Theology and Sexuality
1996
Chuck MacKnee
6 citations
The nine-category phenomenological typology of mystical peak experiences proposed by Pahnke (1980) was used to construct a framework for understanding and relating peak potentials for sexuality and spirituality. Examples from mystics—St Catherine of Siena, St John of the Cross and St Teresa of Avila—demonstrate the erotic connectedness they experienced in spiritual peaks. It is proposed that...
Humanitas
1996
Charles Warren Burchfield, Patrick Neal Fuller
This essay explores Eric Voegelin's recovery of pre-modern experiences as the basis of his own theory of knowledge.It divides roughly into five parts: the first distinguishes between Voegelin's "mystical" epistemology and the intentionalist epistemological theories of modernity; the second finds his mystical epistemology to be rooted in experience of faith and love as symbolized by the...
Revue des sciences religieuses
1996
Roland Sublon
Our aim is to place the fonction of pleasure in the context of theoretical elaboration. For Plato and Aristotle this function is linked to the contemplation of principles. We have taken this into account in this study bearing on ethics and politics and have identified it in relation to the mystical experience. The mystical experience, far from being reduced to the privileges reserved to a...
eScholarship@McGill
1996
Nandita. Nautiyal
This thesis examines the reasons why Walt Whitman has been a "puzzle" to literary critics for well over a century. It shows the correspondence between Walt Whitman's work and the mystical tradition of East as also interpreted by American Transcendentalists. Enquiry into "self" is the central theme of most of Whitman's work. Two aspects of this enquiry have been investigated in this thesis and...
Journal of Near-Death Studies
1996
Gracia Fay Ellwood
1 citation
This essay presents various interpretative frameworks for pain ful near-death experiences (NDEs).It describes Bruce Greyson and Nancy Evans Bush's three-part typology of inverted NDEs, everlasting void expe riences, and hellish experiences, suggesting a further breakdown of the latter into entity-centered and fire-centered.A potential fourth category is the em pathetic life review.As a...
The Classical World
1996
Jonathan Scott Lee, Dominic J. O'Meara
41 citations
Introduction: Plotinus' life and works soul and body the relation between sensible and intelligible reality soul, intellect and the forms intellect and the One speaking of the One the derivation of all things from the One evil beauty the return of soul philosophy and mysticism. Epilogue: Plotinus in western thought.
Middle East Studies Association Bulletin
December 1, 1995
Irene Markoff
9 citations
It is difficult to appreciate and understand Sufism fully without an informed exposure to the expressive cultural forms that help define and enhance it. It is this dimension of Islamic mysticism that transports the seeker on the path of spiritual attainment into higher states of consciousness that promise spiritual intoxication (Wajd) and a unique and intimate union, even annihilation (fanā),...
Social Compass
December 1, 1995
Leïla Babès
3 citations
It is misleading to claim, as do certain anthropologists, that there are two kinds of trance in the Maghreb, one Arabic or Islamic (sufi), and one “black African”. It is a question rather of the relation between mysticism and possession. This study is based on a survey I conducted in Annaba (Algeria) between 1987 and 1990. It shows how the mystic passion in this town is organized in a tight...
September 14, 1995
Denys Turner
For the medieval mystical tradition, the Christian soul meets God in a 'cloud of unknowing', a divine darkness of ignorance. This meeting with God is beyond all knowing and beyond all experiencing. Mysticisms of the modern period, on the contrary, place 'mystical experience' at the centre, and contemporary readers are inclined to misunderstand the medieval tradition in 'experientialist' terms....
Journal of Religion and Health
September 1, 1995
C H Rosik
This study examines the process of unifying consciousness as described in the Christian mystical tradition and in the psychological treatment of dissociative identity disorder (DID). A comparison of the experience of the self in the contemplative and the DID patient is also undertaken to emphasize points of continuity. The present analysis proposes that differentiating first-order dissociation...