Mystical Elements Research Articles

Unveiling Mysticism and Community Engagement in Indonesian Ritual Performances

General Background: Culture is a dynamic method that evolves within communities, shaping their identities and practices. Specific Background: This study focuses on the ritual communication involved in the traditional art of Jaranan Branasti Putro, originating from Ringinsari village in Kediri Regency, Indonesia. Jaranan is a performance art infused with mystical elements, often featured in celebratory events. Knowledge Gap: While the significance of ritual communication in traditional arts is recognized, comprehensive analysis of its role in Jaranan performances remains underexplored. Aims: This research aims to investigate the various stages of ritual communication in Jaranan Branasti Putro and their impact on audience appreciation. Results: Utilizing a descriptive qualitative method, the study collected data through purposive sampling interviews, documentation, and observations, revealing that ritual communication is not only central to the performance but also contributes to the overall entertainment value of Jaranan. Novelty: This research highlights the dual nature of Jaranan art as both a mystical and entertaining practice, emphasizing the importance of community involvement in sustaining this cultural expression. Implications: The findings underscore the need for continued support and engagement within the community to preserve the Jaranan Branasti Putro tradition, ensuring its relevance and accessibility for future generations. Highlights: Jaranan Branasti Putro blends mysticism with entertainment in performances. Ritual communication stages enhance audience engagement and appreciation. Community involvement sustains cultural traditions and practices. Keywords: Jaranan, ritual communication, traditional art, community culture, qualitative research

RELIGIOUS AND CULTURAL DEMARCATION: THE MYSTICISM DIMENSION IN THE PAJONJONG BAGAS TRADITION BY THE BATAK ANGKOLA MUSLIM COMMUNITY

Abstract This study aims to determine the mystical dimensions of the pajonjong bagas ceremony, a series of rituals in building a new house, as part of the culture of the Batak Angkola community. In this traditional ceremony, several rituals contain mystical elements, to influence the beliefs of Ahlu Sunnah wal Jama'ah. Based on the qualitative study, an ethnographic approach was employed, with data obtained through observation, interviews, and documentation of the entire pajonjong bagas ceremonial processes in the Batang Angkola sub-district, South Tapanuli. The results showed that the pajonjong bagas encompassed a high philosophical value and were highly beneficial for the community, specifically for those establishing new houses and still deeply rooted in local traditions or wisdom. However, several elements of the rituals were not explicitly studied or significant in the teachings of Islam. Various symbols were also used in the ceremony, such as coconut, sugarcane and palm sugar, chayote, and banana symbolizing usefulness, sweet speech actualization, continuity, and coolness. All these symbols were assembled and hung on the rabung bukkulan, a wooden structure used as a framework. This cultural accommodation was subsequently associated with local and Sufi mysticism.

Transcendence through Nature: Mysticism and Spiritual Connection in Mary Oliver’s Poetry

This research discusses the mystical elements and themes in Mary Oliver’s selected poems, Wild Geese, the Summer Day, Morning Poem, When Death Comes, In Blackwater Woods, and the Journey. These poems reflect various mystical themes such as the deep spiritual connection with nature, human states of consciousness, transcendence of the self, unity with nature, and the pursuit of enlightenment through her poetic symbols, language, imagery, and themes. Mysticism offers an experiential connection between the human soul and the divine. Mysticism holds that the soul may see and understand using a spiritual sense that cuts across the physical world. Those with this inner sense of intuition can get insights into eternal wisdom, know God, experience a conscious connection with the unseen, and reach unity with God. Oliver’s poems are the perfect embodiment of her mystical ideas that lead a man to God. Her mystical vision symbolizes a profound unification with the natural world. Her poems are the guide that teach spiritual experiences, the right way of observation while meditating, the practice of being sacred in natural presence, and the path to connect with the world to be unified.

THE CONFLUENCE BETWEEN CHRISTIANITY AND NEOPLATONISM: TRIADOLOGY AND ANTHROPOLOGY

Was Christianity Hellenized or was philosophy Christianized? It is a dilemma that has sparked numerous discussions and conflicting opinions to this day. This debate revolves mainly around the metaphysics of Greek philosophy, which left Christianity with its entire conceptual arsenal. The close relationship between philosophy and religion in Plotinus' time explains why many philosophers engaged in religion and ethics, but also why many Christian theologians perceived theology as the highest form of philosophy. Viewed contextually, the philosophy of Plotinus, having rich elements of mysticism and definition of divinity, can be considered a true religion.

A Neoplatonic Reading of W. B. Yeats’s “Sailing to Byzantium” and “A Dialogue of Self and Soul”

This paper explores W. B. Yeats's poems “Sailing to Byzantium” and “A Dialogue of Self and Soul” through the lens of Neoplatonism, aiming to uncover their philosophical depths. While scholars have examined the mystical elements in Yeats's works, a specific focus on Neoplatonic analysis is lacking. Employing Neoplatonic analysis, this study aims to reveal profound layers of meaning within both poems, emphasizing themes of soul’s ascent, the nature of reality, and the soul's relationship with the material world. The two poems share a common theme rooted in Neoplatonic belief, asserting the existence of a sublime and perfect world beyond the limitations of time and material. However, the goals pursued by the speakers present a contradiction. In “Sailing to Byzantium,” the old man seeks a timeless, sublime realm akin to “the One,” while “A Dialogue of Self and Soul” depicts the Self joyfully embracing life amidst infinite, cyclical suffering, reflecting a resolute engagement with the existence.

What is Religious Studies?

This address was given in-person at the 2023 annual conference of the Australian Association for the Study of Religion, hosted by the Institute for Ethics and Society at the University of Notre Dame, Sydney. The purpose of the address was to raise the question about the fundamental aspects of our thinking about religion, and via this process of inquiry to underline the importance of our relationship to words, ideas, and their meaning. So as not to take for granted our existing relationship to the language we use, but to recognise that we are always and already in such a relationship. Thinking about religion, therefore, becomes not only the process but the nature of our being in relation to what we understand about religion. The talk drew upon my reflection on the philosophy of Martin Heidegger, the mysticism of Meister Eckhart, and Zen Buddhism—the cross section of which was made particularly significant for me in reading Caputo’s The Mystical Element in Heidegger’s Thought. All of this, however, is underpinned by the methodological remarks made by Trompf about religious studies in In Search of Origins; something that has stayed with me since my time studying at the Department of Studies in Religion at the University of Sydney.

Mystical motifs in literature as a reflection of the world of the human soul

Relevance. The basis of this research is a comparative study of mystical literature written by Kazakh and English-speaking writers.Purpose. In this article, the artistic works of famous authors are considered from the point of view of analyzing the features of the image of mystical motifs in them.Methodology. In this research paper, comparative analysis of mystical motifs in Kazakh literature and artistic works published in English-speaking countries were conducted. It is obvious that a new trend that began in the second half of the XVIII century in England led to the widespread use of mystical elements by writers in literature, and it also began to spread to other states, as well.Results. The functions of mystical motifs in various fictions are revealed, and the ways of their creation are determined in this work. Currently, there is a growing demand for mystical fictions, and interest in writing fictions with mystical elements. Therefore, there are many scholars who investigated the issues related to the mysticism in English Literature. Although Kazakh writers and poets started to use mystical elements in the structure of their fictions in 20th century only, this trend could find its readers.Conclusions. In their works, almost all the authors also lead and seduce their readers to the high ideals that they strive for. At the same time, the mystical literature researchers have been trying to analyze various controversial views on this matter, arising from the ambiguous nature of mysticism.

Conscious of Christ: Toward a Doctrinal Mysticism in Dialogue With Bernard McGinn, John Calvin, and Meister Eckhart

While mysticism can at times be viewed with skepticism by Protestants, recent research by Bernard McGinn suggests that it is often misunderstood. As such, mysticism deserves an honest appraisal concerning its biblical merit, and doing so reveals that “doctrinal mysticism,” in which the “mystical element of Christianity” is guided by Scripture and doctrine, can and should be applied within a Christian’s life as an aid in spiritual growth and vitality. The application of McGinn’s heuristic definition of “mysticism” to the mystical elements of Meister Eckhart’s and John Calvin’s works, along with a Scriptural critique of their positions, shows the spiritual benefits of doctrinal mysticism and the necessity of developing a conscious awareness of the presence of God in one’s spiritual life.

Mystical Elements in the Novels of Marah Rusli

Marah Rusli is widely recognized as a prominent figure in Indonesian literature, particularly in the field of writing novels. He is regarded as the 'father' of contemporary Indonesian fiction. His well-known writings, including Sitti Nurbaya, were the subject of numerous analyses. The mystical components, another aspect of Marah Rusli's writing that appears to be recurrent, will be examined by the researchers in this article. The findings indicate that Marah Rusli, despite being aligned with modernist ideals and expressing criticism towards traditional Minangkabau rituals, exhibited a profound inclination towards mystical concepts that can be characterized as rooted in folk beliefs. His autobiographical novel Memang Jodoh, in particular, includes numerous mystical influences and illustrates supernatural events. For the reader, this fact is fascinating as it provides new, important background information about the work of Marah Rusli.

“Imagining Differently”: Tales of Tarot and the Fantastic in Shirley Jackson’s Hangsaman

The essay discusses the role of the Tarot and the fantastic in Shirley Jackson’s novel Hangsaman (1951). As a female writer in mid-century America, Jackson uses elements of mysticism and fantasy genre as a means of interrogating the social order and gender politics of her times, but also to undermine the official patriarchal discourse and open new spaces of female experience. By blurring the boundaries between external and internal worlds, and by employing elements of the occult, the author shows reality and reason as arbitrary constructs and draws attention to other ways of meaning making. In contrast to the formal discourse and traditional science, Tarot images and its complex symbolism foreground “women’s ways of knowing” and offer an alternative feminine language beyond official systems of communication.

Anton P. Chekhov and Mikhail A. Bulgakov: Chekhov’s trace in “The Master and Margarita”

The research examines the presence of A.P. Chekhov’s works in M.A. Bulgakov’s novel “The Master and Margarita”. It is established that Bulgakov drew inspiration from Chekhov’s principles, particularly those outlined in Chekhov’s “Autobiography”, when depicting medical events in his novel. This is evident, for example, in the poisoning episode involving the main characters. It is demonstrated that Chekhov’s story “The Black Monk” greatly influenced the creation of the main and supporting characters in “The Master and Margaruta”, additionally the climactic Great Ball at Satan’s. Both Chekhov’s story and Bulgakov’s novel offer rational explanations to the characters’ mental disorders; however, these explanations are not exhaustive, allowing room for the mystical elements in the plots.

MEDIATORS OF SPATIO-TEMPORAL TRANSITIONS IN CINEMA: AN ATTEMPT AT CLASSIFICATION

The cinema of the 21st century has reached such technical heights that it can show any world on the screen, no matter how incredible the chronotope turns out to be. The science fi ction genre, in demand at all times, is now supplemented with elements of mysticism, horror, detective story, drama, etc., and these plots are often built on all kinds of movements with the help of some kind of intermediary. This can be either a special time machine of various confi gurations designed for such movements (a car or other man-made device), or home artifacts and loci, whose transition possibilities are discovered by the characters by chance: a diary, a mirror, a clock, a window, plumbing (“Hot Tub Time Machine”, “The Butterfl y effect”, “Time lapse”, “Window to Paris”, “Save Pushkin”, “Samyy Novyy god!”), etc. The portal can be a natural object (a cave in the TV series “Dark”, a lake in “Black Hunters”), urban: a tunnel, an abandoned room (“Enter Nowhere”) or a completely exotic item that works only individually (“The Jacket”), or there may be familiar locations through which transitions to alternative realities are possible under certain conditions. Sometimes it’s not an object that becomes such a portal, but a person’s state: a dream (“Inception”, “Alibi”, “RRRrrrr!!!”) or death (“Boss Level”, “Russian Doll”, “Before I Fall”, “ARQ” ). In the fi rst case, the character fi nds himself either in a different continuum within the dream, or is transported only in time or only in space, waking up in someone else’s body in the name of good causes - preventing an explosion (“Source Code”), catching a serial killer (“The Dark Side of the Moon” ), etc. In the second case, the plot is usually cyclical, the viewer is waiting for the character to get out of this “Groundhog Day”.

Mystical and Affective Aspects of Psychedelic Use in a Naturalistic Setting: A Linguistic Analysis of Online Experience Reports

ABSTRACT Analyzing online retrospective experience reports of psychedelic use can provide valuable insight into their acute subjective effects. Such reports are unexplored in relation to mystical states, which are thought to be a therapeutic mechanism within psychedelic-assisted psychotherapy. We created a set of words that, when encountered in an experience report, indicate the occurrence of mystical elements within the experience. We used the Shroomery.org website to retrieve 7317 publicly available retrospective psychedelic experience reports of psychedelic use, primarily of psilocybin, and have a designated experience intensity level self-assessed by the text authors during submission of the report. We counted the mystical language words using Linguistic Inquiry and Word Count (LIWC) software and additionally performed sentiment analysis of all reports. We found that the occurrence of mystical language grew with increased self-reported experience intensity. We also found that negative sentiment increased, and positive sentiment decreased as self-reported psychedelic experience intensity increased. These two findings raise the question of whether mystical experiences can co-exist with challenging elements within the psychedelic experience, a consideration for future qualitative studies. We present a new mystical language dictionary measure for further use and expansion, with some suggestions on how it can be used in future studies.

Exploring the Fusion of Magic and Realism in Harris's Chocolat: A Beacon of Hope for Liberation

With an emphasis on the novel's description of magical realism and social reformation, this research paper seeks to study Joanne Harris's Chocolat and its depiction of a society in which the residents strongly regard the so-called Christian orthodoxy. The researcher used a qualitative research method, such as literary analysis, to analyze the novel and explore its themes and motifs. For this, the novel is examined in detail, themes and motifs are identified, and the characters and their interactions are analyzed in detail. The researcher used quotes from the novel to support his claim. The female protagonist, Vianne, challenges this orthodoxy through her chocolate boutique in front of the church and initiates social reformation. The novel explores the negative portrayal of Vianne by the townspeople as a witch, outsider, and atheist, but she overcomes these issues by exposing the hypocrisy of the Christian orthodoxy and advocating for humanity, freedom, and social change through her chocolate shop. The author strikes a balance between magical and realist explanations in her writing. At the same time, the main character possesses a magical ability to intuit her customers' preferences and artfully win their affections. The novel encourages readers to accept the mystical elements of everyday life and scientific rationality. The findings and conclusion of this research is that Harris's Chocolat is a unique blend of magical realism and social reformation, challenging traditional Christian orthodoxy and advocating for a more humane, free, and accepting society.

Penayangan Acara Supranatural di Media Televisi (Tinjauan Hukum Islam)

Supernatural shows are a type of film that is played on television media and contains mystical elements in it. The airing of supernatural shows so far contains many elements that are not educational, because many scenes are not suitable for airing. The purpose of this study is to determine the efforts to broadcast supernatural programs that develop on television media in terms of Islamic law and its impact on society. The type of research used in this study is using the type of library research (Library Research), which is research carried out by reviewing and analyzing books, scientific papers, journals, and articles of a scientific nature. Based on the results of data analysis, it was found that the process of airing supernatural shows on television media when viewed from Islamic law, then the process of airing is prohibited. Because. Supernatural shows aired on television media have a negative impact both in terms of psychology of people who watch them and from a social perspective. In terms of psychology, the airing of supernatural shows has an impact on the emergence of fear in a person and can affect child development. While from a social point of view, the process of airing supernatural shows affects the Islamic creed, namely one's belief in Allah can be disrupted and begin to obscure

Представления о мистике и магии как выражение особенностей христианского мировоззрения священника Павла Флоренского

The article examines one of the most important features of the religious, philosophical and theological heritage of the priest Pavel Florensky. Despite the large amount of research literature, it remains not sufficiently studied. Unlike a number of other thinkers, elements of mysticism and mystical perceptions in Florensky's works are associated with his direct interest in those realities that relate to the theory and practice of magic and occultism. The article gives a brief overview of the opinions expressed by the leading researchers of Florensky's legacy, who dealt with this topic. There is a lack of serious developments on this topic after the publication of all Florensky's texts by the early 2010s. In the article, the research is carried out on three main aspects. The first one analyzes Florensky's concepts, in which his views on mysticism and mystical experience found expression. His beliefs stand out, on the basis of which he considered the mystical experience universal for all periods of human history. In the second aspect, evidence of the mystical experience of Florensky himself is revealed. Remarks are made regarding his distinction between genuine mysticism and false mysticism, respectively, as free and not free from the subjective “human factor”. The third aspect provides the main evidence of Florensky's actual attitude to the realities of “magical” relationships in the world, as well as to the theory and practice of occult teachings. It is noted that Florensky was convinced that these realities themselves are spiritually neutral, but can be used in various ways by those who have known them. The main conclusion is made that Florensky, as a Christian thinker, perceived mysticism as a “knowledge of the higher worlds” primarily in its soteriological aspect. The main danger of false mysticism, as well as the practice of “dark” magic and occultism, he saw only in the unconscious or conscious manifestation of human self-will and human subjectivity.

History and Spiritual Formation: Baron Friedrich von Hügel's Spiritual Nurture

Baron Friedrich von Hügel (1852-1925) viewed history as the crux of institutional religion. He also believed that our response to God needs to include all three “Elements of Religion”: the “Intellectual Element” (rational and theological), “Mystical Element” (experiential and devotional) and “Institutional Element” (sacramental, community, tradition and history). Given the role of history in the Baron's “Institutional Element,” it is not surprising that history played a significant role in his spiritual nurture of five individuals. Prayerful reflection upon the historical Christ was central to Evelyn Underhill's conversion. Learning about secular history broadened Gwendolen Greene, enabling her to appreciate Christian mystical texts more fully. Biblical history helped in the formation of Henri Garceau. However, von Hügel's use of history in the spiritual formation of Juliet Mansel and his daughter, Gertrud, had mixed results, and is a reminder of the need to be attentive to both individual differences and maturity levels when using history for spiritual formation. This article builds upon prior research about von Hügel as a spiritual director through the inclusion of unpublished letters from several archives, plus focusing upon one area that has not been extensively discussed in previous studies: the role of history in the Baron's spiritual nurture.

The symbolic meaning of ruwatan bumi for youth as successors of tradition in Guci, Tegal

Youth as a measure of cultural integrity is an essential element. Without youth, culture will gradually disappear into the earth. Youths begin to reason by viewing a culture that looks ancient and contains mystical elements (irrational) without seeing or understanding the symbolic meaning of the elements of the Ruwatan Bumi tradition. The development of today's era makes people's understanding of the meaning and symbolic elements of the Ruwatan Bumi tradition begin to blur, especially the youth. This study aims to analyze the implementation of the Ruwatan Bumi procession in Guci Village, the meaning of the youth toward the Ruwatan Bumi tradition in Guci Village, and the social attitudes of youth towards the Ruwatan Bumi tradition. The youth of Guci Village rarely follows the Ruwatan Bumi tradition ceremony. This study uses a qualitative approach, obtaining data through in-depth interviews, documentation, and observation. Validation of data using triangulation from Mils and Huberman. The results show that the implementation of the Ruwatan Bumi tradition is still carried out every year. Ruwatan begins with bathing and slaughtering Mendit goats and continues with Kidungan. Youth interpret Ruwatan Bumi as a ritual, ceremony, entertainment, and thanksgiving.

Transforming an Orthodox Parish: from Catechesis to Patriotism (the Case of the Intercession Commune in Perm)

The article investigates the strategies of adapting to the changing social environment of city-based religious communities on the example of the case of the Intercession Commune (Pokrovskaya obitel’) in Perm. The community of believers led by activists developed as an Orthodox institution and subsequently evolved into a closed group with elements of mysticism and esotericism under the leadership of a charismatic female leader. The logic of the changes that have taken place is described through an analysis of interviews with former believers, private correspondence, and is performed using elements of the biographical method, materials from a closed group on a social network, records of classes conducted by the leader of the monastery, and photographs. The Intercession Commune as a community successfully evolves and adapts to the changing environment in response to the lawsuits filed against it. As a defensive strategy, community members chose active participation in patriotic projects, applying for grants issued by the local administration, and active appeal to Russian cultural traditions. Emphasis was placed on military education, which led to the creation of a special training center named after a former foreign intelligence officer. An additional way of legitimizing the community in the social space was participation in all-Russian patriotic actions (Immortal Regiment). All the above mentioned indicates a special mimicry of the group to appear as loyal to society, since it contradicts the ideas of withdrawal from social life, broadcast by the leader during internal seminars in the community. The chosen defensive strategy of the Intercession Commune allows us to say that religious associations that are not affiliated with official religious organizations are open to the active use of non-religious ways to assert themselves in society.

From Desecularization to Sacralization of the Political Language: Religion and Historiosophy in Vladimir Putin’s Preparations for War

This article aims to analyze religious and mystical elements contained in Putin’s public statements by referring to selected examples characteristic of contemporary Russian identity politics. In order to demonstrate the importance of religious and mystical threads in Putin’s speeches, we chose five specific cases. The analysis of these statements indicates that religious and mystical motifs in Putin’s language are an attempt at self-creation for the purpose of domestic policy. We claim that this self-creation is more of an effort to strengthen Putin’s public support than proof that he borrows patterns for shaping Russia’s political life from the Russian religious and political tradition. Putin’s rhetoric is not so much a desire for an axiological renewal of Russian politics but an attempt to search for the new legitimization of the power system he created in confrontation with the West.