Interdisciplinary Approaches to the Study of Mysticism – serie

During the twentieth and twenty-first centuries, Islamic mysticism, or Sufism, spread extensively throughout Western society, with Sufi teachings permeating all spheres of society. The increasingly powerful and pervasive presence of Sufi popular religiosity and aesthetic traditions in the West has also engendered new cultural forms. Contemporary art has not only greatly expanded the traditional boundaries of aesthetic material culture; it also draws on a far more diverse range of bodily and sensory experiences. Drawing on recent methodological trends inspired by the “aesthetic turn,” this book explores contemporary perspectives on art, aesthetics, and Islamic mystical experience, with a focus on sensory synesthesia. The authors seek to contribute not only to the study of postcolonial and decolonial ways of thinking about Sufi performances, artworks, and visual expressions, but also to the development of a transcultural Sufi-inspired aesthetics.

This volume offers a sample of reflections from scholars and practitioners on the theme of death and dying from scholars and practitioners, ranging from the Christian tradition to Hinduism, Lacanian psychoanalysis, while also touching on the themes of the afterlife and near-death experiences.

This volume offers a sample of reflections from scholars and practitioners on the theme of death and dying from scholars and practitioners, ranging from the Christian tradition to Hinduism, Lacanian psychoanalysis, while also touching on the themes of the afterlife and near-death experiences.

This book is a study of religious ecstasy, and the ways that it has been suppressed in both the academic study of religion, and in much of the modern practice of religion.  It examines the meanings of the term, how ecstatic experience is understood in a range of religions, and why the importance of religious and mystical ecstasy has declined in the modern West. June McDaniel examines how the search for ecstatic experience has migrated into such areas as war, terrorism, transgression, sexuality, drug use, and anti-institutional forms of spirituality.  She argues that the loss of religious and mystical ecstasy, as both a religious goal and as a topic of academic study, has had wide-ranging negative effects.  She also proposes that the field of religious studies must go beyond criminalizing, trivializing and pathologizing ecstatic and mystical experiences.  Both religious studies and theology need to take these states seriously as important aspects of lived human experience.

Since the late 19th century, when the “new science” of psychology and interest in esoteric and occult phenomena converged – leading to the “discovery” of the unconscious – the dual disciplines of depth psychology and mysticism have been wed in an often unholy union. Continuing in this tradition, and the challenges it carries, this volume includes a variety of inter-disciplinary approaches to the study of depth psychology, mysticism, and mystical experience, spanning the fields of theology, religious studies, and the psychology of religion. Chapters include inquiries into the nature of self and consciousness, questions regarding the status and limits of mysticism and mystical phenomenon, and approaches to these topics from multiple depth psychological traditions.

This book examines the nearly 400-year tradition of Quaker engagements with mystical ideas and sources. It provides a fresh assessment of the way tradition and social context can shape a religious community while interplaying with historical and theological antecedents within the tradition. Quaker concepts such as “Meeting,” the “Light,” and embodied spirituality, have led Friends to develop an interior spirituality that intersects with extra-Quaker sources, such as those found in Jakob Boehme, Abū Bakr ibn Tufayl, the Continental Quietists, Kabbalah, Buddhist thought, and Luyia indigenous religion. Through time and across cultures, these and other conversations have shaped Quaker self-understanding and, so, expanded previous models of how religious ideas take root within a tradition. The thinkers engaged in this globally-focused, interdisciplinary volume include George Fox, James Nayler, Robert Barclay, Elizabeth Ashbridge, John Woolman, Hannah Whitall Smith, Rufus Jones, Inazo Nitobe, Howard Thurman, and Gideon W. H. Mweresa, among others.

This book examines the nearly 400-year tradition of Quaker engagements with mystical ideas and sources. It provides a fresh assessment of the way tradition and social context can shape a religious community while interplaying with historical and theological antecedents within the tradition. Quaker concepts such as “Meeting,” the “Light,” and embodied spirituality, have led Friends to develop an interior spirituality that intersects with extra-Quaker sources, such as those found in Jakob Boehme, Abū Bakr ibn Tufayl, the Continental Quietists, Kabbalah, Buddhist thought, and Luyia indigenous religion. Through time and across cultures, these and other conversations have shaped Quaker self-understanding and, so, expanded previous models of how religious ideas take root within a tradition. The thinkers engaged in this globally-focused, interdisciplinary volume include George Fox, James Nayler, Robert Barclay, Elizabeth Ashbridge, John Woolman, Hannah Whitall Smith, Rufus Jones, Inazo Nitobe, Howard Thurman, and Gideon W. H. Mweresa, among others.

This book discusses mysticism and its possible contributions to a positive common human future. It is organized into three parts - “Studies of Mystical Traditions,” “Comparative Studies of Mystical Traditions,” and “Social and Ethical Implications." The approach is philosophical and critical. The contributors differ on whether or not mystical traditions would restore peaceful living and peaceful coexistence. However, the problem before this manuscript is the growing pain and suffering caused by greed in the world, greed causing economic disequilibrium, racism and divisiveness causing social unrest resulting in mass migration and refugees’ crisis.   Through the lens of “mystical traditions," the manuscript proposes a balance approach between material and spiritual needs of people. To strengthen human spiritualty, the manuscript emphasizes practicing meditation, music, prayers, zikr, yoga, mindfulness, fasting and other methods of spiritual revival for peace within self andwith others.

This book discusses mysticism and its possible contributions to a positive common human future. It is organized into three parts - “Studies of Mystical Traditions,” “Comparative Studies of Mystical Traditions,” and “Social and Ethical Implications." The approach is philosophical and critical. The contributors differ on whether or not mystical traditions would restore peaceful living and peaceful coexistence. However, the problem before this manuscript is the growing pain and suffering caused by greed in the world, greed causing economic disequilibrium, racism and divisiveness causing social unrest resulting in mass migration and refugees’ crisis.   Through the lens of “mystical traditions," the manuscript proposes a balance approach between material and spiritual needs of people. To strengthen human spiritualty, the manuscript emphasizes practicing meditation, music, prayers, zikr, yoga, mindfulness, fasting and other methods of spiritual revival for peace within self andwith others.

Centering African Diasporic traditions, the margins of mainstream mystical traditions, and the intersection between mysticism and psychedelics, the essays in this volume offer several diverse and unique, contemporary approaches to the study of mysticism. In a time when the word “mystic" or "mysticism" appears as often in popular and even scientific settings as it does in academic or religious discourse, a critical study of these terms and traditions becomes ever more relevant. This volume challenges normative notions of who “counts” as a mystic, and questions the definitions and interpretive frames underlying the field of comparative mysticism itself. This is an important text for students and scholars of comparative mysticism, and those interested in what traditions, texts, communities, rituals, persons, and practices have been marginalized in the development of what "counts" as “mysticism" today.

This magical narrative aims to take you on a journey following a golden string first written about by the eighteenth-century poet, artist and shaman William Blake. Focused on my experience of such a journey as an anthropologist researching magic, it details the effects of my own shamanic soul loss and eventual soul retrieval. Both personal and universal, it combines multiple forms of knowledge encountered through more-than-human realms of the inspirited imagination that have resonance with how we live today.

This book explores the profound connections between Nam June Paik’s artistic vision and Korean shamanism, a theme that has been largely overlooked in English-language scholarship. Drawing from key historical performances and theoretical insights, this volume examines Paik’s role as a shamanic figure who mediated between past and future, technology and tradition, and material and spiritual realms. The book situates Paik’s work within broader discourses on emerging media, emphasizing how his engagement with shamanism extends beyond ritual performance to a conceptual framework of communication, transformation, and spiritual resonance. It also investigates Paik’s legacy in relation to dark shamanism and neoliberalism, offering new perspectives on the cultural and political dimensions of his art. By bringing together critical essays from leading scholars, Electronic Shaman provides an essential resource for those interested in media art, shamanism, and the intersections of technology and spirituality in contemporary culture.

This book traces the modern history of ineffability, the idea that mystical experience lies beyond the reach of language, across twentieth-century scholarship on mysticism. Moving from William James to W.T. Stace and beyond, it examines how theories of ineffability were shaped not only by philosophical commitments but also by rhetorical strategies and disciplinary politics within the academic study of religion. Through close readings of major figures including James, Underhill, Otto, Zaehner, Stace, Smith, Hick, Forman, d’Aquili, and Sells, the book uncovers a crucial historical shift: from early understandings of ineffability as relative, what cannot be fully but can still be partially expressed, to later claims that mystical experience or its source is absolutely ineffable, wholly beyond conceptual mediation. This “absolutization” of ineffability, the book argues, served to defend a perennialist vision of religion’s universal core and to shield it from contextual critique. Concluding with a semiotic “meta-argument” against absolute ineffability, the study proposes that a theory of relative ineffability better accounts for both mystical discourse and ordinary experiences of the unsayable. In doing so, it reorients the study of mysticism toward a more nuanced understanding of how language, experience, and meaning continually shape one another. It is an important read in the study of mysticism.

Since the late 19th century, when the “new science” of psychology and interest in esoteric and occult phenomena converged – leading to the “discovery” of the unconscious – the dual disciplines of depth psychology and mysticism have been wed in an often unholy union. Continuing in this tradition, and the challenges it carries, this volume includes a variety of inter-disciplinary approaches to the study of depth psychology, mysticism, and mystical experience, spanning the fields of theology, religious studies, and the psychology of religion. Chapters include inquiries into the nature of self and consciousness, questions regarding the status and limits of mysticism and mystical phenomenon, and approaches to these topics from multiple depth psychological traditions.