Search for tag "Mythology"

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1. Bahá'í Cosmological Symbolism and the Ecofeminist Critique, by Michael W. Sours, in Journal of Bahá'í Studies, 7:1 (1995). Constituents of Bahá'í cosmological symbolism; introduction to the main feminist/environmentalist arguments; eschatological character of Bahá'í cosmological symbolism; Bahá'í eschatology provides answers to many feminist and ecological objections. [about]
2. beginning that hath no beginning, The: Bahá'í Cosmogony, by Vahid Brown, in Lights of Irfan, Book 3 (2002). The dimensions of myth in the Bahá'í Faith focussing on the religion's narratives of creation, religious history, and Administrative Order. [about]
3. Farrakhan, Cabala, Bahá'í, and 19, by Martin Gardner: Response, by William P. Collins (1997). Context of Bahá'í numerology. [about]
4. Hindu Concept of God, The: Unity in Diversity, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 2 (1997). The fundamental unity behind Hindu concepts of God and those found in the Semitic traditions, and the principle of unity in diversity, allow Hindu and Bahá'í beliefs to come together and further their common goal of uniting the world's religions. [about]
5. Immanence and Transcendence in Theophanic Symbolism, by Michael W. Sours, in Journal of Bahá'í Studies, 5:2 (1992). Bahá'u'lláh uses symbols to depict theophanies — the appearance of God and the divine in the realm of creation — such as "angel," "fire," and the prophets' claims to be incarnating the "face" or "voice" of God; these convey the transcendence of God. [about]
6. Joycean Modernism in a Nineteenth-Century Qur'an Commentary?: A Comparison of The Báb's Qayyūm Al-Asmā' with Joyce's Ulysses, by Todd Lawson, in Erin and Iran: Cultural Encounters between the Irish and the Iranians, ed. H. E. Chehabi and Grace Neville (2015). Comparison of the formal structure of the two works and themes such as time; oppositions and their resolution; relation between form and content; prominence of epiphany; manifestation, advent and apocalypse; and the theme of heroism, reading and identity. [about]
7. Logos, Mythos and Kerygma: The Logic of Reconciliation and the Occultation of the Promised Qá'im in Bábí-Bahá'í Scripture, by Ismael Velasco (2004). Theological background of the Twelfth Imam in Shi'i Islam, comprehensive interpretation of Bahá'u'lláh's and 'Abdu'l-Bahá's position on the occultation and the Qá'ím, and the historicity of the 12th Imám in the Bahá'í writings. [about]
8. Sacred Mythology and the Bahá'í Faith, by William P. Collins, in Journal of Bahá'í Studies, 2:4 (1990). The mythological universe created by Bahá’u’lláh employs three significant spiritual verities: the unknowable nature of the Ultimate Mystery, the relativity of religious/mythological truth, and the necessity of science and investigation of reality. [about]
9. Wittgensteinian Language-Games in an Indo-Persian Dialogue on the World Religions, by Juan Cole, in Iran Nameh, 30:3 (2015). Reflections on Bahá'u'lláh's theology of previous religions and Ludwig Wittgenstein’s concept of "language games"; Hinduism, India, and 19th-century Iranian culture; Manakji’s questions about Hinduism and Zoroastrianism. [about]

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