Mystical Practices Research Articles

Practical Mysticism in Islam and Christianity: A Comparative Study of Rabia al-Adawiyya and Catherine of Genoa

The mystical experiences in various forms are fundamental to major religious traditions. The idea of “mysticism” brings up the concept of the ineffable mysterium, which is seen as the central theme around which religions are based. The comparative studies of Rabia al-Adawiyya and Catherine of Genoa do not intend, as with phenomenological and essentialist approaches to the study of religion, to only focus on the similarities of the mystics in order to find universal structures and essential meanings. Nor does it seek to concentrate solely on the differences between the mystics as done by constructivist scholars. Instead, the comparative methodology used in this article highlights the similarities and differences between the respective mystics, Rabia and Catherine, and uses these comparisons to draw attention to an example of interreligious spirituality that cuts across religious traditions. To illustrate this point, it helps to compare two mystics: Rabia from the Islamic tradition and Catherine from the Christian tradition. This study is structured in four parts: an introduction to the concept of mystical experiences, a brief overview of the lives of Rabia and Catherine, a comparative analysis of their mystical characteristics, and a discussion of how their experiences can serve as a model for interreligious spirituality and friendship.

STUDI PERJUMPAAN MISTISISME JAWA PERSPEKTIF AL-QUR’AN DAN MASYARAKAT MODERN

This study aims to explore the extent of Javanese mysticism from the perspective of al-Qur’an and modern society. The type used in this study is using a qualitative approach with literature (library research). Results in this study (1) The mystic of puppetry, which is likened to a poet, is found in QS. Asy-Syu’ara/26:222-22, (2) Mysticism “sastra dan gending,” which contains philosophical symbols and allegorical or better known from the work of Sultan Agung, (3) Mystical mirror, which is figurative or metaphorical in nature, where when one worships and faces Him specifically as self-introspection, contained in Q.S. al-Isra/17:23, (4) Mystical kebatinan, which leads to “Manunggaling Kawula Gusti,” which is defined as a union between “Kaula” and “God,” this is found in Q.S. al-An’am/6:162-163, (5) Magical mysticism, which examines a world that is difficult for human knowledge to reach. Overall, contemporary society has presented diverse perspectives in implementing and interpreting aspects of Javanese mysticism. While there are individuals who are more skeptical of the practice of mysticism, others still preserve their cultural heritage and may stick to the tradition.

Acculturation of Religion and Culture Within Muslim Sundanese Society in West Java

This article explores the acculturation of culture and religion, focusing on the interaction between Islam and Sundanese culture in West Java, Indonesia. Early Islamic preachers employed accommodating strategies, integrating pre-existing cultural elements, which led to the development of a unique form of Islam in the region. The purpose of this article is to examine and highlight the ways in which Islam has blended with Sundanese culture in West Java. The study utilized a qualitative research approach, combining field research with data from both primary sources (observations and interviews) and secondary sources, such as books, scholarly articles, research reports, and other relevant materials. The data were displayed in a narrative-descriptive format and analyzed using the qualitative data analysis techniques including data condensation, data display, and conclusion drawing. The findings reveal that the long-standing process of acculturation between Islam and Sundanese culture in West Java has produced a distinct Sundanese culture influenced by Islamic principles. This is evident in elements such as the wawacan texts, which contain Islamic teachings, the prevalence of Islamic boarding schools, the practice of Islamic mysticism (Sufism-Tariqa), and the unique Islamic-Sundanese architectural style. The widespread acceptance of Islamic teachings among the Sundanese has led to the incorporation of these principles and traditions into Sundanese society, aligning them closely with Islamic values.

Reconstruction of Hamka's Neo-Sufism in the Contemporary Era: Synthesis of Tradition and Modernity

This research aims to examine Hamka's views on neo-Sufism and understand how he views this phenomenon from a religious, social and intellectual perspective. Hamka, as one of the Islamic reformers in Indonesia, tried to harmonize the exoteric (natali) and esoteric (batini) aspects in his teachings. He offers a concept of Sufism that prioritizes cleanliness of the heart and seeks to synergize social and spiritual elements. This research uses a qualitative research design with a content analysis method. The data analyzed includes descriptions and opinions from books written by Hamka as well as discussions of thoughts written by them and others. Through this analysis, the researcher seeks to understand the complexity of the relationship between religious traditions and the challenges of modernity in Hamka's view of neo-Sufism. The results of the research show that Hamka criticizes certain aspects of neo-Sufism which he considers to be contrary to true Islamic teachings, such as mystical practices that have no basis in the Koran and Sunnah, as well as excessive emphasis on spiritual experiences without being based on solid religious knowledge. Hamka emphasized the importance of knowledge, education and spiritual guidance in achieving a correct understanding of Islam and the practice of Sufism in accordance with Islamic values. Hamka's views on neo-Sufism also reflect his concern about the social and cultural changes of his time. He offers active, dynamic and progressive Sufism as a solution to the spiritual crisis of modern humans. Hamka emphasized the need for stronger and more dynamic involvement in society, as well as maintaining a balance between worldly life and the afterlife. This research provides insight into the complexity of the relationship between religious traditions and the challenges of modernity within the framework of Hamka's thinking, as well as the importance of maintaining the integrity of Islamic teachings in facing the dynamics of changing times. The study of Hamka's views on neo-Sufism provides an important basis for understanding the religious and intellectual dynamics in contemporary Islam.

PROBABLE APPEARANCE OF THE ANCIENT RUS TRANSFORMATION CHURCH IN THE VILLAGE OF SPAS ACCORDING TO KNOWN ARCHIVE, ICONOGRAPHIC AND HYPOTHETICAL MATERIALS

The currently available materials are outlined and systematized, which can serve as the basis for a proposal to reproduce the original appearance of the now defunct Church of the Transfiguration in the village. Spas in the Sambir region, which are divided into historiographical, hypothetical and reflective. Value levels of the mentioned materials were determined based on the method of mutual agreement. Repetitive data on the architectural features of the building are considered more reliable. Further, this method was developed in the first stage of crystallization of the reproduction concept - a critical analysis of available materials. The next stage was the selection of data for reproduction, which is divided into historiographic, interpolation and architectural data. In particular, the peculiarities of the light context of the creation of the monument are emphasized, which falls on the day of the spread of Eastern Christian mystical practices related to the concept of Hesyham. Therefore, attention was paid to the experience of the contemporaneous sacred construction of the Byzantine area. On the basis of the preparatory works carried out above for the complex scientific analysis of the available materials, a proposal was determined for the reproduction of the appearance of the primary building of the Transfiguration temple in the village. Spas in Sambir region. The following characteristic features have been determined for it: brick masonry with stone inserts and a stone foundation, the presence of a central recess on each of the facades, and the absence of lateral recesses. Double windows in the central spans, four windows in the cupola, etc.

Kübreviyye Tarîkati Özelinde Tasavvufta Zikr

Among various orders of Islamic Sufism, , one of the common rituals is dhikr. While sharīa places significant emphasis on the repetition of different dhikr formulas, it does not mandate its practice. However, within the diverse orders of Sufism, dhikr is viewed as a fundamental aspect of conduct and a cornerstone of practical mysticism. In Islamic Sufism, disciples deem it obligatory to purify the nafs. Consequently, dhikr is regarded as a means to this end across various schools and branches of Islamic Sufism. Each order of Islamic Sufism has developed its own unique instructions and rituals for its followers. The Kubrawiyya order, one of the oldest schools of Islamic Sufism, has also established its own rituals and instructions pertaining to dhikr for its disciples. The primary objective of this paper is to elucidate the essence and the quality of dhikr in the Kubrawiyya order. This includes its importance, principles, objectives, methods, and results. The analysis is based on the materials presented in the texts of the Kubrawiyya order, supplemented by references to other sources of Islamic Sufism. This scholarly approach ensures a comprehensive understanding of the role and significance of dhikr within the Kubrawiyya order specifically, and Islamic Sufism more broadly.

Hooded Vultures Necrosyrtes monachus are still declining in West Africa: a nearly 50-year assessment study (1969–2019)

Large-scale declines in vulture populations have been recorded in West Africa. One concern is that the current trend in Hooded Vulture Necrosyrtes monachus populations in West Africa is poorly known. To help fill this knowledge gap, we conducted nationwide road counts in Burkina Faso, Mali and Niger, using (where possible) the same routes and methods as counts conducted in 1969–1973 and 2003–2004 (46–50 years later). Use of exactly the same routes was unfortunately possible only in Burkina Faso as a result of the security situation in sub-Saharan West Africa at the time of this study. Our results reveal that Burkina Faso remains a stronghold for Hooded Vultures with a mean abundance of 62 individuals per 100 km, reaching a peak of 217 per 100 km in the highest abundance areas. A comparison between early and recent studies shows that populations of Hooded Vulture are still declining in the West African sub-region. In Burkina Faso, the number of Hooded Vultures per 100 km decreased from 122 to 75 (a decline of 38%) over the last five decades. In the West African sub-region, under both ‘best-case’ and ‘worst-case’ scenarios, Hooded Vultures seem to have declined by 58% to 65% between the 1970s and 2019. The main causes of this population decline in West Africa are unintentional poisoning, decreasing food availability, and the trade in vulture body parts for Traditional Medicine. Conservation actions for Hooded Vultures in West Africa could include the implementation of supplementary feeding sites (also known as ‘vulture restaurants’) and decreasing the demand for vulture body parts (for use in Traditional Medicine and mystical practices) by offering relevant alternatives such as plants and their derivatives.

KEARIFAN TEMPATAN DALAM PENGGUNAAN AIR SEMBILAN KETIKA PROSES MEMANDIKAN JENAZAH MASYARAKAT MELAYU

Death is a matter of great significance in Malay society. It depicts the final process of life in this world. Death marks the first step in traversing the afterlife. Therefore, Malay society places great emphasis on the perfection of funeral management to provide a final tribute to the deceased. Starting from the death throes until after the burial is carried out, various practices based on Sharia and local wisdom are implemented to ensure the perfection of funeral management. Among the practices rich in local wisdom is the use of nine waters in the process of bathing the deceased. The use of these nine waters is widespread among Malay Muslim corpse washers. This writing focuses on the function and reasons behind the implementation of this practice. The study only focuses on local wisdom in the use of nine waters during the bathing of the deceased in Malay society. This study describes the practice of the implemented rituals and explains the reasons and functions of each practice. To achieve this objective, the writing will focus on a literature review of existing literature from electronic journals, classical Arabic-language books, and two manuscripts that serve as basic references for the management of Malay Muslim corpses in the Nusantara, namely Sabil al-Muhtadin and Bughyah al-Thullab, as well as practices carried out in the field. To achieve this objective, the study will combine literature and field research based on interview methods. Qualitative data collected will be thematically analyzed to formulate local wisdom in the use of nine waters during the process of bathing the deceased. The findings of the study indicate variations in the way nine waters are used, but their usage has four functions of local wisdom, namely cleansing the body of the deceased, releasing spiritual and mystical practices, eliminating the effects of bathing water used for the beginning of magic in the Malay world, and healing some physical and spiritual ailments.

Cultural Taboos, "Mystical Practices" and Perceived Business Performances in the Informal Sector: An Exploration of Bayam-Sellams in African Local Markets

The objective of this article is to highlight the reality of unorthodox commercial practices in markets, by local vendors of the informal sector in Africa. An in-depth analysis of a sample of twenty-four (24) petty traders reveals that these traders use both common sense, by developing proximity to their market, and the mystical dimension of their cultural era, to achieve their commercial performance objectives. In so doing, they perceive this mystical dimension as being effective in attracting customers, building customer loyalty and making their business more competitive.

Варианты герменевтического толкования текста «Бардо Тхедол»: аллюзии и метафоры

Tibetan Buddhism is represented by several schools or traditions, each of which includes certain religious and mystical practices and is based on the meditative experience of the guru. In addition, Tibetan Buddhist schools are based on specific teachings presented in written and oral sources. The study of written sources is carried out most often from the standpoint of hermeneutics and textual studies, since it requires interpretation, interpretation and understanding of existing texts. One such text containing a special Tibetan teaching is the Bardo Thedol, or Book of the Dead, which largely reflects the peculiarities of Buddhism and its traditions. The reference to the text of the Book of the Dead has been carried out several times, because this source is characterized by a high degree of difficulty in understanding, and its hermeneutic interpretation in the context of this article allows us to reflect in more detail the allusiveness and metaphorical description of the mystical practice of dying.

Decolonial Processes in Modern Ukrainian Literature through the Disclosure of the Soviet Man Image. City Space as One of the Identity-Forming Factors

A post-colonial approach to literary studies of modern literature, in particular Ukrainian, has gained considerable popularity over the last decade. Clearly, the collapse of the Soviet Union and the subsequent attainment of independence have laid the foundation for the development of post-colonial studies in our territory. Injuries inflicted during the long period of colonisation (although not all researchers agree to use this term, noting the absence of a key characteristic of the colony — “a large body of water” is missing) have been understood and reflected both in literature and its researchers. However, currently we are at a stage, when writers are moving beyond the refl ection typical for post-colonial viewpoints, delving into the exploration of logical connections between events and their consequences, examining ways to process these traumas. Therefore, in modern research, the decolonial approach, which emerges as a branch of postcolonial thought, is more relevant. In particular, this is discussed by Agnieszka Matusiak and Tamara Hundorova.Tamara Hundorova identifies a unique form of decolonial aesthetics in Ukrainian literature — aesthesis. This is the manifestation of the unknown, even the opposite of the generally accepted modern concept of “aesthetics” — corporeality, sensuality, and mystical practices. Agnieszka Matusiak observes that modern Ukrainian science and culture have undergone a ‘decolonial turn’ (decolonial-detotalitarian, as she calls this phenomenon, a complete shift in emphasis in discussions about Donbas). Decolonisation is intrinsically linked in Ukrainian realities with de-Sovietization. While at the governmental level, this occurs through changing street names and re-evaluating Soviet political figures, people raised under this system find it challenging to shed an identity formed under vastly different values and conditions. The article aims to showcase the depiction and transformation of the Soviet man in modern Ukrainian literature, illustrating changes that signify a shift towards a decolonial perspective. Also of interest are the aspects of traumatic memory and the identity crisis of characters, invariably linked with the disintegration of the Soviet Union.

Cult practice as a marker of religious identity

The purpose of the article is to establish the specifics of a new religious group – the Intercession brotherhood – by analyzing its cultic practices. The community combines features of folk religiosity, new religious movements, and so-called «historical sects». The research is based on interviews and correspondence with former members of the community, acquaintances of the inhabitants of the monastery, the analysis of materials from a closed group in a social network, records of classes conducted by the leader of the monastery, and photocopies of the group's workbooks. The Intercession monastery appears as a community of a closed type, which is manifested in the territorial and communication isolation of the residents of the communal estate, the practice of internal labor duties, and the idea of a group as a family. Orthodox rituals have been replaced by the mystical practice of fighting evil and eliminating the enemies of the commune. The practice of naming for adult members of the community, formation of new marriage unions, participation in gender-oriented councils created a special microenvironment leading to the unification of the worldview of believers. The presence of a system of privileges for advanced monks is complemented by a developed system of penalties,including public repentance, burial alive and expulsion from the monastery. In this version, the community is not a new religious movement, but a variant of the development of Orthodox life within the boundaries of modern culture.

Garden Egg (Solanum aethiopicum) as a Mystical plant in Akabo, South Eastern Nigeria: Health and Economic Implications

Garden egg, popularly known as eggplant, is one of the strange and enigmatic vegetable plants that can energize and heal the body as well as the spirit. It is a manifestation of the wonders of God’s creation and magnanimity. As recorded in the holy books, God made man and woman and told them to eat vegetables to keep their bodies and spirits healthy and together. Garden egg is one fruit that is highly acceptable and valued when offered to visitors. In Akabo, South eastern Nigeria, there is a practice called "Ofe", which translates to "garden eggplant mystics". It is a significant mystical practice that helps to maintain harmony among people and between bodies and spirits. In this study, the mystical, medicinal and economic implications of garden egg as applied in Akabo community are presented. Interview data and library databases were used to analyze the sources of information by theme. The origin, classes, and chemical composition of garden eggs as it affects its medicinal efficacy have been highlighted. Insights to the cultural significance of garden egg in Africa are also documented. The overall benefits of the various parts of the eggplant, viz: fruits, leaves, stems and roots and their economic importance to the global society have been presented. This study will serve as a useful piece to the global community to unravel the untapped potentials of garden egg.

Muhammadiyah's Tajdīd and Sufism between Purification and Modernization

This article aims to reveal the purification or modernization performed by Muhammadiyah in Sufism, especially concerning the practical mysticism in sufi order and philosophical mysticism on the concepts of ittihād, hulūl, and wahdat al wujūd. The research data is gathered from the official document Muhammadiyah records, such as fatwas of Muhammadiyah's Majlis Tarjih and Tajdid, Hamka's thoughts and AR Fakhruddin’s performance as former leaders of Muhammadiyah. This study uses content analysis to determine the position of Muhammadiyah's views on the early Sufi. The result showed that tajdīd performed by Muhammadiyah is called purification and it harmonious with modern life. It differs with the meaning and practices of early Sufism. Muhammadiyah's position towards tarīqa is positive as long as the understanding and practice of Islam are derived from the guidance of the Qur'an and valid Sunnah. As for the concepts of ittihād, hulūl and wahdat al-wujūd, Muhammadiyah rejects them because there is an element of equating God with humans or pantheism, which has no basis in the Qur'an and Sunnah. This rejection is in line with what has been done by early Sufism scholars such as al-Sarrāj, al-Juwairī, al-Syahrastānī, and al-Kalabāżī.

SIGNIFIKANSI UNSUR BUDAYA LOKAL DALAM FILM HOROR MANGKUJIWO (2020)

The background of this research is that elements of local culture that are sociologically manifested in symbols, language, beliefs, values, and cultural artifacts are often used as settings in the narrative structure of films. In contemporary Indonesian horror films, local cultural elements have begun to be considered, but are often not seen as an important part of a complete narrative. Therefore, this research wants to explore the importance of local cultural elements in an Indonesian horror film entitled Mangkujiwo (2020). The type of research used is qualitative research by utilizing John Fiske's semiotic method which is used as a means to understand conceptual relationships that produce explicit meanings that are objective. The results show that the significance of local cultural elements presented in the horror film forms 5 patterns that are closely related to belief in myths and magi and the Kejawen mystical system, the role of shamans in the mystical practices of Javanese society, property and throne as markers of power, revenge as the achievement of just conditions, and family as the site of tragedy

Entheogens and spiritual seeking: The quest for self-transcendence, psychological well-being, and psychospiritual growth

AbstractBackground and aimsAlthough numerous cultures have used psychoactive substances for spiritual, or entheogenic, purposes, little is known about contemporary entheogenic spirituality, particularly outside of the few traditions that retain sacramental drug use practices.MethodTo better conceptualize contemporary patterns of entheogenic drug use, an international, online study of entheogenic drug users was conducted (n = 684). Hierarchical regression analysis was used to explore entheogenic drug use in relation to measures of spiritual seeking (importance of spirituality in life, mediation practice, openness to experience), self-transcendent experiences (awe-proneness, mystical experiences), psychological well-being (psychological distress, subjective and eudaimonic well-being), and psychospiritual development (quiet ego, self-transcendence/wisdom, and spiritual development). ANOVA was used to compare entheogenic drug users with non-entheogenic drug users and non-drug users to assess differences across these psychospiritual variables.ResultsOf the 12 drug categories assessed, the classic psychedelics were most commonly used as entheogens. Entheogenic classic psychedelic use was associated with all of the assessed psychospiritual variables; entheogenic classic psychedelic users showed higher levels of spiritual seeking, self-transcendence, psychological well-being, and psychospiritual development compared to non-entheogenic classic psychedelic users and non-users.ConclusionEntheogenic spirituality may be conceptualized as a practice of spiritual seeking or implicit mysticism–the quest for self-transcendence and personal growth.

“… that which wishes to articulate itself in you”

Abstract Jewish anarchist mysticism weaves elusively through the worlds of art, politics, and religion, informing all three with the concept of do’ikayt, or “hereness.” This essay will bring together threads of the Jewish roots of the Dada and Surrealist movements as they burst into queerness with the work of Claude Cahun, William S. Burroughs, and Genesis Breyer P-Orridge, and examine in particular the cut-up method as employed by those artists across media before examining an application of the same method to a pantheist Jewish transness through the mystical practice of gender confirmation surgery to arrive at a theory of bodily hereness. Using the writer’s own experimentation with gender and cut-up poetry to seek a nonlinear harmony with the Spinozan immanent Hashem-as-living-universe, this writing explores the rejection of not only the gender binary, but also the binary inherent in representational art to replace both with the somatic experience of fragments of the universe ricocheting off each other and being transformed by the interaction.

Understanding the Religious-Mystical Experience within the Framework of Analytical Psychology: Refraction of the Universalist Paradigm

The subject of the research is the approach of analytical psychology to understanding the content and meaning of mystical experience represented by religious and esoteric traditions. The purpose of the presented article is to reveal the content, directions and results of the conceptualization of religious-mystical experience within the framework of the psychological theory of religion characteristic of analytical psychology, as well as the justification of the universalist paradigm as the basis of this conceptualization. The authors consider in detail the mystical aspects of both analytical psychology itself and the psychological theory of religion formulated within its framework. Special attention is paid to the role of individual mystical and religious experiences of C.G. Jung himself as the empirical basis of this theory. The main conclusions are the theoretical provisions that, unlike religious studies, analytical psychology, involving theology and new religious movements in dialogue, aims to solve the practical problem of resolving the spiritual crisis of modernity on the basis of a new interpretation of mental health achieved with the help of appropriate psychoanalytic practices leading a person to revive his mystical experience, which has a syncretic and trans-confessional nature. A special contribution of the research is the substantiation of the position that the approach of analytical psychology to the phenomenon of religious-mystical experience correlates with the universalist paradigm in religious studies, according to which all mystical traditions, both religious and non-religious, contain certain invariants. A generalization is formulated according to which the result of the implementation of this kind of universalism on the part of analytical psychology was the erosion of the classical Christian mystical tradition, at least its Western Christian version, which led to the replacement of the latter with new mystical practices in line with new religious movements.

Paving the way to Struggle

Kebatinan (“the knowledge of spirit”) is a religious movement first established in 1955 with the Semarang theosophical group’s support. The movement’s name is derived from mystical practices that have developed in the Malay world since the end of the 19th century, characterized by an emphasis on spirituality to get closer to God. This article focuses on the formation of religious discourse in the Indonesian Kebatinan Congress of 1955 as a response to the relationship between the state and society within the framework of religion as codified by the Pancasila. The main concerns of this paper are the formation of the concept of kebatinan, the debates it raised, and the position of the Kebatinan movement within the religious discourse in 1950s Indonesia. The article argues that at this period, Indonesia’s religious discourse was fluid and loosely formalized. The progressive formalization process starting from this period can be analyzed through the formation of an umbrella organization for the Kebatinan movement by some adherents who considered themselves as representing a brand different from mainstream religious institutions.

Mistisisme Muslim Pesisir: Studi atas Ritual Masyarakat Muslim Bajo Sulawesi Tenggara

The Bajo people who are identical with marine life have many mantras and rituals as part of mystical behavior that is integrated with their religious life as adherents of the Islamic religion. This study aims to reveal the origins, types and models of mystical behavior of Bajo Muslims in Southeast Sulawesi and identify Islamic values in them. This research is a qualitative descriptive field research with theological-normative, phenomenological, and ethnographic approaches. The subject of this research is the Bajo community in Soropia District, Konawe Regency which is determined by purposive sampling technique by conducting observations and interviews. Data analysis techniques used are domain analysis, taxonomic analysis, comparative analysis and analysis of cultural themes. This study shows that Bajo Muslims in Soropia District are a mix of Bajo people from Salabangka, Central Sulawesi and Bugis from Bajoe-Bone, South Sulawesi, both of which are famous for mystical practices so that the mysticism of Bajo Muslims in Soropia is getting thicker and more varied. Their various mystical behaviors are part of the appreciation for the 'master of the sea', medicine, and taboos/pamali. The value of Islam in their mystical practice is quite strong because almost all of their mantras are filled with religious symbols such as starting with Basmalah and ending with the blessing of 'kunfayakun lailaha illallah' as well as the ritual offering of buffalo heads to the sea which is replaced with thanksgiving in the form of food and fruit. other fruits. The mystical syncretism of Bajo and Islam in Soropia, Southeast Sulawesi is the implication of some residents who have studied at Pesantren al-Khairat in Palu and Pesantren DDI Mangkoso and Kaballangan in South Sulawesi.