This dissertation presents a Whiteheadian interpretation of the notions of mind, immanence and process as they are addressed in the Zohar. According to many scholars, this kabbalistic creation story as portrayed in the Zohar is a reaction to the earlier rabbinic concept of God qua creator, which emphasized divine transcendence over divine immanence. The medieval Jewish philosophers, particularly Maimonides influenced by Aristotle, placed particular emphasis on divine transcendence, seeing a radical separation between Creator and creation. With this in mind, these scholars claim that one of the goals of the Zohar’s creation story was to emphasize God’s immanence within creation. Similar to the Zohar, the process metaphysics of Alfred North Whitehead and his followers was reacting to the substance metaphysics that had dominated Western philosophy as far back as ancient Greek thought. Whitehead adopts a very similar narrative to that of the Zohar. First there is mind containing all the eternal objects which serve as potential for the creation (God’s primordial nature). Mind becomes immanent in all actual occasions through prehension (God’s consequent nature). Finally God becomes “the lure” (to use Whitehead’s phrase) in the ongoing process of nature (God as superject). In this narrative, God is not the static being, the unmoved mover as discussed by Aristotle, but rather, is portrayed as a dynamic becoming, a God of process. Due to these significant similarities between Whitehead’s process philosophy and the Zohar with regard to the immanence of God and the process of creation, it is worthwhile to attempt a process interpretation of the kabbalistic creation story. The first part of this dissertation is entitled Philosophical Foundations, focusing on the intellectual framework of this study of the Zohar. The second part is entitled Creating a Narrative, looking at the text of the Zohar through the lens of Whitehead’s metaphysics. Finally, the conclusion looks at the narrative and discusses whether the goals of the dissertation have been achieved. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2016. / FAU Electronic Theses and Dissertations Collection

Submitted by admin tede (tede@pucgoias.edu.br) on 2016-09-15T13:30:41Z No. of bitstreams: 1 LUCAS LEAL DA SILVA.pdf: 714427 bytes, checksum: 4344b022f25304830bc8ddaad74c573d (MD5) / Made available in DSpace on 2016-09-15T13:30:42Z (GMT). No. of bitstreams: 1 LUCAS LEAL DA SILVA.pdf: 714427 bytes, checksum: 4344b022f25304830bc8ddaad74c573d (MD5) Previous issue date: 2016-02-12 / This study aims to present the new look of Kabbalah, expression of Jewish mysticism, in the context of post-modernity. The research goal is to show that Kabbalah is Jewish mysticism, the result of an ancient tradition that has been passed on for generations, restricted to male members and most experienced of the community, if not the most religious, but now, in the postmodern context , liquidity and diy, this ancient tradition is presented through an accessible, conversational language, being shared with everyone, men and women, Jews and non-Jews, on the initiative of an American Jewish family in the late 1960s, it opened a kabbalistic study center, the Kabbalah Centre, aiming to share this tradition with everyone. Thus, the Kabbalah Centre is heir of Jewish mysticism, but diffuses its cabalistic design without any restrictions, opening urban core study centers spread all over the world. The object here is to show the changes within the Kabbalistic movement in order to let it relevant to post-modern society. / O presente trabalho visa apresentar a nova roupagem da cabala, expressão do misticismo judaico, no contexto da pós-modernidade. O Objetivo da pesquisa é mostrar que a cabala é o misticismo judaico, fruto de uma antiga tradição que foi repassada por gerações, restrita aos membros masculinos e mais experientes da comunidade, para não dizer os mais religiosos, mas agora, no contexto pós-moderno, de liquidez e bricolagem, essa antiga tradição é apresentada através de uma linguagem acessível, coloquial, sendo compartilhada com todos, homens e mulheres, judeus e não judeus, por iniciativa de uma família judaica americana que, no final da década de 1960, abriu um centro de estudo cabalístico, o Kabbalah Centre, objetivando compartilhar essa tradição com todos. Desta forma, o Kabbalah Centre é herdeiro do misticismo judaico, mas difunde sua concepção cabalística sem nenhuma restrição, abrindo centros de estudos em núcleo urbanos espalhados por todo o mundo. O objeto aqui é mostrar as transformações dentro do movimento cabalístico com o intuito de deixa-lo relevante para a sociedade pós-moderna.

Cette thèse porte sur le rôle que jouent les érotiques humaines dans la construction de la psyché humaine comme Moi et comme sujet. L'amour érotique c'est l'amour soudain, fusionnel et exclusif des commencements et du coup de foudre. Il y a deux formes d'amour érotique. Il y a d'abord les expressions érotiques "profanes" qui participent à la construction du Moi : l'érotique primordiale que connaît le nouveau-né dans la relation avec la Mère des origines, l'érotique maternelle son complément, et l'érotique amoureuse. Le temps de l'érotique profane construit une identification puissant à l'aimé, par laquelle un autre étrange et étranger devient brusquement le proche absolument. Quand le temps érotique est passé, quelque chose d'essentiel à cette identification s'est déposé, en soi, sous forme de couche moïque. L'altérité fascinante de l'autre est alors devenue mêmeté, et l'autre ne pourra plus être aimé érotiquement. Et il y a les érotiques philosophiques et religieuses en jeu dans l'émergence du sujet. Le point commun de toute érotique, c'est l'idéalisation de l'aimé, par lequel l'aimé devient cet Autre absolutisé qui s'incarne en Mère des origines, le Tout-petit, le Père spirituel qui fait face, en chacun, au Père Tribal, l'Aimé et l'Amant, et enfin le Frère aîné d'une humanité spiritualisée. / This thesis centres on the role played by the various forms of erotic love in the construction of the human psyche as in the Self and the Subject. Erotic love is sudden, symbiotic and exclusive. It is the love of the beginnings or love at first sight. There are two forms of erotic love. Firstly there are certain "profane" expressions that take part in the construction of the Self : primordial eroticism experienced by the new-born in its relationship with is Birth Mother, complemented by both motherly eroticism and erotic love. This period pf profane eroticism builds a powerful identification with the love one, in which a strange and foreign being is brought abruptly close to them. When this erotic period is over, it leaves behind essential identification markers, in a form of layer within the Self. Thefascinating otherness of the Other has thus become sameness and the Other can never again be loved erotically. In addition, philosophic and religious eroticism come into play in the emergence of the Subject. The common thread in all eroticism is the idealisation of the loved-one, by which the loved-one becomes this absolute Other, incarnated in the Birth Mother, the New-born, the Spiritual Father who takes on the tribal Father in each of us, the Loved-One and the Lover, and finally the older Brother of a spiritualised humanity.

Submitted by Marilene Donadel (marilene.donadel@unioeste.br) on 2019-03-12T20:46:00Z No. of bitstreams: 1 Lucas_Souza_2018.pdf: 664469 bytes, checksum: 0951e84c68ffe2bccbf464cb54737e6f (MD5) / Made available in DSpace on 2019-03-12T20:46:00Z (GMT). No. of bitstreams: 1 Lucas_Souza_2018.pdf: 664469 bytes, checksum: 0951e84c68ffe2bccbf464cb54737e6f (MD5) Previous issue date: 2018-07-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The central target of this work is to analyze the epistemological value of mystical experiences through the main work of the Russian philosopher Ouspensky, the Tertium Organum published in 1920, through the interpretation of these experiences as the knowledge of a possible higher dimensional domain, i.e., beyond the third dimension. In considering this possibility, it is also our role to ponder its relevance or validity as an epistemology that considers more than just the three known dimensions, and only a closer analysis of Ouspensky's philosophy could tell us its relevance. For those overly influenced by a non-mystical interpretation, to worry about the hypothetical and perhaps even miraculous possibility of demonstrating the existence of other dimensions is an infertile proposition. However, our effort in this work is precisely to give attention to this practically forgotten possibility. For this, our analysis is divided into three parts: 1) an analysis of the entire historical context that surrounds the outsider philosopher, the artistic, philosophical, scientific and mystical movements of Russia in the late nineteenth and early twentieth centuries, as well as of how Ouspensky was being led by his own experiences to the construction of a multidimensional epistemology; 2) a reconstruction of the Tertium Organum based on its main propositions in the formation of an epistemology based on the fourth dimension, as well as the formation of what he calls "higher logic" referring to the logic of dimensions higher than ours; 3) our considerations about Ouspensky's analysis and his relation to Kant's philosophy, which the philosopher himself and his commentators point to as a continuation. This work may be useful to those who, though incapable of ignoring the possibility of the existence of mystical experience, are equally incapable of fully understanding in what sense such an experience can validly affirm some epistemological value or a knowledge of a reality beyond common experience - these will find in Ouspensky's doctrine a hypothesis by which this statement can be defended. / O objetivo central deste trabalho é analisar o valor epistemológico das experiências místicas através da principal obra do filósofo russo Ouspensky, o Tertium Organum publicado em 1920, através da interpretação destas experiências como o conhecimento de um possível domínio supradimensional, i.e., além da terceira dimensão. Ao considerar esta possibilidade, também é nosso o papel de ponderar sua relevância ou validade como uma epistemologia que considere mais do que somente as três dimensões conhecidas, e somente uma análise mais apurada da filosofia de Ouspensky poderia nos dizer sua relevância. Para aqueles demasiadamente influenciados por uma interpretação não-mística, preocupar-se com a possibilidade hipotética e talvez até mirabolante de demonstrar a existência de outras dimensões seja uma proposta infértil. Porém, nosso esforço neste trabalho é em justamente dar atenção a essa possibilidade praticamente esquecida. Para isso, nossa análise se decompõe em três partes: 1) uma análise de todo o contexto histórico que circunda o filósofo outsider, os movimentos artísticos, filosóficos, científicos e místicos da Rússia do final do século XIX e início do século XX, assim como de como Ouspensky foi sendo levado pelas suas próprias experiências à construção de uma epistemologia multidimensional; 2) uma reconstrução do Tertium Organum com base nas suas principais proposições na formação de uma epistemologia baseada na quarta dimensão, assim como a formação do que ele chama de “lógica superior” se referindo à lógica de dimensões superiores à nossa; 3) nossas ponderações sobre as análises de Ouspensky y sua relação com a filosofia de Kant, que o próprio filósofo e seus comentadores indicam como sendo uma continuação. Este trabalho talvez consiga ser útil para aqueles que, apesar de incapazes de ignorar a possibilidade da existência da experiência mística, sejam igualmente incapazes de entender completamente em que sentido tal experiência pode validamente afirmar algum valor epistemológico ou de um conhecimento de uma realidade além da experiência comum – estes encontrarão na doutrina de Ouspensky uma hipótese pela qual esta afirmação pode ser defendida.

Made available in DSpace on 2016-04-29T14:27:24Z (GMT). No. of bitstreams: 1 Celia Soares de Sousa.pdf: 1090335 bytes, checksum: ae6cbb21fbe9a6a5710322943efac3a2 (MD5) Previous issue date: 2013-10-24 / The following dissertation has as an objective to contribute to the theological thinking on the already existing dialogue between Theology and Literature. It sought to promote a relation between Murilo Mendes s poetry and Christian mystical, focusing in an interpretive reading of his poetry, where are affirmed not just the quality of it, but also his reading of the human and the divine. Murilo Mendes s poetry, which abundantly talks about God, God s words, religiosity, Christianity and about the Person of Jesus, marked the human theme from the approach through the literary universe. We found the urgency of the mystical rediscovery for an experience more compromised with the Reign of God, to come out of the inertia and dive into mystery, acknowledge that we need the loving presence of Christ in our days to face with tenderness, but also with firmness, the challenges that modernity imposes to us / A presente dissertação tem como objetivo contribuir com a reflexão teológica a partir do diálogo já existente entre Teologia e Literatura. Buscou promover uma relação entre a poesia de Murilo Mendes e mística cristã, focando em uma leitura interpretativa da sua poesia onde se afirmam não apenas a qualidade da sua poesia, mas sua leitura do humano e do divino. A poesia de Murilo Mendes que abundantemente trata de Deus, da Palavra de Deus, da religiosidade, do cristianismo e da Pessoa de Jesus marcou a temática humana a partir da abordagem pelo universo literário. Constatamos a urgência da redescoberta da mística para uma vivência mais comprometida com o Reino de Deus para sair da inércia e mergulhar no mistério, tomar consciência que precisamos da presença amorosa do Cristo no nosso no cotidiano para enfrentar com ternura, porém, com firmeza, os desafios que a modernidade nos impõe

Made available in DSpace on 2016-04-25T19:20:24Z (GMT). No. of bitstreams: 1 Mario Alves da Silva Filho.pdf: 4016620 bytes, checksum: c7a02023dc1c089d5a1f3d0e33fca937 (MD5) Previous issue date: 2012-10-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research has, by scope, to present Tasawwuf (Arabic word that refers to mysticism and Islamic esotericism), known in the West as Sufism and discuss their presence in Brazil in general, specifically in Sao Paulo. Our aim is to try to discuss the presence of Sufism in our country, taking stock of the relationship between the Muslim Sufis with the communities in which they live. We will attempt to demonstrate the presence of Sufism and Sufi orders since the time of slavery to present day. Pointing the presence of Sufi orders that exist today in Sao Paulo. Sufism is a very current issue, being necessary to know and understand it. We see daily the critical irascible behavior of some Muslim communities, but little or no news about Sufism and its active role in Islamic communities, especially as a counterpoint to his irascible behavior pointed. This gap is what we will try to fill. We will discuss Sufism by an exclusively Muslim bias, ie , completely inserted in the universe of Islam. The research will consist of free observing Sufi Orders and open interviews of those responsible for them. We were able to identify nine Sufi Orders in Sao Paulo, and seven of them were described / Esta pesquisa tem, por escopo, apresentar o Tasawwuf (palavra árabe que designa o misticismo e esoterismo islâmicos), conhecido no Ocidente como Sufismo e discutir a sua presença no Brasil no geral e em São Paulo especificamente. Nosso objetivo é tentar discorrer sobre a presença do Sufismo em nosso país, fazendo um balanço da relação entre os muçulmanos Sufis com as comunidades em que estão inseridos. Tentaremos demonstrar a presença do Sufismo e de Ordens Sufis desde a época da escravidão até os dias atuais. Apontando a presença das Ordens Sufis que existem em São Paulo hoje. O Sufismo é um assunto bastante atual, sendo necessário que se o compreenda e o conheça. Vemos críticas diárias ao comportamento irascível de algumas comunidades muçulmanas, porém pouca ou nenhuma notícia sobre o Sufismo e seu papel atuante nas comunidades islâmicas, especialmente como contraponto ao seu comportamento iracundo apontado. Esta lacuna é que tentaremos preencher. Abordaremos o Sufismo por um viés exclusivamente muçulmano, ou seja, completamente inserido no universo do Islã. A pesquisa constará de observação livre das Ordens Sufis e entrevistas abertas dos responsáveis por elas. Foi-nos possível identificar nove Ordens Sufis em São Paulo, sendo que sete delas foram descritas

Dans un siècle postrévolutionnaire particulièrement marqué par les tumultes politiques, le progrès scientifique, les idéologies sociales et le développement de la rivalité entre la raison et la foi, l’abbé Paul François Gaspard Lacuria (1806-1890) élabore son œuvre principale : Les Harmonies de l’être, dont l’objectif annoncé est précisément de réduire l’opposition apparemment irréductible entre science et foi. C’est sous l’égide de la doctrine trinitaire, et grâce à des considérations géométrico-mathématiques, que l’abbé recherche cette conciliation philosophique harmonieuse qui doit fonder, selon lui, les bases synthétiques d’un savoir universel ramené en définitive à la « Grande Unité ». L’absence de travaux universitaires abordant le cas de ce métaphysicien mystique, marqué par l’occultisme à des titres divers, nous a incité à entreprendre le présent travail qui comporte, outre une biographie complète de l’auteur, une présentation et une analyse détaillées de son œuvre, enfin un examen de la postérité de celle-ci et de son influence posthume. / In the aftermath of the Great Revolution, France witnesses, during the Nineteenth Century, and apart from continuous political turmoils, the development of scientific progress, social ideologies, and new phases in the progressive evolution of the age-old strife between faith and reason. It is during this eventful period that Father Paul François Gaspard Lacuria (1806-1890) elaborates his main work : Les Harmonies de l’être, with the declared intention of bridging the gap between science and faith. Basing himself on the trinitarian doctrine of Roman Catholicism as well as on deep-reaching geometrical and mathematical analogies, Father Lacuria seeks an harmonious philosophical synthesis capable of establishing a universal knowledge, ultimately reducible to the “Great Unity”. The conspicuous lack of an academic monograph devoted to such an important mystical figure, whose work borders sometimes on occultism, has given birth to the present research, which attempts to retrace the French metaphysician’s biography and to give a detailed analysis of his works and of their posthumous fate.

No description available.

Amelia Rosselli has often been considered an obscure and impenetrable author, whose language may be identified with the expression of the unconscious. In this study I argue, on the contrary, that a strong cognitive tension underlies the poet's multilingual production (in Italian, English, and French). I therefore explore its imaginative and philosophical depth, by reconstructing Rosselli's project to transpose into writing the complexity of human experience in a fickle, chaotic, and contradictory world. In the first chapter I focus on language, in particular on lexical fusions and distortions, mainly questioning Pasolini's interpretation based on of the notion of freudian slip. With the aid of hermeneutical tools borrowed from the philosophy of language, I claim that Rosselli's language aims on the one hand at mirroring reality, and on the other at making textual experience potentially infinite, thus engaging the reader in a never-ending interpretation. I also maintain that the category of the baroque allows us to appreciate Rosselli's aesthetics from an original point of view. In the second chapter I investigate Rosselli's elaboration of a new metrical form, stressing its relations to the poet's studies in musicology, ethnomusicology and acoustics. Through the meter Rosselli tries to restrain subjectivity, hence accessing a more objective and universal poetic dimension. The last chapter is devoted to Rosselli's mysticism. The mystic tradition offers a vivid imagery and a refined rhetoric to an author who wants to put the subject aside and depict the unstable (or vain?) nature of the world. However, Rosselli's attempt to find a metaphysical or divine remedy to violence and chaos does not succeed. Her longing for transcendency remains unfulfilled.

Este estudo busca questionar algumas das bases epistemológicas da psicologia clínica em relação à espiritualidade e à mística. Partindo da discussão entre Freud e o escritor Francês Romain Rolland a respeito do sentimento oceânico (baseado na correspondência entre eles no período de 1927 a 1931), abordaremos a compreensão da natureza ontológica da experiência de união com o universo (como descrito por Rolland) em um duplo vértice: tanto como um subproduto de dinâmicas psicológicas (inerentemente patológicas ou não) ou como uma experiência ontológica de alteridade, mais bem compreendida através de uma abordagem não psicológica que possa investigar seu significado em consonância ao registro da condição humana em si. Nessa última perspectiva, estaremos acompanhados da obra de Gilberto Safra, que em seus escritos evidencia uma preocupação com a busca de uma concepção antropológica que aborde o ser humano em toda sua complexidade, evitando o possível reducionismo psicológico de temas e áreas que possam se relacionar a outras categorias de experiência, como a religiosidade e a espiritualidade. Como eixo central dessa discussão, utilizaremos a vida do místico Indiano Ramakrishna Paramahansa (1836-1886) para ilustrar esses diferentes modos de se abordar a experiência espiritual. Ramakrishna foi uma das principais fontes das construções de Rolland acerca da religiosidade, levando o autor francês a escrever uma de suas principais biografias (A vida de Ramakrishna, 1929), que teve um importante impacto na recepção ocidental de concepções espirituais orientais. Contemplando exemplos da vida de Ramakrishna, através de uma leitura fenomenológica-hermenêutica da obra de Rolland (que abarcam desde sua infância até seu período como um famoso mestre espiritual na Índia), será apresentado, em cada um desses períodos, diferentes perspectivas de autores que consideram Ramakrishna tanto em uma chave psicológica-psicopatológica quanto em uma abordagem que inclua um registro espiritual não redutível a dinâmicas psíquicas em sua vida. Dentro desse estudo, nós percebemos que há uma limitação inerente às leituras exclusivamente psicológicas das experiências místicas, assim como uma há uma limitação das leituras exclusivamente espiritualistas. Assim, ao apresentar tal discussão nós pretendemos repensar a posição que a espiritualidade e a mística ocupam na prática clínica, tanto para reformular sua compreensão em psicoterapia quanto para expandir as concepções éticas e antropológicas subjacentes ao entendimento clínico da condição humana / This study aims at questioning some of the epistemological basis of clinical psychology concerning mystical experience and spirituality. Focusing on the discussion between Freud and French author Romain Rolland regarding the oceanic feeling (based on their letters exchange from 1927 to 1931), we will question the comprehension of the ontological nature of the feeling of union with the universe (as described by Rolland) through a twofold bias: either as a by-product of psychological dynamics (inherently pathological or not) or as an ontological experience of alterity, better comprehended through a non-psychological approach that investigates its inner meaning regarding the human condition as such. In the latter perspective, we will be accompanied by the work of Brazilian author Gilberto Safra, whose clinical writings are concerned with an anthropological conception that approaches the human being in its own complexity, avoiding possible psychological reductionism of themes and issues that relate to other areas of experience, such as religiosity and spirituality. As the main axis of this discussion, we will utilize the life of Indian mystic Ramakrishna Paramahansa (1836-1886) to illustrate these two different ways of approaching spiritual experience. Ramakrishna has been himself one of the main sources of Rollands constructions on religiosity, leading the French author to write one of his main biographies (The life of Ramakrishna, 1929), which had an important impact on Western reception of Eastern spiritual conceptions. Contemplating examples from Ramakrishnas life through a phenomenological-hermeneutical reading of Rollands work (that range from his childhood to his period as a famous spiritual master in India), we will present, in each situation, different perspectives from authors that either consider Ramakrishna exclusively on a psychological-psychopathological note or through a perception of a spiritual dimension non-reducible to psychical dynamics inherent to his life and teachings. Within this framework, we have come to realize that there are inherent limitations on a solely psychological reading of mystical experience, as well as a limitation on an exclusively spiritual approach. Therefore, by presenting such discussion we intend to rethink the position mysticism and spirituality occupy in clinical practice, both to reformulate their understanding in psychotherapy and as a way of enlarging the anthropological conceptions inherent to clinical understanding of the human condition