Mystical Knowledge Research Articles

The Myth of Egypt and Its Hieroglyphs in European Tradition

Erik Iversen describes the powerful effect of the myth of - particularly Egyptian hieroglyphs - on European literature, art, religion and philosophy. It explains how an erroneous interpretation of the traditions of ancient Egypt became a rich source of inspiration for Europeans from ancient times through the medieval and Renaissance periods to the Baroque era. The misguided notion that hierogylphs were allegorical, and that they constituted a sacred writing of ideas, exerted a dynamic influence in almost all fields of intellectual and artistic endeavour, as did conceptions of Egypt as the venerable home of true wisdom and of occult and mystic knowledge. Iversen begins by discussing the nature of Egyptian writing. Then he explains, with illustrations and quotations, the ways in which Europeans tried to understand and use the hieroglyphs. A final chapter sets Jean Francois Champollion's decipherment of the hieroglyphs into a reconstructed historical context.

The Sorcerer in Northern Sukumaland, Tanganyika

THE CONCEPTION of the sorcerer (nlogi), who understands and secretly practices bad magic knowing that it is immoral, is a very real presence in every Sukuma community, and there is a wealth of folklore and social activity related this real or imaginary existence. As we have defined witchcraft as immoral, it follows that no one admits publicly being a sorcerer, nor is it a form of popular abuse because there would always be the possibility of inviting magical retaliation. Although the sorcerer carries on his activities outside normal social life, his function seems be complementary it and some extent represent the continuation of legal action by other means. As the whole subject is shrouded in secrecy, it is impossible get any direct evidence of the sorcerer's activities except from those who consider themselves have suffered from them or who have witnessed the activities. The very word bulogi, meaning witchcraft, comes from the verb to fear, and this is the root of the whole system of beliefs which have implanted the sorcerer into their social life and built up the folklore which has kept him alive. Although the practice of witchcraft is secret, there is nothing secret about discussing the matter, and any number of people will easily divulge all they know about the sorcerer and his art. This brings out clearly that there are degrees in the knowledge of witchcraft ranging from those who know no more than the minimum of gossip about the sorcerer's use of bad magic those who have actually experienced his malevolence and have some disease show as their evidence. The minimal ideas are universally known and believed. It would probably be impossible find anyone who did not believe in the sorcerer's existence as one of the basic elements in their social life. Indeed, the conviction that the hyaena is the sorcerer's familiar is just as widespread. Even respected men of both Moslem and Christian belief have an unshakeable conviction of the existence of witchcraft. It must not be inferred that the community is sorcerer-ridden and that the average Sukuma is constantly avoiding or suffering from bad magic. It is rather that witchcraft is one of several answers misfortune which have be sifted and calculated by the many magicians (nfumo, pl. bafumo) who are consulted by almost everyone in trouble calculated all the more thoroughly because of the consequences the community of an accusation of witchcraft against one of its members. There is a broad basis of scepticism all their mystical knowledge which

‘Grey Eminénce’

Where there is no vision, the people perish; ... if those who are the salt of the earth lose their savour, there is nothing to keep’ that earth disinfected, nothing to prevent it from falling into complete decay. The mystics are channels through which a little knowledge of reality filters down into our human universe of ignorance and illusion. A totally unmystical world would be a world totally” blind and insane. From the beginnings of the eighteenth century onwards, the sources of all mystical knowledge have been steadily diminishing in number, all over the planet. We are dangerously advanced into the darkness.For several centuries now, Europe has been the battleground for an attack upon the very existence of the spirit of man, though it was during and after the eighteenth century that the attack reached its height; and it is man who has been more or less consistently the loser till almost the whole of his heritage has been taken from him. The stature of Christian man was infinite—we speak of Christian doctrine and belief not practice quia omnes nos peccavimus : we betray what we believe but that does not invalidate the beliefs—because seeking first the kingdom of heaven he could find oneness with God and be tilled, and all the other things, the knowledge and love of created things and joy in them, and the whole of a happy human life, were added to him.

The Conception of God in the Philosophy of Aquinas.

Preface. Abstract. Part 1: The Existence of God 1. The Demonstrability of the Divine Existence 2. Proofs of the Existence of God Rejected by Aquinas 3. Proofs of the Existence of God Accepted by Aquinas 4. Criticism of the Proofs of the Existence of God Part 2: Negative Knowledge of God 5. The Via Remotionis 6. The Negative Qualities of God Part 3: Positive Knowledge of God 7. The Method of Analogy 8. The Goodness of God 9. The Unity of God 10. The Infinity of God 11. The Divine Intelligence 12. The Theory of Ideas 13. The Will of God Part 4: God and the World 14. Creation 15. Conservation 16. Providence 17. Mystical Knowledge of God

Mystic Knowledge

Previous articleNext article FreeMystic KnowledgeEdward Scribner AmesEdward Scribner Ames Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 19, Number 2Apr., 1915 Article DOIhttps://doi.org/10.1086/479529 Views: 557 Journal History This article was published in The American Journal of Theology (1897-1920), which is continued by The Journal of Religion (1921-present). PDF download Crossref reports no articles citing this article.

Essay on the Bases of the Mystic Knowledge. E. Récéjac , Sara Carr Upton

Previous articleNext article FreeRecent Theological LiteratureEssay on the Bases of the Mystic Knowledge. E. Récéjac , Sara Carr Upton R. M. WenleyR. M. Wenley Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 4, Number 2Apr., 1900 Article DOIhttps://doi.org/10.1086/477384 Views: 38 Journal History This article was published in The American Journal of Theology (1897-1920), which is continued by The Journal of Religion (1921-present). PDF download Crossref reports no articles citing this article.

Essay on the Bases of the Mystic Knowledge.

Essay on the Bases of the Mystic Knowledge.

Review of Essays on the Bases of the Mystic Knowledge.

Review of Essays on the Bases of the Mystic Knowledge.