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Unlike other medieval English mystics, Richard Rolle does not tell us anything about what he saw in his rapturous experiences of the divine. There are no fantastic God-given images on which to meditate in his corpus, just as there are no clear equivalents to what Julian of Norwich called "words formed in [her] understanding," such as her well-known teaching, "All manner of thing shall be well." Instead, Rolle's experiences involved his other senses—especially in his sensations of divinely granted heat and sweetness—while the angelic song he heard was, he says, nonverbal. This essay explores the ways in which Rolle's unusual mystical claims set his writings apart from other examples of later medieval religious literature, focusing above all on the cultivation of the hermit's presence by means of his textual surrogates. Drawing on recent historicist approaches to charismatic appeal, I argue that this presence-in-absence was both sought by Rolle and recognized as a unique source of his authority by readers across the fifteenth century. Ultimately, this writerly charisma helped to establish Rolle as what I call a "public contemplative," crafting religious attitudes that were at once rarefied and accessible, transmitted and experienced in his writings. [ABSTRACT FROM AUTHOR]

Kierkegaard and Wittgenstein: the harmony of faith with the paradoxes of contemporary epistemology The aim of the article is, with reference to the still current and discussed problem of the relationship between reason and religious faith, to point out the surprising harmony of the philosophical positions of Kierkegaard and Wittgenstein, emphasizing the a-rationality of belief in an infinite God and in his �€�absurd' incarnation into the �€�finite', with experimentally proven �€�irrational' conclusions of modern quantum philosophy, focusing on ironic �€�irrationality' of modern science. Kierkegaard's underlining of the subjectivity of belief in the �€�absolute paradox' is in strong congruence with Wittgenstein's �€�necessary silence' before the �€�Ineffable', mystical and transcendent �€�Point beyond the world', �€�Infinity' that reveals itself through the miraculously created universe. The common denominator of both philosophical positions is the mandatory prioritization of orthopraxis over orthodoxy in matters of subjective faith and over objective rational �€�proofs' of divine existence. [ABSTRACT FROM AUTHOR]

Death and the afterlife have always evoked both fear and hope among people. Consequently, they have endeavoured to gain a deeper understanding of what lies beyond life’s earthly realm. Christian teachings and the official doctrine of the Church offer a broad overview of this reality, leaving room for an expectation of a more detailed explanation of the fate that awaits individuals after death. Female mystics, particularly those who lived during the late Middle Ages, played significant roles in elucidating these destinies. Their visions and subsequent writings contain a wealth of details concerning the nature of eternal life, providing meticulous descriptions of the places and events that unfold after death. This article delves into their visions of purgatory and hell, examining their relationship with the official Catholic doctrine.

This paper foregrounds the effective use of the theme of silence in the two Indian literary masterpieces viz. Tagore’s Gitanjali and Sri Aurobindo’s Savitri. Firstly, it makes a critical discussion on the philosophical notions of silence quoting Kierkegaard as he says it is essentially a spiritual state that helps establishing relationship between God and human being. Then, the Hindu philosophical views have been focused critically quoting lines from the Gita, the Upanishads, and the writings of both Adishankara and Raman Maharshi that advocate silence to be the state of trance providing eternal happiness obtained after profound introspection, meditation, ultimate realization and gaining spiritual attainment or enlightenment. Both Tagore and Aurobindo have vividly used the tenets of silence very much attributed to their characters as well as the narrative perspectives of their writings. Silence is apparent in them in terms of the value of both the ethereal as well as spiritual forms. It is noticed that they carry on the threads of their writings by making us realize the silence of five categories and concepts. They are the silence of the natural elements like the forest, sea, hills, valleys, etc.; five ethereal elements like earth, water, air, fire, and the sky; the silence of cosmic elements like darkness, light, the stars, the planets, and the space; the silence of personal elements like heart and mind, tolerance, efforts, thoughts, intuitions, and looks. What is more, they philosophize the silence of soul and the glorification of the supreme soul—the absolute and the relative; and the silence of the mystics and the mysteries that abounds the matrix of the communion between the Creator and the creation. Finally, lines from William Wordsworth’s “Address to Silence” have been quoted to examine the uniformity of thoughts and approaches towards the theme of silence.

In the territories occupied by France in sub-Saharan Africa in the 20th century, the colonial administration and justice were confronted with the problems connected to the treatment of the mental pathology of the native populations in a plurality of contexts that did not respond directly to health concerns, but rather to the need to guarantee colonial public order and the «prestige of the coloniser». This is the case of a series of revolt movements «politico-religious», which opposed the French presence between the 1920s and 1930s. Orchestrated by charismatic personalities, endowed with a strong influence on the local populations, these phenomena constitute a particularly interesting observatory to interrogate one of the different approaches of colonial law towards madness, a term that recurs frequently in the archival documentation related to the repression of these movements. How does the question of mental derangement emerge in the discourse and practices of colonial law? Is it possible to hypothesise that move-ments of revolt and dissent acted as a catalyst for some of the issues related to mental pathology and its treatment? [ABSTRACT FROM AUTHOR]

The literary texts of each period serve as major sources of knowledge of the religious, historical, political and social situation of that period, representing the lives and times of the people. One of these texts is the Masnavi “Kholasah Al-Haghaegh” by the 11th-century (AH) mystic Najib Al-Din Reza Tabrizi Esfahani (1047 - 1102 AH) , known as the thirtieth Qutb of the Zahabiiya hierarchy. With 3500 verses, this Masnavi (also couplet poem) was composed in the year 1100 (AH) and included mystical subjects, basics of Sufism and ethics, as well as components of the [mystical] way; however, the poet has striven to use the imagery in the book to bring it out of a purely training and didactic book and express the complicated mystical and theological terms in a symbolic one using allegories. Five manuscripts of the Kholasah Al-Haghaegh Masnavi are available. Also, Mirza Ahmad Ardabili (another Aqtaab of the Zahabiiya hierarchy) had published this Masnavi from a manuscript with leaded print in a book called “Kefayat Al-Mo’menin Va Osaf Al-Mogharrebin” in 1338 (AH). This research is descriptive-analytical and uses library and documentary methods. In the meantime, the oldest version was scribed in the poet’s lifetime, i.e., the one with the least error or typing misspellings was selected as the top version and then compared to other versions to investigate the differences between the versions. The manuscripts have some misspellings, found in all or sometimes in some. The poet himself has made some rhyming mistakes in a number of verses.

This paper foregrounds the effective use of the theme of silence in the two Indian literary masterpieces viz. Tagore's Gitanjali and Sri Aurobindo's Savitri. Firstly, it makes a critical discussion on the philosophical notions of silence quoting Kierkegaard as he says it is essentially a spiritual state that helps establishing relationship between God and human being. Then, the Hindu philosophical views have been focused critically quoting lines from the Gita, the Upanishads, and the writings of both Adishankara and Raman Maharshi that advocate silence to be the state of trance providing eternal happiness obtained after profound introspection, meditation, ultimate realization and gaining spiritual attainment or enlightenment. Both Tagore and Aurobindo have vividly used the tenets of silence very much attributed to their characters as well as the narrative perspectives of their writings. Silence is apparent in them in terms of the value of both the ethereal as well as spiritual forms. It is noticed that they carry on the threads of their writings by making us realize the silence of five categories and concepts. They are the silence of the natural elements like the forest, sea, hills, valleys, etc.; five ethereal elements like earth, water, air, fire, and the sky; the silence of cosmic elements like darkness, light, the stars, the planets, and the space; the silence of personal elements like heart and mind, tolerance, efforts, thoughts, intuitions, and looks. What is more, they philosophize the silence of soul and the glorification of the supreme soul--the absolute and the relative; and the silence of the mystics and the mysteries that abounds the matrix of the communion between the Creator and the creation. Finally, lines from William Wordsworth's "Address to Silence" have been quoted to examine the uniformity of thoughts and approaches towards the theme of silence. [ABSTRACT FROM AUTHOR]

Mir Syed Ahmed Andrabi is among key personalities who have contributed substantially for the uplift of Kashmir socially and religiously. His most notable work is the translation of Quran into Kashmiri language. Besides he has written books in the Arabic, Urdu and Persian languages which shall be discussed in the article.

An interesting subject in Surah A'raf is the story about the companions of A'raf (mystics). Different commentators have different views about who the companions of the mystics really are. This paper has divided these views into two categories. The first which is referred to by the majority of Shiite and some Sunni commentators, is that the companions of the mystics are in fact the Imams. The second view, mentioned by most Sunni and only some Shiite commentators, refers to the mystics as sinners whose good and bad wills are of equal value. After examining and analyzing these views, a third and new view arose. It concludes that in verses 46 and 47 of Surah A'raf, the mystics, are a group of sinful believers whose good and bad wills are equal. Verses 48 and 49 of the same sura refer to the mystics as Imams and people of divinity and dignity, who intercede for the first group. This paper tries to point to the superficiality in the differences and distinctions in opinions of the commentators, and present a new way of thought, and show a more correct interpretation of the verses in Surah A'raf. [ABSTRACT FROM AUTHOR]

The question of beauty continues to engage humans, especially intellectuals, who inquire into its quintessence and the sources from which it derives. Does beauty consist in attaining geometric harmony of structure and shape, or in achieving numerical proportion in audio and visual? Or, does beauty transcend all that, to crystalize into an absolute essence that conforms to high values as justice, truth, and goodness? How long does beauty last? Does it terminate at the terrestrial realm or transcend to the celestial? What kind of beauty is essential for the attainment of transcendence and eschatological happiness? Beauty is two-sided, one is transient, the other eternal. This essay examines the concept of beauty in Arabic poetical compositions of Muslim mystics, and explores how they construe beauty and identify its locus vis-à-vis transcendence between ephemerality and eternality as seen in the poems by Ibn al-Farîd and al-Tilimsânî. The former perceives God's name and attributes as embodiment of absolute beauty, and everything in the universe, as manifestations of the beauty, while the latter argues that every beauty in the universe derives from God's absolute beauty. [ABSTRACT FROM AUTHOR]

Copyright of Revista Española de Filosofía Medieval is the property of Sociedad Espanola de Filosofia Medieval and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyzes the work of two beguines from the 13th century belonging to the so-called vernacular theology. It is proposed to characterize the works of Mechthild of Magdeburg, The Flowing Light of the Goodhead, and Marguerite Porete, The Mirror of Simple Souls, in order to determine the most distinctive traits of the authors. In both works love is central, at the same time it is intimately linked to knowledge. Even so, the reading of the texts and their careful examination allow us to propose that Mechthild’s work is mainly linked to the literature of courtly love, while Marguerite’s, to the time it includes these elements, it is more rooted in the mystique of nothingness, which will later become widely known in tradition through the work of Meister Eckhart. For this reason, the place given to the senses and corporeality acquires greater relevance in Mechthild’s work, while in Marguerite the unitive loving experience is purely spiritual. These nuances in the characterizations of the union with the divinity must be read in their historical context, since during the 13th century and the following a controversy developed on the affective or intellectual character of the mystical union. These different ways of understanding love that we find in the works of these medieval authors represent another way of approaching the idea and function of eros, which from Plato onwards has been one of the central themes of philosophical reflection.

En este ensayo se plantea que la escritura filosófica de Wittgenstein es una escritura mística, que es heredera de la filosofía mística alemana, iniciada por Böhme y posteriormente desarrollada por los místicos barrocos, entre quienes destaca Angelus Silesius, a quien Wittgenstein leyó en el frente austríaco, durante la Primera Guerra Mundial. Dicha influencia se aprecia de manera muy clara en la expresión aforística del Tractatus logico-philosophicus, que recupera la poética paradójica y sintética de los epigramas de Angelus Silesius en la exposición del análisis lógico del lenguaje, que distingue entre aquello que se puede decir y lo que solo se puede mostrar en el lenguaje. This essay considers Wittgenstein’s philosophical writing as a mystic writing, heir to the German philosophical mysticism that begins with Jakob Böhme and further developed by the German baroque mystics, notably Angelus Silesius, who Wittgenstein read on the Austrian war front in the First World War. This influence is clear in the aphoristic expression of the Tractatus Logico-Philosophicus, with which Wittgenstein recovers the synthetic and paradoxical poetics of Angelus Silesius epigrams, through the exposition of the linguistic logical analysis which distinguishes between what can be said, and what only can be shown in language.

This article explores the relationships between spirituality, spiritual theology, and practical theology. It proposes a synthesis of these disciplines – practical spiritual theology – as a method and methodology for retrieving the wisdom of historical Christian mystics for the purposes of sustaining and inspiring the spiritual life of contemporary Christians. The 14th century English mystic, Walter Hilton, is used to illustrate this synthesis in practice.

During the twentieth century, Catholic theology moved to reject the misuse of imaginaries of the afterlife. By insisting on a de-cosmologization of the "last things", theologians endorsed a Christocentric eschatology. However, a physical material view remains dominant in the popular perception of the afterworld. Recently, some authors have engaged in a reevaluation of the role of imagination. In eschatology as well, several theologians assert the need for a more affective and effective Christian imaginary of the hereafter. In this essay, the image of fire serves as a case study. References to fire are frequent in the Bible, and many mystics also describe their encounter with God in terms of burning. For instance, Catherine of Genoa's experience of purification through Christ's fire of love led to a commitment to social justice. Appreciating the contribution of mystics of fire, theologians might fashion a revised imaginary of fire to address certain eschatological issues such as Purgatory. Despite the fact that in Islam "the Fire" is a synonym for Hell, Christian theologians could enter into dialogue with certain Shi'i authors and Sufi experiences regarding the ontology of imagination, the importance of unity with God, and the fiery imaginary of God's love. [ABSTRACT FROM AUTHOR]

The focal point of this article is the nature of the mystical knowledge presented in the sixth dwelling places of the Interior Castle of Teresa of Avila. The aim is to offer a rational argument to explain the possibility and nature of such mystical knowledge. The introduction explains why the focus is specifically on the mystical knowledge of the sixth dwelling places and not on mystical knowledge in general. Further, the argument is based on Aquinas's teaching and proceeds therefrom. Since this choice of the «mental frame» is not intuitively comprehensible, the methodological part explains the reasons for it. [ABSTRACT FROM AUTHOR]

Between Simone Weil (SW) and Blaise Pascal (BP) there is a lot in common. Both are philosophers, brilliant thinkers. Both had a profound experience of God, which determined their vital itinerary and also had an impact on their thinking. They are two intellectuals and at the same time two mystics. Two thinkers and at the same time and inseparably two witnesses. Our intention in this article will be to try to show how intellectual experience and mystical experience in one and the other, far from excluding each other, interrogate each other and end up fertilizing each other in reciprocity. It is this experience that leads both to go beyond metaphysics and onto-theology in their reflection on God. We will also try to value some differences and convergences that exist between the two thinkers regarding their experience and thinking about God and their relationship with the Bible and the Church. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ankara Üniversitesi Dil ve Tarih-Cografya Fakültesi Dergisi DTCF Dergisi is the property of Ankara Universitesi Dil ve Tarih-Cografya Fakultesi (DTCF Dergisi) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirteenth/seventeenth century. He stood out as an intellectual theoretician in the field of Qur'anic esoteric hermeneutics as he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur'anic interpretation in a language that is accessible to those who are not well versed in Sufism. In this paper Ibn ʿAjība's famous Qur'an commentary al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd ('The Oceanic Exegesis of the Qur'an') will be thoroughly examined, with an emphasis on the key features and the methodological approaches used in the composition of both its exoteric and esoteric aspects. The first section of this paper will examine the historical development of esoteric and Sufi Qur'an exegesis, so as to situate Ibn ʿAjība's commentary within this genre. A thorough analysis will be given to the key features, guiding principles, and different methodologies adopted by various esoteric Qur'an commentaries. The second section will explore the most influential sources utilised by Ibn ʿAjība to inform the exoteric and esoteric dimensions of al-Baḥr al-madīd. In order to evaluate the extent to which these sources impacted upon the composition of al-Baḥr al-madīd, an analysis of their salient features and the main methodological approaches of these sources will be conducted. It is also important to analyse why Ibn ʿAjība chose certain sources over others, and to clarify the extent to which he depended upon these sources in composing al-Baḥr al-madīd. The third section of this paper will outline the methodology which Ibn ʿAjība adopted when he composed the esoteric dimension of his Qur'an commentary. [ABSTRACT FROM AUTHOR]

This study presents an approach to the theological minds of three Medieval mystical women: Matilde de Magdeburgo, Margarita Porete and Hadewijch de Amberes. Their theology is for the Church and theological matters, a source of wisdom, for they interpreted their experience of faith as imperative to make the gospel known. They lived in a time marked by significant developments in literature, artistic constructions and experiences of new spiritualities. They were part of an organisation of laywomen called the beguines who taught the art of interpreting God’s action in the being. The medieval writing of courtly love, amorous dialogue and the mystics of nothingness resounded in them. The underlying question of our study was which theological categories did these beguine women rely on to interpret God’s action in beings? As a point of departure, we performed the hermeneutic method to describe some of the theological categories that gave character to their thought, which aimed at enriching a theology that involved women’s contributions, the methods with which they constructed the knowledge and the challenges they proposed. Their theology constituted a critical voice of the androcentric and patriarchal schemes that did not allow women to teach or talk about God. Intradisciplinary and/or interdisciplinary implications: The interdisciplinary nature of the study is that the problem raised assumes a dialogue with other social science disciplines specifically. The way in which women construct a discourse on God’s action in people implies taking into account anthropological, theological, psychological and literary elements. In their openness to God’s action, human beings put into action their cognitive capacities and the knowledge derived from their cultural interaction in order to be able to speak about the experience of God in their lives. This study offers elements for fundamental theology and mystical theology.

Imaginations in poets' poetry are the achievement of a kind of experience and awareness that the poet gains from his surroundings. Attar is one of the great mystics and poets of the vast field of Persian literature. With his painful mysticism, he has led the lovers of the path of conduct through seven valleys. Basically, some mystics were closely acquainted with hearing and music, and Attar is one of the most prominent of them. The purpose of this study is to study the forms of imagination in musical applications - terms, words and instruments - Attar's poetry. Studies have shown that Attar has refined his mystical thinking by using the thoughtfulness of musical terms. In this research, the author has extracted verses in which musical terms and instruments have no musical purpose. But from the point of view of imagination and poetic point of view, it was important that it be studied. [ABSTRACT FROM AUTHOR]

From the dawn, mysticism refers to an intrinsic propensity of the human spirit that looks to rise above explanation and to achieve an immediate encounter of God, and accepts that is feasible for human spirit to be joined with extreme reality when God stops to be an article and turns into an encounter. Mysticism for a variety of religious experiences and holds that there is an unseen non-empirical reality which is just as important in people's lives as concrete, observable reality and experience. At different occasions it is confined to higher types of the experience of God found in the holy people. Mysticism is thus part of every human's life. Whereas, practical mysticism implies that this unseen reality results in concrete experience and a particular kind of knowing which is just as influential on people's actions and behaviour as observable reality. In this work, we propose that 'practical mysticism', has particular relevance to debates relating to the role of religion and spirituality in social work education and practice. Critically, reasonable supernatural quality has the impact of inducing a reconsidering of the association between otherworldliness, religion and subsequently the applied qualities innate in everyday government assistance work practice. In this paper, we see the consideration of practical mysticism to be a fruitful way of embracing religious discourses relevant to social work, including their link with social work ethics and practice. We represent the difference between practical mysticism and practices by mystics, evolution of practical mysticism and its followers. Finally, we relate the practical mysticism in "pavilion of women" by Pearl S Buck. [ABSTRACT FROM AUTHOR]

During the twentieth century, Catholic theology moved to reject the misuse of imaginaries of the afterlife. By insisting on a de-cosmologization of the “last things”, theologians endorsed a Christocentric eschatology. However, a physical material view remains dominant in the popular perception of the afterworld. Recently, some authors have engaged in a reevaluation of the role of imagination. In eschatology as well, several theologians assert the need for a more affective and effective Christian imaginary of the hereafter. In this essay, the image of fire serves as a case study. References to fire are frequent in the Bible, and many mystics also describe their encounter with God in terms of burning. For instance, Catherine of Genoa’s experience of purification through Christ’s fire of love led to a commitment to social justice. Appreciating the contribution of mystics of fire, theologians might fashion a revised imaginary of fire to address certain eschatological issues such as Purgatory. Despite the fact that in Islam “the Fire” is a synonym for Hell, Christian theologians could enter into dialogue with certain Shi’i authors and Sufi experiences regarding the ontology of imagination, the importance of unity with God, and the fiery imaginary of God’s love.

The aim of analyzing the topic chosen for this paper -- The human in its path towards a deeper core -- is not a metaphor to be amplified through scientific knowledge and self-knowledge, in which humans observe themselves. We posit -- by choosing two different concepts of what is human -- that the soul, due to its center, is open to the spiritual dimension; like a veil blown by a breeze, it reveals the deepest core of the human. The essence of human nature presented by Edith Stein phenomenology, and the dynamism of psychic energy elaborated by Carl Gustav Jung's Analytical Psychology, underline the fact that the triad body, psyche/soul and spirit are intersected by a web of intrasubjective/ microcosmos and intersubjective/macrocosms relations that hinder its attempt to attain unicity. In this perspective, reaching the deepest core of human nature means one is aware that the soul has surfaces and depths to be explored, as those who have attained a mystical experience, through the fulfillment of spiritual development, have proven. The authors under study criticize reductionistic human concepts, present since the start of Scientific Psychology, and develop, in an original way, their own theoretical path by proposing a Psychology with soul as a solution. We highlight that the husserlian phenomenological method chosen by Edith Stein, which underscores the focus on the conscious mind and the empirical phenomenological method created by Jung as an innovation of Deep Psychology (an instance of the collective unconscious), are presented as a way to understand the further development of the central ideas they coined: the soul of the soul, by Edith Stein; and Psychic Totality, by Jung. We have observed and perceived that, whatever the language -- cultivated, spoken, sign, symbolic, among other forms of relational communication with the Transcendent --, it never apprehends all the splendor contained in the great creative mosaic that summons humans to value selfawareness, embedding it within the experience of the numinous, in an ongoing repose and in the full awareness of its responsibility in promoting a Unus Mundus (Unified World). The conclusion is that in this immense mosaic woven by the search to understand the spiritual essence of the human, of the nature of psychic energy and the unfolding of the unknown Transcendent, the human microcosmos sees itself as a part of an ineffable creative convolution that reconnects it to the transcendent principle continuum in which it is the participant of an open finite, in which, as a spiritual psychophysical being, it is bound to ceasing to exist. Births, finitudes and rebirths, conscious and unconscious instances thus reverberate transcendent echoes, unveilings of archetypical numinous images that culminate with a free relational love that is able to transform the internal human into a more complete being. In order to confirm this investigative path that highlights the human awakened to its maximum inner self, the analytical method was chosen, based on bibliographical research in the area of the Sciences of Religion, concentration area: Religion and Culture; line of research: Religious Pluralism, Dialog and Language and Capes Subarea: Epistemology of the Sciences of Religion. e [ABSTRACT FROM AUTHOR]

This study presents an approach to the theological minds of three Medieval mystical women: Matilde de Magdeburgo, Margarita Porete and Hadewijch de Amberes. Their theology is for the Church and theological matters, a source of wisdom, for they interpreted their experience of faith as imperative to make the gospel known. They lived in a time marked by significant developments in literature, artistic constructions and experiences of new spiritualities. They were part of an organisation of laywomen called the beguines who taught the art of interpreting God's action in the being. The medieval writing of courtly love, amorous dialogue and the mystics of nothingness resounded in them. The underlying question of our study was which theological categories did these beguine women rely on to interpret God's action in beings? As a point of departure, we performed the hermeneutic method to describe some of the theological categories that gave character to their thought, which aimed at enriching a theology that involved women's contributions, the methods with which they constructed the knowledge and the challenges they proposed. Their theology constituted a critical voice of the androcentric and patriarchal schemes that did not allow women to teach or talk about God. Intradisciplinary and/or interdisciplinary implications: The interdisciplinary nature of the study is that the problem raised assumes a dialogue with other social science disciplines specifically. The way in which women construct a discourse on God's action in people implies taking into account anthropological, theological, psychological and literary elements. In their openness to God's action, human beings put into action their cognitive capacities and the knowledge derived from their cultural interaction in order to be able to speak about the experience of God in their lives. This study offers elements for fundamental theology and mystical theology. [ABSTRACT FROM AUTHOR]

Muslim mystics tend to repudiate reason and reasoning, denying it as a source of knowledge. This attitude has been criticised by Murtaḍā Muṭahharī (1919-1979) because either it underappreciates, or it totally disregards the necessary role played by reason in our lives, and it ignores the significance of reason mentioned in Qur'anic verses. In this paper, I discuss four exemplary remarks made by mystics, in which reason and reasoning are repudiated. I delineate what they mean by such remarks, and then draw a distinction between two terminologies of 'reason' to deal with the necessity for there being a criterion for mystical doctrines. Having provided an account of the mystical repudiation of reason and reasoning, we can ultimately say that Muṭahharī's objection to this mystical doctrine is inadequate. [ABSTRACT FROM AUTHOR]