Search Results (429)

This study investigates the metaphysics of fasting according to the hugely influential mystic Muhyi al-Din ibn ‘Arabi (d. 638/1240). Ibn ‘Arabi argues that fasting holds an unparalleled position in ritual worship. While his predecessor Abu Hamid al-Ghazali (d. 505/1111) in his magnum opus—The revival of the religious sciences (Ihya’ ‘ulum al-din)—addresses the ethical dimension of fasting, Ibn ‘Arabi’s concern is the metaphysical reality of it. There are six principal reasons Ibn ‘Arabi gives for fasting being superior to other forms of worship, all of which revolve around fasting’s uniqueness that adverts to the uniqueness of God: (1) Fasting is elevated because God has connected it to Himself in prophetic traditions. All other acts of worship are connected to humans. Fasting is thus elevated from the servant to God. (2) Fasting is not an action like other forms of worship; it is an inaction since it entails refraining from eating, drinking, and sexual intercourse. This makes its essence incomprehensible as it is not an entity but the lack of one. The incomprehensibility of the essential inaction of fasting connects it to the incomprehensibility of God. (3) Fasting, insofar as it displays independence from food, drink, and sexual intercourse, mirrors the divine attribute of true independence from all things (samadaniyya). (4) Fasting is described as a shield (junna) in prophetic traditions because although it is not an action in itself, the state of fasting becomes a protection against evil actions. Awareness of God (taqwa), likewise, protects against evil actions. Thus, fasting is related to God as it begets awareness of God. (5) The breath of the person who fasts, though malodourous to humans, is said to be fragrant for God by Prophet Muhammad. This ‘fragrance’ is produced by the breath of the person who fasts, which adverts to the Breath of the Compassionate (nafas al-Rahman) that brings all things into existence according to Ibn ‘Arabi. (6) The people who fast shall enter heaven through the Gate of Rayyan (quenched thirst) as reported in prophetic traditions. Ibn ‘Arabi argues that the quenching of thirst represents an endpoint or ‘perfection’ (kamal) after which one does not require more drink. This ‘perfection’ (of satiation) mirrors God’s perfection. Fasting is the only form of worship that has a gate that alludes to its perfection, which demonstrates that it is unique. In all these ways, then, there is nothing like fasting, which connects it to God because there is nothing like God. Full article

This article is structured in two parts. The first presents an overview of late-medieval female Marian devotion and spirituality, outlining the principal interpretative approaches developed in recent scholarship. The second examines Book VII of the Revelationes of Bridget of Sweden, which is constructed as a true “Gospel of Mary.” Through the visionary reconstruction of Christ’s life and Passion, narrated in the first person by the Virgin, Bridget reshapes the apocryphal tradition and transfers authority from apostolic memory to contemporary revelation. The narrative transforms the pilgrimage to the Holy Land into a Eucharistic and prophetic space, develops an innovative and politically charged Mariology, and presents Mary as both witness of the Incarnation and guardian of a Church in crisis. By integrating theology, narrative, and embodied visionary experience, the article argues that Bridget’s Marian Gospel represents one of the most daring and enduring expressions of female spiritual authority in the transmission of Christian truth. Full article

This article examines the spiritual, intellectual, and institutional legacy of Caterina Vigri (1413–1463) and the formation of a “school of holiness” within the Poor Clare monastery of Corpus Domini in Bologna. Through the analysis of key texts produced within the monastic milieu—including the Libro devoto (later known as The Seven Spiritual Weapons), the Ordinazioni, the epistolary Formulario, and the Book of Visions and Revelations by Valeria Campanazzi—the study explores how Vigri’s teachings were transmitted, received, and reworked across generations of nuns. Particular attention is devoted to the centrality of obedience as the defining principle of monastic life, which marks a significant shift from earlier Franciscan emphases on poverty. The article highlights the pedagogical dimension of these writings, their grounding in Sacred Scripture, and their role in shaping a collective religious identity within an Observant context. At the same time, it situates Vigri’s spiritual program within broader developments in late medieval and early modern Christianity, including the institutional consolidation of religious life and the circulation of diverse spiritual influences. By tracing both continuity and transformation within the Corpus Domini community, the study demonstrates the existence of a sustained intellectual and devotional tradition that extended well beyond the founder’s lifetime. The “school of Caterina” thus emerges as a dynamic space of female religious authority, literary production, and theological formation. Full article

Recent studies show that psychedelics such as psilocybin and LSD can reliably occasion spiritual or “mystical-like” experiences under supportive conditions, and the spiritual dimension of these experiences may contribute to their reported mental health benefits. Scholars have begun exploring how such experiences might relate to spiritual growth within Christian frameworks, but most theological engagement has drawn primarily on Western sources. This article addresses that gap by bringing Orthodox Christianity into dialogue with Western Christian theology on questions of psychedelic spirituality. Drawing on traditions beginning in Christianity’s earliest centuries, we argue that Orthodoxy offers distinctive and largely unexplored resources that both challenge and enrich existing approaches. We highlight five themes. First, Orthodoxy’s insistence that profound spiritual experience belongs to the universal Christian vocation rather than a spiritual elite reframes contemporary discussions of mystical experience. Second, the tradition’s recognition of diverse catalysts for spiritual awakening, and its understanding of ascetical preparation as receptive rather than self-generating, provides a framework for evaluating psychedelic experiences that sometimes resemble other mystical experience by their orientation and fruits. Third, the doctrine of the divine energies offers a framework for understanding genuine encounters with God’s real presence and activity in creation, allowing comparison with Western accounts of the Holy Spirit’s activity. Fourth, Orthodoxy’s emphasis on ongoing formation within Christian communities situates spiritual experience within a broader process of transformation. Fifth, Orthodox traditions of spiritual discernment, including the neptic tradition’s caution against acquisitive seeking of mystical states, offer well-developed criteria for evaluating authenticity, a matter of urgency given the diversity of claims surrounding psychedelics. Rather than requiring radical revision of Christian theology, we argue that engagement with psychedelic experiences can occur within established frameworks when guided by discernment, formation, and communal accountability. By placing Orthodox and Western perspectives in constructive dialogue, this study contributes to a richer ecumenical understanding of psychedelic spirituality within Christianity. Full article

This article provides a critical analysis of the term “entheogen” as a name for certain psychoactive drugs, arguing that it functions more as a theological construct than a neutral designation. The article analyzes how entheogenic discourses present claims about the historicity of their use, their supposed spiritual or religious meaning, and their ultimate significance for individual and social transformation as descriptive, when they are, in fact, normative. Particular attention is given to the creation of the term “entheogen” as an alternative to other designations, how advocates understand the alleged exceptional nature of entheogens and what they do, appeals to shamanism as a legitimating discourse, and the eschatological hopes invested in these substances as agents of social, cultural, and religious renewal. Rather than adjudicating the truth of these claims or creating an alternative designation, the article interrogates the theological interests and commitments at work, and the rhetorical strategies that sustain them. In doing so, the article argues that entheogenic discourses often blur the boundaries between description and prescription, or advocacy. The article suggests the need for a more reflexive, contextual approach to how we understand the use of these substances. Full article

The emergence of ecological consciousness has brought a profound transformation in cultural paradigms, particularly in the West. It is now a constitutive element of the public agenda calling the attention of politicians, scholars and other areas of complex thinking. The encyclical of the recently deceased Pope Francis, Laudato Si’, published in 2015, brings some insights on that issue. The pontifical document proposes the inseparability of social justice and ecological justice. This article reflects on the ecological conversion proposed in Pope Francis’s encyclical Laudato Si in dialog with the thought of Simone Weil. Focusing on four key categories in Weil’s philosophy—beauty of the world, order of the world, necessity, and love for the world—the article argues that her reflections anticipate key elements of contemporary ecological theology. It further explores how Weil’s thought illuminates the inseparable relationship between social justice and environmental justice, offering a spiritual and ethical framework for ecological conversion. Full article

This study examines the human–nature relationship in the thoughts of Yunus Emre (d. ca. 1320) and addresses the Qur’anic positioning of humanity as laden with responsibility through the idea of amanah (entrustment), while focusing on Yunus Emre’s reflections on this concept as both a mystical stance and a moral state. His poems place humanity not as an absolute claim of ownership over the world and other beings, but rather within a relationship based on testimony, decency, and equality. He presents nature not as an object requiring protection or an area needing transformation but as a framework for contemplation and reflection in which the divine order is visible. In this context, humans’ established relationship with the world reflects a stance determined not by domination or interference but by a consciousness of limitation and a sense of moderation. By revealing the aspects of his understanding of humanity and nature that overlap with the concept of amanah in Islamic thought, this study argues that this overlap should be evaluated not as conceptual equivalence but rather in terms of mystical and moral affinity. This approach aims to demonstrate how Yunus Emre’s ideas, while not offering direct solutions to modern environmental debates, provide a historical mystical perspective that allows for a rethinking of the human–nature relationship. Full article

Although Meister Eckhart is frequently regarded as a speculative mystic, his practical teachings, particularly concerning love, are often overlooked. This study explores the practical consequences of his statements on neighborly love in order to demonstrate his concrete contributions to ethics. Our research reveals that Eckhart views true love as a Trinitarian act of grace where humans participate in God’s love. Through pure, selfless love, human beings become inhabited by the Holy Spirit, loving their neighbors universally and equally as themselves. These findings are drawn from a textual analysis of Eckhart’s Latin commentaries on the Gospel of John and his German sermons, focusing on his Trinitarian theology and doctrine of virtues. Ultimately, love is identified as the central divine virtue that unifies the soul with God. When individuals love without seeking their own interest, their actions are simultaneously human and divine works. Thus, Eckhart’s profound theology offers a highly practical framework where perfect love radically transforms ethical action. Full article

Mystical experiences are characterized by a profound sense of interconnectedness and transcendence of ordinary reality. These experiences can facilitate feelings of connectedness with oneself and others and have been documented as leading to significant positive changes in thoughts, emotions, and behavior. The purpose of the present study was to evaluate the extent to which the four mindfulness facets of psychological flexibility (i.e., experiential acceptance, present-moment awareness, cognitive defusion, and self-as-context) were associated with self-reported mystical experiences while controlling for established covariates. Using a sample of 150 individuals recruited online, a regularized regression with an elastic net—a computationally efficient machine learning algorithm—was used to model the relationships among mystical experiences, State of Surrender, frequency of psychedelic use, near-death experiences, and facets of psychological flexibility. State of Surrender, experiential acceptance, cognitive defusion, and present-moment awareness emerged as the most robust predictors of mystical experiences. Collectively, these findings underscore the role of psychological processes, including surrender-related processes and facets of psychological flexibility, in predicting mystical experiences. Full article

This paper reconstructs the archive of Islamic humanism as a cultural resource for Critical Psychologists, addressing the geopolitical double-bind of the global Muslim population caught between Islamophobia and fundamentalism. This living archive spans intellectual contributions to falsafa (rationalism) and tasawwuf (mysticism), from medieval thinkers like Ibn Rushd and al-Ghazali to modern figures like Mourad Wahba and Ali Shariʿati. While primarily philosophical, these contributions offer practical implications for psychosocial liberation. Utilizing a methodology of deconstructive unsilencing, the archive is positioned as both pluriversal and metaphorical. By analyzing the ideological mechanism of virtual internment, the paper proposes a praxis of learned ignorance and decolonial resistance to subvert the panoptic look of anti-humanism through the Real Gaze of Islamic humanism. This retrieval offers a materialist praxis seeking to overturn the (post)colonial triad of fundamentalism, parasitic capitalism, and postmodernism. In sum, the article argues that a genealogical consignation of Islamic humanism facilitates a transmodernity that integrates Totality with Exteriority, effectively negating both coloniality and antimodernity. Full article

This article reconceptualizes malāmat not as a marginal Sufi discipline but as a distinct ethical paradigm that redefines the relationship between selfhood, action, and moral legitimacy. Situating the discussion within late-modern conditions shaped by technological mediation, algorithmic evaluation, and regimes of visibility, it argues that ethical value has increasingly been externalized through performance, recognition, and quantifiable outputs. Against this background, malāmat is examined as an alternative ethical model grounded in inward vigilance, relational practice, and the deliberate concealment of virtue. Drawing on early Malāmatī texts—particularly al-Sulamī—and their later elaboration in Ibn Arabī, the study demonstrates that ethical subjectivity is constituted through continuous self-critique and responsibility before the Divine rather than through public validation. The argument is further developed through a comparative engagement with Aristotle, Kant, Kierkegaard, and MacIntyre. It shows that, unlike these frameworks, malāmat sustains ethical life as an ongoing tension rather than a state of equilibrium or a universalizable norm. The article also highlights the role of classical Turkish and Persian poetry—especially Fuzûlî, Nâbî, and Şeyh Gâlib—in articulating malāmat as a lived ethical sensibility. Ultimately, the study proposes malāmat as a critical counter-model to contemporary regimes of visibility, offering an ethics grounded in inwardness, concealment, and irreducible personal responsibility. Full article

The paper presents Nicholas of Cusa’s position in the debate on mystical theology, which had a place around the middle of the 15th century in monastic environments. His contribution to that debate was presented in the form of the treatise entitled On the Vision of God, complemented by a painted representation of the “All-seeing Face”. Both the treatise and the painting were designed to be aids in an experiment projected by Cusanus for his benedictine friends of Tegernsee Abbey, to help them in their progress towards mystical contemplation. The intention was to show them a way to lift their thought from the perception of the image, through meditation and prayer, to the contemplation of God. Thus, both the icon and his treatise were intended to fulfil an anagogical function for the users in inspiring them start on a journey of returning to God and teaching them how to effect that return. Besides giving an account of the experiment projected by Cusanus, the most important elements of his fascinating system are delineated, such as the way of mystical ascent, his use of paradox, his conception of God as the Infinity, and the conception of God’s seeing as the foundation of the existence of all things. Full article

This article posits that Islamic fairy tales function as a mystical bridge of speech, a discursive passage that, within the siyasatnama tradition, summons the subject toward ethico-political responsibility, while in Sufi narrative, it carries the seeker beyond the limits of language toward a transformative silence. Reading Indo-Persian and Ottoman siyasatnama texts alongside the Sufi classics of Attar and Rumi, the article traces this movement across both traditions. In the siyasatnama context, the fairy tale translates divine commandments into a set of virtues, such as justice, mercy, and compassion, that regulate the conduct of both ruler and subject, framing governance as an ethical response to a sacred truth. Conversely, in Sufi narrative, the fairy tale operates within a similar ethical–pedagogical grammar but directs the subject toward a fundamentally different ontological end: The dissolution of the self. Here, speech becomes a threshold to be crossed and narrative a cage to be surrendered, allowing the seeker to enter the silence in which divine love is realized. Ultimately, the article proposes that mystical transcendence does not signify a withdrawal from the ethical sphere; instead, it constitutes its most profound enactment, manifested either through the responsible exercise of power or its radical renunciation in love. Full article

This paper systematically investigates psychoactive substances and their ritual consumption practices within the Daoist cultivation tradition. As a category of Daoist ingestive (fushi 服食) culture, these substances, derived either from specific botanicals or through artificial synthesis, are ceremonially administered to induce mystical experiences in practitioners, ultimately facilitating their mystical union with Dao. Based on research into relevant Daoist scriptures, this article classifies Daoist psychoactive substances and analyzes how these substances are integrated into Daoist cultivation practices. Research indicates that Daoism’s utilization of psychoactive substances transcends mere physiological stimulation. Through a distinctive approach that integrates material practices with transcendental pursuits, it embodies the Daoist cultivation of achieving perfection in both body and spirit. Full article

This article argues that Angela of Foligno’s Memoriale constructs seeing and hearing as epistemic operations through which theological knowledge becomes possible. Rather than treating vision and audition as devotional motifs, the study reads them as structured modes of knowing that transform affect into cognition. Using selective close readings of key passages in the Latin tradition of the Memoriale alongside modern translations, the article shows how sensory language mediates authority, discernment, and transformation. The analysis proceeds in four steps: a methodological clarification concerning textual mediation; an examination of seeing as theological cognition; an analysis of hearing as interior authorization; and a discussion of affective pedagogy in which suffering and compassion become forms of knowledge. The article further argues that Angela’s itinerary moves from Christological imitation toward Trinitarian participation, reframing the culmination of the journey as participation in medio Trinitatis. The Memoriale thus emerges as a theology of perception in which embodiment, affect, and cognition are inseparable. Full article