By William B. Parsons
The time period ''mysticism'' hasn't ever been continuously outlined or hired, both in spiritual traditions or in educational discourse. The essays during this quantity provide methods of defining what mysticism is, in addition to tools for grappling with its complexity in a classroom.
summary: The time period ''mysticism'' hasn't ever been always outlined or hired, both in spiritual traditions or in educational discourse. The essays during this quantity supply methods of defining what mysticism is, in addition to equipment for grappling with its complexity in a school room
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Extra info for Teaching mysticism
3 The Mysticism Before Mysticism 29 centerpiece of this cosmology is the belief that God has a “body,” called the “Glory” or Kavod of YHWH that could be viewed. The celestial realm was perceived to be the heavenly equivalent of the Jerusalem temple (and vice versa). The heavens themselves are hekhalot, shrine rooms or sanctuaries within the temple. The highest heaven is the holy of holies where the Glory resides, seated on the merkavah, the throne-chariot. Certain communities of Jews and Christians thought that it was possible for “prepared” humans to enter these sacred zones even before their deaths in order to participate in heavenly worship or to glance upon the Glory.
Cambridge: Cambridge University Press. ——— . 2006. The Tantric Body: The Secret Tradition of Hindu Religion. London: I. B. Tauris. Frykenberg, R. E. 1991. ” In Hinduism Reconsidered, edited by Gunter D. Sontheimer and Hermann Kulke, 29–50. New Delhi: Manohar. Gardner, Robert, and J. F. Staal, dirs. 1976. Altar of Fire. Film. Harvard University: Film Study Center. Grosz, Elizabeth. 1994. Volatile Bodies: Toward a Corporeal Feminism. Bloomington: University of Indiana Press. Halbfass, Wilhelm. 1988.
Is Tantra a source of authority and empowerment for women, or is it rather a new form of exploitation of women’s bodies for male ends? ) (See Urban 2009, chap. ) In the seventh part of the course, students would examine the role of mysticism as a form of cultural critique and social resistance, by examining movements such as the Sants (thirteenth century CE onward), Bāuls (nineteenth century to present), and others. Central to both the Sant and the Bāul traditions is the belief that the divine lies within every human heart and that outward religious institutions and social hierarchies are obstacles rather than aids to spiritual realization.