Mysticism Reloaded: Innovative Approaches, Methods, and Theories to Study Mysticism

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: closed (31 October 2024) | Viewed by 6286

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Guest Editor
Faculty of Social Sciences, Tampere University, 33100 Tampere, Finland
Interests: sociology of religion; mysticism; Islam; critical realism; comparative religion; interreligious relations
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Special Issue Information

Dear Colleagues,

Studies of mysticism have been in a state of turmoil. As Leigh Schmidt noted, “There is hardly a more beleaguered category than ‘mysticism’ in the current academic study of religion. Its fall from theoretical grace has been precipitous.” Critical scholarship on religion has pointed out the dangers in generalizing mysticism (and constituent terms like “experience” or “union”) as a cover-all term that may in fact speak to different aspects of spiritual and lived realities in different contexts. Yet, many researchers are finding that this added sensitivity does not require abandoning the term altogether if we are to consider empirical realities. Indeed, a post-critical, more nuanced recovery of mysticisms appears to be underway. This Special Issue moves past uncritical accounts, on one hand, and pure criticism of the category, on the other hand, to probe new approaches, methods, and theories to study mysticisms.

This Special Issue welcomes theoretical, methodological, and empirical research papers that shed new light on how to study mysticism in any religion and non-religious contexts. Potential topics include the following questions.

Is there analytical value in re-defining “mysticism”, and, if so, what should that look like? In what way does mysticism overlap with “spirituality,” “esotericism,” and the like? Are there better categories for mystical “experiences” or “consciousness?” On what grounds can we compare mysticisms? Can mysticisms be recovered from colonially imposed terms? Should mysticism as a contemporary phenomenon be studied in the same way as mysticism of the past? Are there rigorous methods and theories to probe the widespread yet elusive claim of many mystics about divine love and its human reflections? What kinds of theories can describe socially engaged and practical “this-worldly” mystics? Can the material turn help us to study mystics’ relationships with place and objects? Can we study the commodification of mysticism, for instance via tourism? How should we approach the discursive relations between mystics and institutions over time and across faiths? Should mystics, especially recent mystics, be better considered as inter-religious than bound to a religious tradition? How do mystics contribute to interfaith relations or conflicts? How do mystics relate to gender? What do mystics think about the boundary between science and religion? Are there any patterns of similarities in the symbolic languages used by mystics around the world? Are methods and theories in the arts useful to probe mysticisms and, if so, are there differences from other kinds of art research? How can we study and compare music of the mystics? Have traditional mystical paths and schools changed in our age of global media? Is there a digital mysticism, and how does AI affect mysticisms? Can and should mysticism be taught in university, where should it be taught, and what should that teaching look like now? What kinds of new interdisciplinary methods can be applied to the study of mysticisms between social, historical, philosophical, and biological spheres?

We request that prior to submitting a manuscript, interested authors initially submit a proposed title and an abstract of 400–600 words summarizing their intended contribution. Please send this file to the Guest Editor ([email protected]) or the Religions Editorial Office ([email protected]). Abstracts will be reviewed by Guest Editor for the purpose of ensuring their proper fit within the scope of this Special Issue. Full manuscripts will undergo a double-blind peer-review process before being accepted for publication.

Prof. Dr. Ali Qadir
Guest Editor

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Keywords

  • mysticism
  • methods in religion
  • comparative research
  • interdisciplinary theories of religion

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Published Papers (5 papers)

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Research

21 pages, 319 KiB  
Article
Wittgenstein’s Mysticism(s)
by Rodrigo César Castro Lima
Religions 2024, 15(12), 1460; https://doi.org/10.3390/rel15121460 - 29 Nov 2024
Viewed by 527
Abstract
I will argue that the examination regarding the topic of mysticism should play a much bigger role when it comes to the ensemble of Wittgenstein’s writings. In this sense, while drawing upon previous analyses, I will make the case that the Tractarian mystical [...] Read more.
I will argue that the examination regarding the topic of mysticism should play a much bigger role when it comes to the ensemble of Wittgenstein’s writings. In this sense, while drawing upon previous analyses, I will make the case that the Tractarian mystical spirit still animates other works by the author such as his Lectures on Ethics and the Philosophical Investigations. Then, I will propose that the unity of this mysticism lies in the sui generis discovery (or shock) that the world exists; however, as his work progresses, different strategies will be employed to convey this type of message—and they shall vary from the attempt of putting such a perspective into words until the full annihilation of the mere possibility in this regard. Hence, there would be one fundamental underlying type of mysticism in Wittgenstein’s proposals, but the unveiling of such a mystical insight will demand different forms of exposition and understanding. Full article
14 pages, 850 KiB  
Article
A Gladdening Vision of a Dancing Christ: Findings of a Ritual Ethnography of Intercultural Icons
by Sebeesh Jacob
Religions 2024, 15(11), 1310; https://doi.org/10.3390/rel15111310 - 26 Oct 2024
Viewed by 695
Abstract
The cultural renaissance in 20th-century India has fostered an aesthetic integration of contemplative mysticism with popular religious practices, influencing various artistic and theological movements. This paper examines Christian artist Joy Elamkunnapuzha’s use of Indian classical and mythical elements in his religious artworks, particularly [...] Read more.
The cultural renaissance in 20th-century India has fostered an aesthetic integration of contemplative mysticism with popular religious practices, influencing various artistic and theological movements. This paper examines Christian artist Joy Elamkunnapuzha’s use of Indian classical and mythical elements in his religious artworks, particularly in two North Indian churches. These intercultural icons, which incorporate symbols from Hindu traditions like mandalas and mudras, have been central to the worship practices of local Catholic communities for over three decades. Through ritual ethnography, the study reveals how these visual representations mediate ritual affectivity and communal imagination, impacting identity formation and spiritual engagement in a multi-religious context. Respondents—including worshippers, ministers, and religious students—attest to the transformative impact of these images, as they negotiate between Christian metaphors and Hindu aesthetic traditions. The research is grounded in practical theology, liturgical theology, and ritual studies, contributing to the works of Indian Christian cultural activists like Jyoti Sahi. By exploring the creative dynamics of visual approach, visual appeal, and visual affinity within worship spaces, the study elucidates the complex processes of meaning making through symbolic mediation in interreligious environments. Full article
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19 pages, 355 KiB  
Article
Literature and Mysticism in the Wake of Silvano Panunzio: From The Divine Comedy to the European Literature of the Twentieth Century
by Piero Latino
Religions 2024, 15(10), 1278; https://doi.org/10.3390/rel15101278 - 18 Oct 2024
Viewed by 1411
Abstract
This article introduces one of the forgotten figures of religious and literary studies: the Italian scholar, philosopher, metaphysician, poet and writer Silvano Panunzio (1918–2010). His contribution has so far been relegated to the margins of academic debate, and, currently, there are no academic [...] Read more.
This article introduces one of the forgotten figures of religious and literary studies: the Italian scholar, philosopher, metaphysician, poet and writer Silvano Panunzio (1918–2010). His contribution has so far been relegated to the margins of academic debate, and, currently, there are no academic studies on his work, in which mysticism plays a pivotal role. Panunzio believed that the transcendental and mystical dimension is fundamental for fully understanding the social, cultural, historical and political events of humanity. Another relevant aspect of his work is the importance he gave to literature and its relationship with mysticism, as in the case of Dante’s Divine Comedy or other European and Eastern writers and poets, such as Goethe, Shakespeare, Ibn Arabi and Dostoevsky. Significantly, Panunzio saved from oblivion the work of a forgotten man of letters of the nineteenth century, Gabriele Rossetti (1783–1854), who proposed the first symbolic and esoteric interpretation of Dante’s literary production and of European medieval love literature. Raising awareness of the intellectual amnesia around the figure of Silvano Panunzio may be a useful contribution to future research, both in the field of religious and literary studies. Full article
19 pages, 315 KiB  
Article
William James: The Mystical Experimentation of a Sick Soul
by David H. Nikkel
Religions 2024, 15(8), 961; https://doi.org/10.3390/rel15080961 - 8 Aug 2024
Viewed by 982
Abstract
Especially in The Varieties of Religious Experience, William James developed the polar categories of healthy-minded individuals content with their once-born religion versus sick souls who need to become twice-born in order to find religious peace. Biographers of James have concluded that he [...] Read more.
Especially in The Varieties of Religious Experience, William James developed the polar categories of healthy-minded individuals content with their once-born religion versus sick souls who need to become twice-born in order to find religious peace. Biographers of James have concluded that he does not fit well under either of his polar categories. Drawing on both data about James’ life and on his philosophical and theological writings, I demur from the biographers’ conclusion and instead advance the thesis that the overall pattern of William James’ life is best understood as a sick soul searching for—and ultimately finding—twice-born religion in connection with mystical experiences. Notably, James attempted to theorize about mystical experiences as connecting with divine reality/ies in naturalistic ways compatible with scientific knowledge of his time. Scientific knowledge today makes it more difficult to find evidence of direct divine input in religious experiences, yet one might find value in religious experiences in terms of James’ pragmatic criterion for truth: their beneficial or adaptive effects. Full article
14 pages, 270 KiB  
Article
Mysticism and Practical Rationality Exploring Evelyn Underhill through the Lens of Phronesis
by Diego Pérez Lasserre
Religions 2024, 15(2), 197; https://doi.org/10.3390/rel15020197 - 5 Feb 2024
Viewed by 1491
Abstract
This paper aims to justify that mysticism can be considered rational from the perspective of practical reason. Particularly, we will argue that mysticism embodies the oxymoron inherent in practical wisdom (phronesis), namely, an ordered openness. Our roadmap for substantiating this hypothesis is as [...] Read more.
This paper aims to justify that mysticism can be considered rational from the perspective of practical reason. Particularly, we will argue that mysticism embodies the oxymoron inherent in practical wisdom (phronesis), namely, an ordered openness. Our roadmap for substantiating this hypothesis is as follows: we will start by explaining that if the concept of rationality is approached in a scientistic manner, then mysticism cannot be deemed rational. We will employ Kant’s approach to rationality to support this assertion (2). Next, we will demonstrate that while the modern scientific approach to rationality is effective for fields of study where the subject matter typically unfolds in a regular or predictable manner, it proves insufficient in dimensions of existence that resist normative descriptions. In this section, following Aristotle and Gadamer, we will contend that theoretical reason should be complemented by practical reason, which is characterized by normative openness (3). Finally, we will argue that mysticism, although not rational from a theoretical viewpoint, is indeed rational from a practical standpoint (4). To avoid inappropriate generalizations when discussing mysticism, the third section will be centered on the work of Evelyn Underhill. Full article
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