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2009 J. Jakonen
The American philosopher Ken Wilber has taken on a sizeable challenge by trying to unsnarl the modern world-knot and its secular worldview. In the course of his almost forty years of predominantly solitary study (he has worked outside academia for the best part of his career) and writing, Wilber has produced a body of work that spans from consciousness studies to sociology and anthropology, to...
2009 Nevill Drury 8 citations
The modern magical revival has been unfolding for over a century. This chapter explores the principal sources of the Western esoteric tradition that helped generate the revival of magical thought and practice in the modern era. According to Gershom Scholem, widely regarded as one of the pre-eminent authorities on the origins and symbolism of the Kabbalah, the medieval Kabbalah belongs to an...
Fieldwork in Religion November 27, 2008 Mariana Ciavatta Pantoja, Osmildo Silva Da Conceição 1 citation
The article is the fruit of co-authorship between an anthropologist with long research experience in the area of the Extractivist Reserve of the Alto Juruá, in the far west of the state of Acre in the Brazilian Amazon, and a rubber tapper who was first introduced to ayahuasca in the context of a rubber camp. His initiation has elements of non-indigenous and indigenous culture and results in a...
Forum Philosophicum November 1, 2008 Saladdin Said Ahmed 1 citation
Most Western scholars define Sufism as the spirituality of Islam or the mystical version of Islam. It is thought to be the inward approach to Islam that emerged and flourished in the non-Arab parts of the Islamic world. Most scholars like William Stoddart think that Sufism is to Islam what Yoga is to Hinduism, Zen to Buddhism, and mysticism to Christianity. In this essay, I will shed light on...
Oxford University Press eBooks October 14, 2008 Nicholas Goodrick-Clarke
This chapter examines the works of Swedish Christian mystic and theologian, Emanuel Swedenborg, and his influence on Western esotericism. Swedenborg occupied a key position in the history of Western esotericism as a major representative of 18th-century theosophy. He offered a relatively sober, matter-of-fact mesocosm full of spirits and his esotericism was heavily influenced by Enlightenment...
Oxford University Press eBooks October 14, 2008 Nicholas Goodrick-Clarke
This chapter examines the works of Jacob Boehme on theosophy and its relation to the history of Western esotericism. During the 17th and 18th centuries, esotericism found particular expression in the currents of Christian theosophy and Pietism which arose in response to the hardening orthodoxy of the Lutheran Reformation. Boehme established early his reputation as a leading Protestant mystic....
Modern Theology October 1, 2008 Denys Turner
AbstractThough the authority of Dionysius as a virtually apostolic theological source remains unchallenged in the late Middle Ages, ownership of his inheritance is much disputed, in connection with two issues of “mystical theology” principally. The first controversy (broadly between “Intellectualist” and “affectivist” readings of Dionysius' Mystical Theology) concerns whether the soul, united...
Modern Theology October 1, 2008 Luis M. Girón‐negrón
AbstractThis essay reviews the nature and scope of Dionysius’ influence on the Hispano‐Christian mystics, especially John of the Cross and Theresa of Ávila. As background, it first surveys the broader reception of Dionysius in sixteenth‐century Spain, especially among the ascetico‐mystical precursors and contemporaries of both Carmelite saints. This will allow us to reconnoiter with some...
Journal of Analytical Psychology September 1, 2008 Paul Bishop 6 citations
In 1930 Jung gave a lecture entitled 'Archaic Man' to the Lesezirkel in Hottingen. Following recent work on this text by two commentators, this article uses their interpretations as a springboard for a complementary reading, which emphasizes the fundamental significance of this paper as bridging the earlier and later stages in the development of analytical psychology, and examines closely the...
DOAJ (DOAJ: Directory of Open Access Journals) August 22, 2008 رضا اکبریان, املی نوو اگلیز
The fact that Corbin left the realm of Western philosophy to devote himself to Islamic philosophy and Iranian theosophers has usually been considered as a radical "rupture" in Corbin's philosophical thought. This article aims at showing that in reality, there is no contradiction but rather a deep continuity in his philosophical path, which was guided by a unique quest of being. Corbin was...