Some experiences of the natural world bring a sense of unity, knowledge, self-transcendence, eternity, light, and love. This is the first detailed study of these intriguing phenomena. Paul Marshall explores the circumstances, characteristics, and after-effects of this important but relatively neglected type of mystical experience, and critiques explanations that range from the spiritual and metaphysical to the psychoanalytic, contextual, and neuropsychological. The theorists discussed include R. M. Bucke, Edward Carpenter, W. R. Inge, Evelyn Underhill, Rudolf Otto, Sigmund Freud, Aldous Huxley, R. C. Zaehner, W. T. Stace, Steven Katz, and Robert Forman, as well as contemporary neuroscientists. The book makes a significant contribution to current debates about the nature of mystical experience.

Leading figures at the dawn of the sixteenth-century Reformation commonly faced the charge of "judaizing": 72 In His Name concerns the changing views of four such men starting with their kabbalistic treatment of the 72 divine names of angels. Johann Reuchlin, the first of the four men featured in this book, survived the charge; Martin Luther's increasingly anti-semitic stance is contrasted with the opposite movement of the French Franciscan Jean Thenaud whose kabbalistic manuscripts were devoted to Francis I; Philipp Wolff, the fourth, had been born into a Jewish family but his recorded views were decidedly anti-semitic. 72 In His Name also includes evidence that kabbalistic beliefs and practices, such as the service for exorcism recorded by Thenaud, were unwittingly recorded by Christians. Although the book concerns early modern Europe, the religious interactions, the shifting spiritual attitudes, and the shadows cast linger on.

The two theories of divine love that are examined in this book have their foundations in Greek, Jewish, Christian and Muslim ideas. Al-Ghazâlî (12th century) was influenced mainly by Plato and Ibn Sina's teachings, while al-Dabbâgh (13th century), who accepted some Ghazâlîan notions, developed a theory of divine love that can be traced back to Neoplatonism. Both scholars created complete theories of divine love that include definitions of love, its causes and signs, the ways to love God, God's love for man, and kinds of love. The book will interest students of theology, philosophy and mysticism in general, and students of Islam in particular.

One of the foremost 13th-century Persian mystics, 'Aziz Nasafi, with his simple manner of explaining God, his essence, attributes and acts in the language of theologians and philosophers, provides the western reader with an overview of all the major interpretations of medieval Islamic thought. One of his main achievements was to synthesize the ideas of prominent Sufi masters such as Ibn 'Arabi, Najm al-Din Kubra and Abu Hafs 'Umar Suhrawardi into a coherent whole, thus establishing his own place as an authority of speculative Sufism. At the same time, Nasafi's explanations of various Muslim religious doctrines - supererogatory worship, asceticism and devotion to God - cast light on the practical aspect of Sufism. Hence the popularity, wherever Persian was spoken, of his works, manuscripts of which were collected in libraries and private collections all over the Muslim world. Providing a selection in English of Nasafi's treatises, Dr Ridgeon's work offers the western student of Islam a guide to the speculative and practical dimensions of Sufism. The first two treatises are short but complete works (entitled "The most sublime goal" and "Quintessence of realities") which focus on vari

The enigmatic kabbalist Samuel Falk, known as the Ba'al Shem of London, has piqued the curiosity of scholars for enerations. Eighteenth-century London was fascinated by Jews, and as a miracle-worker and adventurer, well connected and well read, Falk had much to offer. Interest in the man was further aroused by rumours of his dealings with European aristocrats and other famous characters, as well as with scholars, Freemasons, and Shabbateans, but evidence was scanty. Michal Oron has now brought together all the known source material on the man, and her detailed annotations of his diary and that of his assistant give us rich insights into his activities over several years. We learn of his meetings and his travels; his finances; his disputes, his dreams, and his remedies; and lists of his books. We see London's social life and commerce, its landed gentry and its prisons, and what people ate, wore, and possessed. The burgeoning Jewish community of London and its religious practices, as well as its communal divisiveness, is depicted especially colourfully. The scholarly introductions by Oron and by Todd Endelman and the informative appendices help contextualize the diaries and offer an intriguing glimpse of Jewish involvement in little-known aspects of London life at the threshold of the modern era.

This book is a study of the major works of Sufi historiography, which takes the form of collections of biographies. It provides a literary context in which one can appreciate fully the theological significance and historical value of Sufi biographies.

This new approach introduces Kabbalah as a spiritual Jewish way of living, a practical wisdom for living, creativity and well being, and not merely a religious phenomenon or esoteric theology. Professor Shokek suggests that the Kabbalistic theme of Creation is the central ingredient in the spiritual teachings of Jewish mysticism. He skilfully reveals the core questions that emerge from the wisdom of the Jewish sages, opening up a lively avenue of debate in this increasingly popular area of study.

The Aga Khans have long played a prominent part on the international stage, but much less tends to be understood about the most important group of their followers, the Khoja Ismailis of South Asia, who are now also settled in many other parts of the world. Even less is generally known about the hymns, called ginans, which have historically formed so central an element in the religious life and rituals of the Ismaili community. The principal aim of this anthology is to fill this gap by providing a sympathetic introduction to this still largely unexplored tradition of South Asian devotional literature, and to draw attention to the many features of remarkable interest which it contains.

Jewish Mysticism and Jewish Ethics is a ground-breaking study of an ideological miracle, a tale of seven hundred years of diverse Jewish theological creativity. Many extreme, radical, and even seemingly heretical schools of thought were intergrated into a constructive, traditional Jewish ethics within the framework of Hebrew ethical literature. The ability of Jewish ethics to absorb and sustain conflicting ideas, which originated in schools that fought each other fiercely, presents a fascinating chapter in the history of Jewish ideas.

"Mysticism After Modernity" offers a truly postmodern interpretation of the great mystics and their writing, thus appealing to readers across a wide range of disciplines. Don Cuppitt argues that extensive modern literature about mysticism has rested on a mistake - the belief that their can be meaningful experience prior to language. The mystics have been perceived as first having had profound experiences that they then put into words. However, in postmodern thought experience does not give meaning to language; on the contrary, language gives meaning to experience. And when the mystics are seen as having been primarily writers, our understanding of them is revolutionized.

This superb collection of writings comes as a tribute to one of the leading scholars of Judaic Studies in our century, Alexander Altmann, and to the Institute of Jewish Studies, which he founded. His former students and colleagues present essays which touch upon the many areas of Professor Altmann's interests. The studies range from early rabbinic mystical texts to contemporary theological investigations. The majority of the articles explore leading figures and issues in medieval and early modern Jewish philosophy and mysticism.
Among the important persons whose writings are examined are Maimonides, Gersonides, Abraham Abulafia, Mendelssohn, Leo Strauss, and Altmann himself. The contributors to this volume are at the forefront of contemporary scholarship in the field.

'Ibn Arabi: The Voyage of No Return' is a concise introduction to the life and thought of Ibn 'Arabi, who is considered as the 'Greatest of Sufi Masters'. Written by the author of a best-selling biography of Ibn 'Arabi, 'Ibn Arabi: The Voyage of No Return' traces the major events of Ibn 'Arabi's life: his conversion to Sufism; his travels around Andalusia and the Maghreb; his meetings with the saints of his time; his journey to Mecca; his travels in Egypt, Palestine, Mesopotamia, Anatolia and Syria; his most important books. The events of Ibn 'Arabi's 'inner voyage', however, are far more spectacular than those of his outer life and are here presented directly from the many auto-biographical sections found in his writings. Through her detailed analysis of Ibn Arabi's works and her profound understanding of his ideas, Claude Addas gives us a comprehensive insight into the major doctrines of this most influential of Sufi masters: the doctrine of prophethood and sainthood, of inheritance from the prophets, of the 'imaginal world', of the 'unicity of Being', of the 'Seal of the Saints', and many others.Addas also introduces the main disciples of Ibn 'Arabi down to the nineteenth century and traces both his unequalled influence on the course of Sufism and the controversies that still surround him till today. 'Ibn 'Arabi: The Voyage of No Return' is essential reading for anyone interested in Islamic mysticism and is a genuine contribution to scholarship in this field. This second edition includes a new preface and an updated and expanded bibliography.

First published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.

This title available in eBook format. Click here for more information.
Visit our eBookstore at: www.ebookstore.tandf.co.uk.

Buddhist meditation has given rise to much literature. Despite differences in style and terminology, these modern writings serve much the same purpose as did the manuals and commentaries of the classical masters: to explicate and interpret the Buddha's teachings on meditation, to clarify the nature and value of the various meditative techniques and attainments, and/or to offer advice on the actual practice of meditation. This collection of 28 readings is designed to give meditators, researchers and general readers access to representative examples of those writings, and to the principal relevant texts. The readings are grouped under four headings, arranged roughly in chronological order. Section I covers "Pali Sources", historically the earliest source of information on Buddhist meditation in the "suttas", or discourses of the Buddha, preserved principally in the canonical texts of Theravada Buddhism. Excerpts from eight "suttas" containing important teachings on meditation are presented in this first section. Section II presents "Classical Masters", six samples of the writings of highly-regarded classical authorities on meditation. They cover a wide historical and geographical ran

The Armenian-born mystic, philosopher, and spiritual teacher G. I. Gurdjieff (c.1866-1949) is an enigmatic figure, the subject of a great deal of interest and speculation, but not easily fitting into any of the common categories of "esoteric," "occult," or "New Age." Scholars have for the most part passed over in silence the contemplative exercises presented in Gurdjieff's writings. Although Gurdjieff had intended them to be confidential, some of the most important exercises were published posthumously in 1950 and in 1975. Arguing that an understanding of these exercises is necessary to fully appreciate Gurdjieff's contribution to modern esotericism, Joseph Azize offers the first complete study of the exercises and their theoretical foundation. It shows the continuity in Gurdjieff's teaching, but also the development and change. His original contribution to Western Esotericism lay in his use of tasks, disciplines, and contemplation-like exercises to bring his pupils to a sense of their own presence which could to some extent be maintained in daily life in the social domain, and not only in the secluded conditions typical of meditation. Azize contends that Gurdjieff had initially intended not to use contemplation-like exercises, as he perceived dangers to be associated with these monastic methods, and the religious tradition to be in tension with the secular and supra-denominational guise in which he first couched his teaching. As Gurdjieff adapted the teaching he had found in Eastern monasteries to Western urban and post-religious culture, however, he found it necessary to introduce contemplation.

Buddhist meditation has given rise to much literature. Despite differences in style and terminology, these modern writings serve much the same purpose as did the manuals and commentaries of the classical masters: to explicate and interpret the Buddha's teachings on meditation, to clarify the nature and value of the various meditative techniques and attainments, and/or to offer advice on the actual practice of meditation. This collection of 28 readings is designed to give meditators, researchers and general readers access to representative examples of those writings, and to the principal relevant texts. The readings are grouped under four headings, arranged roughly in chronological order. Section I covers "Pali Sources", historically the earliest source of information on Buddhist meditation in the "suttas", or discourses of the Buddha, preserved principally in the canonical texts of Theravada Buddhism. Excerpts from eight "suttas" containing important teachings on meditation are presented in this first section. Section II presents "Classical Masters", six samples of the writings of highly-regarded classical authorities on meditation. They cover a wide historical and geographical ran

This book provides translations of the earliest Arabic autobiography and the earliest theoretical explanation of the psychic development and powers of an Islamic holy man (Saint, Friend of God).

The first full-length study devoted tothe life and mystical experiences of one of the outstanding figures in Persian Sufism.

This book provides translations of the earliest Arabic autobiography and the earliest theoretical explanation of the psychic development and powers of an Islamic holy man (Saint, Friend of God).

Awhad al-Din Kirmani (d. 1238) was one of the greatest and most colourful Persian Sufis of the medieval period; he was celebrated in his own lifetime by a large number of like-minded followers and other Sufi masters. And yet his form of Sufism was the subject of much discussion within the Islamic world, as it elicited responses ranging from praise and commendation to reproach and contempt for his Sufi practices within a generation of his death. This book assesses the few comments written about Kirmani by his contemporaries, and also provides a translation from his Persian hagiography, which was written in the generation after his death. The controversy centres on Kirmani's penchant for gazing at, and dancing with, beautiful young boys. This anonymous hagiography presents a series of anecdotes that portray Kirmani's "virtues". The book provides an investigation into Kirmani the individual, but the story has significance that extends much further. The controversy of his form of Sufism occurred at a crucial time in the evolution of Sufi piety and theology. The research herein situates Kirmani within this critical period, and assesses the various perspectives taken by his contemporaries and near contemporaries. Such views reveal much about the dynamics and developments of Sufism during the thirteenth and fourteenth centuries, when the Sufi orders (turuq, s. tariqa) began to emerge, and which gave individual Sufis a much more structured and ordered method of engaging in piety, and of presenting the Sufi tradition to society at large. As the first attempt in a Western language to appreciate the significant contribution that Kirmani made to the medieval Persian Sufi tradition, this book will appeal to students and scholars of Sufi Studies, as well as those interested in Middle Eastern History.

'The Zohar' was compiled and composed in Spain in the thirteenth century, and exerted a powerful influence on Jewish life in medieval ghettoes. In this book, first published in 1932, Dr Bension was the first scholar to deal with the influence on Jewish mysticism of certain characteristics which underlie so much of the literature produced in Spain both by Christians and Muslims.

The author was first introduced to Persian studies when, as a 'Student Interpreter' in the Levant Consular Service, he studied Arabic, Persian and Turkish. He realized the value of Persian thought in any attempt to draw East and West together. This book, first published in 1964, is the product of many years of close and constant contact with many Persian writers and academics.