Mysticism And Religious Traditions

Essays look at mystical experience, consciousness, Sufism, English mystics, Saint Francis of Assisi, Taoism, and Confucianism

From divine visions to self-tortures, some strange mystical experiences have shaped the Christian tradition. Full of colourful detail, this book examines the mystical experiences that have determined the history of Christianity.

Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rūzbihān Baqlī—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that contemporary understandings of human experience must come from a fuller, more open view of religious experience.

This wide-ranging book covers all the major religious traditions, while exploring monistic and theistic mysticism, and such key issues as altered states of consciousness, sex, and visionary experiences.

Practical Mysticism in Islam and Christianity offers a comparative study of the works of the Sufi-poet Jalal al-Din Rumi (1207-1273) and the practical teachings of the German Dominican, Meister Eckhart (c1260-1327/8). Rumi has remained an influential figure in Islamic mystical discourse since the thirteenth century, while also extending his impact to the Western spiritual arena. However, his ideas have frequently been interpreted within the framework of other mystical, philosophical, or religious systems. Through its novel approach, this book aims to reformulate Rumi’s practical mysticism by employing four methodological principles: a) mysticism is a coherent structure with mutual interconnection between its parts; b) the imposition of alien structures to interpret any particular mysticism damages its inward coherency; c) practical mysticism consists of two main parts, namely practices and stages; and d) the proper use of comparative methodology enables a deeper understanding of each juxtaposed system. Eckhart’s speculative mysticism, which differs from and enjoys similarities with the love-based mysticism of Rumi, provides a "mirror" that highlights the special features of Rumi’s practical mysticism. Such comparison also allows a deeper comprehension of Eckhart’s practical thought. Offering a critical examination of practical mysticism, this book is a valuable resource for students and scholars of Islamic studies, comparative mysticism, and the intellectual history of Islam.

Taken collectively, the original essays in this new collection make up the most important exploration of mysticism and language to appear in many years. Written from diverse perspectives on a wide variety of religious and mystical traditions, ranging from Judaism and Christianity to Zen Buddhism and Hinduism, all the essays exhibit great erudition, a mastery of the original mystical sources, and philosophical and hermeneutical sophistication. Further, all recognize the inadequacy of treating the questions surrounding this subject a-contextually - outside of their historic, intellectual, and sociological circumstances. As such, these studies deepen the on-going revisionist, contextualist study of mysticism so powerfully and influentially inaugurated by two previous collections also edited by Steven Katz, Mysticism and Philosophical Analysis and Mysticism and Religious Traditions. Like its predecessors, the present collection includes work by some of the world's leading authorities on mysticism, including Moshe Idel, William Alston, Bernard McGinn, Ewert Cousins, Bimal Matilal, Carl Ernst, and Steven Katz. It is sure to become essential reading for everyone interested in mysticism, as well as those who study religion, comparative religion, philosophy, and history.

Mysticism is proving to be the chosen type of religion for future generations of believers in the West. As traditional institutional religion continues to decline, mystical thought is celebrated as a vital, subversive alternative. Evidence for this religious-cultural shift towards the mystical, the experiential, and indeed the creation-centered can be found in bookstores, most of which devote a large amount of shelf space to mystical themes and writers from the world religions. While this shift is not new, an increasing number of westerners are turning east because they find the fundamentally mystical thought of Asian religious traditions appealing. Furthermore, numerous westerners have actually become gurus and mystics within Eastern traditions. Mysticisms East and West examines the worldwide phenomenon of mystical experience across the world religions. In examining both Christian and non-Christian expressions of mysticism, this unique volume brings together a number of prominent evangelical scholars to analyze the central historical, cultural, and theological issues. Beginning in the East, these studies in mystical experience gradually move to the West and to Christian mysticism before concluding with a number of philosophically reflective essays examining the implications and nature of mysticism.