Emotional Patterns and Spiritual Practice in Twelfth-Century Reform Communities: Admont and the Hirsau Reform

2020 ◽  
Vol 5 (1-2) ◽  
pp. 72
Author(s):  
Lutter
Keyword(s):  
Twelfth Century ◽  
Spiritual Practice

scholarly journals The Mystics of Andalusia

2017 ◽  
Vol 34 (4) ◽  
pp. 90-94
Author(s):  
Jawad Anwar Qureshi
Keyword(s):  
Twelfth Century ◽  
Assistant Professor ◽  
Spiritual Practice ◽  
University Of Chicago ◽  
Book Of Nature ◽  
History Of ◽  
Divinity School ◽  
The University

The Mystics of al-Andalus by Yousef Casewit, assistant professor of Qur’anicstudies at the University of Chicago Divinity School, tells the story of an overlookedmystical school of Andalusia, the Muʿtabirun (lit. “the contemplators”or “the practicers of iʿtibār”). The Muʿtabirun, as Casewit demonstrates, formulateda mystical teaching centered on contemplating God’s signs in creationand the Book, and that self-consciously distinguished itself from the Sufis of the East. This book details the ways in which Ibn Barrajan (d. 536/1141), Ibnal-ʿArif (d. 536/1141), and Ibn Qasi (d. 546/1151), the school’s main authors,contributed to Andalusi mystical thought and provided a link between IbnMasarra (d. 319/931) and Ibn al-ʿArabi (d. 637/1240).This book comprises eight chapters. The first two frame Casewit’s interventioninto the historiography of Islamic spirituality in al-Andalus.Chapter 1, “The Beginnings of Mystical Discourse in al-Andalus,” providesa concise history of mystical discourse and practices from the Umayyadsto the end of the Murabitun (the seventh to the twelfth century). The majorprecursor of the Muʿtabirun was Ibn Masarra, whose Risālat al-Iʿtibār presentsan intellectual-cum-spiritual practice of contemplating God’s signs(āyāt) in the book of nature in order to ascend the ladder of knowledge todivine unity. Controversially, Ibn Masarra maintained that iʿtibār couldlead to the same truths as revelation. In 961, thirty years after his death, hisbooks were burned at the behest of the jurists and his followers were forcedto publicly disavow their master. His teachings, however, continued clandestinely ...

The Bible and Crusade Narrative in the Twelfth Century

2020 ◽  
Author(s):  
Katherine Allen Smith
Keyword(s):  
Twelfth Century ◽  
The Bible

Utopia’s Moorish Inspiration: Thomas More’s Reading of Ibn Ṭufayl

2018 ◽  
Vol 41 (3) ◽  
Author(s):  
Daniel Regnier
Keyword(s):  
Twelfth Century ◽  
The Self ◽  
Latin Translation ◽  
Thomas More ◽  
Philosophical Novel ◽  
Ibn Tufayl

A promising but neglected precedent for Thomas More’s Utopia is to be found in Ibn Ṭufayl’s Ibn Ḥayy Yaqẓān. This twelfth-century Andalusian philosophical novel describing the self-education and enlightenment of a feral child on an island, while certainly a precedent for the European Bildungsroman, also arguably qualifies as a utopian text. It is possible that More had access to Pico de la Mirandola’s Latin translation of Ibn Ḥayy Yaqẓān. This study consists of a review of historical and philological evidence that More may have read Ibn Ḥayy Yaqẓān and a comparative reading of More’s and Ṭufayl’s two famous works. I argue that there are good reasons to see in Ibn Ḥayy Yaqẓān a source for More’s Utopia and that in certain respects we can read More’s Utopia as a response to Ṭufayl’s novel. L’Ibn Ḥayy Yaqẓān d’Ibn Ṭufayl consiste en un précédent incontournable mais négligé à l’Utopie de More. Ce récit philosophique andalou du douzième siècle décrivant l’auto-formation et l’éveil d’un enfant sauvage sur une île peut être considéré comme un texte utopique, bien qu’il soit certainement un précédent pour le Bildungsroman européen. Thomas More pourrait avoir lu l’Ibn Ḥayy Yaqẓān, puisqu’il a pu avoir accès à la traduction latine qu’en a fait Pic de la Miradolle. Cette étude examine les données historiques et philologiques permettant de poser que More a probablement lu cet ouvrage, et propose une lecture comparée de l’Ibn Ḥayy Yaqẓān et de l’Utopie de More. On y avance qu’il y a non seulement de bonnes raisons de considérer l’Ibn Ḥayy Yaqẓān d’Ibn Ṭufayl comme une source de l’Utopie de More, mais qu’il est aussi possible à certains égards de lire l’Utopie comme une réponse à l’Ibn Ḥayy Yaqẓān.

Cowal part of Strathclyde in the early twelfth century

2003 ◽  
Vol 54 (2) ◽  
pp. 230-233
Author(s):  
John Durkan
Keyword(s):  
Twelfth Century

Excavations at Crookston Castle, Glasgow 1973–75

2003 ◽  
Vol 25 (1) ◽  
pp. 27-56 ◽  
Author(s):  
JOHN LEWIS
Keyword(s):  
Twelfth Century ◽  
12Th Century

Three seasons (1973–75) of excavation were undertaken at several locations around Crookston Castle, which is thought to have begun as a timber and earth fortification in the twelfth century. This was replaced by a stone castle around AD 1400. Trenches were opened across the castle's outer defences, the entrance, the E range and in and around the extant stone tower. There was evidence to suggest that the original counterscarp of the ditch was repaired some time after the stone castle was built and that the gatehouse area was refashioned on more than one occasion. No dating evidence was found to date the construction of the main defensive ditch, which is presumed to have been dug in the 12th century.

Through the Lens of Gurdjieff

2016 ◽  
Vol 11 (1) ◽  
pp. 36-52
Author(s):  
Michael Pittman
Keyword(s):  
Participant Observation ◽  
Field Research ◽  
Spiritual Transformation ◽  
Spiritual Practice ◽  
Asia Minor ◽  
Eastern Asia ◽  
The Caucasus ◽  
Successive Generations ◽  
Spiritual Conversation

G. I. Gurdjieff (c.1866–1949) was born in Gyumri, Armenia and raised in the Caucasus and eastern Asia Minor. He also traveled extensively throughout Turkey to places of pilgrimage and in search of Sufi teachers. Through the lens of Gurdjieff’s notion of legominism, or the means by which spiritual teachings are transmitted from successive generations, this article explores the continuing significance of spiritual practice and tradition and the ways that these forms remain relevant in shaping contemporary trends in spirituality. Beginning with Gurdjieff’s use of legominism, the article provides reflection on some early findings done in field research in Turkey— through site visits, interviews and participant-observation—conducted in the summers of 2014 and 2015. The aim of the project is both to meet individuals and groups, particularly connected to Sufism, that may have some contact with the influences that Gurdjieff would have been familiar with, and to visit some of the sites that were part of Gurdjieff’s early background and which served to inform his work. Considerations of contemporary practices include the view of spiritual transmission, and practices of pilgrimage, prayer and sohbet, or spiritual conversation, in an ongoing discourse about spiritual transformation.

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