This panel explores the intersections of mysticism and freedom by centering liberatory practices that explicitly challenge authoritarian or oppressive structures. Papers in this session will examine topics including mysticism and disability, prison abolition, Black spiritualism, Indian nationalism, and Eastern Orthodoxy.
Mysticism is often associated with inner liberation from the prison of the confined self into union with the Divine. But how does that liberation work in times of political persecution and repressive authority? This paper explores this question by focusing on two Eastern Orthodox mystics, St. Matrona (d. 1952) and starets (elder) Nikolai Guryanov (d. 2002), who operated in the aggressively modernizing, scientized and anti-religious, context of 20th century Soviet Russia. Drawing on content analysis of their biographies and the concept of “mystical consciousness,” this paper unpacks the patterns by which St Matrona and Father Nikolai dealt with Soviet authorities to continue their trajectories of liberation. These include being “lost” in a city or a small island, acting as (holy) fools, using mystical visions and prayers, and relying on as well as liberating others. These can be seen as elements of a mystical consciousness they cultivated in themselves and others.
The Cambridge-educated Indian nationalist and mystic Aurobindo Ghose, later Sri Aurobindo, was heavily involved throughout his life in the cause of Indian independence from British colonial rule. Early on, this took the form of impassioned literary argument in the pages of self-published periodicals like Bande Mataram and the Karmayogin, where he couched his political arguments in the language of Indian spiritual and cultural renewal. Following several pivotal mystical experiences, his attention shifted toward his own yogic practice, framed by an evolutionary esotericist metaphysics of cosmic transformation into divinity. He understood Indian independence, and, during WWII, the victory of the Allied forces, as key developments in this process, and focused his own mystical practice on achieving these ends. From his meditative perch in Pondicherry, India, Aurobindo and his partner, Mirra Alfassa, engaged in psychic battle against the Axis forces and worked to influence the “play of forces” supportive of Indian independence.
This paper examines the mystical dimensions of Nancy Eiesland’s The Disabled God, positioning her as both a revolutionary and a traditional mystic deeply influenced by Latin American liberation theology. While mysticism is often characterized by solitary, direct communion with the divine, liberation theologians have redefined it as an experience of God within the context of communal commitment and social transformation. Eiesland’s work embodies this integration, demonstrating that her mystical engagement is not separate from her political activism but is, in fact, deeply intertwined with it. By drawing on liberation theology, this paper situates The Disabled God within a mystical tradition that challenges power from the margins and offers alternative ways of perceiving and relating to the divine.
For many Americans, a world without prisons cannot be fathomed. Joshua Dubler and Vincent Lloyd have argued that punishment has been almost inextricably tied to justice in our collective imagination, making it hard to comprehend a justice system that is rooted in anything other than punitive measures (Dubler & Lloyd 2020). I believe this has a deeper effect on American consciousness around abolition – because the carceral logic is so deeply imbedded, abolitionist discourses seem illogical and therefore inconceivable to many.
In this presentation, I argue that prison abolition movements can gain much from using mystical modes of rhetoric to allow readers to imagine the world anew. While respecting the rational, clear-sighted moral arguments for abolition from Angela Davis, Ruth Gilmore Wilson, Mariame Kaba, and others, I follow Malcolm X’s directive to achieve liberation “by any means necessary” and present a new mode of communication to the abolitionist discourse: the mystical.
“Were the Spirits Silent or Silenced?” argues for the return of the spirits to the study of Black Spiritualism. It proposes that secular progress narratives (which emphasize political liberation above other spiritual outcomes) have so dominated the field of Religious Studies that studies of Black Spiritualism are bereft of the spirits themselves. This analysis of extant literature recontextualizes and retheorizes the current relationship of the field to the gods, the spirits, and other more-than-human entities. Religion, particularly Black Spiritualism, can be about power while also not necessarily being about empowerment. It is about the power to heal (or to harm) and the power to communicate with those that have passed on. It is rarely about personal empowerment or an exercise in someone “finding their voice.” This paper explores the methodological implications of recognizing our “braided-ness” with the more-than-human while envisioning a future for the study of spirits.