This book sheds light on the Bawa Muhaiyaddeen Fellowship (BMF), one of North America's major Sufi movements, and one of the first to establish a Sufi shrine in the region. It provides the first comprehensive overview of the BMF, offering new insight into its historical development and practices, and charting its establishment in both the United States and Sri Lanka. Through ethnographic research, Sacred Spaces and Transnational Networks in American Sufism shows that the followers of Bawa in the United States and Sri Lanka share far more similarities in the relationships they formed with spaces, Bawa, and Sufism, than differences. This challenges the accepted conceptualization of Sufism in North America as having a distinct "Americanness", and prompts scholars to re-consider how Sufism is developing in the modern American landscape, as well as globally. The book focuses on the transnational spaces and ritual activities of Bawa's communities, mapping parallel shrines and pilgrimages. It examines the roles of culture, religion, and gender and their impact on ritual embodiment, drawing attention to the global range of a Sufi community through engagement with its distinct Muslim, Hindu, Jewish, and Christian followers.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur'an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world. Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such regime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.

The Mystic Quest explains the major ideas and concepts of Jewish mystical thought in a way that the general reader can clearly understand. Drawing upon his own extensive research as well as on the growing body of scholarly material on the subject, Dr. David Ariel, president of the Cleveland College of Jewish Studies, presents the extremely difficult and complex elements of Jewish mysticism in language that makes it accessible to the layperson. Jewish mysticism is as old as the Bible itself. It is a rich and subtle web of secret teachings and practices that has been part of Judaism since antiquity and has sought to keep the original spark of religious experience alive through the centuries. It is the relatively unknown, esoteric dimension of Judaism that has nourished a deep spiritual power within a tradition of law, ritual, and observance. A central element in Judaism, the "mystic quest" has shaped both Judaism and Jews throughout history, generating the kabbalistic tradition and Hasidism, which continue to thrive today, As Ariel says, "This book is concerned primarily with the development and meaning of the Kabbalah, the principal tradition of mystical Jewish thought." The Mystic Quest begins with an examination of the variety of phenomena known in different cultures as "mysticism." Ariel then located the Jewish mystical tradition within the context of Jewish history and traces its evolution throughout the ages. Jewish mystical theories about the hidden and revealed God, the feminine aspects of divinity, the mystical Torah, and the concepts of the soul and human destiny are then explored in detail. Finally, the author considers Hasidism and modern Jewish mystical thought, discussing the role of mysticism in contemporary Judaism. In language accessible to the beginner, yet sophisticated enough to captivate the advanced student, The Mystic Quest fills an important gap in our knowledge of mysticism by bringing a comprehensive and fresh understanding of the subject to a new generation of

Phoebe Palmer's honour was lost posthumously, for within a few decades after her death her name all but disappeared. Palmer's sanctification theology was separated from its apophatic spiritual moorings, even as her memory was lost. To this day the Mother of the Holiness Movement still awaits her place of recognition as a Christian mystic equal to Catherine of Siena, Teresa of Avila, or Therese of Lisieux. This book locates Palmer's life and thought within the great Christian mystical traditions, identifying her importance within Methodism and the church universal. It also presents a Wesleyan theological framework for understanding and valuing Christian mysticism, while connecting it with the larger mystical traditions in Catholic, Anglican, and Orthodox communions. While Palmer was a powerful revivalist in her own day, in many ways she could be the patron saint for contemporary Methodists who are drawn to the new monasticism and who long for the renewal of the church. Saint Phoebe is precisely the one who can help Methodists envision new forms of Christian community, mission, and witness in a postmodern world.

In Everything is Spiritual, the author Rob Bell explores how ideas about creation, love and connection shaped him and how they shape every one of us. Bell observes that more than anything, people want to understand their purpose here on earth. And when you embrace who and where you come from, including your wounds, your pains and your regrets, you will discover that lurking there in the mess of life is an invitation to expand - just as the universe has been expanding for 13 billion years. Written in a lyrical, almost stream of consciousness style this wide-ranging book shares stories from Bell's life to illuminate lessons about the world around you to help you find purpose, meaning and connection. 'Rob Bell might have left the church, but he will always be my minister - in the purest and most uncorrupted sense of that word. Nobody else can take ancient teachings and modern science, and blend them together into wisdom that makes sense to me, and heals me. Rob's unorthodox and bold thinking stirs my intellect, comforts my heart and makes me believe that - within all the frightening chaos of the unknowable universe - I still have a sacred place. His work is a sacred gift to a troubled world.' - Elizabeth Gilbert, New York Times bestselling author of Big Magic

This book examines and clarifies the nature, meaning, significance and vitality of the sacred (and the profane), in relation to some of the diverse religions of the world and the rich and multifarious traditions of the sacred in many cultures and times, in the context of ontology (broadly, the philosophical study or investigation of being). It provides incisive critical analyses and evaluations of many important contributions to our understanding of the sacred, and the holy, especially in relation to the world's religions, religious experience, religious insight or knowledge, metaphysics, mythology and mysticism. A number of important theories and explanations are also critically analyzed and evaluated, including the numinous theory of the sacred and the holy (Otto), the psychodynamic theory (Freud), the sociological theory (Durkheim), empirical theories (Russell and Ayer), the ontological question (Heidegger) and the hierophantic theory (Eliade)-among others. The book concludes with a number of reflections on the ontology of the sacred (and the profane) in relation to philosophy and science, that will open up new pathways of thinking, reflection and investigation in the 21st century.

An Ironic Approach to the Absolute: Schlegel's Poetic Mysticism brings Friedrich Schlegel's ironic fragments in dialogue with the Dao De Jing and John Ashbery's Flow Chart to argue that poetic texts offer an intuition of the whole because they resist the reader's desire to comprehend them fully. Karolin Mirzakhan argues that although Schlegel's ironic fragments proclaim their incompleteness in both their form and their content, they are the primary means for facilitating an intuition of the Absolute. Focusing on the techniques by which texts remain open, empty, or ungraspable, Mirzakhan's analysis uncovers the methods that authors use to cultivate the agility of mind necessary for their readers to intuit the Absolute. Mirzakhan develops the term "poetic mysticism" to describe the experience of the Absolute made possible by particular textual moments,examining the Dao De Jing and Flow Chart to provide an original account of the striving to know the Absolute that is non-linear, non-totalizing, and attuned to non-presence. This conversation with ancient and contemporary poetic texts enacts the romantic imperative to join philosophy with poetry and advances a clearer communication of the notion of the Absolute that emerges from Schlegel's romantic philosophy.

Wide-ranging essays on Moroccan history, Sufism, and religious life Al-Hasan al-Yusi was arguably the most influential and well-known Moroccan intellectual figure of his generation. In 1084/1685, at the age of roughly fifty-four, and after a long and distinguished career, this Amazigh scholar from the Middle Atlas began writing a collection of short essays on a wide variety of subjects. Completed three years later and gathered together under the title Discourses on Language and Literature (al-Muhadarat fi l-adab wa-l-lughah), they offer rich insight into the varied intellectual interests of an ambitious and gifted Moroccan scholar, covering subjects as diverse as genealogy, theology, Sufism, history, and social mores. In addition to representing the author's intellectual interests, The Discourses also includes numerous autobiographical anecdotes, which offer valuable insight into the history of Morocco, including the transition from the Saadian to the Alaouite dynasty, which occurred during al-Yusi's lifetime. Translated into English for the first time, The Discourses offers readers access to the intellectual landscape of the early modern Muslim world through an author who speaks openly and frankly about his personal life and his relationships with his country's rulers, scholars, and commoners. A bilingual Arabic-English edition.

From the bestselling author of Practical Magic comes an inspiring, illustrated collection of magical celebrations of nature from around the world-with rituals for incorporating them into your own practice. Nature is what gives us life-it is the source of all magic and power in the world. That is something that humans have understood since the beginning of time, and it is a constant among cultures around the world. However, the ways in which we celebrate it can vary wildly. Bulgarian Baba Marta Day welcomes the arrival of Spring with Martenitsas, little talismans of red and white string, while in Southeast Asia, that same yearly event is celebrated during Holi, a joyful, riotous dance of colors. Yalda, Soyal, Saturnalia, Dong Zhi, and St.Lucia's Day (from Iran, Arizona, Ancient Rome, China, and Scandinavia) are all very different-but they all honor the Winter Solstice. Each of these celebrations is a ritual, a form of magic created by community and tradition. And while their differences can help us understand their various cultural identities, their similarities can create a bond that reaches across space and time. In this beautifully illustrated book from bestselling magical author Nikki Van De Car readers will learn the history and meaning behind 40 of these ritual celebrations, organized by season. Each ritual will include suggestions for participating in and appreciating these storied rituals, while honoring their origins and the cultures from which they come.

Can ecstatic experiences be studied with the academic instruments of rational investigation? What kinds of religious illumination are experienced by academically minded people? And what is the specific nature of the knowledge of God that university theologians of the Middle Ages enjoyed compared with other modes of knowing God, such as rapture, prophecy, the beatific vision, or simple faith? Ecstasy in the Classroom explores the interface between academic theology and ecstatic experience in the first half of the thirteenth century, formative years in the history of the University of Paris, medieval Europe's "fountain of knowledge." It considers little-known texts by William of Auxerre, Philip the Chancellor, William of Auvergne, Alexander of Hales, and other theologians of this community, thus creating a group portrait of a scholarly discourse. It seeks to do three things. The first is to map and analyze the scholastic discourse about rapture and other modes of cognition in the first half of the thirteenth century. The second is to explicate the perception of the self that these modes imply: the possibility of transformation and the complex structure of the soul and its habits. The third is to read these discussions as a window on the predicaments of a newborn community of medieval professionals and thereby elucidate foundational tensions in the emergent academic culture and its social and cultural context. Juxtaposing scholastic questions with scenes of contemporary courtly romances and reading Aristotle's Analytics alongside hagiographical anecdotes, Ecstasy in the Classroom challenges the often rigid historiographical boundaries between scholastic thought and its institutional and cultural context.

This fascinating volume reveals some of the dark, dramatic episodes concealed in the folds of the hasidic cloak--shocking events and anomalous figures in the history of Hasidism. Using tools of detection, Assaf extracts historical truth from a variety of sources by examining how the same events are treated in different memory traditions, whether hasidic, maskilic, or modern historical, and tells the stories of individuals from the hasidic elites who found themselves unable to walk the trodden path. By placing these episodes and individuals under his historical lens, Assaf offers a more nuanced historical portrayal of Hasidism in the nineteenth-century context.

God hides behind the simplest of daily activities; finding Him is a matter of total surrender to His will. That's the message of this 18th-century inspirational classic. Its encouragement to "live in the moment," accepting everyday obstacles with humility and love, has guided generations of seekers to spiritual peace.

This is a fascinating and ground-breaking analysis of the extent to which various major Sufi figures contributed to the mystical philosophy of Ibn al-'Arabi. While recent scholarship has tended to concentrate on his teachings and life, little attention has so far been paid to the influences on his thought. Each chapter is dedicated to one of Ibn al-'Arabi's predecessors, from both the early and later periods, such as al-Bistami, al-Hallaj and al-Jilani, showing how he is discussed in the works of the 'Greatest Master' and Ibn al-'Arabi's attitude towards him. As Abrahamov makes clear, Ibn al-'Arabi was greatly influenced by the early Sufis as regards his philosophy and by the later Sufis in matters of practice. This naturally raises the question: How original was Ibn al-'Arabi's teachings?

Concerned with scholarly, popular, and religious backdrops that understand the connection between psychedelics and mystical experiences to be devoid of moral concerns and ethical dimensions-a position supported empirically by the rise of acid fascism and psychedelic cults by the late 1960s-Psychedelic Mysticism: Transforming Consciousness, Religious Experiences, and Voluntary Peasants in Postwar America traces the development of sixties psychedelic mysticism from the deconditioned mind and perennial philosophy of Aldous Huxley, to the sacramental ethics of Timothy Leary, Richard Alpert, and Ralph Metzner, to the altruistic religiosity practiced by Stephen Gaskin and The Farm. Building directly off the pioneering psychedelic writing of Huxley, these psychedelic mystics understood the height of psychedelic consciousness as an existential awareness of unitive oneness, a position that offered worldly alternatives to the maladies associated with the postwar moment (e.g., vapid consumerism and materialism, lifeless conformity, unremitting racism, heightened militarism). In opening a doorway to a common world, Morgan Shipley locates how psychedelics challenged the coherency of Western modernity by fundamentally reorienting postwar society away from neoliberal ideologies and toward a sacred understanding of reality defined by mutual coexistence and responsible interdependence. In 1960s America, psychedelics catalyzed a religious awakening defined by compassion, expressed through altruism, and actualized in projects that sought to ameliorate the conditions of the least advantaged among us. In the exact moments that historians and cultural critics often locate as signaling the death knell of the counterculture, Gaskin and The Farm emerged, not as a response to the perceived failures of the hippies, nor as an alternative to sixties politicos, but in an effort to fulfill the religious obligation to help teach the world how to live more harmoniously. Today, as we continue to confront issues of socioeconomic inequality, entrenched differences, widespread violence, and the limits of religious pluralism, Psychedelic Mysticism serves as a timely reminder of how religion in America can operate as a tool for destabilization and as a means to actively reimagine the very basis of how people relate-such a legacy can aid in our own efforts to build a more peaceful, sustainable, and compassionate world.

Abu Hamid Muhammad al-Ghazzali (1058-1111) is one of the most important religious figures in Islamic history. He is particularly noted for his brilliant synthesis of mysticism and traditional Sunni Islam. Ghazzali's "The Alchemy of Happiness", written toward the end of his life, provides a succinct introduction to both the theory and practice of Sufism (Islamic mysticism). It thus offers many insights into traditional Muslim society. This translation is fully annotated for readers unfamiliar with Ghazzali and includes an introduction to his life and historical milieu.

Abu Hamid Muhammad al-Ghazzali (1058-1111) is one of the most important religious figures in Islamic history. He is particularly noted for his brilliant synthesis of mysticism and traditional Sunni Islam. Ghazzali's "The Alchemy of Happiness", written toward the end of his life, provides a succinct introduction to both the theory and practice of Sufism (Islamic mysticism). It thus offers many insights into traditional Muslim society. This translation is fully annotated for readers unfamiliar with Ghazzali and includes an introduction to his life and historical milieu.