Search results for 'Mysticism' (try it on Scholar)

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  1. Peter G. Jones (2009). From Metaphysics to Mysticism. Dissertation, Pathways School of Philosophyscore: 24.0
    Mysticism claims of its logical scheme that it is Euclidean, that from its first axiom or principle the remainder of its doctrine follows, but it makes this claim in so many languages and in such a variety of obscure and self-contradictory ways that it is difficult to discern how this could be possible, and it is rarely considered a plausible claim in metaphysics. I believe it is plausible, and in this essay I try to explain why. -/- .
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  2. R. Forman (ed.) (1990). The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press.score: 24.0
    Are mystical experiences primarily formed by the mystic's cultural background and concepts, as modern day "constructivists" maintain, or do mystics in some way transcend language, belief, and culturally conditioned expectations? Do mystical experiences differ in the different religious traditions, as "pluralists" contend, or are they identical across cultures? Twelve contributors here attempt to answer these questions through close examination of a particular form of mystical experience, "Pure Consciousness"--the experience of being awake but devoid of intentional content for consciousness. The contributors (...)
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  3. Marc De Kesel (2013). Misers or Lovers? How a Reflection on Christian Mysticism Caused a Shift in Jacques Lacan's Object Theory. Continental Philosophy Review 46 (2):189-208.score: 24.0
    In his sixth seminar, Desire and Its Interpretation (1956–1957), Lacan patiently elaborates his theory of the ‘phantasm’ ($◊a), in which the object of desire (object small a) is ascribed a constitutive role in the architecture of the libidinal subject. In that seminar, Lacan shows his fascination for an aphorism of the twentieth century Christian mystic Simone Weil in her assertion: “to ascertain exactly what the miser whose treasure was stolen lost: thus we would learn much.” This is why, in his (...)
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  4. Peter Gan Chong Beng (2009). Union and Difference: A Dialectical Structuring of St. John of the Cross' Mysticism. Sophia 48 (1):43-57.score: 24.0
    This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.
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  5. Gary E. Bowman (2014). Einstein and Mysticism. Zygon 49 (2):281-307.score: 24.0
    Albert Einstein deliberately and repeatedly expressed his general religious views. But what were his views of mysticism? His statements on the subject were few, relatively obscure, and often misunderstood. A coherent answer requires setting those statements in historical, cultural, and theological context, as well as examining Einstein's philosophical and religious views. Though the Einstein that emerges clearly rejected supernatural mysticism, his views of “essential” mysticism were—though largely implicit—more nuanced, more subtle, and ultimately more sympathetic than “mere appearance” (...)
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  6. Daniel Zelinski (2011). On Pike on “Union Without Distinction” in Christian Mysticism. Philosophia 39 (3):493-509.score: 24.0
    Perennialists regarding the phenomenology of mysticism, like Walter Stace, feel that all Christian mystical experiences are fundamentally similar to each other and to experiences described by mystics across religious traditions, cultures and ages. In his seminal work, Mystic Union: An Essay in the Phenomenology of Mysticism, Nelson Pike convincingly argues that this extreme position is inadequate for capturing the breadth of experiences described by the canonical Medieval Christian mystics. However, Pike may have leaned too far away from perennialism (...)
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  7. Robert K. C. Forman (ed.) (1998). The Innate Capacity: Mysticism, Psychology, and Philosophy. Oxford University Press.score: 24.0
    This is a sequel to Forman's well-received collection, The Problems of Pure Consciousness (OUP 1990). The essays in this previous volume argued that some mystical experiences do not seem to be formed or shaped by the language system--a thesis that stands in sharp contrast to the constructivist school, which holds that all mysticism is the product of a cultural and linguistic process. In The Innate Capacity, the same scholars put forward a hypothesis about the formative causes of these "pure (...)
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  8. Hermann Landolt & Todd Lawson (eds.) (2005). Reason and Inspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought: Essays in Honour of Hermann Landolt. Distributed in the United States by St Martin's Press.score: 24.0
    In all the current alienating discourse on Islam as a source of extremism and fanatic violence this new publication takes a timely and refreshing look at the traditions of Islamic mysticism, philosophy and intellectual debate in a series of diverse and stimulating approaches. It tackles the major figures of Islamic thought as well as shedding light on hitherto unconsidered aspects of Islam utilizing new source material. The contributors are impressive list of scholars and experts.
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  9. Knight Dunlap (1920/1971). Mysticism, Freudianism, and Scientific Psychology. Freeport, N.Y.,Books for Libraries Press.score: 24.0
    MYSTICISM, FREUDIANISM AND SCIENTIFIC PSYCHOLOGY CHAPTER I MYSTICISM The term mysticism and its cognate terms mystical and mystic have in popular usage a ...
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  10. Christopher A. P. Nelson (2006). Kierkegaard, Mysticism, and Jest: The Story of Little Ludvig. [REVIEW] Continental Philosophy Review 39 (4):435-464.score: 24.0
    Throughout his authorship, Kierkegaard appears remarkably uninterested in the tradition of Christian mysticism. Indeed, in the only two places in the authorship where he broaches the topic directly, the discussion is disclaimed in such a way as to suggest that Kierkegaard really has nothing to say about it at all. However, attending to the successive incarnations of the character(s) named “Ludvig” throughout the authorship – an appellation that harbors an especially self-referential dimension for Kierkegaard – the present paper attempts (...)
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  11. Elliot R. Wolfson (2006). Venturing Beyond: Law and Morality in Kabbalistic Mysticism. Oxford University Press.score: 24.0
    Are mysticism and morality compatible or at odds with one another? If mystical experience embraces a form of non-dual consciousness, then in such a state of mind, the regulative dichotomy so basic to ethical discretion would seemingly be transcended and the very foundation for ethical decisions undermined. Venturing Beyond - Law and Morality in Kabbalistic Mysticism is an investigation of the relationship of the mystical and moral as it is expressed in the particular tradition of Jewish mysticism (...)
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  12. Richard H. Jones (2004). Mysticism and Morality: A New Look at Old Questions. Lexington Books.score: 24.0
    InMysticism and Morality author Richard Jones explores an often neglected area of comparative religious ethics: mysticism.
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  13. Carol Mastrangelo Bové (2013). Kristeva's Thérèse: Mysticism and Modernism. Journal of French and Francophone Philosophy 21 (1):105-115.score: 24.0
    This essay focuses on Julia Kristeva’s recent volume Thérèse mon amour: Sainte Thérèse d’Avila (2008) , describing and placing this blend of novel, play, psychoanalytic cultural theory, and case history in the context of her work. I argue that the volume contributes to an understanding of religion’s impact—especially Catholic mysticism--on Western categories of women. I address in particular Thérèse ’s mysticism and modernist use of a feminine figure to subvert practices threatening the vitality of the psyche and of (...)
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  14. Aubrey L. Glazer (2012). Touching God: Vertigo, Exactitude, and Degrees of Devekut in the Contemporary Nondual Jewish Mysticism of R. Yitzhaq Maier Morgenstern. Journal of Jewish Thought and Philosophy 19 (2):147-192.score: 24.0
    Abstract Whether extrovertive, introvertive, or some further hybrid, the process of the soul touching the fullness of its divine origins is itself undergoing transformation in the twenty-first-century cultural matrices of Israel. A remarkable exemplar of devotional Hebrew cultures can be found within the hybrid networks of haredi worlds in Israel today. R. Yitzhaq Maier Morgenstern, author of Yam ha-okhmah, Netiv ayyim , and De'i okhmah le-nafshekha , is arguably the most innovative mystical voice in Israel. Why are his works resonating (...)
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  15. Israel Koren (2010). The Mystery of the Earth: Mysticism and Hasidism in the Thought of Martin Buber. Brill.score: 24.0
    INTRODUCTION In this book I have set myself two primary goals. First, to examine the overall role of mysticism in the thought of Martin Buber: the part it ...
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  16. Mihaela Mudure (2010). Moshe Idel, Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders. Journal for the Study of Religions and Ideologies 6 (18):237-238.score: 24.0
    Moshe Idel, Ascension on High in Jewish Mysticism: Pillars, Lines, Ladders Budapest:Central European University Press, 2005.
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  17. Ricardo Da Costa (2009). Transcendence above immanence: the Soul in mysticism of Bernard of Clairvaux (1090-1153). Anales Del Seminario de Historia de la Filosofía 26:97-105.score: 24.0
    This work will examine the concept of soul developed in mysticism of abbot Bernard of Clairvaux (1090-1153). For this, I will analyze extracts of five writings namely the Third Series of Sentences, three of his Liturgical Sermons, and the parabola The Three Children of the King.
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  18. Daniel Zelinski (2007). From Prudence to Morality: A Case for the Morality of Some Forms of Nondualistic Mysticism. Journal of Religious Ethics 35 (2):291 - 317.score: 24.0
    Several contemporary philosophers have charged that there is a conceptual tension between nondualistic types of mystical awareness--an awareness of some particular conception of the divine as an all-pervasive unity within which there are no distinct substances--and the social character of morality. However, some nondualistic mystics have conceptualized enlightenment not only as being compatible with moral virtue--specifically, compassion and care--but as providing a foundation for it. I here offer a conceptual model for this grounding, at least according to Dōgen Zenji and (...)
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  19. Vinicius Mariano de Carvalho (2012). A poesia da mística e a mística da poesia (Poetry of mysticism and the mystic of poetry) - DOI: 10.5752/P.2175-5841.2012v10n25p53. [REVIEW] Horizonte 10 (25):53-74.score: 24.0
    Este texto apresenta algumas reflexões sobre os elementos poéticos presentes no discurso místico, ressaltando quais as características fundamentais destes textos, desde um ponto de vista da poesia. Ao fazer isso, o texto também pergunta quais seriam os elementos místicos da poesia. Se se pode falar de uma poética da mística, poder-se-ia também considerar uma mística da poética? Considerando-se que o discurso místico é resultado de uma experiência com o sagrado, haveria uma experiência transcendente também expressa na poesia considerada profana? O (...)
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  20. Yonatan Glaser & Yehuda Bar Shalom (2010). On the Social and Existential Meaning of Jewish Mysticism Today: Pitfalls and Potential. Journal for the Study of Religions and Ideologies 7 (19):43-57.score: 24.0
    The authors review the profound and diverse ways in which mysticism is embedded in and influences belief, lifestyle, identity and politics in Jewish life in Israel and North America. They outline some existential and cultural dimensions of the conditions in which this phenomena flourish, specifically relating to the condition of post-modernity. The seeming dominance of mysticism over more rational forms of religious belief and behavior is explored. The opposite ideational and historic trends within Jewish mysticism as they (...)
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  21. Moshe Idel (2011). On Paradise in Jewish Mysticism. Journal for the Study of Religions and Ideologies 10 (30):3-38.score: 24.0
    800x600 Normal 0 21 false false false RO X-NONE X-NONE MicrosoftInternetExplorer4 The dominant approaches to Kabbalah in modern scholarship are basically historical and philological. This is the manner in which the founder of modern scholarship in the field, Gershom Scholem, described his school. Though he also embraced more phenomenological analyses, this approach is less represented in the first stages of Kabbalah scholarship, though it becomes more evident in the last decades. In the writings of Schlomo G. Shoham, an existential approach (...)
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  22. Alexander Altmann (1969). Studies in Religious Philosophy and Mysticism. London, Routledge & K. Paul.score: 24.0
    The twelve studies here are arranged in three distinct groups – Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of ‘Images of the Divine’. It figures not only in the account of mystical imagery but also in the discussion of the ‘Know thyself’ motif, and is closely allied to the subject-matter of the studies dealing with man’s ascent to the vision (...)
     
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  23. C. Clarke (ed.) (2005). Ways of Knowing: Science and Mysticism Today. Imprint Academic.score: 24.0
    The editorial stance of this book is that mysticism and science offer a way forward here, but only if they abandon the idol of a single logical synthesis and acknowledge the diversity of different ways of knowing. The contributors from disciplines as diverse as music, psychology, mathematics and religion, build a vision that honours diversity while pointing to an implicit unity.
     
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  24. Ben Morgan (2012). On Becoming God: Late Medieval Mysticism and the Modern Western Self. Fordham University Press.score: 24.0
    Some recent version of mysticism -- Empty epiphanies in modernist and postmodernist theory -- The gender of human togetherness -- Histories of modern selfhood -- Meister Eckhart's anthropology -- Becoming God in fourteenth-century Europe -- The makings of the modern self -- Taking leave of Sigmund Freud -- Everyday acknowledgments.
     
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  25. Ulrich Arnswald (ed.) (2009). In Search of Meaning: Ludwig Wittgenstein on Ethics, Mysticism and Religion. Universitätsverlag Karlsruhe.score: 21.0
    The essays collected in this volume explore some of the themes that have been at the centre of recent debates within Wittgensteinian scholarship. In opposition to what we are tentatively inclined to think, the articles of this volume invite us to understand that our need to grasp the essence of ethical and religious thought and language will not be achieved by metaphysical theories expounded from such a point of view, but by focusing on our everyday forms of expression.
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  26. Marika Rose (2014). The Mystical and the Material: Slavoj Žižek and the French Reception of Mysticism. Sophia 53 (2):231-240.score: 21.0
    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 figures engage (...)
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  27. James P. Scanlan (1994). A. F. Losev and Mysticism in Russian Philosophy. Studies in East European Thought 46 (4):263 - 286.score: 21.0
  28. Christopher Wallis (2008). The Descent of Power: Possession, Mysticism, and Initiation in the Śaiva Theology of Abhinavagupta. [REVIEW] Journal of Indian Philosophy 36 (2):247-295.score: 21.0
    This paper surveys the key terms śaktipāta and samāveśa (both of which refer to religious experience) in the primary sources of Tantric Śaivism over several centuries of textual development, building up a theory as to their range of meanings. It specifically focuses on their usage by Abhinavagupta (Kāshmīr, 10th century) by presenting a complete translation of chapter 11 of his Tantrasāra. The paper thus serves to (a) illuminate the nature of spiritual experience and the qualifcations for religious praxis in Śaivism, (...)
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  29. Geoffrey W. Dennis (2008). The Use of Water as a Medium for Altered States of Consciousness in Early Jewish Mysticism: A Cross-Disciplinary Analysis. Anthropology of Consciousness 19 (1):84-106.score: 21.0
    This article combines the disciplines of textual/linguistic analysis, anthropology, and perceptual psychology to examine selected ancient Jewish mystical texts that claim to describe the praxis for ascents into heaven and encounters with angelic spirits in order to reconstruct the psychosocial context of these literary works. Specifically, the article examines Hekhalot or "Divine Palaces" texts that deal with hydromancy, giving attention to their mythic–symbolic assumptions, their described preparatory and triggering rituals, and their accounts of the ASC (altered states of consciousness) visions (...)
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  30. Daniel Dombrowski (2010). Rival Concepts of God and Rival Versions of Mysticism. International Journal for Philosophy of Religion 68 (1-3):153-165.score: 21.0
    There is a well known debate between those who defend a traditional (or classical) concept of God and those who defend a process (or neoclassical) concept of God. Not as well known are the implications of these two rival concepts of God in the effort to understand religious experience. With the aid of the great pragmatist philosopher John Smith, I defend the process (or neoclassical) concept of God in its ability to better illuminate and render as intelligible as possible mystical (...)
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  31. Stephen S. Bush (2011). The Ethics of Ecstasy: Georges Bataille and Amy Hollywood on Mysticism, Morality, and Violence. Journal of Religious Ethics 39 (2):299-320.score: 21.0
    Georges Bataille agrees with numerous Christian mystics that there is ethical and religious value in meditating upon, and having ecstatic episodes in response to, imagery of violent death. For Christians, the crucified Christ is the focus of contemplative efforts. Bataille employs photographic imagery of a more-recent victim of torture and execution. In this essay, while engaging with Amy Hollywood's interpretation of Bataille in Sensible Ecstasy, I show that, unlike the Christian mystics who influence him, Bataille strives to divorce himself from (...)
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  32. Stephen R. Grimm (forthcoming). The Logic of Mysticism. European Journal for Philosophy of Religion.score: 21.0
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  33. Jorge N. Ferrer & Jacob H. Sherman (eds.) (2008). The Participatory Turn: Spirituality, Mysticism, Religious Studies. State University of New York Press.score: 21.0
    The contributors to this volume argue that we can, and they offer a new way: the "participatory turn," which proposes that individuals and communities have an ...
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  34. W. T. Stace (1960/1987). Mysticism and Philosophy. Distributed by St. Martin's Press.score: 21.0
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  35. Fritjof Capra (2000). The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism. Shambhala.score: 21.0
    After a quarter of a century in print, Capra's groundbreaking work still challenges and inspires. This updated edition of The Tao of Physics includes a new preface and afterword in which the author reviews the developments of the twenty-five years since the book's first publication, discusses criticisms the book has received, and examines future possibilities for a new scientific world.
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  36. Lúcia Pedrosa-Pádua (2012). Mística E Profecia Na Espiritualidade Cristã. O Testemunho de Santa Teresa de Jesus (Mysticism and Prophecy in Christian Spirituality. The Testimony of Saint Teresa of Jesus) - DOI: 10.5752/P.2175-5841.2012v10n27p757. [REVIEW] Horizonte 10 (27):757-778.score: 21.0
    This paper deals with the interrelation between mystique and prophecy in the Christian spirituality. It intends to face dualisms, observed in the past and also in the current Christianity, between these terms. It presents Saint Teresa of Avila’s testimony as a way for overcoming the dichotomy between mystique and prophecy by means of a procedural integration. The foundation for the needed relation between the terms concerned is the existence of Jesus of Nazareth itself, which may be regarded as prophetic-mystic. It (...)
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  37. Srinivasa Chari & M. S. (1997). Philosophy and Theistic Mysticism of the Āl̲vārs. Motilal Banarsidass.score: 21.0
    The Buddhist monk Upagupta, who preached and taught meditative practices in Northwest India over two thousand years ago, is venerated today by the laity in ...
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  38. Edward James Dale (2010). The Horizon Model Continued: Incorporating the Somatic Mysticism of Pre-History, and Some Further Theoretical Issues. Sophia 49 (3):393-406.score: 21.0
    The paper continues the model I began in a previous issue of Sophia . It is argued that the predominance of purely ascending or ‘top down’ forms of spirituality which stemmed largely from the axial period and have been carried forward into modern, transpersonal theories of evolutionary spirituality is a mistake and that there exists a lost or largely ignored form of spirituality—which I name somatic—which was the predominant domain of early Neolithic and Palaeolithic experience. Aspects of what I call (...)
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  39. Steven DeLay (2014). God and Givenness: Towards a Phenomenology of Mysticism. Continental Philosophy Review 47 (1):87-106.score: 21.0
    This essay addresses the questions of whether the givenness of God is something possible, intelligible—and, if so, what such givenness might involve. In the interest of situating these questions in historical context, I first summarize Kant’s, Hegel’s, and Habermas’s respective accounts of the relationship between belief in God and philosophical knowledge. I then further situate critical philosophy’s appropriation of God by way of a discussion of how some of this appropriation’s fiercest critics—existentialists such as Sartre, Shestov, and Kierkegaard—object to its (...)
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  40. Paul L. Heck (2006). Mysticism as Morality: The Case of Sufism. Journal of Religious Ethics 34 (2):253 - 286.score: 21.0
    Sufism - spiritual practice, intellectual discipline, literary tradition, and social institutionhas played an integral role in the moral formation of Muslim society. Its aspiration toward a universal kindness to all creatures beyond the requirements of Islamic law has added a distinctly hypernomian dimension to the moral vision of Islam, as evidenced in a wide range of Sufi literature. The universal perspective of Sufism, fully rooted in Islamic revelation, yields a lived (and not just studied) ethics with the potential to view (...)
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  41. Ron Cole‐Turner (2014). Entheogens, Mysticism, and Neuroscience. Zygon 49 (3):642-651.score: 21.0
    Entheogens or psychedelic drugs such as lysergic acid diethylamide (LSD) and psilocybin are associated with mystical states of experience. Drug laws currently limit research, but important new work is under way at major biomedical research facilities showing that entheogens reliably occasion mystical experiences and thereby allow research into brain states during these experiences. Are drug-occasioned mystical experiences neurologically the same as more traditional mystical states? Are there phenomenological and theological differences? As this research goes forward and the public becomes more (...)
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  42. R. Forman (1998). What Does Mysticism Have to Teach Us About Consciousness? In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Toward a Science of Consciousness. MIT Press. 185-201.score: 21.0
  43. Greg N. Byrom (2009). Differential Relationships Between Experiential and Interpretive Dimensions of Mysticism and Schizotypal Magical Ideation in a University Sample. Archive for the Psychology of Religion 31 (2):127-150.score: 21.0
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  44. Steven T. Katz (ed.) (1978). Mysticism and Philosophical Analysis. Oxford University Press.score: 21.0
     
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  45. David R. Blumenthal (2006). Philosophic Mysticism: Studies in Rational Religion. Bar-Ilan University.score: 21.0
     
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  46. Chandana Chakrabarti & Gordon Haist (eds.) (2008). Revisiting Mysticism. Cambridge Scholars Pub..score: 21.0
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  47. James Clements (2012). Mysticism in the Mid-Century Novel. Palgrave Macmillan.score: 21.0
    Introduction : the middle is everywhere -- Towards an ideal limit : linguistic authority in the work of Iris Murdoch -- From apophasis to aporia : William Golding and the indescribable -- Verbal sludge : the ethics of instability in Patrick White's prose -- Bliss from bricks : Saul Bellow's moral phenomenology -- Conclusion: drawing circles in the sea : un-defining the 'mystical novelist' -- Endnotes.
     
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  48. Krishna Prasad Deo (1979). Elements of Mysticism in Contemporary Indian Philosophy: With Special Reference to Sri Ramakrishna Paramahansa & Rabindranath Tagore. Bharat Book Depot.score: 21.0
     
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  49. Margaret Lewis Furse (1968). A Critique of Baron Von Hügel and Emil Brunner on Mysticism. [N.P.].score: 21.0
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  50. Nolini Kanta[from old catalog] Gupta (1946). The Approach to Mysticism. Madras, Sri Aurobindo Library.score: 21.0
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