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The Hindu sacred order is guarded by the very gods who violate it and the demons who oppose it. This book is a who's who of such transgressive figures, both familiar and unfamiliar, showing their place within the Hindu order that they violate. It is also a reflection of the serious scholarly debate over the nature and composition of this Hindu order. The chapters range from pan-Hindu deities such as Bhairava and Virabhadra to guardian gods of specific regions and lineages and of different goddess cults. Chapters cover violent themes in SAaivite hagiography, the position of Brahmans in relation to cultic carnivorism, guardian heroes in folk epic, the deified dead, the royal mythology of a "criminal caste," and a wide-ranging overview of transgressive sacrality.
By the 1980s, interest in initiation was at its peak; it was being employed both theoretically and practically, in gender politics and humanistic therapy. How did that come to be, how should we understand 'initiation', and what can be its future? This wide-ranging book looks at the history, evolution and contemporary idea of initiation. It traces origins in the ancient Mysteries and early Christian texts, through Renaissance rediscoveries to admission in Freemasonry and anthropological investigations in French Canada and British Australia. It introduces the 'initiation discourse', as something that was constructed through centuries of translations and nineteenth century human science leading to the making of the modern concept. It argues for a subject, 'initiation studies', that effectively secularised the eighteenth-century rites of admission to produce the twentieth-century rites of passage. And it details, as compensation for this hollowing out of the mystery, the study of shaman 'spirit-workers', the idea of death and rebirth, and the later sacralisation of the liminal in adolescent/adult initiation. Finally, a contemporary revision is explored that incorporates neglected aspects like depth psychology and education for an idea of youth as a life-stage. And while ritual is now deemphasised, the religious dimension is reaffirmed with a critical analysis of cosmic consciousness, the enduring Great Mystery.
In his missionary journeys, St. Paul spoke in a number of cities in the Greek peninsula including Athens, renowned for its philosophical heritage. He addressed to them the message of the One, Unknown God (Acts 17:22ff). Among those present in the Areopagus (the open city center of Athens) on that day was a certain Denys (Dionysios) who eventually became a disciple of Paul. Centuries later, a corpus of writings appeared bearing the name of the Denys the Areopagite. These texts were considered to be the writings of the first century disciple of the Apostle Paul and thus achieved almost immediate prominence, strongly influencing the lives of St. Maximus the Confessor (d. 662) and St. John Damascene (d.749) in the East and Eriugena (d. 877), St. Bede (d. 735), St. Bernard (d.1153) St. Thomas Aquinas (d. 1272) Nicholas of Cusa (d. 1464), St. John of the Cross (d. 1591), and many other great minds in the West. Later historical studies of Denys' texts, especially during the 19th century, showed conclusively that the writings are of a later date (5th century) than had generally been thought. Hence, the appending of "Pseudo-" before the name of Denys (Pseudo-Denys, Pseudo-Dionysius) became common place. The extraordinary brilliance of the texts themselves, however, has been in no way dimmed. The late Holy Father John Paul II in his monumental encyclical Fides et Ratio warns insistently against an approach to Revelation that shuns metaphysics. The texts of Denys provide a majestic and profound metaphysical perspective. Deeply formed by the Divine Liturgy and the Sacred Scriptures, this mysterious author uses the great insights of Plato and his later disciples, expressing the deepest profundities of the faith in stunningly beautiful writings. In Denys, readers past, present, and future find a penetrating contemplative vision into the Mystery of the Trinity and its creation. This book is a focused exposition of Denys' theological understanding with particular attention to the illuminating metaphysical depth of his insight. Care has been taken to prepare a text that is readable for the serious laymen accompanied with footnotes to provide a more detailed background for the scholar.
This book looks at the way theatre works in order to make 'space for living'. It provides the means to help one feel more deeply, think more clearly, relate more personally, by giving audiences and actors the opportunity to rehearse their roles within a setting which is imagined, but to make use of feelings and thoughts which are real. This book extends the territory explored by Peter Brook in The Empty Space. It adds a new psychological dimension: recognising that not only do we ourselves make space for theatre, but it is also true that theatre makes space for us -- a 'space for living'. Roger Grainger looks in turn at the different kinds of space theatre creates, using written sources and the spoken testimony of actors and members of the audience. The author's own discoveries as a professional actor give passion and immediacy to the acting/audience participation opportunities these insights provide. Based on genuine experience of, and love for, the theatre, this book does not present plays solely as literature but as particular kinds of theatrical experience. In so doing the author breaks new ground in theatre studies and provides actors and audience with tools that promote 'hands-on' knowledge and experience of the human value of drama and theatre.
The Red Book is C.G. Jung’s record of a period of deep penetration into his unconscious mind in a process that he called ‘active imagination’, undertaken during his mid-life period. Answer to Jung: Making Sense of ‘The Red Book’ provides a close reading of this magnificent yet perplexing text and its fascinating images, and demonstrates that the fantasies in The Red Book are not entirely original, but that their plots, characters and symbolism are remarkably similar to some of the higher degree rituals of Continental Freemasonry. It argues that the fantasies may be memories of a series of terrifying initiatory ordeals, possibly undergone in childhood, using altered or spurious versions of these Masonic rites. It then compares these initiatory scenarios with accounts of ritual trauma that have been reported since the 1980s. This is the first full-length study of The Red Book to focus on the fantasies themselves and provide such an external explanation for them. Sonu Shamdasani describes The Red Book as an incomplete task that Jung left to posterity as a ‘message in a bottle’ that would someday come ashore. Answer to Jung brings its message to shore, providing a coherent, but disturbing, interpretation of each of the fantasies and their accompanying images. Chapters: Chapter 4 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons [Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND)] 4.0 license.
Proceedings from a workshop in medieval Arabic literature, April 21-22, 2000.
No detailed description available for "On Symbolic Representation of Religion / Zur symbolischen Repräsentation von Religion".
This new translation of one of the first known versions of the Lancelot story has been prepared with the highest accuracy and scholarly insight available to date. It includes a new introduction and revised bibliography, notes from the first English translation by Webster and the textual changes by famed Arthurian scholar Loomis, and a commentary reflecting the fifty years of scholarship on "Lanzelet" since the publication of Webster's translation.
This is a unique collection of the most important essays on Jung and analytical psychology over the past two decades. The essays place Jung, the man and his work, in three important contexts: historical, literary and intellectual.
The relationship of myth to literature has largely been overshadowed in contemporary theory by perspectives of a linguistic or sociological orientation and by relativist, sometimes negatory, stances on all searches for meaning. This book attempts to show that myth criticism and critical theories of more recent provenance are not irreconcilable. While taking into consideration some of the more influential tenets of structuralist, post-structuralist, Marxist and feminist theory, it applies a post-Jungian ('archetypal') approach to illustrating the perennial nature of a particular myth (the Fall of Man) in two main traditions (Mesopotamian and Christian) and in the contemporary novel in English. The discussions of five major novels by William Golding, Patrick White, Martin Amis, Salman Rushdie, and Wilson Harris not only serve to expand the mythological insights achieved in the first part of the book; they also suggest the incommensurability of imaginal, novelistic life with mythology's age-old intuitions about the human condition. Myth criticism emerges from this book as an irreplaceable vantage-point from which man's lapsarian predicament can be scrutinized synchronically as archaic wisdom, contemporary anxiety, and post-colonial commitment to the building of a new human city.