This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

溫帶維. / 論文(博士)--香港中文大學, 1999. / 參考文獻 (p. 173-175) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Wen Daiwei. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1999. / Can kao wen xian (p. 173-175) / Zhong Ying wen zhai yao.

Habilitationsschrift--Munich. / Rev. English translation: The middle English mystics. 1981. Summary in English. Includes indexes. Includes bibliographical references (p. [233]-250).

This study is a comparison of the philosophical systems composed by the Indian philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE). The primary thesis found in this study is that the conceptual systems constructed by Sankara and Ibn Arabi are not perfectly new creations derived from the core of their mystical realizations. Rather, they contain fundamental pre-existing principles, concepts, and teachings that are expanded upon and placed within a systematic philosophy or theology that is intended to lead others to a state of realization. A selection of these presuppositions are extracted from within each of these thinkers’ philosophical systems and employed as structural indicators. Similarities are highlighted, yet the differences between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems, lead us to the conclusion that the two mystics inhabited different conceptual space. / iv, 195 leaves ; 29 cm

One of the unfortunate corollaries of poststructuralist theorizing about literary texts has been the equation of a skepticism concerning language with a skepticism concerning meaning. The menace of unrestrained relativism has tended to polarize the critical community into proponents of a 'logo-diffuse' onto-epistemology and proponents of a 'logo-centric' one, and critical practice has followed this lead. The critic who attempts to situate literature within the parameters of such a debate is likely to fail unless he or she appeals to a much more extensive discourse, one which antedates the provincial contours of the current discussion. Medieval mysticism is a significant entry in the lineage of influence which comprises the western tradition. This thesis looks at the apophatic or negative strategies of mystical texts in order to locate meaning in the interplay of negation and affirmation with which they are concerned.

Mysticism is a broad concept in a diversity of traditions. Our study focuses on Christian mysticism in the Catholic Church tradition). This concept is shortly a special relationship with God that translates into observable behaviours that impact on the other people. Mysticism itself is for everyone regardless of their perceived spiritual connectedness with God. In other words everyone can be a mystic. However, in the Catholic Church it would seem that the decision regarding who is a mystic is done by the leadership of the Church which comprises of all-male clergy. As a result, those who have been considered mystics in the Catholic Church were predominantly male with significantly few women. Mysticism cannot but be seen through the lens of gender. Gender equality in the Catholic Church or lack of, is then a yardstick through which mysticism should be scrutinized. This analysis should be done by studying the Catholic Church’s teaching on gender from the past eras to the present. An attempt should be made to look at the esteemed doctors of the church who have influenced the Church’s attitudes towards women. Not only should these attitudes be explored, but also their influence on the discipline of the Church or the way the Catholic Church carries its mandate in as far as gender is concerned. The Church’s mandate includes but not necessarily limited to its laws (canons). The mandate is also found in its declarations which are found in the Church’s documents. These will be analysed to arrive at a conclusion whether the Catholic Church has established gender equality in its teachings and practices. The analysis should also compare the teaching on gender and its translation into observable, real formal equality and substantive equality when it comes to gender. Formal Equality means the same formal legal rights and status while Substantive Equality means the same material and effects between men and women in the Catholic Church. Gender equality then or lack of, will be used in exploring the subject of mysticism in the Catholic Church. This study will attempt to explore how gender equality in mysticism can impact on the Church’s endeavour to establish gender equality so that there is authenticity in its teaching and practice. That alignment is necessary to bring to life the scriptural dimension of the Church. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

Frank Norris uses the sixth sense in his writings as a creative device, explaining the illusory characteristics of life mainly in six works: The Responsibilities of the Novelist, Blix, Vandover and the Brute, McTeague, The octopus, and The Pit. In The Octopus, Vanamee, a character fashioned after Norris's friend Bruce Porter, becomes the focal point for the author's elucidation of the sixth sense, and also of related powers such as telepathy, hypnosis, and transmigration, all related to a moral natural order. In the other works the sixth sense is consistently utilized by Norris's special characters in correctly perceiving unknown knowledge. It is conclusive that Norris acknowledges and accepts the mysterious as a reality and attempts to explain it.

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In this doctoral thesis, The Spirituality and Mysticism of Nature in the Early Franciscan Tradition, I have begun with an attempt to clarify the notions of spirituality and mysticism. The former, was seen as an approach to God embodied in outlook, practice and lifestyle, and the latter, mysticism, was defined as a felt awareness and knowledge of the presence of God. My hypothesis is that nature played a very important part in both the spirituality and mysticism of Saint Francis of Assisi, and in the spirituality of the movement he founded. In a systematic attempt to investigate my theme, I began with a study of the chief places associated with Francis. They present a kind of mirror of his soul and reveal, I believe, a good deal about his outlook and way of living. They tend to be remote and solitary places, often high in the mountains or near water, often desolate and harsh and usually beautiful, and what was later to become known as `romantic'. I turned then to the world of nature, beginning with the celestial bodies, sun, moon and the stars, and the elements of the sub-lunar world. The world of living things, fruits and flowers, animals, wild beasts and tame, fish and birds was examined. Nearly all the evidence here came from that collection of Franciscan stories and anecdotes which forms one of the great treasuries of stories in world literature. The fourth chapter was devoted to the poetry of Francis, above all to the Praises of God and The Canticle of the Creatures. After examining the circumstances of its composition, I took the stanzas one by one and examined them in the light of what they reveal of Francis spirituality and mysticism. The purpose of chapter five was to gather the fruits of my research and evaluate the hypothesis I proposed. I concluded that Francis, incorporated nature into his spirituality and mysticism in a very original way. I hold that Francis was a great nature mystic, and that his nature spirituality is still full of vigor and potential for the future. / Christian Spirituality, Church History and Missiology / (D.Th. (Christian Spirituality))