Search for tag "Archetypes"

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1. Archeology of the Kingdom of God, The, by Jean-Marc Lepain (2015). Analysis of the spiritual worlds as depicted in philosophical and religious texts, from ancient the Greek to Jewish, Christian and Muslim thought, contrasted with the theosophy, metaphysics, anthropology, and hermeneutics of Bahá'u'lláh and 'Abdu'l-Bahá. [about]
2. Baha'u'llah's Prophetology: Archetypal patterns in the lives of the founders of the world religions, by Moojan Momen, in Bahá'í Studies Review, 5.1 (1995). Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other. [about]
3. Commentary on the Islamic Tradition "I Was a Hidden Treasure..." (Tafsír-i-Hadith-i-Kuntu Kanzan Makhfíyyan), by Abdu'l-Bahá, in Bahá'í Studies Bulletin, 3:4 (1985-12). Translation of a treatise written by 'Abdu'l-Bahá when he was in his teens, expounding on the terms "Hidden Treasure", "Love", "Creation", and "Knowledge" in a manner which suggests that the recipient was a Sufi and an admirer of Ibn 'Arabí. [about]
4. Creation, by Lasse Thoresen, in Journal of Bahá'í Studies, 12:1-4 (2002). Contributing to the creation of a new civilization as a researcher or an artist means participating in the process of never-ending unfolding; the divine names are the eternal archetypes organizing the material world; dialogue between thinking and reality. [about]
5. I am all the Prophets": The Poetics of Pluralism in Bahá'í Texts, by Juan Cole, in Poetics Today, 14:3 (1993 Fall). Literary analysis of a passage from Tablet of Blood (Súriy-i-Damm) in which Bahá'u'lláh identifies Himself with all the past Prophets and their sufferings, depicting himself mortally wounded on the field of battle, like Imám Husayn. [about]
6. "In the Beginning Was the Word": Apocalypse and the Education of the Soul, by Ross Woodman, in Journal of Bahá'í Studies, 5:4 (1993). Hidden meanings in scripture and the soul are metaphorically identified with the huris, or brides. The bridegroom, Bahá'ulláh, enters union as the marriage of the Manifestation with the Maid of Heaven, who releases the Logos and the newly created soul. [about]
7. Some Themes and Images in the Writings of Bahá'u'lláh, by Bahiyyih Nakhjavani, in Bahá'í World, Volume 16 (1973-1976) (1976-04-21). Exploring the relationship between the Creative Word, particularly its expression in language, and the journey of the human soul to its Creator. [about]
8. Tablet on the Unity of Existence (Sharh Wahdat al-Wujúd), by Abdu'l-Bahá (2001). [about]
9. Three Stages of Divine Revelation, The, by Guy Sinclair, in Journal of Bahá'í Studies, 12:1-4 (2002). Shoghi Effendi states that the Kitáb-i-Iqán "adumbrates and distinguishes between the three stages of Divine Revelation"; some Sufi doctrines help understand the significance of Bahá'u'lláh’s three stages. [about]
10. Use of Trees as Symbols in the World Religions, The, by Sally Liya, in Solas, 4 (2004). The tree is a universal symbol found in the myths of all peoples. This Jungian archetype figures in dreams; symbolizes growth, unfolding, shelter, and nurture; is regarded as the gatekeeper to the next world; and is a metaphor in Bahá'í scripture. [about]
11. Worlds of God, The, by Iscander Micael Tinto (2013). Creation is an act of divine manifestation across five realms: Háhút, the unknowable Essence of God; Láhút, the first actualization of potentiality; Jabarút, God's action and will in creation; Malakút, the angelic plane; and Násút, the physical world. [about]

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