G.I. Gurdjieff (d. 1949) remains an important, if controversial, figure in early 20th-century Western Esoteric thought. Born in the culturally diverse region of the Caucasus, Gurdjieff traveled in Asia, Africa, and elsewhere in search of practical spiritual knowledge. Though oftentimes allusive, references to Sufi teachings and characters take a prominent position in Gurdjieff's work and writings. Since his death, a discourse on Gurdjieff and Sufism has developed through the contributions as well as critiques of his students and interlocutors. J.G. Bennett began an experimental Fourth Way' school in England in the 1970s which included the introduction of Sufi practices and teachings. In America this discourse has further expanded through the collaboration and engagement of contemporary Sufi teachers. This work does not simply demonstrate the influence of Gurdjieff and his ideas, but approaches the specific discourse on and about Gurdjieff and Sufism in the context of contemporary religious and spiritual teachings, particularly in the United States, and highlights some of the adaptive, boundary-crossing, and hybrid features that have led to the continuing influence of Sufism.

Examining perspectives on the connection between man's inner being and the outer world, this title covers topics such as the Anthropic Principle, Gaia Hypothesis, mysticism, religion, nature, and more.

Sehrengiz is an Ottoman genre of poetry written in honor of various cities and provincial towns of the Ottoman Empire from the early sixteenth century to the early eighteenth century. This book examines the urban culture of Ottoman Istanbul through Sehrengiz, as the Ottoman space culture and traditions have been shaped by a constant struggle between conflicting groups practicing political and religious attitudes at odds. By examining real and imaginary gardens, landscapes and urban spaces and associated ritualized traditions, the book questions the formation of Ottoman space culture in relation to practices of orthodox and heterodox Islamic practices and imperial politics. The study proposes that Azehrengiz was a subtext for secret rituals, performed in city spaces, carrying dissident ideals of Melami mysticism; following after the ideals of the thirteenth century Sufi philosopher Ibn al-'Arabi who proposed a theory of 'creative imagination' and a three-tiered definition of space, the ideal, the real and the intermediary (barzakh). In these rituals, marginal groups of guilds emphasized the autonomy of individual self, and suggested a novel proposition that the city shall become an intermediary space for reconciling the orthodox and heterodox worlds. In the early eighteenth century, liminal expressions of these marginal groups gave rise to new urban rituals, this time adopted by the Ottoman court society and by affluent city dwellers and expressed in the poetry of NedA (R)m. The author traces how a tradition that had its roots in the early sixteenth century as a marginal protest movement evolved until the early eighteenth century as a movement of urban space reform.

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

The Bahir is one of the oldest and most important of all classical Kabbalah texts. Until the publication of the Zohar, the Bahir was the most influential and widely quoted primary source of Kabbalistic teachings. The Bahir is quoted in every major book on Kabbalah, the earliest being the Raavad's commentary on Sefer Yetzirah, and it is cited numerous times by Rabbi Moshe ben Nachman (Ramban) in his commentary on the Torah. It is also quoted many times in the Zohar. It was first published around 1176 by the Provence school of Kabbalists; the first printed edition appeared in Amsterdam in 1651. The name Bahir is derived from the first verse quoted in the text (Job 37:21), "And now they do not see light, it is brilliant (Bahir) in the skies." It is also called the "Midrash of Rabbi Nehuniah ben HaKana," particularly by the Ramban. The reason might be that Rabbi Nehuniah's name is at the very beginning of the book, but most Kabbalists actually attribute the Bahir to him and his school. Some consider it the oldest kabbalistic text ever written. Although the Bahir is a fairly small book, some 12,000 words in all, it was very highly esteemed among those who probed its mysteries. Rabbi Judah Chayit, a prominent fifteenth-century Kabbalist, writes, "Make this book a crown for your head." Much of the text is very difficult to understand, and Rabbi Moshe Cordevero (1522-1570), head of the Safed school of Kabbalah, says, "The words of this text are bright (Bahir) and sparkling, but their brilliance can blind the eye." One of the most important concepts revealed in the Bahir is that of the Ten Sefirot, and careful analysis of these discussions yields much of what will be found in later kabbalistic works, as well as their relation to anthropomorphism and the reason for the commandments. Also included is a discussion of reincarnation, or Gilgul, an interpretation of the letters of the Hebrew alphabet, the Thirty-two Paths of Wisdom, and the concept of Tzimtzum, the s

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.

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

Benjamin Pollock argues that Franz Rosenzweig s The Star of Redemption is devoted to a singularly ambitious philosophical task: grasping the All the whole of what is in the form of a system. In asserting Rosenzweig s abiding commitment to a systematic conception of philosophy often identified with German Idealism, this book breaks rank with the assumptions about Rosenzweig s thought that have dominated the scholarship of the last decades. Indeed, the Star s importance is often claimed to lie precisely in the way it opposes philosophy s traditional drive for systematic knowledge and upholds instead a new thinking attentive to the existential concerns, the alterity, and even the revelatory dimension of concrete human life. Pollock shows that these very innovations in Rosenzweig s thought are in fact to be understood as part and parcel of The Star s systematic program. But this is only the case, Pollock claims, because Rosenzweig approaches philosophy s traditional task of system in a radically original manner. For the Star not only seeks to guide its readers on the path toward knowing the All of which all beings are a part; it at once directs them toward realizing the redemptive unity of that very All through the actions, decisions, and relations of concrete human life.

An enduring educational concern that has plagued researchers and policy makers in a number of affluent countries is the endemic nature of educational inequalities. These inequalities highlight distinct differences in the educational skills, knowledge, capabilities and credentials between learners' demographic characteristics. They also point to issues of educational disadvantage that emanate from a combination of factors including family life, communities, the geographies of space and place, gender and ethnicity. This book examines some of the causes and responses to educational inequalities, and focuses upon poor urban contexts where educational disadvantage is at its most concentrated, and where educational policy and practice has, over time, proliferated. It questions how wider inequities experienced by young people in urban contexts generate educational inequalities and disadvantage, detailing explicitly what an equitable approach to education might look like. Included in the book is an innovative educational equity framework and toolkit with illustrative policy and practice case studies, bringing together unique scholarship and analysis to examine future educational policy in a holistic, comprehensive and equitable way. It will be valuable reading for postgraduate students, researchers and policy makers with an interest in education and educational equity.

Providing a unique anthropological perspective on Jewish mysticism and magic, this book is a study of Jewish rites and rituals and how the analysis of early literature provides the roots for understanding religious practices. It includes analysis on the importance of sacrifice, amulets, and names, and their underlying cultural constructs and the persistence of their symbolic significance.

Friedrich von Hugel's Mystical Element of Religion remains the authoritative study of the spirituality of Catherine of Genoa. First published in 1908, this seminal work develops the authoris major theory of the three basic elements of religion, institutional, intellectual and mystical. Von Hugel shows how Catherineis mysticism relates to her life and thought, making his comprehensive and masterly two-volume analysis a classic in the study of Western mysticism.

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 thirteenth century mystic Ibn `Arabi was the foremost Sufi theorist of the premodern era. For more than a century, Western scholars and esotericists have heralded his universalism, arguing that he saw all contemporaneous religions as equally valid. In Rethinking Ibn `Arabi, Gregory Lipton calls this image into question and throws into relief how Ibn `Arabi's discourse is inseparably intertwined with the absolutist vision of his own religious milieuthat is, the triumphant claim that Islam fulfilled, superseded, and therefore abrogated all previous revealed religions. Lipton juxtaposes Ibn `Arabi's absolutist conception with the later reception of his ideas, exploring how they have been read, appropriated, and universalized within the reigning interpretive field of Perennial Philosophy in the study of Sufism. The contours that surface through this comparative analysis trace the discursive practices that inform Ibn `Arabi's Western reception back to the eighteenth and nineteenth century study of "authentic" religion, where European ethno-racial superiority was wielded against the Semitic Otherboth Jewish and Muslim. Lipton argues that supersessionist models of exclusivism are buried under contemporary Western constructions of religious authenticity in ways that ironically mirror Ibn `Arabi's medieval absolutism.