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The most recent mystical theology scholarship - a discipline that has found new energy and influence. This is examined through the lens of Wittgenstein's philosophy.
In five interwoven meditations, Mystical Hope shows how to recognize hope in our own lives, where it comes from, how to deepen it through prayer, and how to carry it into the world as a source of strength and renewal.
A history of how mystical and spiritual influences have shaped Russia’s identity and politics and what it means for the future of world civilization • Examines Russia’s spiritual history, from its pagan origins and Eastern Orthodox mysticism to secret societies, Rasputin, Roerich, Blavatsky, and Dostoyevsky • Explains the visionary writings of the spiritual philosophers of Russia’s Silver Age, which greatly influence Putin today • Explores what Russia’s unique identity and its history of messianic politics and apocalyptic thought mean for its future on the world stage At the turn of the 20th century, a period known as the Silver Age, Russia was undergoing a powerful spiritual and cultural rebirth. It was a time of magic and mysticism that saw a vital resurgence of interest in the occult and a creative intensity not seen in the West since the Renaissance. This was the time of the God-Seekers, pilgrims of the soul and explorers of the spirit who sought the salvation of the world through art and ideas. These sages and their visions of Holy Russia are returning to prominence now through Russian president Vladimir Putin, who, inspired by their ideas, envisions a new “Eurasian” civilization with Russia as its leader. Exploring Russia’s long history of mysticism and apocalyptic thought, Gary Lachman examines Russia’s unique position between East and West and its potential role in the future of the world. Lachman discusses Russia’s original Slavic paganism and its eager adoption of mystical and apocalyptic Eastern Orthodox Christianity. He explores the Silver Age and its “occult revival” with a look at Rasputin’s prophecies, Blavatsky’s Theosophy, Roerich’s “Red Shambhala,” and the philosophies of Berdyaev and Solovyov. He looks at Russian Rosicrucianism, the Illuminati Scare, Russian Freemasonry, and the rise of other secret societies in Russia. He explores the Russian character as that of the “holy fool,” as seen in the great Russian literature of the 19th century, especially Dostoyevsky. He also examines the psychic research performed by the Russian government throughout the 20th century and the influence of Evola and the esoteric right on the spiritual and political milieus in Russia. Through in-depth exploration of the philosophies that inspire Putin’s political regime and a look at Russia’s unique cultural identity, Lachman ponders what they will mean for the future of Russia and the world. What drives the Russian soul to pursue the apocalypse? Will these philosophers lead Russia to dominate the world, or will they lead it into a new cultural epoch centered on spiritual power and mystical wisdom?
After more than 450 years of European intrusions into South America's rainforest, small groups of people across Europe now gather discreetly to participate in Amazonian ceremonies their local governments consider a criminal act. As devotees of a new Brazil-based religion called Santo Daime, they claim that they contact God by way of ayahuasca, a potent psychoactive beverage first developed by native communities in pre-Columbian Amazonia. This bitter, brown liquid is a synergy of plants containing DMT, a mind-altering chemical classified as an illicit "hallucinogen" in most countries. By contrast, Santo Daime members (daimistas) revere ayahuasca as a sacrament, combining it with rituals and theologies borrowed from Christian mysticism, indigenous shamanism, Afro-Brazilian spiritualism, and Western esotericism. The Santo Daime religion was founded in 1930 by an Afro-Brazilian rubber tapper named Raimundo Irineu Serra, now known as Mestre (Master) Irineu. Presenting results from more than a year of fieldwork with Santo Daime groups in Europe, Marc G. Blainey contributes new understandings of contemporary Westerners' search for existential well-being on an increasingly interconnected planet. As a thorough exploration of daimistas' beliefs about the therapeutic potentials of ayahuasca, this book takes readers on an ethnographic journey into the deepest recesses of the human psyche.
Theosis, or the principle of divine-human communion, sparks the theological imagination of Orthodox Christians and has been historically important to questions of political theology. In The Mystical as Political: Democracy and Non-Radical Orthodoxy, Aristotle Papanikolaou argues that a political theology grounded in the principle of divine-human communion must be one that unequivocally endorses a political community that is democratic in a way that structures itself around the modern liberal principles of freedom of religion, the protection of human rights, and church-state separation. Papanikolaou hopes to forge a non-radical Orthodox political theology that extends beyond a reflexive opposition to the West and a nostalgic return to a Byzantine-like unified political-religious culture. His exploration is prompted by two trends: the fall of communism in traditionally Orthodox countries has revealed an unpreparedness on the part of Orthodox Christianity to address the question of political theology in a way that is consistent with its core axiom of theosis; and recent Christian political theology, some of it evoking the notion of “deification,” has been critical of liberal democracy, implying a mutual incompatibility between a Christian worldview and that of modern liberal democracy. The first comprehensive treatment from an Orthodox theological perspective of the issue of the compatibility between Orthodoxy and liberal democracy, Papanikolaou’s is an affirmation that Orthodox support for liberal forms of democracy is justified within the framework of Orthodox understandings of God and the human person. His overtly theological approach shows that the basic principles of liberal democracy are not tied exclusively to the language and categories of Enlightenment philosophy and, so, are not inherently secular.
Jan van Ruusbroec (1293-1381), a Flemish mystical theologian, was one of the most original Trinitarian thinkers in the medieval West. Yet, his works--written in Middle-Dutch--have remained relatively unknown. In this book, Rik Van Nieuwenhove presents the first major study in English of Ruusbroec's thought. Van Nieuwenhove explores in detail Ruusbroec's theology of the Trinity, his anthropology, Christology, and his understanding of union with God. Van Nieuwenhove's study reveals that Ruusbroec, while incorporating aspects of the rich theological and spiritual tradition that preceded him, wrote at the beginning of a modern age in which mystical theology changed radically in nature. Ruusbroec claimed that the divine Persons are subject to an eternal dynamic of procession or out-going from the Father, on the one hand, and returning to the shared divine essence, on the other. The human person is called to participate in this continuous ebbing and flowing by leading a life that combines contemplation and charitable activity. Ruusbroec argued that mysticism should be interpreted in terms of a transformation of the human person rather than in terms of an immediate experience of God. Jan van Ruusbroec, Mystical Theologian of the Trinity is an innovative, original study of one of late medieval theology's undiscovered treasures. Written in clear, accessible language, this new interpretation of Ruusbroec's theology will appeal to all those interested in mysticism, medieval theology, and the doctrine of the Trinity.
"... some of the best devotional verse the English language affords..." While the term "mystic" may have connotations that reach beyond traditional Christian thinking, it actually refers to a common spiritual experience that unites anyone who has fellowship with God. The poems in this book were hand-picked by Tozer and follow a logical pattern, going in line with the very nature of salvation itself and the death of Jesus on the cross, man's contemplation of his own sin, redemption, communion with God, awaiting the return of Christ, and celebrations of eternal fellowship with God in Heaven. Both intimate and exhilarating, The Christian Book of Mystical Verse is a book for anyone who seeks to worship God the Father, and who finds the rich language of Christians of old a great help in that endeavor.
Called in a special way to listen to God's whispers, the mystics amplify not only what it means to be baptized into the life, death, and resurrection of Jesus Christ 'and to having the Trinity living in them 'but also what is deepest in the human spirit. Mystics experience themselves as an infinite question to which only God is the answer; as an immense longing that only Love can quench; as a nothing in the face of the No-Thing. They are God's fools, troubadours 'the great artists and poets of the interior life whose learned ignorance" articulates the art of loving God, neighbor, self, the Church, and the world. In Soundings in the Christian Mystical Tradition Harvey Egan draws on fifty years of reading and teaching the mystics to sketch the varieties and passion of the mystical life across more than two millennia. Through their stories and words Egan reveals that all were conscious of the paradox of human identity 'supremely and unsurpassably manifested in the God-Man 'that the genuinely human is disclosed only through surrender to God and that the search for God cannot bypass the genuinely human. Harvey D. Egan, SJ, is the author of numerous works on Christian mysticism and the thought of Karl Rahner. He is currently professor of systematic and mystical theology at Boston College. "
Weird Mysticism identifies and evaluates a new category of theoretical inquiry by showing the influence of speculative writing on three intersecting critical categories: horror fiction, apophatic mysticism, and philosophical pessimism. Exploring the work of Thomas Ligotti, Georges Bataille, and E. M. Cioran, Baumgartner argues that these “weird mystics” employ an innovative mode of negative writing that seeks to merge new conceptions of reality. While exploring perennial questions about “the absolute,” the Outside, and other philosophical concepts, these authors push the limits of representation, experimenting with literary form, genre-bending, and aphoristic discourse. As their works reveal, the category of weird mysticism both conjoins and obscures the link between traditional mysticism and philosophical horror fiction, with weirdness itself being the central magnet that draws the seemingly disparate realms of horror fiction, philosophy, and mysticism together. Highlighting the theoretical stakes of the horror genre, Baumgartner’s study reveals how the mystical potentially recuperates the limits of philosophical thinking, enabling reflection on—and possibly challenging—the limits of human understanding.