this discourse.Contribution: This synthesis (...)
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  23.  35
    A Mystic in the Cathedral.Maria Anna Harley - 1996 - American Journal of Semiotics 13 (1-4):249-275.
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  24.  17
    Hadewijch: Mystic or theologian?Lisel H. Joubert - 2022 - HTS Theological Studies 78 (2):8.
    This article engages with the reception and naming of women by contemporary historians and theologians. The core question is as follows: when is a woman received as a theologian? This question is looked at via the works of Hadewijch, a 13th-century Flemish writer. Scholars easily group together women from the High Middle Ages as mystics, referring to the experiential character of their theology and their writing in the vernacular. These criteria of gender, language and experience then disqualify them as theologians (...)
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  25.  87
    Mystical Experience and the Apophatic Attitude.Sameer Yadav - 2016 - Journal of Analytic Theology 4:17-43.
    Apophaticism in mainstream analytic theology and philosophy of religion has come to denote a metaphysical and semantic thesis: that, due to divine transcendence, God is ineffable, inconceivable, or incomprehensible. But this conception fails to properly take account of the central claim of apophaticism as a special type of _mystical _theology. As such, the apophatic commitments to divine ineffability are instrumental. More fundamental is the function of theological ignorance to uniquely inform the task of theology and transform the theologian in union (...)
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  26. Mystice videre. Il gioco degli specchi tra neurobiologia e psicologia analitica.Ferruccio Vigna - 2010 - In Jung e le immagini. Moretti E. Vitali.
    Mystice videre: un modo particolare di vedere, sperimentato, lungo la storia dell’umanità, da coloro che hanno vissuto un’esperienza straordinaria di incontro con il sacro (termine che qui utilizzo nella sua accezione più ampia, di “ciò che è separato da” tutto ciò che è ordinario). Alludo ai mistici, ovviamente. Qualcuno, clinicamente parlando, potrebbe considerarli, con qualche ragione, individui patologici, ma sotto il profilo religioso si tratta di persone che hanno avuto la grazia di un incontro con il divino attraverso visioni profonde, (...)
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  27.  29
    Shamans, Mystics and Doctors. A Psychological Inquiry into India and Its Healing Traditions.Kenneth G. Zysk - 1983 - Journal of the American Oriental Society 103 (4):786.
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  28.  47
    Mystical Experiences in Nature.Tristan L. Snell & Janette G. Simmonds - 2015 - Archive for the Psychology of Religion 37 (2):169-184.
    Although research in ecopsychology commonly identifies the value of spiritual experiences in nature for psychological well-being and environmental behaviour, previous research has not compared the outcomes of these experiences in natural and human-built settings. In the present study, the relationship between self-reported mystical experiences in natural and human-built environments for psychological well-being and environmental behaviour was investigated. A sample of 305 participants completed an amended version of Hood's Mysticism Scale, a measure of psychological well-being, and brief environmental behaviour scale. (...)
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  29. Mystical ineffability: a nonconceptual theory.Sebastian Gäb - 2024 - International Journal for Philosophy of Religion (1):1-16.
    This paper discusses the nonconceptual theory of mystical ineffability which claims that mystical experiences can’t be expressed linguistically because they can’t be conceptualized. I discuss and refute two objections against it: (a) that unconceptualized experiences are impossible, and (b) that the theory is ad hoc because it provides no reason for why mystical experiences should be unconceptualizable. I argue against (a) that distinguishing different meanings of ‘object of experience’ leaves open the possibility of non-empty but objectless nonconceptual (...)
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  30. The mystical stance: The experience of self‐loss and Daniel Dennett's “center of narrative gravity”.William Simpson - 2014 - Zygon 49 (2):458-475.
    For centuries, mystically inclined practitioners from various religious traditions have articulated anomalous and mystical experiences. One common aspect of these experiences is the feeling of the loss of the sense of self, referred to as “self-loss.” The occurrence of “self-loss” can be understood as the feeling of losing the subject/object distinction in one's phenomenal experience. In this article, the author attempts to incorporate these anomalous experiences into modern understandings of the mind and “self” from philosophy and psychology. Accounts of (...)
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  31.  1
    Mystic doubt: In search of pure consciousness.Olof Ohlson - forthcoming - Anthropology of Consciousness:e12244.
    Transcendental Meditation (TM) holds that the essence of reality is “pure consciousness.” This piece contrasts three interpretations of their meditative trance: (i) TM doctrine, and (ii) scientific physicalism, (iii) with my own meditative experience. Pure consciousness events, defined as wakeful contentless consciousness, are known to occur, but what ontological basis do they have? While cosmic consciousness may be the only ontological ultimate there is, my meditative introspection does not neatly align with TM dogma. In search of the right metaphor, this (...)
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  32.  26
    (1 other version)Mystic Maybe's.Kevin Hart - 2004 - Revista Portuguesa de Filosofia 60 (4):1011 - 1024.
    "Mystic Maybe's": the title comes from Augustine Birrill's words on the death of Matthew Arnold. Is it true that Richard Kearney's philosophy of religion, like Arnold's reflections on the Bible, are "mystic maybe's," mere flirtations with possibility? In order to answer this question I seek to understand Kearney's expression "the God who may be" and to see if it fits into a non-metaphysical philosophy of religion. The expression is clarified by way of comparisons with Wolfhart Pannenberg's eschatological understanding of God (...)
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  33.  50
    Mystical orientation and psychological health : a study among university students in Turkey.Leslie J. Francis, U. Ok & Mandy Robbins - 2017 - Mental Health, Religion and Culture.
    This study examines the association between mystical experience, as captured by the Francis-Louden Mystical Orientation Scale, and psychological health, as captured by the Eysenckian three dimensional model of personality, among 329 students attending a state university in Turkey. The data reported no significant association between mystical orientation and psychoticism scores, and a small but significant positive association between mystical orientation and neuroticism scores, after controlling for sex differences. This finding suggests that there may be a small (...)
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  34.  18
    Practical Mystic: Religion, Science, and A. S. Eddington.Matthew Stanley - 2007 - University Of Chicago Press.
    Science and religion have long been thought incompatible. But nowhere has this apparent contradiction been more fully resolved than in the figure of A. S. Eddington (1882–1944), a pioneer in astrophysics, relativity, and the popularization of science, and a devout Quaker. Practical Mystic uses the figure of Eddington to shows how religious and scientific values can interact and overlap without compromising the integrity of either. Eddington was a world-class scientist who not only maintained his religious belief throughout his scientific career (...)
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  35. Mystical Bioethics Network.Michael Fox - 1999 - Eubios Journal of Asian and International Bioethics 9 (4):119-120.
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  36. Mystical Anarchism.Simon Critchley - 2009 - Critical Horizons 10 (2):272-306.
    This essay explores the philosophical significance of the history of mystical anarchism for contemporary ethics and politics. It examines the complex relationship between religion and politics, and elaborates the thesis that many of our contemporary political concepts are secularized theological concepts. After a critical discussion of Carl Schmitt's theory of sovereignty and John Gray's critique of liberal humanism, it examines the anarchist practices of medieval mystics such as Marguerite Porete and the heresy of the Movement of the Free Spirit, (...)
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  37. A Mystical Philosophy: Transcendence and Immanence in the Works of Virginia Woolf and Iris Murdoch.Donna J. Lazenby - 2014 - New York: Bloomsbury Academic.
    A Mystical Philosophy contributes to the contemporary resurgence of interest in Spirituality, but from a new direction. Revealing, in an original and provocative study, the mystical contents of the works of famous atheists Virginia Woolf and Iris Murdoch, Donna Lazenby shows how these thinkers' refusal to construe worldviews on available reductive models brought them to offer radically alternative pictures of life which maintain its mysteriousness, and promote a mystical way of knowing. This book makes a daring claim: (...)
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  38.  19
    Mystics of al-Andalus: Ibn Barrajān and Islamic Thought in the Twelfth Century. By Yousef Casewit.Michael Ebstein - 2022 - Journal of the American Oriental Society 139 (3).
    The Mystics of al-Andalus: Ibn Barrajān and Islamic Thought in the Twelfth Century. By Yousef Casewit. Cambridge Studies in Islamic Civilization. Cambridge: Cambridge University Press, 2017. Pp. xvi + 353. $100, £95.
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  39. Mystical experience, mystical doctrine, mystical technique.Peter Moore - 1978 - In Steven T. Katz (ed.), Mysticism and philosophical analysis. New York: Oxford University Press. pp. 101--131.
     
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  40.  59
    The Mystical Sources of Existentialist Thought: Being, Nothingness, Love.George Pattison & Kate Kirkpatrick - 2018 - Abingdon, UK: Routledge.
    At the time when existentialism was a dominant intellectual and cultural force, a number of commentators observed that some of the language of existential philosophy, not least its interpretation of human existence in terms of nothingness, evoked the language of so-called mystical writers. This book takes on this observation and explores the evidence for the influence of mysticism on the philosophy of existentialism. It begins by delving into definitions of mysticism and existentialism and then traces the elements of mysticism (...)
  41.  56
    The Mystical Experience: With an Emphasis on Wittgenstein and Zen.Charles H. Cox & Jean W. Cox - 1976 - Religious Studies 12 (4):483 - 491.
    Mysticism and the mystical experience seemingly play little or no part in our Western tradition. Certainly there is no mystical tradition in the West such as Zen Buddhism, nor is there any great understanding of or influence from the writings of Heraclitus, Spinoza, or the mystical passages in the early work of Wittgenstein. Mysticism has been generally misunderstood in the West, and it has even evoked the attacks of philosophers and theologians. 1 Mysticism to many conjures up (...)
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  42. Mystical Theology of St. Simeon New Theologian.Metropolitan Hilarion of Volokolamsk - 2015 - European Journal for Philosophy of Religion 7 (2):3-20.
    The article deals with the problem of the divine light in the mystical works of St Symeon the New Theologian in the context of the Eastern Christian ascetical tradition. The author focuses on the passages referring to the divine light in the works of Evagrios Pontikos, St Isaac the Syrian, St Maximus the Confessor, and in the Makarian corpus. As is shown in the present contribution, none of these authors created a fully-developed theory of the vision of the divine (...)
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  43. are Mystical Experiences Evidence For The Existence Of A Transcendent Reality? Evaluating Eugene D'aquili And Andrew Newberg's Argument For Absolute Unitary Being.Jonathan Miller - 2009 - Florida Philosophical Review 9 (1):40-55.
    The neuroscientists Eugene d'Aquili and Andrew Newberg, in addition to defending an empirically fruitful model of mystical experiences, argue that such experiences constitute evidence for the existence of a transcendent reality, which they call "Absolute Unitary Being." D'Aquili and Newberg point out that mystical experiences carry with them a vivid sense of reality, and that they involve characteristic forms of brain activity, just like perceptions of objects in ordinary waking consciousness. Their argument for Absolute Unitary Being fails, however, (...)
     
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  44. Muslim mystics and indian religions.P. Jackson - 1994 - Journal of Dharma 19 (4):337-349.
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  45.  26
    Beyond death: the mystical teachings of ʻAyn al-Quḍāt al-Hamadhānī.Firoozeh Papan-Matin - 2010 - Boston: Brill.
    This famous Persian mystic was born in Hamadhān in ah 490 or 492 (ad/) and was executed in the same town in 525/ on the charge of heresy. ...
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  46. The mystical philosophy of Alan Watts. Prefatory note / Peter J. Columbus ; Essay.Herman F. Suligoj - 2024 - In Peter J. Columbus (ed.), Alan Watts in late-twentieth-century discourse: commentary and criticism from 1974-1994. New York, NY: Routledge.
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  47.  9
    Neo-mystic consciousness as a ground for modern organization forms of development of religious and esoteric practices.S. N. Volkov - 2018 - Liberal Arts in Russiaроссийский Гуманитарный Журналrossijskij Gumanitarnyj Žurnalrossijskij Gumanitarnyj Zhurnalrossiiskii Gumanitarnyi Zhurnal 7 (2):110.
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  48. Mystical naturalism.Leonard Angel - 2002 - Religious Studies 38 (3):317-338.
    This paper suggests that an ontologically reductionist view of nature which also accepts the completeness of causality at the level of physics can support (1) the blissful transfiguration of the moral, (2) mystical release from standard ego-identification, and (3) psycho-physical transformation cultivated through meditative practice. This mystical naturalism provides the basis for a thicker, more vigorous institutional religious life, including religious life centred around meditation practices, personalist meanings, and the theology of incarnation, than current proposals for strongly naturalist (...)
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  49. Perennial Idealism: A Mystical Solution to the Mind-Body Problem.Miri Albahari - 2019 - Philosophers' Imprint 19.
    Each well-known proposed solution to the mind-body problem encounters an impasse. These take the form of an explanatory gap, such as the one between mental and physical, or between micro-subjects and macro-subject. The dialectical pressure to bridge these gaps is generating positions in which consciousness is becoming increasingly foundational. The most recent of these, cosmopsychism, typically casts the entire cosmos as a perspectival subject whose mind grounds those of more limited subjects like ourselves. I review the dialectic from materialism and (...)
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  50. The Mystic Will. Based on a Study of the Philosophy of Jacob Boehme.Howard H. Brinton - 1932 - Philosophy 7 (25):114-115.
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