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In Light as Experience and Imagination from Medieval to Modern Times, David S. Herrstrom synthesizes and interprets the experience of light as revealed in a wide range of art and literature from medieval to modern times. The true subject of the book is making sense of the individual’s relationship with light, rather than the investigation of light’s essential nature, while telling the story of light “seducing” individuals from the Middle Ages to our modern times. Consequently, it is not concerned with the “progress” of scientific inquiries into the physical properties and behavior of light (optical science), but rather with subjective reactions as reflected in art, architecture, and literature. Instead of its evolution, this book celebrates the complexity of our relation to light’s character. No individual experience of light being “truer” than any other.
Dozens of books, articles, television shows, and films relating "near-death" experiences have appeared in the past decade. People who have survived a close brush with death reveal their extraordinary visions and ecstatic feelings at the moment they died, describing journeys through a tunnel to a realm of light, visual reviews of their past deeds, encounters with a benevolent spirit, and permanent transformation after returning to life. Carol Zaleski's Otherworld Journeys offers the most comprehensive treatment to date of the evidence surrounding near-death experiences. The first to place researchers' findings, first-person accounts, and possible medical or psychological explanations in historical perspective, she discusses how these materials reflect the influence of contemporary culture. She demonstrates that modern near-death reports belong to a vast family of otherworld journey tales, with examples in nearly every religious heritage. She identifies universal as well as culturally specific features by comparing near-death narratives in two distinct periods of Western society: medieval Christendom and twentieth-century secular America. This comparison reveals profound similarities, such as the life-review and the transforming after-effects of the vision, as well as striking contrasts, such as the absence of hell or punishment scenes from modern accounts. Mediating between the "debunkers" and the near-death researchers, Zaleski considers current efforts to explain near-death experience scientifically. She concludes by emphasizing the importance of the otherworld vision for understanding imaginative and religious experience in general.
This edited collection brings together new research by world-leading historians and anthropologists to examine the interaction between images of plague in different temporal and spatial contexts, and the imagination of the disease from the Middle Ages to today. The chapters in this book illuminate to what extent the image of plague has not simply reflected, but also impacted the way in which the disease is experienced in different historical periods. The book asks what is the contribution of the entanglement between epidemic image and imagination to the persistence of plague as a category of human suffering across so many centuries, in spite of profound shifts in our medical understanding of the disease. What is it that makes plague such a visually charismatic subject? And why is the medical, religious and lay imagination of plague so consistently determined by the visual register? In answering these questions, this volume takes the study of plague images beyond its usual, art-historical framework, so as to examine them and their relation to the imagination of plague from medical, historical, visual anthropological, and postcolonial perspectives.
The notions of other peoples, cultures, and natural conditions have always been determined by the epistemology of imagination and fantasy, providing much freedom and creativity, and yet have also created much fear, anxiety, and horror. In this regard, the pre-modern world demonstrates striking parallels with our own insofar as the projections of alterity might be different by degrees, but they are fundamentally the same by content. Dreams, illusions, projections, concepts, hopes, utopias/dystopias, desires, and emotional attachments are as specific and impactful as the physical environment. This volume thus sheds important light on the various lenses used by people in the Middle Ages and the early modern age as to how they came to terms with their perceptions, images, and notions. Previous scholarship focused heavily on the history of mentality and history of emotions, whereas here the history of pre-modern imagination, and fantasy assumes center position. Imaginary things are taken seriously because medieval and early modern writers and artists clearly reveal their great significance in their works and their daily lives. This approach facilitates a new deep-structure analysis of pre-modern culture.
Birgitta's religious authority considered, with regard to her prophetic mission and her authenticity as a medium of divine revelation in 14c Europe. This book examines the religious authority of St Birgitta of Sweden, the charismatic moral reformer and controversial female visionary of the fourteenth century, emphasising both representations of her prophetic mission and debates about her authenticity as a medium of divine revelation. It illuminates Birgitta's view of herself as a prophet of moral reform by explaining how her Revelations depict her religious mission and place in salvation history, goingon to reconstruct interactions between Birgitta and her contemporaries, including the significance of her prophetic authority vis-a-vis the priestly authority of her male clerical associates. Finally, it analyses arguments aboutwomen's suitability for mediating the divine word in posthumous attacks and defences of her claims to prophesy. Through a close examination of Birgitta's lengthy Revelations, canonization documents, and texts by her posthumous defenders and detractors, this study demonstrates that members of her audience perceived her to be both a vibrant source of supernatural power and a dangerous transgressor of conventional boundaries. Informed by sociological studies of prophetic authority, it contributes to our knowledge of Birgitta herself as well as to our understanding of the dynamics of women's spiritual authority. Professor CLAIRE SAHLIN teaches at Texas Woman's University.
This volume contains a selection of papers presented at the Medieval English Studies Symposium held in Poznań (Poland), in November 2009. The papers cover a wide range of approaches to the issue of the afterlife, heaven and hell in Old and Middle English as well as post-medieval literature.
Despite widespread skepticism on the matter, a significant number of people today have stories of religious experience—moments of inexplicable terror or rapturous joy, visions, near-death experiences of the afterlife, encounters with angels, heavenly voices, and premonitions. How should rationally minded people respond? What would your reaction be if someone told you that, one night while sitting alone, she saw through the window a brilliant light descend from the sky until it was so large that it filled the room—and that it radiated a feeling of “pure love”? And what would you say if a friend confided that one night he woke up and could not move, felt he was being suffocated, and sensed an evil spirit in the room? By default in the secular age we are skeptical about anything mysterious or supernatural. More likely than not, most people would respond to the stories above with embarrassment and concern about the person’s grasp of reality, or they would attempt to explain them away through rational or scientific means. But the truth is that religious experiences like these are not as uncommon as they seem—although talking about such experiences often is. This is the case even in a faith tradition such as Christianity, despite the Bible’s numerous accounts of miraculous and mysterious happenings. In Encountering Mystery, noted biblical scholar Dale Allison makes the argument that stories of religious experience are meaningful and not to be marginalized—and that we have a moral prerogative to lovingly engage with such stories regardless of whether we have had similar experiences. Through a close look at phenomena such as moments of inexplicable terror or rapturous joy, visions, near-death experiences of the afterlife, encounters with angels, heavenly voices, and premonitions, Allison shows how ordinary practices of faith need not be at odds with individual religious experiences. Above all, he enjoins us to be honest about the persistence of religious experience in a secular age and to make space for those who encounter mystery in their lives.
Sages of various traditions and ages have reiterated that we must incorporate the inevitability of death into the fabric of life to experience life's breadth and beauty. Imagery is an important tool in dealing with death, and this book is devoted to exploring many facets of this fascinating issue. It begins with an overview of ancient and modern approaches to the use of death imagery for therapeutic purposes, including a discussion of its possible benefits. Chapter 2, specifically exploring Stephen Levine's contributions in this area, shows that only by opening up to the reality of death can one make living a conscious process of growth. A number of excellent imagery-based experiential exercises are discussed in detail. Chapter 3 demonstrates the significance of confronting death through mental and artistic images; it discusses six examples of death-related religious and existential works of art.Recently there has been an upsurge of interest in near-death experiences and their salutary effects on attitudes, beliefs, and values. Of particular interest here are increases in spirituality, concern for others, an appreciation of life, and an enhanced sense of meaning and purpose in life. Chapter 4 presents a detailed critical overview of this field of investigation, with special emphasis on the transformatory after-effects of near-death experiences. Of all the major religions in the world, Buddhism is at the forefront of exploring the topic of death and dying and developing specific meditative exercises for confronting death.Chapter 5 presents an in-depth treatment of death imagery in Buddhist thought. Exploring the use of hypnosis for death rehearsal, Chapter 6 continues the theme that confrontation with death can lead to healthful consequences. A variation of this technique, hypnotic suicidal rehearsal, is also discussed: it seems to be effective for use with clients who are contemplating suicide. Case examples clarify the details of the process.Over the years, several clinicians have proposed the use of imagery for reconstructing death-related events and thereby facilitating the grieving process for individuals who are experiencing symptoms rooted in unfinished grieving. Chapter 7 gives an exhaustive account of the use of imagery for unresolved grieving, including a number of case histories. Researchers have perhaps devoted more time and energy to the investigation of death anxiety than any other death-related topic. Chapter 8 reviews the literature on death anxiety and death imagery, and demonstrates a core connection between the two phenomena. The authors claim that death imagery has the potential not only to ameliorate death anxiety but also to lead to a more authentic existence.In Chapter 9, the authors explain how death imagery can be used constructively in death education; they present several practical suggestions and specific guided imagery exercises. The volume closes with a presentation of a detailed death-imagery experiential exercise aimed at encountering death to enhance our appreciation of life. The reader will notice this thread running steadily throughout the book. This comprehensive book devoted to the role of death imagery in health and growth, perhaps the first of its kind, will be helpful in changing the rather sinister view of death, prevalent in our culture, to a deeper appreciation for its enhancing potential.
Addressing discourses of perfect knowledge in Western culture between 1200 and 1800, this book integrates the study of Western esotericism in a larger analytical framework of European history of religion.
A rare combination of personal and academic, this book showcases the myriad avenues for transcending the boundaries of reality through direct sensory experience. The Varieties of Magical Experience: Indigenous, Medieval, and Modern Magic provides a comprehensive volume that examines magic in all its aspects. Through detailed case studies, verbatim accounts of personal experiences, and first-hand experience from the authors' own active participation in many alternative religious rituals and ceremonies, this unique book reveals how magic can be a universal phenomenon that crosses cultural, historical, and spatial boundaries. The work is organized in five sections that embrace several broad themes: indigenous magical and shamanic practices; medieval witchcraft; sorcery and hermetic magic; and contemporary Western magical practices, including the role of sexuality, trance, and meditation. The introductory section explores the idea of magic, other realities, and the employment of all the senses, while the final section discusses contemporary issues of ecology and cybermagic. The authors give voice to the powerful emotions and feelings that result from a magical encounter, providing engaging and accessible information to general readers, while those well versed in the opaque world of magic and occultism, consciousness studies, and imaginal and disembodied realms will appreciate the book's content at a deeper level.