Trajectories of Mysticism in Theory and Literature is a collection of essays which considers how recent critical theory contributes to debates about mystical and negative theology. This collection draws upon a wide range of material, including Biblical texts, autobiographical, confessional and fictional writing from the sixteenth century to the twentieth century, divinity in English, German, Spanish and French traditions, as well as work on God and metaphysics by Schelling, Weil, Levinas, Derrida, de Ma, Irigaray, and Cixous.

In Mystical Discourse D.J. Moores builds on the work of current transatlantic scholarship in a lucid analysis of the connections between William Wordsworth and Walt Whitman. As he demonstrates, the "transatlantic bridge" between both poets lies in their privileging of a type of mystical language he calls "cosmic" rhetoric, which served the function of ideological resistance, as it enabled them to rebel against Enlightenment modes of thinking and being. In a thorough engagement with the work of Wordsworth and Whitman, Moores shows that the cosmic rhetoric of both writers involves a subversive reorientation towards self and society, nature and God, and knowledge and religion, as well as a radical revisioning of language and poetics.

This book challenges experiential, esoteric and colloquial understandings of mysticism by bringing a fresh relevance to the term through an interdisciplinary dialogue between literature, mysticism and theology in the context of postmodernity. In order to achieve this, the author takes selected writings of Iris Murdoch, Denise Levertov and Annie Dillard, and incorporates them into various stages of a redesigned mystic way. The fourteenth-century mystic Julian of Norwich is invoked throughout as a role model whom these three writers seek to emulate as popular writers, contemplatives and theologians. As theologians who are concerned with the pressing issues of our age, Grace Jantzen, Dorothee Soelle and Sallie McFague are drawn on as conversation partners to complete the three-way discussion. The author maintains that understanding the writing and reading of creative texts in the context of practical mysticism facilitates an integrated approach to the use of literature for theological expression.

This book brings together fascinating discussions of the way in which Muslim and Jewish beliefs and practices are represented in modern literary texts of poetry, fiction and drama. The chapters collected here consider elements of the expression of Judaism and Islam in modern literature. Key topics such as religious ideas and teachings, aspects of mysticism, the tenets of religion, uses made of sacred texts, religion and popular culture and reflections of religious controversies are covered. While there is an embodied comparative element to the chapters, the essays are not confined by comparisons and cover a wide range of the literary expression of religious issues. With contributions from a group of international scholars, all of whom are experts in the field and each of whom has brought a particular perspective to the topic, this book is a significant contribution to, and will stimulate further research on, the various literatures treated, reflection on comparative work on these two cultural traditions, and new interest in literary expressions of religion and religiousness in general.

Most modern literary theory is explicitly anti-theological. This book states the case for a contemporary literary theory whose principles derive from Christian theology. Ferretter argues that it remains rationally and ethically legitimate to use theological language in literary theory despite the objections to such a theory posed by deconstruction, Marxism and psychoanalysis. He concludes with an assessment of how such a theory can be formulated and used in contemporary cultural analysis.

June O. Leavitt offers a fascinating examination of the mystical in Franz Kafka's life and writings, showing that Kafka's understanding of the occult was not only a product of his own clairvoyant experiences but of the age in which he lived.

This volume deals with the relation between Derrida and Neoplatonism (ancient, patristic, medieval), presenting that relation in the form not only of the actual reading of Neoplatonism by Derrida but also of a hypothetical reading of Derrida by Neoplatonism.