Entangled Religions
July 3, 2023
Louise Nelstrop
1 citation
Contemplative action, or 'social mysticism', is a form of non-doing that flows from contemplation, distinct from ordinary action. Examining the medieval English mystical tradition, the essay argues that actions arising from contemplation are detached. A coda considers three twentieth-century anglophone writers influenced by medieval Christian mysticism, showing that focusing on mysticism and action questions whether ineffability is the most useful marker for Christian mysticism.
Entangled Religions
December 2, 2025
Louis Komjathy
Daoist effortless meditation, rooted in classical Daoism's inner cultivation lineages (ca. 350–90 BCE), centers on wúwéi (non-action or effortlessness). The practice involves specific techniques intimately tied to this concept, along with related contemplative states and traits. The article urges examining meditation beyond mere technique, considering its aesthetics, material culture, place, and spatiality. It concludes with reflections from a lived Daoist perspective.
Entangled Religions
June 26, 2025
David Germano
The Seminal Heart (snying thig) tradition of Tibetan Buddhist Great Perfection (rdzogs chen) underwent dramatic changes in contemplative practices from the eighth century onward. A key innovation was the shifting roles of volitional effort and agency in meditation, alongside changes in transitivity—the directional transfer of energy and locus of agency among agents and patients. Understanding effort/lessness and agency requires close attention to the contemplative lexicon and grammar, including scripted shifts from procedural techniques to the unfolding logic of experience. This article focuses on the formative eleventh through fourteenth centuries, offering speculative thoughts on how these contemplative issues drove the tradition's dynamic changes.
Entangled Religions
April 14, 2023
D. Johannsen
William Butler Yeats, a poet and member of the Hermetic Order of the Golden Dawn, developed a concept of 'immortal moods' to reconcile supernatural and naturalistic views of magic. He argued that symbols in rituals or poems could evoke these moods, which would descend into people's minds and cause great changes in the world. Through theoretical writings, poetry, and ritual practice, Yeats explored how his own imagination intertwined with past imaginations. By 1901, he condensed these ideas into doctrines of a 'great mind and great memory,' showing how his fusion of literary and folkloristic theorizing connected magical and poetic practice to emerging psychological discourse.