Mystic

RESUMO
O ensaio tem por objetivo dissecar a noção de poesia enquanto fator subjacente na consolidação de uma existência totalmente imersa no congraçamento universal, na compaixão e no desapego, e que aponta para a convergência dos projetos de persecução da Verdade, da Beleza, e da Felicidade. Para tanto, dividi o ensaio em duas partes. Na primeira, apresento o contexto filosófico-científico-religioso que condicionou a recepção de Rabindranath Tagore no Ocidente. E no segundo, analiso o seu projeto místico-poético enquanto 'religião do Poeta', i.e., uma disciplina (sadhana) que "libera a ideia de indivíduo de seu confinamento aos fatos do cotidiano e confere a suas asas a liberdade do universal. É esta a função da poesia".
PALAVRAS-CHAVE: Tagore. Rasa. Religião do poeta. Mística.

ABSTRACT
The essay aims at analyzing the notion of poetry as a subliminal factor leading to the consolidation of an existence totally immersed in universal celebration, compassion and detachment, and which points to the convergence between the projects searching for Truth, Beauty and Happiness. For that, I divided the essay in two parts. In the first part, I discuss the philosophical-scientific-religious context that conditioned the reception of Rabindranath Tagore in the West. And, in the second, I analyze Tagore's mystical-poetical project as the 'poet's religion', i.e, a discipline (sadhana) that seeks "to detach the individual idea from its confinement of everyday facts and to give its soaring wings the freedom of the universal: this is the function of poetry."
KEYWORDS: Tagore. Rasa. Poet’s religion. Mystic.

Yo en el Otro: Wifredo Lam, Gabriel García Márquez & “The Last Journey of the Ghost Ship” (Notes concerning the spiritual in the Art of the Caribbean) is an interpretation of the Caribbean and its Art, based on Kandinsky's analyses on forms and colours (Du Spirituel dans l’art , Concerning the spiritual in art, 1912). It's also a personal celebration of Kandinsky at 150.
" Etenim omnes artes quae ad humanitatem pertinent habent quoddam commune vinculum et quasi cognatione quadam inter se continentur." -Cicero, Pro Archia Poeta
" Indeed, all the arts which are relevant to humanity have a certain common bond, and are connected, one to another, by a sort of, as it were, kindred relationship." Cicero

Literature & Lithography
(Notes concerning the spiritual in the Art of the Caribbean) Yo en el Otro (the Inner Voice) /dedicated to Chinolope /
  / special thanks to Eskil Lam, for his great help on this project
ABSTRACT
                    “…we must live imaginatively." – Wifredo Lam

How does transcendental religion flourish when a secular frame sets conditions of belief? This question is put in a case study of the Catholic Newman Society at the University of Melbourne (1955-65). The Society flourished in a secular University where Charles Taylor's 'immanent frame' was supposedly in place. Explanations are found in the particular spirituality nurtured in the Society and in the contingencies of Australian Catholicism in the midtwentieth century, but also in the conventions of secular discourse in the University. Conclusions drawn from the case are: (i) that there are elective affinities between some forms of transcendental religion and a secular context; (ii) that social science dichotomies that separate the religious and secular obviate appreciation of elective affinities and hybridisation; (iii) that there are parallels between ethnographic inquiry and inner-worldly spirituality that may help us develop a conversational ethnography.

J. Ratzinger’s thoughts on religions are examined in this article. It begins with a phenomenological presentation on religion: ancient religions and their relationship to myth, the three ways of escaping myth (mystic identity, monotheistic revolution and Hebrew and Greek illustrations) and the establishment of Christianity in the classical cultural environment. After outlining the historical context, the author analyzes the fundamental orientations on the salvific value of regions (exclusivism, inclusivism and pluralism), then proceeds to examine the inter-religious dialogue, the metaphysical basis of which is the unity of the human essence, touched by the truth, which makes the meeting of cultures possible.

I am still on the first stretch of this nomadic exploration, but I think I can begin to answer the question that is guiding this exploration—'how can the Natural-Indigenous Worldview support our understandings of the potential for an anarchist society (i.e. for social order without hierarchical domination)?' The key of Natural-Indigenous Worldview that opens the lock of an anarchist society, of a society without hierarchical domination, comes in the Natural-Indigenous Worldview's spiritual ecology. When we develop the four R's (responsibility, reciprocity, respect, relationships [Young 2015]) through relating to the world in a manner that is facilitated by the spiritual ecology that rises from the Natural-Indigenous Worldview and thus ascribes spirit to all things without regard for the Colonial Modernist Worldview's distinction between 'animate' and 'inanimate', we come to see the world as a single, living, conscious being. The illusion of a discrete distinction between self and other breaks down and we come to see the self (and other selves) as strands in the unified, conscious web of creation. We come to care for all of creation as we would care for our children, for our partners, for our parents and for our self. Transcending the illusion of discrete individuality we develop a lovingly reciprocal, responsible, respectful and relational orientation to the world that begets virtuous thought, feeling, behavior and being without recourse to hierarchical authority (to punishment and fear of punishment). Engaging with the world through the spiritual ecology that rises from the Natural-Indigenous Worldview allows the sprouts of human nature to grow to fruition without recourse to hierarchical domination (i.e. without recourse to attempts to 'help sprouts grow' by pulling on them and the death of the sprouts of human nature portended by such hierarchical folly [Meng Zi 2016, 2A2]).

Abstract: Eckhart proposed that the ultimate of ultimates was not a perceptible God reachable through mystical experience, but an inconceivable and unfathomable ‘something’ beyond all human possibility.  His proposition rests on an important distinction between the mutually exclusive paths of mysticism and spiritual knowledge. Eckhart’s teaching is analysed as if it were an independent metaphysical proposition, detached from its historical and scholarly context. The overall explanatory perspective is that of a dedicated interest in metaphysical gnosis, as part of a quest for the resolution of the human condition. Eckhart provides some valuable assistance in this regard, identifying the ‘Intellect’ – the principial force behind ordinary intellection - as a crucial spiritual capacity. Eckhart is likely to remain misunderstood and misinterpreted because those who are attracted to his teachings have no authentic metaphysical grounding of their own, and are therefore unable to recognise and appreciate – let alone elucidate - the key features of a spirituality that extends beyond mystical experientialism.

One of the more astounding books produced by Bratslav Hasidism is Liqquṭei tefilot (1822–1827), composed by R. Nathan Sternhartz of Nemirov, which established a whole new genre in Bratslav literature. This article discusses the book's genesis, publication, and primary goals, as well as the controversy it generated. The new Bratslav theology that emerged after the death of Rabbi Naḥman led to disputes, both internal and external, over the role and character of R. Nathan. Examining this particularly obscure chapter in the early history of Bratslav Hasidism sheds light on the movement as it exists today in all its diversity, both ideological and social. Keywords Bratslav Hasidism – Hasidism – Jewish mysticism – Kabbalah

Full Article
http://booksandjournals.brillonline.com/content/journals/10.1163/1477285x-12341269;jsessionid=1n5j66dblsols.x-brill-live-03

Review
"This excellent study is [...] recommended for academic libraries."
Daniel Scheide, Florida Atlantic University, Association of Jewish Libraries Reviews, Volume VII, No. 2
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Abstract
It is difficult to ignore the diversity of the kabbalah or both its modest and coarse manifestations over the course of the twentieth-century – phenomena that have latterly garnered considerable attention in both the lay and research literature alike. That said, it appears that the historical background for these current developments, namely the world of the kabbalists in the late 1800s and early 1900s, has yet to merit an in-depth study. The dozens of hagiographies that are now being written by the progeny and admirers of the said kabbalists paint a romantic picture of a “glorious past.” In these books, the early twentieth century is described as a kabbalistic renaissance that is on equal footing with the days of Isaac Luria in Safad. Surprising as it may be, the Hebrew and Yiddish belles-lettres and, following in their footsteps, the research literature from Gershom Scholem onwards has left the impression that kabbalah deteriorated in the beginning of the twentieth century to the point of nearly vanishing of the world stage. According to this same narrative, only the efforts of a few surviving kabbalists—a sort of dying elite—kept the flame from expiring. On those rare occasions in which scholars bring up these practitioners, they are referred to as “the remnants of the kabbalists” or similar epithets. This characterization was painted in even louder colors upon describing the era’s Jerusalem-based kabbalists. At one and the same time, then, there are descriptions of both a great awakening and steep decline. The author’s attempt to make sense of this contradiction is one of the catalysts behind the present study. Its origins aside, the book focuses on the kabbalah seminaries (Yeshivot or academies) in Jerusalem from 1896 to 1948 as well as the various manifestations of kabbalah within traditional Jewish society.
Kabbalistic Circles in Jerusalem breaks new ground on the robust activities of Jerusalem’s kabbalistic yeshivot, foremost among them Beit el, Rehovot haNahar, and Sha'ar haShamayim. By virtue of these institutions’ publications and the unearthing of tens of documents and manuscripts that were deposited in sundry archives, the book surveys the daily schedule and methodology of these yeshivot; their methods for disseminating kabbalah books; the dynamics between revelation and concealment that undergirded all the kabbalists’ endeavors; the arrangement of the RaShaSh Siddur’s first print run; the messianic outlooks that were espoused in this community regarding the attempts to discover the Sambatyon River and the lost tribes; and the content and assorted roles of the Tikkunim literature. What is more, the author explores the disagreements between competing groups—most notably, the feud over the extent to which occult wisdom should be exposed to the general public—and the various gradients of Jewish mysticism within these seminaries.
Against this backdrop, shedding light on Jerusalem’s kabbalist circles between the years 1896 and 1948 opens a door to the wider world of the myriad kabbalistic streams in East Europe and Arab lands, the Maghreb included. The foundations that were laid by these yeshivas in the early twentieth century also paved the way for the contemporary blossoming of kabbalah in many and manifold circles. In this sense, retracing the pertinent developments in the Land of Israel at the outset of the twentieth century is imperative not only for repairing the distorted picture of the past, but for understanding the ongoing surge in kabbalah study
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This book endeavors to fill a lacuna in the literature on early twentieth-century kabbalah, namely the lack of a comprehensive account of the traditional kabbalah seminaries (Yeshivot) in Jerusalem from 1896 to 1948 as well as the various manifestations of kabbalah within traditional Jewish society. The foundations that were laid in the early twentieth century also paved the way for the contemporary blossoming of kabbalah in many and manifold circles. In this sense, retracing the pertinent developments in Palestine at the outset of the twentieth century is imperative not only for repairing the distorted picture of the past, but for understanding the ongoing surge in kabbalah study.

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If you fail to act now, history will have to record that the greatest tragedy of this period of social transition was not the strident clamor of the bad people, but the appalling silence of the good people." (King 1959) "Future planners assume that today's human behavior is normative, explaining it as adaptive to current conditions and part of a line of progress from prior Western or Euro-centric existence. There is a lack of awareness of how "worldview" has influenced the state of affairs in the world today." (Four Arrows and Narvaez 2016, p. 2) have on one's descendants. Interconnectedness fosters harmony by promoting responsibility and reciprocity, and harmony is considered the most powerful energy in the universe." (Methot 2012) "In Indigenous sciences, the world is often understood in terms of flows of energies (and sometimes entities) across a permeable boundary between manifest and unmanifest realities. Working relationships with forces deemed "superstitious" or "irrational" in modern science are significant aspects of social processes and healing practices. Maintaining these worldviews and practices is an uphill battle against the hegemony of modern scientific thought and the legacy of missionaries and educators who tried so hard to dismantle Indigenous knowledge systems. Even among scientists today, those who try to work outside the mechanistic paradigm in ways that approach Indigenous science are denounced as crackpots." (Herman 2008, p. 75) Returning to our discussion of , accepting that being 'realistic' means accepting the status quo is just fine if accepting the status quo is tenable for you in your seat of privilege, but it is not tenable if accepting the status quo means accepting the suffering and death of your homeland, nonhuman kin, family, friends, communities, etc. By not telling students how things fit together in the political, social, economic, etc. systems of Colonial Modernity or how we should think and feel about the oppressive ways that things fit together in colonial modernity teachers simply allow the exploitative, dominant culture of Colonial Modernity and its many and varied mythological rationalizations for oppression (which have been inscribed upon all those people who are socialized within Colonial Modernity) to go unproblematized (which is to say to retain their 'commonsensical', banal invisibility). By approaching education in a non-didactic manner authors like Cook implicitly support the hegemonic status quo and the many and varied forms of oppression therein. Obviously students will retain their ability to accept or reject didactic narrations, but the key is that didactic narrations which counter the dominant culture serve to problematize the banal invisibility of the dominant culture and its associated myths, ideas, logics, ontological assumptions, etc. (i.e. Worldview) that produce and legitimate the oppressive, hierarchical relations between things that typify Colonial Modernity.

This essay, or rather collection of essays, draws together three distinct streams of thought, time and space into a single river of understanding concerning labor, leisure, human-nature relations, city and town planning and human evolution at both the individual and collective levels. From Daoist tales of effortless leisure under 'useless trees' to Pieper's eulogy of leisure in the Modernist world(view) of total work and onto the planning theory and practice of Sir. Patrick Geddes, this ambling and nomadic stream seeks to problematize hegemonic contemporary conceptions of evolution, order, labor, leisure, nature and human-nature relations and to plant the seeds of a new principle, a new mythos, to which human evolution and being can be oriented in ashes of the charred edifice of Modernity. Can we transcend the materially rationalist, labor centric conceptions of humanity that reign in contemporary hegemonic culture for a more holistic perspective in which the infinite and finite aspects of human being can co-exist without either one interfering with the other? Can human-nature relations, especially as cultivated through city and town planning, transcend the present order of hierarchical domination, objectification and callous consumption of nature for an order of relations in which nature acts upon us as a teacher and we consume nature in harmony with its own natural order rather than through creation of an artificial order?

Phenomenology is the study of different kinds of giveness, the giveness of experience.There are various ways of being open to experiencing the world and the phenomena of the world. The phenomena and the objects of the world and the world itself can be experienced and perceived more or less directly and more or less in the present. The phenomena, the objects of the world and within the world as the world, can be experienced more or less in breadth and depth, and more or less in obviousness and more or less in subtlety. The world can be experienced more or less in translucidity and more or less in darkness, and more or less in openness and more or less in hiddenness, and more or less concealed and more or less unconcealed. There are many ways of experiencing the world and objects of and in the world which are the appearances of the world.

One Knower: Different Modes of Knowing In all philosophical and psychological traditions knowing has many different meanings. In Tibetan Buddhism there is nondual Dzogchen and in Hinduism there is nondual Kashmir Shaivism. In both these nondual traditions there is profound understanding that there is one knower with two different modes of knowing. My Mind Knowing You and Things One mode of our knowing is the conventional subject object knowing which is the mind knowing as the perceiver and the perceived. This is our ordinary knowing of mind, my mind knowing you and things. This is my mind knowing of all the various forms of otherness. This is my mind knowing of singular aspects of phenomena and my mind knowing, by discrimination, the differences within phenomena. This is my mind knowing of the reality of objects, and the actuality of events and situations. This is my mind knowing the reality of persons and sentient beings as well as non-sentient beings and things. This is my mind's natural mode of dualistic knowingness. My Knowing as Direct Perception As humans knowing we both have and are this wonderful other mode of knowing. In Dzogchen this is the great knowing of awareness and through awareness, and this knowing described as direct perception is often called gnosis, or jnana, or ye she. Kashmir Shaivism names this dimension of knowing of this vast field of awareness/consciousness vimarsa. This vast

By focusing on Eliade’s early life and writings (1921–1936), and specifically on his work on Yoga, I address in this paper a question that is frequently asked about the problematic relation between personal belief and scholarship in fields such as the history of religions. Eliade’s interest in Yoga showcases his own personal spiritual quest, of course. But it is also informed by his earlier readings of, and reflections on, two polar aspects of the religious experience: the magical and the mystical. For Eliade, these two categories provide not only a key to unlocking the conceptual and pragmatic dimensions of Yoga, but also the impetus for charting a systematic theory of religion. The last major expression of these early ideas can be seen in Yoga: Essai sur les origines de la mystique indienne (1936). Eliade’s thoughts on Yoga and religion then took different paths, reaching their full expression in works published in Paris after 1945. In his later books on Yoga – Techniques du Yoga (1948), Le Yoga: Immortalité et liberté (1954) – the twofold schema of the magical and the mystical no longer plays a key hermeneutical role. Nonetheless, understanding this early phase of his work is crucial if we are to provide a comprehensive account of the development of his thought on Yoga. This early phase in his scholarly career and experiential transformation, marked by his trip to India, is also very important in terms of understanding the further developments of his ideas on history of religions, as well as to evince the ground on which Eliade built his own – never confessed – private religious belief.

Modern scholars are almost unanimous in their acceptance of the historico-mythological interpretation of Revelation 12, with the result that it has effectively replaced the mariological and spiritual interpretations. The following work critically re-examines these three forms of interpretation with the aim of developing a new approach based on insights from mystical theology. The resulting ‘mystical’ interpretation of Revelation 12 identifies the vision of the signs in heaven and the birth of the male child with a type of mystical experience, and links this to the special mission of the 144,000 males described elsewhere in the text. This approach not only comprehensively explains the details of the text within its eschatological context, but also helps to resolve some outstanding issues concerning the 144,000.

How does transcendental religion flourish when a secular frame sets conditions of belief? This question is put in a case study of the Catholic Newman Society at the University of Melbourne (1955–65). The Society flourished in a secular University where Charles Taylor’s ‘immanent frame’ was supposedly in place. Explanations are found in the particular spirituality nurtured in the Society and in the contingencies of Australian Catholicism in the mid-twentieth century, but also in the conventions of secular discourse in the University. Conclusions drawn from the case are: (i) that there are elective affinities between some forms of transcendental religion and a secular context; (ii) that social science dichotomies that separate the religious and secular obviate appreciation of elective affinities and hybridisation; (iii) that there are parallels between ethnographic inquiry and inner-worldly spirituality that may help us develop a conversational ethnography.

Abstract: Vexed by the Devil. The Discalced Carmelites of the Province of Saint Joaquín and the limits of the ascetic experiences in the Postridentine Period.

The influence that the Devil had on the trajectories of the religious people of the Postridentine period is evident both in their writings and also in the hagiographies about them. The attacks of Satan achieved an unprecedented violence in the case of the nuns of the convent of Corella in Navarra, who were processed and condemned for Molinosism by the Spanish Inquisition. Although these phenomena had nothing to do with those described in the treaties of Mystics and Spiritual direction of the Early Modern Period, the Carmelites considered that they were forms of purgation of the senses which contributed to the spiritual grown or their disciples. The study of such events allows the author to describe an uncommon religious itinerary which was assumed not only by the Carmelites of the Province of Saint Joachim, but even by the members of other Religious Orders. The question is studied from different points of view, both theological and historical, and explains the relationship between the incidents described and the fought against Molinosism.

Key words: Molinosism, Carmelites, passive purgation, Mystic, Devil, Demonic possession, Diabolical obsession.
La influencia que el Diablo ejerció en las trayectorias de los religiosos y las religiosas de la época postridentina se evidencia tanto en sus escritos como en las hagiografías que protagonizaron. Los ataques demoníacos alcanzaron una violencia inusitada en el caso de las religiosas del convento de Corella, quienes fueron imputadas por molinosismo y condenadas por la Inquisición. Pese a que dichos fenómenos se desviaron claramente de los que se describieron en las obras de mística y dirección espiritual de la época algunos carmelitas consideraron que eran formas de purgación de los sentidos y, por tanto, facilitaban el perfeccionamiento espiritual de sus discípulas. El estudio de los escritos de estos religiosos permite establecer la existencia de un itinerario de perfeccionamiento poco común que gozó de una cierta repercusión no sólo entre los carmelitas de la Provincia carmelita de San Joaquín sino, incluso, en otras órdenes. Esta cuestión se estudia desde diferentes perspectivas, tanto teológicas como históricas y se relaciona con el contexto de la época y, particularmente, con la lucha contra el molinosismo.

Palabras clave: Molinosismo, carmelitas, purgación pasiva, Mística, Diablo, posesión demoníaca, obsesión diabólica.

The lucidity of awareness is experienced directly through the doorway of our subjectivity as our own innermost awareness. As we gaze into our own interiority we can experience the unfolding of the manifestation of this field of radiance and this lucidity of awareness. The invisible field of luminous knowingness becomes experientially visible. Lucidity of Phenomena Experientially visible means seeing the flashes of light, sensing light, experiencing the presence of the radiance within us and beyond us. Experiencing the presence of the radiance means feeling the luminous experience of the light and the energy of the light in everything and anything, in anyone and everyone. As we experience the visibility of luminous knowingness within us as us, we are empowered to experience the manifestation of the lucidity within the appearance of all phenomena. Lucidity is not only within us but within all phenomena, all appearance has lucidity and all appearance is lucidity. All phenomena are the manifestation of primordial radiance. When we are experiencing the radiance of phenomenon, our inner light is meeting the outer light, and thus there is only one indivisible light. In truth there is only primordial luminous radiance that is manifesting our mind, our body and our innermost awareness, as well as the infinitely vast universal context of phenomena that we are placed within in time and in space. Our capacity to experience the radiance of the field of awareness within our own embodied subjectivity opens for us the ability to gaze into the subjectivity of all phenomena. By gazing into our own subjectivity there arises this intersubjective gaze that is direct and inside to inside. This intersubjective gaze allows us to experience the luminous openness of all phenomena and context. This intersubjective gaze opens the innermost openness of all phenomena. Subjectivity is the openness of our being to Being itself within all beings.

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Haciendo una lectura autobiográfica de su investigación interdisciplinar, el autor emplea una clave interpretativa: el teresianismo aplicado. Así entiende su bibliografía sobre el P. Juan de Jesús María 'Calagurritano' (1564-1615), su investigación sobre la ermita y el centro arquitectónico en el convento carmelita descalzo del Desierto de Las Palmas (Benicasim, Castellón, España), su labor archivística allí y su ponencia (Tortosa 2015) sobre la experiencia espiritual de S. Enrique de Ossó (1840-1896) en dicho convento durante el siglo XIX. -- Making an autobiographical reading of his interdisciplinary research, the autor uses an interpretation key: the applied 'teresianism'. He understands in this way his bibliography about Fr. John of Jesus and Mary (the 'Calaguritan', 1564-1615), his research into hermitages and the architectural center in the Desert of Palms' discalced carmelite convent, his archival work and his paper (Tortosa 2015) on the spiritual experiences of St Henry of Ossó (1840-1896) in that convent during the XIXth Century.
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· PREÁMBULO, pp. 254-256.
· 1. INTRODUCCIÓN, p. 256.
· 2. ORÍGENES DE ESTA PONENCIA, pp. 256-277.
· 2.1. Primera propuesta: hablar del Calagurritano, pp. 256-257.
· 2.2. Encuentros en la segunda fase, pp. 257-259.
· 2.3. Pensando + meditando + valorando (+ inspiración) = ampliando, p. 260.
· 2.4. Por qué ampliar la cosa, pp. 260-262.
· 2.5. Cómo ampliar la cosa, pp. 263-264.
· 2.6. De cómo la cosa evolucionó, pp. 264-265.
· 2.7. De cómo una cosa lleva a la otra, como que no quiere la cosa, pp. 265-267.
· 2.8. Y como que no quiere la cosa, estamos en la Ermita, pp. 267-269.
· 2.9. Entremos al centro y mitad de nuestro castillo, pp. 269-270.
· 2.10. De cómo se puede decir lo mismo y lo contrario y estar en paz, pp. 271-273.
· 2.11. De la lectura a la vida y de la Ermita al centro: experiencia ossoniana, pp. 273-275.
· 2.12. De cómo la investigación puede llevar a la mística, pp. 275-276.
· 2.13. De cuando me fui a poner a hacer la ponencia... y ya estaba hecha, pp. 276-277.
· 3. BIBLIOGRAFÍA, pp. 278-281.

Being within awareness as awareness and being with another who is within awareness is a most powerful skillful means to bring forth awareness within one's self and within each other. Two awarenesses are better than one, just as self regulation can be enhanced by co self regulation on the bodily dimension. Self-illumination is a co-emergent process between and within companions, compassionate companions. The lucidity within one's own awareness, as one's own awareness can experience the lucidity within the other's awareness as lucidity. It is true, awareness awakens awareness both in one's self and in the other. This is the secret of the tantra. The luminous energy within one's own body can resonate to the luminous energy in the other's body, deepening the mutual embodiment of light. Light is awareness and awareness is light. The attunement to awareness within one's own body can bring forth the attunement of awareness within the body of the other. The self arising of the awareness field in one's self resonates to the self arising of awareness within the other's body. The self arising of the energy or the chi or the shakti can bring forth the self arising within each other and can bring forth the sustaining of the energy field within each other. In essence, humanness is the manifestation of light, and the manifestation of primordial luminous energy, and the openness of the great space of compassion.

1. The Alaya Vijnaa in Longchenpa's words and meaning is a dramatic discourse. It definitively goes beyond the bounds and limits of early Buddhism in terms of: first, going beyond a simplistic idealism, that is, going beyond the experience that our limited mind creates everything; secondly, going beyond the anti-cosmological orientation of early Buddhism, that is, the orientation that rejects the understanding of divine creation; third, going beyond the so-called heresy of Sati which is the unfolding of divine being in all beings); fourth, going beyond the nihilism that all human existence is illusion rather then being the divine appearance and manifestation of the dharmakaya, which visioning is compassionate awareness itself; fifth, presenting a clear, luminous basis of the continuity of being life after life and death after death; sixth, the corresponding evolutionary understanding of the ultimate unfolding of historical human existence as epochs; and seventh, going beyond the anti-theistic prejudice… theism that is not entity-based but rather the singular primordial awareness, whose qualities are spaciousness, luminous radiance, and the true, pervasive compassion.

The incapability of vocabularies in expressing mystical experiences is called inexpressibility. Those with mystical experiences consider their mystical awareness outside the extent of understanding and description. In fact, they believe a mystic can reach a kind of awareness and perception which is beyond common wisdom and hence cannot be expressed. In his mystical experience, the mystic looks at an aspect of truth which is far beyond the ordinary conceptual frameworks of experiences. This aspect of experience has neither been imagined nor could be imagined. In other words, language and words fail to express such experiences. Inexpressibility is considered one of the integral elements of mystic experiences. For mystics, expressing mystical facts and concepts has constantly been difficult and has hindered them from expressing the spiritual states. The chief obstacles include subject, interlocutors, speech, and listeners which lead to inexpressibility of sublime mystical facts. The mystic’s astonishment makes him encounter the obstacles of fathoming abstract subject matters; expressing the grandeur and complexity of the truths; and sharing them with others. Sometimes, the interlocutor is the obstacle. This occurs when those engrossed in mystical truths, at the time of the appearance and disclosure of the truth, are overcome by senses of divine drunkenness and lose their ability to express the mystical truths. The mystic loses his patience and continence in this state of unconsciousness and transcends the spatial and temporal realm. Accordingly, he loses the control over his language and fails to express the mystical experiences. Sometimes the experiencer due to reaching subsistence after passing away or awareness after abolition is able to express his mystical experiences; however, limitations inherent in the world of language and vocabulary stop him. Vocabularies have been defined to describe concrete and mundane perceptions related to human’s sphere of knowledge; nonetheless, mystical experiences appear in revelation which is outside the realm of science and intellect. Therefore, it is not logical to expect the words to be able to express the issues outside this realm. Accordingly, they make the mystic face obstacles expressing the truth. The other obstacle is the listener. It occurs when the speaker is able to express the surface or a layer of the issue; however, the listener is not sufficiently competent to fathom and appreciate the message. The authors have classified the reasons for inexpressibility of mystical experiences as the following:

The grandeur of mystical experience issue;
The inability of the interlocutor to express mystical experiences; explained through theory of emotions;
The incapability of vocabularies and speech in explaining the nature of mystical language and hence transmutation of speech during the experience;
Listener obstacle to receive the message; explained through theory of spiritual blindness and keeping mystical secrets from outsiders.

Like other mystics, Farid-e-Din Attar Neyshabouri has explicated different forms of inexpressibility of mystical experiences in his works while acknowledging his inability to express the mystical truths. The current study aims to discover the reasons for inexpressibility of mystical experiences. In other words, we attempt to display the inherent weakness of language which makes mystics unable to express their mystical experiences while fathoming them. Besides, we intend to study the reflection and frequency of this basic mystical issue in the works of Neyshabouri. The present study, which is a descriptive-analytical one, has analyzed three collections including Ilahi-Nama, Mantiq al-Tair,and Mosibat-Nameh. The number of verses representing the mentioned obstacles, as referred to by Attar in these three collections, is as follows:

In Ilahi-Nama, there exist 6511 verses in which 86 represent the issues, 80 represent speakers, 17 represent the speech and 52 represent listeners.
In Mantiq al-Tair, there totally exist 4600 verses in which 195 represent the issues, 327 represent the interlocutors, 6 represent the speech and 52 represent the listeners.
In Mosibat-Nameh,there totally exist 7593 verses in which 155 represent the issues, 133 represent interlocutors, 25 represent speech and 123 represent listeners.

The findings reveal that issues and interlocutors have higher frequencies than speech and listeners. The content of Attar poems considering the aforesaid obstacles demonstrates that understanding the greatness of God’s knowledge (the issue obstacle), self-absence, and lack of knowledge or ignorance about the reality of intuition (interlocutor obstacle) are the chiefs obstacles that make the profound mystical thoughts inexpressible.

The efforts to prove God's existence in the history of thought have been one of the fundamental problems of philosophy and theology, and even the most important one. The evidences put furword to prove the existence of God constitute the center of philosophy of religion’s problems not only philosophy of religion, but also the disciplines such as theology-kalam and Islamic philosophy are also seriously concerned. When we look at the history of philosophy, it is clear that almost all philosophers are interested in the evidence in favour of and against the existence of God. Especially in recent times, religious experience has often been regarded as evidence of the existence of God. Studies in the field of religious and mystical experience have put forward many arguments concerning the use of religious experience as evidence. However, this study has been limited to experience of sense and pure consciousness claims rather than examining all of these arguments. In this study firstly, the analogy between experience of sense and religious experience will be deal with, and then claims that conciousness can be emptied by a number of methods which are defended by mystics. In addition, it will be tried to defend the opinion that the mystical experiences which are the common point of the two approaches are valid. The main emphasis of the article will be that these arguments can be used as evidence for the existence of God.

Summary: Religious experience - which has not been considered as one of the classical evidences regarding the existence of God before being popular by recent studies – is started to be called one of the arguments.  The most important reason for not arguing religious experience among the evidences of God’s existence is that it is a personal experience and therefore contains subjective perspectives. However, many researchers, who refuse to accept the criticism raised against religious experience with restricting to subjectivity, emphasized the importance of religious experience by highlighting the objective aspects of such experiences. This emphasis was not only on its significance, but also on the fact that it had a cognitive feature and thus it could provide evidence for the existence of God.

The argument of religious experience is generally defined as an effort for demonstrating to existence of God with reference to several feelings such as spiritual experiences of human in face of creator and sacred Being, encounter with God, uniting, and annihilating selfness in Him. The emergence of such efforts, especially after the XVIIIth century, indicates that the history of the evidence does not go back much earlier. However, even if notas evidence, it is possible to extend the traces of religious and mystical experience to the history of religions such as Buddhism and Hinduism. Considering a great amount of the previous literature focused on religious experience in the West, It is easily seen that such research is still new. The main purpose in addressing such a controversial issue is to make the argument on the religious experience more current and to show whether the religious experience would be able to use as evidence for the existence of God.

First title of this study comprises many different claims such as Walter T. Stace’s  The Argument from Unanimity Richard Swinburne’s The Principle of Credulity, William P. Alston’s Perceiving God, John Hick’s Experience-as.  However, instead of briefly giving out very different claims, the study chooses to focus on two arguments which are less discussed and can be given in more detail. The first is the argument based on the analogy between the religious experience and the sense experience.

The fundamental point of this argument is sense experience. With reference to the similarities between the sense experience and the religious experience, it can be argued that religious experience is also cognitive and may function as an evidence for the existence of God. In other words, being perceptual and noetic, namely cognitive, of sense experience is addressed as a similar side of religious experience. Whether it is imaginary or real, eventually, it is necessary for an experience to have an object and being experience of something. Therefore, the religious experience includes the perception of a Transcendent Being that is beyond and in excess of the individual who experiences. Perception of the sense experience will definitely be different from the perception of religious experience. Researchers who think that the five sense organs do not run the perception of Sacred Beings, identified broader and various meanings for the perception. Thereby, in this approach, where the semantic field of perception is expanded,  it was contended that human beings were able to perceive the transcendent, eternal, and unlimited God, and this can be explained in the epistemological sense. In order to use religious experiences as an evidence for the existence of God, it is necessary to determine whether such experiences are caused by God rather than something else. This raises the issue of the validity of religious experience. The researchers in this area have propounded various criteria to identify whether religious experience is existed or not. Experiences, which do not meet the criteria, are not considered existed even if they claim to be religious experience.

The second is the argument that discusses whether it is possible to suggest an evidence for the existence of God by utilizing pure consciousness events. In general, this argument claims that the consciousness gets clear, and thus, mystic or Sufi experiences the Divine One with pure consciousness by discharging consciousness from all sensual contents and removing it from secular desire and wishes. The argument, which claims the experience of Divine One is direct, therefore uninterpretable, and experienced by pure consciousness, believes clearing the consciousness of mystics from sensual qualities such as seeing, hearing, and tasting.  It is stated that it is possible for mystics to empty their sensory images and get rid of them, and thus, their desires and wishes could be lost. Especially, the thinkers who are connected with the philosophy of perennialism and defend this approach, thought that people, who have distinct religion, culture, and beliefs in different parts of the world and in various time periods, had the same experience and considered such experiences were universal by suggesting that this similarity could be called as common essence.

Even though the claim which offers that the events of pure consciousness are the same everywhere have been criticized in many respects, the advocates of this approach have argued that the experience has the common essence, but the interpretation is different. This relationship, which was tried to be established between experience and commentary, caused a lot of work for both the thinkers who put forward the claims of pure consciousness and the researchers who opposed it.  However, examining the relationship between experience and interpretation requires serious studies in socio-psychological, cultural and religious fields. Therefore, in order not to exceed the limits of the article, the relationship between experience and interpretation is briefly mentioned.

While discussing two arguments, the main claims of the arguments were addressed, and the criticisms directed to this argument were not discussed as much as possible. However, some fundamental criticisms have been mentioned shortly for a better understanding of the discussion. Since such western-oriented claims mostly were deployed in a western context, the study excluded the comparison of the claims across different cultures.

RESUMO
Neste artigo vamos desenvolver "um diálogo" entre espírito, mística e liberdade com base nos conceitos de Nicolas Berdiaev e nos relatos de Mechthild von Magdeburg e Marguerite Porete. O objetivo essencial é uma aproximação do sentido da mística da liberdade constituído no pensamento filosófico de Berdiaev e a expressão na mística feminina medieval cristã, na tentativa de apontar para o caráter supra confessional da experiência mística. A articulação das concepções filosóficas de Berdiaev e a hermenêutica de relatos das experiências de Deus nos quais a alma experimenta a verdadeira liberdade, na linguagem de Mechthild e, torna-se nada, na linguagem de Marguerite, sustentam os limiares de sentidos da espiritualidade humana e seus desdobramentos na perspectiva da experiência cristã. A consideração principal, nesse diálogo, é sustentar a dinâmica espiritual do conceito de liberdade a partir de alguns fragmentos da vida e obra dessas mulheres místicas medievais em consonância com o teor dos argumentos de Berdiaev, que desconstrói, assim como elas, o dualismo ontológico entre a alma humana e Deus, postulado pela teologia tradicional. PALAVRAS CHAVE: Nicolas Berdiaev. Mechthild von Magdeburg. Marguerite Porete. Lliberdade. Mística.

ABSTRACT
In this article we will be developing a dialogue between spirit, mystic and freedom in Nicolas Berdiav, Mechthild von Magdeburg and MargueritePorete concepts.The essential intent is suggest an approach dealing with the sense of the mystic freedom within Berdiaev's philosophical thought and the expression of Medieval Christian Female Mystic in an attempt to point these concepts far removed from an exclusively confessional character of mystic experience. The Berdiaev's philosophical conception and the account of the hermeneutics of the experience of God that the soul experiences through the genuine freedom in Mechthild's language and where the same soul becomes nothing for Marguerite's language, both support the course's entrances of the human spirituality meanings and the its signification coming from a Christian perspective. The prime reason to consider this dialogue is to investigate the concept of freedom present in spiritual dynamic, from these medieval women's life and their literary production, that agree with Berdiaev's attempt to distance herself from onthological dualism between the human soul and God, postulated by traditional theology.
KEYWORDS: Nicolas Berdiaev. Mechthild von Magdeburg. Marguerite Porete. Freedom. Mystic.

By becoming aware of awareness we can experience the innermost sense or the felt sense of spaciousness and self-illumination. Within this state of open awareness, the openness of spacious luminous awareness, we can enter the experience of the radiance of light as energy through the sublime, luminous vibrations. The experience of the unfolding of sublime awareness and the corresponding energetic manifestation of the self-arising of primordial awareness is self-liberation. These experiences of the sublime manifestation of luminous energy was described by the 14 th century Dzogchen master Longchenpa in his text Precious Treasury of The Genuine Meaning. This meditative experience often arises spontaneously in Dzogchen meditation practice. This experience of translucent energetic manifestation is also described in Chan Buddhism, Hindu Kashmir Shavism, and Yan Xin Qi Gong. This experience of energetic manifestation can be experienced within subtle forms of respiration. Sometimes the ongoing sense of subtle luminous respiration can be experienced even as there is a profound sense of breathlessness. Breathlessness used here means no breath or minimal breath. This experience of the ongoing sense of respiration without breath is very powerful and empowering. In this experience of vast stillness there is no breath and yet there arises from deep within, a most subtle respiration within the breathlessness. During this respiration of stillness, the body seems to breathe and be breathed by most subtle inner wind. The inner sense of stillness expands and extends throughout the entire body and beyond the body's boundaries. This stillness opens us into the dimension of potential space, the dharmakaya and pure awareness.

This paper describes common Sufi beliefs regarding dreams and shrines in Palestine during the 20 th century. These beliefs developed during joint and private seasonal visits (ziara). Gaining insight into the sociology of the Sufi cult of saints can enrich our understanding of similar cults in other places and shed light on the reasons for their absence in other societies. The research examines the phenomenon of true dreams at saints' shrines, and explores the historical and contemporary scope of dream pilgrimages to these shrines. Ceremonies that involve visiting saints' shrines have encouraged socio-cultural and psychological-therapeutic dependence of the pilgrims with regard to these shrines. This dependence relationship is deeply rooted in their collective psyche and reinforced and legitimized through Palestinian folklore. This paper is based on primary and secondary sources, interviews with Sufi and people who have been active in participating in these rituals, as well as archival and documentary material, a review of published and unpublished materials, books, and scientific journals.

This paper describes common Sufi beliefs regarding dreams and shrines in Palestine during the 20 th century. These beliefs developed during joint and private seasonal visits (ziara). Gaining insight into the sociology of the Sufi cult of saints can enrich our understanding of similar cults in other places and shed light on the reasons for their absence in other societies. The research examines the phenomenon of true dreams at saints' shrines, and explores the historical and contemporary scope of dream pilgrimages to these shrines. Ceremonies that involve visiting saints' shrines have encouraged socio-cultural and psychological-therapeutic dependence of the pilgrims with regard to these shrines. This dependence relationship is deeply rooted in their collective psyche and reinforced and legitimized through Palestinian folklore. This paper is based on primary and secondary sources, interviews with Sufi and people who have been active in participating in these rituals, as well as archival and documentary material, a review of published and unpublished materials, books, and scientific journals.

Can one be a true revolutionary without being as a vulgar revolutionary? Can one pursue revolutionary thought, behavior and conception of being-an idealism of 'what should be', which is to say 'what IS'-within the academy without being drawn into a binary struggle with 'what is'? Can we recognize that 'what is' is wrong and pursue 'what should be' without being drawn into a state of thought, behavior and conception of being that is articulated in opposition to 'what is'? Can one do their part to bring about revolution without being as a revolutionary?

This is a transliteration of Herbert Guenther's commentary on the Guhyagarbha Tantra. Being which is no thingness is primordial ground awareness. This awareness manifest compelling forces and these archetypical compelling forces are understood to be deities and dakinis. These formulated energies are as much feelings as experienced apparitions. These aesthetic archetypical experiences constitute an essential aspect of human life. Human consciousness itself is a manifestation of Beings manifestation. These luminous energies manifest without losing their manifestation or indivisibility with the cosmic universe and are a source of infinite possibilities of sensuous disclosure and experience.

The lecture will discuss portrayals of Eastern European Hasidism as "pure mysticism" in the writings of Martin Buber (especially his early stories about R. Nahman of Bratslav and the Baal Shem Tov), as well as the reception of such portrayals by non-Jews and mystics in Eastern Europe in the first half of the twentieth century. Many scholars have already analyzed the romantic picture painted by Buber, but without sufficient attention paid to the responses of Hasidim and other Eastern European thinkers to that picture. It seems that at precisely the time that Buber was holding up a form of "pure Hasidism" in contradistinction to the contemporary movement - which, in his opinion, had become stagnant -- a profound renaissance was in fact occurring in Eastern European Hasidism. Not only were Buber's portrayals disconnected from historical reality, he will fully ignored the Hasidic renaissance happening at the time. The lecture will discuss briefly the responses of a few Eastern European thinkers and scholars who contested Buber's description, while focusing on the unique response of the Warsaw mystic Hillel Zeitlin.

Si Tirmidhī ne remet pas en cause le caractère absolu de la Toute-Puissance de Dieu sur l'ensemble de la création, il a la conviction que Dieu a fait de l'homme un être exceptionnel au sein de l'univers. En effet, en lui laissant une liberté totale dans le choix de l';amour, Dieu a volontairement donne une limite, en sa faveur, a l'exercice de son propre pouvoir. De plus, si Dieu a crée le monde de la manière dont il l'a créé, c'est encore en fonction du choix qui allait être celui de la majorité des humains, de ceux qui n'avaient pas totalement répondu a son Amour

«[Recensión nº] 77. Maur de l'Enfant-Jésus, "Entrée à la Divine Sagesse". "Théologie Chrétienne et Mystique". "Sanctuaore de la Divine Sapience". "Montée Spirituelle". "Exposition des Communications Divines". "Traité de la Fidelité". "Les trois portes du palais de la Divine Sapience". Éditions du Carmel, Toulouse 2008, 264 pp., 14 x 21 cm.», 2011.

Recensión (en español) de dicho libro (en francés).