Thesis (M.A.)--Wheaton College Graduate School, 2005. / Abstract. Includes bibliographical references (leaves 59-63).

Thesis (M.A.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves [42]-43).

Proefschrift--Amsterdam. / Bibliography: p. 170-174.

Thesis (Th. M.)--Dallas Theological Seminary, 2003. / Includes bibliographical references (leaves 102-113).

Thesis (DTh)--University of Stellenbosch, 2008. / Bibliography. Also available via the Internet.

This thesis presents Dr. Ali Shariati vis-a-vis the mystical tradition of Islam, focusing particularly on his inner spiritual and mystical orientation. Shariati is well known as a sociologist of religion, as a political activist, and as "the Teacher of Revolution" in Iran. Yet in his much neglected personal writings he reveals quite a different dimension of his being, a dimension which is clearly mystical in character. This study investigates the hidden mystical aspect of Shariati, and analyzes its relation to the other aspects of his personality. What is disclosed is the existence of a continuous struggle between Shariati's intellectual convictions and his spiritual intuitions, or rather between his mind and heart, as well as Shariati's repeated attempts to reconcile these two conflicting dimensions of his person.

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The subject of this thesis is primarily the ethical point of Wittgenstein’s Tractatus. In the work, Wittgenstein investigates the connection between ethics and the world by examining the nature of the proposition. In the Lecture on Ethics, Wittgenstein reinvestigates this connection more directly by explaining the nature of the ethical expression. I argue that the ethical point of the book is to help one to understand the ephemeral characteristics of ethics insofar as they cannot be articulated by demonstrating what can be articulated. In the Lecture, Wittgenstein also points to a deep challenge encountering the Tractarian pictorial language. Logic reminds us that we are held captive by pictorial language and could never get outside it. Ethics, on the other hand, is a constant attempt to get outside of it by usage of simile. Although this attempt seems to be hopeless, it is unavoidable and significant. It characterizes the human condition.

This thesis deals with the rise of mystical movements (Aliran Kebatinan) in post-independence Indonesia, focusing on Susila Budhi Dharma (Subud), founded in 1925 by Muhammad Subuh. Despite that Subuh had been raised as a Javanese man and was heavily influenced by Javanese culture, he also learned from a S&dotbelow;ufi master who introduced him to certain fundamental concepts of Islamic mysticism. The aim of this thesis is therefore to observe the possible influences on Subud doctrine from both Javanese and Islamic mystical traditions. The major themes of this thesis are three in number: first, to discuss the historical background of the emergence of mystical movements in Java, and to present two mystical movements; second, to give a brief account of Muhammad Subuh's biography and the basic concepts of Subud; and lastly, to analyze Subud theories and practices and see its relation to both Javanese and Islamic mystical traditions. / This work also addresses the question of why this movement and other Aliran Kebatinan held such an appeal for Javanese and Westerners alike, and why they gave rise to such bitter polemic amongst Indonesian scholars. In the case of Subud the answer to both of these questions lies in its blend of Javanese and Islamic tradition, which attracted the spiritually inclined but at the same time not alienating the shari'a.

This thesis is an examination and assessment of the life and work of Evelyn Underhill. Particular emphasis is given to the development of her thought after she had written the classic, Mysticism: a Study in the Nature of Development of Man's Spiritual Consciousness. / After more than a decade of being virtually a non-communicating Roman Catholic, Underhill returned to the church of her baptism and confirmation, the Church of England. / The "shift" in her thought which led to this decision and subsequent commitment resulted in what she herself called her "vocation." This was followed by an involvement in the retreat movement and in an increase in the task of that classic art, called in the church, the "cure of souls." / To her writings on philosophy and religion she added collections of retreat addresses. Together with the correspondence between Underhill and Friedrich von Hugel, many of her works offer an important contribution to spirituality today--its history, theory and practice.