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The authors of the Devī-Bhāgavata Purāna endeavored to demonstrate the superiority of the Devī over competing masculine deities, and to articulate in new ways the manifold nature of the Goddess. Brown's book sets out to examine how the Purana pursues these ends. The Devī-Bhāgavata employs many ancient myths and motifs from older masculine theologies, incorporating them into a thoroughly "feminized" theological framework. The text also seeks to supplant older "masculine" canonical authorities. Part I of Brown's study explores these strategies by focusing on the Purana's self-conscious endeavor to supersede the famous VaisBhagavata Purana. The Devī-Bhāgavata also re-envisions older mythological traditions about the Goddess, especially those in the first great Sanskritic glorification of the Goddess, the Devi-Mahatmya. Brown shows in Part II how this re-envisioning process transforms the Devī from a primarily martial and erotic goddess into the World-Mother of infinite compassion. Part III examines the Devi Gita, the philosophical climax of the Purana modeled upon the Bhagavad Gita. The Devi Gita, while affirming that ultimate reality is the divine Mother, avows that her highest form as consciousness encompasses all gender, thereby suggesting the final triumph of the Goddess. It is not simply that She is superior to the male gods, but rather that She transcends Her own sexuality without denying it.
Coburn provides a fresh and careful translation from the Sanskrit of this fifteen-hundred-year-old text. Drawing on field work and literary evidence, he illuminates the process by which the Devī-Māhātmya has attracted a vast number of commentaries and has become the best known Goddess-text in modern India, deeply embedded in the ritual of Goddess worship (especially in Tantra). Coburn answers the following questions among others: Is this document "scripture?" How is it that this text mediates the presence of the Goddess? What can we make of contemporary emphasis on oral recitation of the text rather than study of its written form? One comes away from Coburn's work with a sense of the historical integrity or wholeness of an extremely important religious development centered on a "text." The interaction between the text and later philosophical and religious developments such as those found in Advaita Vedanta and Tantra is quite illuminating. Relevant here are the issues of the writtenness and orality/aurality of 'scripture,' and the various ways by which a deposit of holy words such as the Devī-Māhātmya becomes effective, powerful, and inspirational in the lives of those who hold it sacred.
This book provides a translation, with introduction, commentary, and annotation, of the medieval Hindu Sanskrit text the Devi Gita (Song of the Goddess). It is an important but not well-known text from the rich SAakta (Goddess) tradition of India. The Devi Gita was composed about the fifteenth century C.E., in partial imitation of the famous Bhagavad Gita (Song of the Lord), composed some fifteen centuries earlier. Around the sixth century C.E., following the rise of several male deities to prominence, a new theistic movement began in which the supreme being was envisioned as female, known as the Great Goddess (Maha-Devi). Appearing first as a violent and blood-loving deity, this Goddess gradually evolved into a more benign figure, a compassionate World-Mother and bestower of salvific wisdom. It is in this beneficent mode that the Goddess appears in the Devi Gita. This work makes available an up-to-date translation of the Devi Gita, along with a historical and theological analysis of the text. The book is divided into sections of verses, and each section is followed by a comment explaining key terms, concepts, ritual procedures, and mythic themes. The comments also offer comparisons with related schools of thought, indicate parallel texts and textual sources of verses in the Devi Gita, and briefly elucidate the historical and religious background, supplementing the remarks of the introduction.
“Smart, fast, clever, and funny (As f*ck!)” (Tiffany Haddish), this collection of side-splitting and illuminating essays by the popular stand-up comedian, alum of Chelsea Lately and The Mindy Project, and host of truTV’s Talk Show the Game Show is perfect for fans of the New York Times bestsellers Why Not Me? by Mindy Kaling and We Are Never Meeting in Real Life by Samantha Irby. From a young age, Guy Branum always felt as if he were on the outside looking in. From a stiflingly boring farm town, he couldn’t relate to his neighbors. While other boys played outside, he stayed indoors reading Greek mythology. And being gay and overweight, he got used to diminishing himself. But little by little, he started learning from all the sad, strange, lonely outcasts in history who had come before him, and he started to feel hope. In this “singular, genuinely ballsy, and essential” (Billy Eichner) collection of personal essays, Guy talks about finding a sense of belonging at Berkeley—and stirring up controversy in a newspaper column that led to a run‑in with the Secret Service. He recounts the pitfalls of being typecast as the “Sassy Gay Friend,” and how, after taking a wrong turn in life (i.e. law school), he found stand‑up comedy and artistic freedom. He analyzes society’s calculated deprivation of personhood from fat people, and how, though it’s taken him a while to accept who he is, he has learned that with a little patience and a lot of humor, self-acceptance is possible. “Keenly observant and intelligent, Branum’s book not only offers uproarious insights into walking paths less traveled, but also into what self-acceptance means in a world still woefully intolerant of difference” (Kirkus Reviews, starred review). My Life as a Goddess is an unforgettable and deeply moving book by one of today’s most endearing and galvanizing voices in comedy.
A reader-friendly translation of the medieval Indian text, which presents a powerful, compassionate goddess as ruler of the universe.
The authors of the Devī-Bhāgavata Purāna endeavored to demonstrate the superiority of the Devī over competing masculine deities, and to articulate in new ways the manifold nature of the Goddess. Brown's book sets out to examine how the Purana pursues these ends. The Devī-Bhāgavata employs many ancient myths and motifs from older masculine theologies, incorporating them into a thoroughly "feminized" theological framework. The text also seeks to supplant older "masculine" canonical authorities. Part I of Brown's study explores these strategies by focusing on the Purana's self-conscious endeavor to supersede the famous VaisBhagavata Purana. The Devī-Bhāgavata also re-envisions older mythological traditions about the Goddess, especially those in the first great Sanskritic glorification of the Goddess, the Devi-Mahatmya. Brown shows in Part II how this re-envisioning process transforms the Devī from a primarily martial and erotic goddess into the World-Mother of infinite compassion. Part III examines the Devi Gita, the philosophical climax of the Purana modeled upon the Bhagavad Gita. The Devi Gita, while affirming that ultimate reality is the divine Mother, avows that her highest form as consciousness encompasses all gender, thereby suggesting the final triumph of the Goddess. It is not simply that She is superior to the male gods, but rather that She transcends Her own sexuality without denying it.
This book analyzes the history of Mesopotamian imagery form the mid-second to mid-first millennium BCE. It demonstrates that in spite of rich textual evidence, which grants the Mesopotamian gods and goddesses an anthropmorphic form, there was a clear abstention in various media from visualizing the gods in such a form. True, divine human-shaped cultic images existed in Mesopotamian temples. But as a rule, non-anthropomorphic visual agents such as inanimate objects, animals or fantastic hybrids replaced these figures when they were portrayed outside of their sacred enclosures. This tendency reached its peak in first-millennium Babylonia and Assyria. The removal of the Mesopotamian human-shaped deity from pictorial renderings resembles the Biblical agenda not only in its avoidance of displaying a divine image but also in the implied dual perception of the divine: according to the Bible and the Assyro-Babylonian concept the divine was conceived as having a human form; yet in both cases anthropomorphism was also concealed or rejected, though to a different degree. In the present book, this dual approach toward the divine image is considered as a reflection of two associated rather than contradictory religious worldviews. The plausible consolidation of the relevant Biblical accounts just before the Babylonian Exile, or more probably within the Exile - in both cases during a period of strong Assyrian and Babylonian hegemony - points to a direct correspondence between comparable religious phenomena. It is suggested that far from their homeland and in the absence of a temple for their god, the Judahite deportees adopted and intensified the Mesopotamian avoidance of anthropomorphic picorial portrayals of deities. While the Babylonian representations remained confined to temples, the exiles would have turned a cultic reality - i.e., the nonwritten Babylonian custom - into a written, articulated law that explicity forbade the pictorial representation of God.
Drawing on ancient texts and modern archeology to reveal the trans woman’s story hidden underneath the well-known myths of The Iliad, Maya Deane’s Wrath Goddess Sing weaves a compelling, pitilessly beautiful vision of Achilles’ vanished world, perfect for fans of Song of Achilles and the Inheritance trilogy. The gods wanted blood. She fought for love. Achilles has fled her home and her vicious Myrmidon clan to live as a woman with the kallai, the transgender priestesses of Great Mother Aphrodite. When Odysseus comes to recruit the “prince” Achilles for a war against the Hittites, she prepares to die rather than fight as a man. However, her divine mother, Athena, intervenes, transforming her body into the woman’s body she always longed for, and promises her everything: glory, power, fame, victory in war, and, most importantly, a child born of her own body. Reunited with her beloved cousin, Patroklos, and his brilliant wife, the sorceress Meryapi, Achilles sets out to war with a vengeance. But the gods—a dysfunctional family of abusive immortals that have glutted on human sacrifices for centuries—have woven ancient schemes more blood-soaked and nightmarish than Achilles can imagine. At the center of it all is the cruel, immortal Helen, who sees Achilles as a worthy enemy after millennia of ennui and emptiness. In love with her newfound nemesis, Helen sets out to destroy everything and everyone Achilles cherishes, seeking a battle to the death. An innovative spin on a familiar tale, this is the Trojan War unlike anything ever told, and an Achilles whose vulnerability is revealed by the people she chooses to fight…and chooses to trust.
Step into the world of Kurt Gödel: his life, his marriage, his friendship with Einstein, and his legacy in this internationally best-selling novel. Princeton University, 1980. Kurt Gödel, the most fascinating, though hermetic, mathematician of the twentieth century, has just died of anorexia. His widow, Adele, a fierce woman shunned by her husband’s colleagues because she had been a cabaret dancer, is now consigned to a nursing home. To the great annoyance of the Institute of Advanced Studies, she refuses to hand over Gödel’s precious records. Anna Roth is given the difficult task of befriending Adele and retrieving the documents from her. As Adele opens the gates of her memory, the two women travel back into the life she shared with her enigmatic husband: Vienna during the Nazi era, Princeton right after the war, the pressures of McCarthyism, the end of the positivist ideal, and the advent of nuclear weapons. Yannick Grannec brilliantly narrates the epic story of a genius who could never quite find his place in the world, and the determination of the woman who loved him.