"To understand both the theological and spatial parameters, Davis considers the mystical experience as being not only an exclusively "inner" apprehension but also an embodied one that takes place in what she designates as "mystical space." In conception mystical space is analogous to the literary figure of the mise en abyme, an impression of infinite regress that duplicates within all its layers the qualities of the larger, initiating structure without. Such a conception acknowledges that space has been widely conceptualized through the centuries, and it allows both medieval and contemporary theories of space to be employed in examining the mystics' lives and works".

Mount Carmel, viewed as a holy place by Jews, Christians and Muslims, is where the prophet Elijah is venerated. For many centuries hermits have followed his example and monks regard him as their Father. During the crusades, around 1200 A.D., a small group of hermits settled around the spring of Elijah to lead a contemplative life there in silence and solitude. To the first Carmelites this geographic location was a mystical space in which to live in the presence of God alone. Albert, patriarch of Jerusalem, gave them a life rule (1206-1214) which, at the time of their expulsion by the Saracens in 1247, was adapted to new circumstances by pope Innocent IV. In consequence, the mystical space of Carmel with its contemplative life is experienced wherever they are given a place and God calls them. The commentary presents the Carmel as a spiritual model which is ideally suited as accompaniment on the spiritual journey of all who know themselves called to a life in God's presence in the desert of their life.

Mysticism and Architecture: Wittgenstein and the Palais Stonborough is a multi-disciplinary study of the Viennese palais that the philosopher Ludwig Wittgenstein helped design and build for his sister shortly after he abandoned philosophy for more practical activities and during the period that supposedly separates his 'early' from his 'late' philosophy. Weaving together discussions of a number of social, political, and cultural developments that helped to give fin-de-si_cle Vienna its character -- including the late modernization of Austrian society, industry, and economy; the construction of Vienna's Ringstrasse; the slow decay of the Hapsburg monarchy; and the failure of Austrian liberalism; as well as Tolstoy's religiously-based ethical views; Adolf Loos's critique of architectural ornament; Karl Kraus's analysis of Vienna's decadence; Kierkegaard's and Nestroy's views on the importance of indirect communication; Otto Weininger's theory of the nature and duty of genius; Camillo Sitte and Otto Wagner's dispute over good urban form; Schopenhauer's aesthetic theories and his 'Eastern' philosophy of life; and Russell and Frege's philosophical and logical theories -- the book presents a philosophical biography of Wittgenstein reminiscent of, but substantially different from, Janik and Toulmin's Wittgenstein's Vienna. This philosophical biography underpins a new interpretation of the house which argues that the house belongs to neither architectural Modernism, nor Postmodernism, but is instead caught between those two movements. This analysis of the house, in turn, grounds a new interpretation of Wittgenstein's philosophical works that emphasizes their mystical nature and practical purpose. Finally, this interpretation shows the unity of these works while simultaneously suggesting an underlying flaw; namely, that they arise from two fundamentally-opposed worldviews present in Vienna during Wittgenstein's youth, 'aesthetic modernism' and 'critical modernism.'

David C. Downing explores mysticism as a part of C. S. Lewis's faith and writing. He addresses both the influence on Lewis by mystical writers of his own day and the threads of mysticism evident in Lewis's works.

In an exploration of mystical texts from ancient India and China to medieval Europe and modern day America, Robert K. C. Forman, one of the leading voices in the study of mystical experiences, argues that the various levels of mysticism may not be shaped by culture, language, and background knowledge, but rather are a direct encounter with our very conscious core itself. Mysticism, Mind, Consciousness focuses on first-hand accounts of two distinct types of mystical experiences. Through examination of texts, recorded interviews, and courageous autobiographical experiences, the author describes not only the well-known "pure consciousness event" but also a new, hitherto uncharted "dualistic mystical state." He provides a thorough and readable depiction of just what mysticism feels like. These accounts, and the experiences to which they give voice, arise from the heart of living practices and have substance and detail far beyond virtually any others in the literature. The book also reexamines the philosophical issues that swirl around mysticism. In addition to examining modern day constructivist views, Forman argues that the doctrines of Kant, Husserl, and Brentano cannot be applied to mysticism. Instead he offers new philosophical insights, based on the work of Chinese philosopher of mind Paramartha. The book concludes with an examination of mind and consciousness, which shows that mysticism has a great deal to tell us about human experience and the nature of human knowledge far beyond mysticism itself.