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This history examines the complex origins of religious dissent in 19th-century Qajar Iran (known to Westerners as Persia), and how it provided a mood and attitude which led to far-reaching political dissent, culminating in the establishment of a new government in 1906.
Jewish and Christian studies scholars as well as historians of Eastern Europe will benefit from the analysis of Holy Dissent.
An original examination of the role of poetry during the Iranian Revolution and the Iran-Iraq War, this book offers insights into the use of Persian poetry to mobilise people to the front, to exalt violence and to present death as martyrdom. It analyses the poetry by revolutionaries, Diaspora and the opposition, showing how peaceful medieval Sufi metaphors are transformed into the reality of a modern war, and how Shiism clashes with Wahhabism. "From his own memories and expert research, the author gives us a ravishing account of 'a poetry stained with blood, violence and death'. His brilliantly layered analysis of modern Persian poetry shows how it integrates political and religious ideology and motivational propaganda with age-old mystical themes for the most traumatic of times for Iran." Alan Williams, Research Professor of Iranian Studies, University of Manchester "Asghar Seyed Gohrab's combines different cultural, religious, mystic, and political aspects of Iranian life to present a vivid picture and thorough analysis of the development and effect of what became known as the revolutionary poetry of the late 1970s and early 1980s. It is a thoughtful book and a fantastic read." Kamran Talattof, Professor for Persian and Iranian Studies, University of Arizona
In early modern times, religious affiliation was often communicated through bodily practices. Despite various attempts at definition, these practices remained extremely fluid and lent themselves to individual appropriation and to evasion of church and state control. Because bodily practices prompted much debate, they serve as a useful starting point for examining denominational divisions, allowing scholars to explore the actions of smaller and more radical divergent groups. The focus on bodies and conflicts over bodily practices are the starting point for the contributors to this volume who depart from established national and denominational historiographies to probe the often-ambiguous phenomena occurring at the interstices of confessional boundaries. In this way, the authors examine a variety of religious living conditions, socio-cultural groups, and spiritual networks of early modern Europe and the Americas. The cases gathered here skillfully demonstrate the diverse ways in which regional and local differences affected the interpretation of bodily signs. This book will appeal to scholars and students of early modern Europe and the Americas, as well as those interested in religious and gender history, and the history of dissent.
David C. Downing explores mysticism as a part of C. S. Lewis's faith and writing. He addresses both the influence on Lewis by mystical writers of his own day and the threads of mysticism evident in Lewis's works.
Meister Eckhart on Divine Knowledge is not only the most profound study of the core theological and philosophical themes of Christianity’s greatest mystic ever written. It is also the greatest exegesis of Christian non-dualism ever published. Of all Christian mystical teachings, those of the Dominican theologian Meister Eckhart (c. 1260–c. 1328) are increasingly recognized as the most compatible with the non-dualistic traditions of Buddhism and Hinduism. Based on the author’s three decades of formal study and spiritual practice, this book offers a clear path to understanding the breadth and depth of Eckhart’s unique achievement. C.F. Kelley argues that the fundamental principle that elevates Eckhart above all other Western mystics, and links him to Eastern spiritual approaches, is his insistence that we “think principally” in divinis—that is, from within the mind or orientation of the Godhead or “Divine Knowledge” itself. “What is here presented to the reader supersedes all former interpretations of Eckhart’s teaching. It refuses to ignore what he precisely and repeatedly says cannot be ignored, that is, his exposition of the doctrine of Divine Knowledge in terms of the highest and most essential of all possible considerations.” —C.F. Kelley, from the Preface
R. Bruce Elder argues that the authors of many of the manifestoes that announced in such lively ways the appearance of yet another artistic movement shared a common aspiration: they proposed to reformulate the visual, literary, and performing arts so that they might take on attributes of the cinema. The cinema, Elder argues, became, in the early decades of the twentieth century, a pivotal artistic force around which a remarkable variety and number of aesthetic forms took shape. To demonstrate this, Elder begins with a wide-ranging discussion that opens up some broad topics concerning modernity’s cognitive (and perceptual) regime, with a view to establishing that a crisis within that regime engendered some peculiar, and highly questionable, epistemological beliefs and enthusiasms. Through this discussion, Elder advances the startling claim that a crisis of cognition precipitated by modernity engendered, by way of response, a peculiar sort of “pneumatic (spiritual) epistemology.” Elder then shows that early ideas of the cinema were strongly influenced by this pneumatic epistemology and uses this conception of the cinema to explain its pivotal role in shaping two key moments in early-twentieth-century art: the quest to bring forth a pure, “objectless” (non-representational) art and Russian Suprematism, Constructivism, and Productivism.
Between the Politics of Mysticism and the Mysticism of Politics traces the dialectic of 'the mystical' and the political' from both a theological and an historical perspective. It presents the dialectic as a hermeneutic for the rise of the new ecclesial communities within the Roman Catholic Tradition and suggests it as the framework by which a trajectory for Christian holiness might emerge in the 21st century.
This book offers the reader an introduction to the writings of Hildegard of Bingen, Meister Eckhart, Tauler, Nicholas of Cusa, Paracelsus, Jacob Boehme, Angelus Silesius, Novalis and includes the more recent thinkers, such as Schopenhauer and Wittgenstein, who were influenced by the tradition. It is the first study of its scope to take into account the much ignored historical preconditions of German mysticism and the first to trace the thematic evolution of mystical literature from a core of biblical and Augustinian materials. It also follows in the footsteps of recent scholarship in showing how German mysticism interacts with other currents in intellectual history such as the Reformation, Romanticism, or Modernism. Instead of murky generalizations, the reader will find clear discussions of representative literary documents, analyzed with an eye to theme, source, style, function, and influence.