Introducing the reader to ancient scriptures, this work provides a systematic and accesible overview of Daoism (c. 2nd-6th centuries). Representative works from each of the principle Daoist traditions comprise the basic structure of the book, with each chapter accompanied by an introduction that places the material within an historical context. Included are translations from the earliest Daoist commentary to Laozi's "Daode jing" (Tao Te Ching); historical documents relating the history of the early Daoist church; a petitioning ritual used to free believers from complaints brought against them by the dead; and two complete scriptures, one on individual meditation practice and another designed to rescue humanity from the terrors of hell through recitation of its powerful charms. In addition, Bokenkamp elucidates the connections Daoism holds with other schools of thought, particularly Confucianism and Buddhism.

The study emphasizes the Indian land and its people in the context of the human race. aspects of economic history, legal institutional history and allied areas of historical writing constitute the background to this book.

Five volumes (Volume 5, 18, 24, 32 and 47) of the series on the 'Sacred Books of the East' have been devoted to study the Pahlavi texts. Easch volume covers a specific aspect of it and is a sequel to the previous one.;Though we must look to the Avesta for information regarding the main outline of the Parsi religion, it is to Pahlavi writings we refer for most of the details relating to the traditions, ceremonies and customs. To understand the relationship between these two classes of Parsi sacred writings, it must be observed that the Avesta and Pahlavi of the same scripture, taken together, forms its Avesta and Zend which are nearly synonymous with 'Revelation and Commentary'.

This exceptionally well-written book is good reading, not only for specialists but also for beginning students interested in women, Korean culture, and shamanism.

The central actors in this book are some reclusive forest-dwelling ascetic meditation masters who have been acclaimed as 'saints' in contemporary Thailand. These saints originally pursued their salvation quest among the isolated villages of the country's periphery, but once recognized as holy men endowed with charisma, they became the radiating centres of a country-wide cult of amulets. The amulets, blessed by the saints, are avidly sought by royalty, ruling generals, intelligentsia and common folk alike for their alleged powers to influence the success of worldly transactions, whether political, economic, martial or romantic.

Joseph Smith, the founding prophet of the Church of Jesus Christ of Latter-day Saints and of the broader Latter-day Saint movement, produced several volumes of scripture between 1829, when he translated the Book of Mormon, and 1844, when he was murdered. The Book of Mormon, published in 1830, is well known. Less read and studied are the subsequent texts that Smith translated after the Book of Mormon, texts that he presented as the writings of ancient Old World and New World prophets. These works were published and received by early Latter-day Saints as prophetic scripture that included important revelations and commandments from God. This collaborative volume is the first to study Joseph Smith's translation projects in their entirety. In this carefully curated collection, experts contribute cutting-edge research and incisive analysis. The chapters explore Smith's translation projects in focused detail and in broad contexts, as well as in comparison and conversation with one another. Authors approach Smith's sacred texts historically, textually, linguistically, and literarily to offer a multidisciplinary view. Scrupulous examination of the production and content of Smith's translations opens new avenues for understanding the foundations of Mormonism, provides insight on aspects of early American religious culture, and helps conceptualize the production and transmission of sacred texts.

Since its publication in 2000, The Early Christian World has come to be regarded by scholars, students and the general reader as one of the most informative and accessible works in English on the origins, development, character and major figures of early Christianity. In this new edition, the strengths of the first edition are retained. These include the book's attractive architecture that initially takes a reader through the context and historical development of early Christianity; the essays in critical areas such as community formation, everyday experience, the intellectual and artistic heritage, and external and internal challenges; and the profiles on the most influential early Christian figures. The book also preserves its strong stress on the social reality of early Christianity and continues its distinctive use of hundreds of illustrations and maps to bring that world to life. Yet the years that have passed since the first edition was published have seen great advances made in our understanding of early Christianity in its world. This new edition fully reflects these developments and provides the reader with authoritative, lively and up-to-date access to the early Christian world. A quarter of the text is entirely new and the remaining essays have all been carefully revised and updated by their authors. Some of the new material relates to Christian culture (including book culture, canonical and non-canonical scriptures, saints and hagiography, and translation across cultures). But there are also new essays on: Jewish and Christian interaction in the early centuries; ritual; the New Testament in Roman Britain; Manichaeism; Pachomius the Great and Gregory of Nyssa. This new edition will serve its readers for many years to come.

This selection of lectures offers insights into the complexity of evil as a phe-nomenon that arises when an event or process appears outside its true context. As a result, something that is "good" initially may become "evil" because it occurs in the wrong place. Steiner tells us that this as an effect of Lucifer and Ahriman, spiritual beings who work as polar forces and hinder human evolution by opposing our appropriate development. Confronting these difficulties, however, ultimately furthers our spiritual development. CONTENTS Editor's Introduction 1. Origin and Nature of Evil Evil Illuminated through the Science of the Spirit Good and Evil: Creation and Death 2. All Life Unfolds between the Polarities of Luciferic and Ahrimanic Forces Christ, Ahriman and Lucifer in Relationship to the Human Being The Relation of Ahrimanic and Luciferic Beings to Normally Evolved Hierarchies 3. The "Fall" Consequences and Counterbalance The Midgard Snake, the Fenris Wolf, and Hel The Tree of Life and the Tree of the Knowledge of Good and Evil 4. The Intensification of Evil and the Task of Our Present Consciousness Soul Age Supersensible Aspects of Historical Research The Three Streams of Materialistic Civilization 5. "666" and the Future of Humanithy--The Task of Manichaeism How Do I Find the Christ? The Future of Human Evolution

These five profound lectures look at the cosmic forces behind the four great festivals of the year, providing a wealth of material for fruitful thought and meditation. Steiner presents great imaginative pictures that unite the heavens and the Earth through a portrayal of the activities of the archangels Michael, Gabriel, Raphael, and Uriel. In the course of the lectures, Rudolf Steiner offers spiritual insight into subjects that include the alchemical processes of sulfur, mercury, and salt in the cosmos; the realms of humankind and plants; spiritual combustion processes; crystals; clouds and meteors; the movements of elemental beings in nature; and the conflicting efforts of Lucifer and Ahriman the two great adversaries to divert Earth from its true purpose. The Four Seasons and the Archangels includes five color plates of Rudolf Steiner s blackboard drawings made during the lectures."

The textbook begins with a chapter on exclusivism, inclusivism, particularity and pluralism, and one on interfaith. Each chapter explains the history, rationale and workings of the various approaches. Moreover, each is divided into sub-sections dealing with various forms of each approach, so that each may be appreciated in its individuality, i.e. the chapter on 'Inclusivism' will include sections on 'fulfilment theology' 'anonymous Christians', etc. The second part of this textbook deals with attitudes towards different faiths, considering the problems and relations that exist with Christian approaches to each. It will deal with the world's major faiths as well as primal religions and new religious movements. The introduction and conclusion will deal with some central themes that run throughout, in particular, the questions of the Trinity and concepts of salvation. In each section reference will be made to the key texts discussed in the Reader which accompanies this(9780334041155), however, the work may be read as a stand alone text.

Tonghak, or Eastern Learning, was the first major new religion in modern Korean history. Founded in 1860, it combined aspects of a variety of Korean religious traditions. Because of its appeal to the poor and marginalized, it became best known for its prominent role in the largest peasant rebellion in Korean history in 1894, which set the stage for a wider regional conflict, the Sino-Japanese War of 1894-1895. Although the rebellion failed, it caused immense changes in Korean society and played a part in the war that ended in Japan's victory and its eventual rise as an imperial power. It was in this context of social change and an increasingly perilous international situation that Tonghak rebuilt itself, emerging as Chondogyo (Teaching of the Heavenly Way) in 1906. During the years before Japan's annexation of Korea in 1910, Chondogyo continued to evolve by engaging with new currents in social and political thought, strengthening its institutions, and using new communication technologies to spread its religious and political message. In spite of Korea's loss of independence, Chondogyo would endure and play a major role in Korean nationalist movements in the Japanese colonial period, most notably the March First independence demonstrations in 1919. It was only able to thrive thanks to the processes that had taken place in the twilight years of Korean independence. This book focuses on the internal developments in the Tonghak and Chondogyo movements between 1895 and 1910. Drawing on a variety of sources in several languages such as religious histories, doctrinal works, newspapers, government reports, and foreign diplomatic reports, it explains how Tonghak survived the turmoil following the failed 1894 rebellion to set the foundations for Chondogyo's important role in the Japanese colonial period. The story of Tonghak and Chondogyo not only is an example of how new religions interact with their surrounding societies and how they consolidate and institutionalize themselves as they become more established; it also reveals the processes by which Koreans coped and engaged with the challenges of social, political, and economic change and the looming darkness that would result in the extinguishing of national independence at the hands of Japan's expanding empire.

Panic Anxiety is the number one mental health problem for women and second only to drug abuse among men. Synthetic tranquilizers can alleviate the symptoms of anxiety illnesses. However, in order to achieve lasting emotional tranquility, a significant lifestyle change must be made. "The Anxiety Cure" provides proven, natural strategies for overcoming panic disorder and finding an emotional balance in today's fast-paced world.

Jerrold E. Levy's masterly analysis of Navajo creation and origin myths shows what other interpretations often overlook: that the Navajo religion is as complete and nuanced an attempt to answer humanity's big questions as the religions brought to North America by Europeans. Looking first at the historical context of the Navajo narratives, Levy points out that Navajo society has never during its known history been either homogeneous or unchanging, and he goes on to identify in the myths persisting traditions that represent differing points of view within the society. The major transformations of the Navajo people, from a northern hunting and gathering society to a farming, then herding, then wage-earning society in the American Southwest, were accompanied by changes not only in social organization but also in religion. Levy sees evidence of internal historical conflicts in the varying versions of the creation myth and their reflection in the origin myths associated with healing rituals. Levy also compares Navajo answers to the perennial questions about the creation of the cosmos and why people are the way they are with the answers provided by Judaism and Christianity. And, without suggesting that they are equivalent, Levy discusses certain parallels between Navajo religious ideas and contemporary scientific cosmology. The possibility that in the future Navajo religion will be as much altered by changing conditions as it has been in the past makes this fascinating account all the more timely.

Religious life in early America is often equated with the fire-and-brimstone Puritanism best embodied by the theology of Cotton Mather. Yet, by the nineteenth century, American theology had shifted dramatically away from the severe European traditions directly descended from the Protestant Reformation, of which Puritanism was in the United States the most influential. In its place arose a singularly American set of beliefs. In America's God, Mark Noll has written a biography of this new American ethos.
In the 125 years preceding the outbreak of the Civil War, theology played an extraordinarily important role in American public and private life. Its evolution had a profound impact on America's self-definition. The changes taking place in American theology during this period were marked by heightened spiritual inwardness, a new confidence in individual reason, and an attentiveness to the economic and market realities of Western life. Vividly set in the social and political events of the age, America's God is replete with the figures who made up the early American intellectual landscape, from theologians such as Jonathan Edwards, Nathaniel W. Taylor, William Ellery Channing, and Charles Hodge and religiously inspired writers such as Harriet Beecher Stowe and Catherine Stowe to dominant political leaders of the day like Washington, Jefferson, and Lincoln. The contributions of these thinkers combined with the religious revival of the 1740s, colonial warfare with France, the consuming struggle for independence, and the rise of evangelical Protestantism to form a common intellectual coinage based on a rising republicanism and commonsense principles. As this Christian republicanism affirmeditself, it imbued in dedicated Christians a conviction that the Bible supported their beliefs over those of all others. Tragically, this sense of religious purpose set the stage for the Civil War, as the conviction of Christians both North and South that God was on their side served to deepen a schism that would soon rend the young nation asunder.
Mark Noll has given us the definitive history of Christian theology in America from the time of Jonathan Edwards to the presidency of Abraham Lincoln. It is a story of a flexible and creative theological energy that over time forged a guiding national ideology the legacies of which remain with us to this day.

"Wendy Doniger O'Flaherty . . . weaves a brilliant analysis of the complex role of dreams and dreaming in Indian religion, philosophy, literature, and art. . . . In her creative hands, enchanting Indian myths and stories illuminate and are illuminated by authors as different as Aeschylus, Plato, Freud, Jung, Kurl Godel, Thomas Kuhn, Borges, Picasso, Sir Ernst Gombrich, and many others. This richly suggestive book challenges many of our fundamental assumptions about ourselves and our world."--Mark C. Taylor, "New York Times Book Review"
"Dazzling analysis. . . . The book is firm and convincing once you appreciate its central point, which is that in traditional Hindu thought the dream isn't an accident or byway of experience, but rather the locus of epistemology. In its willful confusion of categories, its teasing readiness to blur the line between the imagined and the real, the dream actually embodies the whole problem of knowledge. . . . [O'Flaherty] wants to make your mental flesh creep, and she succeeds."--Mark Caldwell, "Village Voice
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Kurukshetra-a city where history blends the legend...a city of myths, great battles, and even greater empires...a city that lent canvas to the epic Mahabharata and bore the song celestial, the Bhagavad Gita...a city that eulogises the glory of the primordial river, Saraswati... ...a city no spiritual seeker would pass up on. Tracing the inviolable sanctity of this timeless city, Kurukshetra: Timeless Sanctity explores Kurukshetra as a metaphor, a leitmotif of Indian spirituality and mysticism, and as a confluence of profound streams of faiths as divergent yet concurrent as Buddhism, Sufism and Hinduism, while recounting its story through the lives of warriors and kings, prophets and poets, saints, savants and freedom fighters who have shaped its history.

On September 11, 1857, a small band of Mormons led by John D. Lee massacred an emigrant train of men, women, and children heading west at Mountain Meadows, Utah. News of the Mountain Meadows Massacre, as it became known, sent shockwaves through the western frontier of the United States, reaching the nation's capital and eventually crossing the Atlantic. In the years prior to the massacre, Americans dubbed the Church of Jesus Christ of Latter-day Saints the "Mormon problem" as it garnered national attention for its "unusual" theocracy and practice of polygamy. In the aftermath of the massacre, many Americans viewed Mormonism as a real religious and physical threat to white civilization. Putting the Mormon Church on trial for its crimes against American purity became more important than prosecuting those responsible for the slaughter. Religious historian Janiece Johnson analyzes how sensational media attention used the story of the Mountain Meadows Massacre to enflame public sentiment and provoke legal action against Latter-day Saints. Ministers, novelists, entertainers, cartoonists, and federal officials followed suit, spreading anti-Mormon sentiment to collectively convict the Mormon religion itself. This troubling episode in American religious history sheds important light on the role of media and popular culture in provoking religious intolerance that continues to resonate in the present.

In this theoretically rich work, Mason Kamana Allred unearths the ways Mormons have employed a wide range of technologies to translate events, beliefs, anxieties, and hopes into reproducible experiences that contribute to the growth of their religious systems of meaning. Drawing on methods from cultural history, media studies, and religious studies, Allred focuses specifically on technologies of vision that have shaped Mormonism as a culture of seeing. These technologies, he argues, were as essential to the making of Mormonism as the humans who received, interpreted, and practiced their faith. While Mormons' uses of television and the internet are recent examples of the tradition's use of visual technology, Allred excavates older practices and technologies for negotiating the spirit, such as panorama displays and magic lantern shows. Fusing media theory with feminist new materialism, he employs media archaeology to examine Mormons' ways of performing distinctions, beholding as a way to engender radical visions, and standardizing vision to effect assimilation. Allred's analysis reveals Mormonism as always materially mediated and argues that religious history is likewise inherently entangled with media.