This book explores the role of altered states of consciousness in the communication of social and emotional energies, both on a societal level and between individual persons. Drawing from an original reading of Durkheimian social theorists (including Mauss, Hertz, and Hubert) and Jungian psychology, Louise Child applies this analysis to tantric Buddhist ritual and biographical material. She suggests ways in which dreams and visionary experiences (including those related to the 'subtle body') play an important and previously under-explored role in tantric understandings of the consort relationship.

This book explores the role of altered states of consciousness in the communication of social and emotional energies, both on a societal level and between individual persons. Drawing from an original reading of Durkheimian social theorists (including Mauss, Hertz, and Hubert) and Jungian psychology, Louise Child applies this analysis to tantric Buddhist ritual and biographical material. She suggests ways in which dreams and visionary experiences (including those related to the 'subtle body') play an important and previously under-explored role in tantric understandings of the consort relationship.

Sight is both celebrated and denigrated in religion. In some contexts it is extolled as a source of knowledge and revelation. In others it is demonized as the road to illusion and idolatry. There is no single way that sight functions in religion, nor indeed a single way to study it. This edited volume brings together scholars from a wide range of disciplines-religious studies, anthropology, art history, film, and philosophy- to shed light on how the sense of sight shapes, and is shaped by, religion. Case studies range across both place and time, from narratives about Medusa in ancient Greek religion to spiritual explanations of sleepwalking in the Enlightenment to rituals of spirit possession in contemporary Brazil. In order to shed light on interconnected issues, the essays are grouped into three sections, moving thematically from darkness into light: 1) Obscurity 2) Altered States 3) Illumination. The contributors seek to avoid some of the historical pitfalls of Western discourses that hierarchize the senses, and in particular privilege and separate sight from the other senses, imagining it as an unimpeachable source of empirical knowledge. They present the ways in which sight transgresses such constructions, whether by being creatively misleading or taking on tactile qualities. Viewed in the context of lived religious experience, sight surfaces in multiple, unbounded ways. In a theoretically rich and self-reflective introduction, the volume editors set the stage by asking questions at the core of our discipline: What do we see, and-just as importantly-how do we see, when we study religion?

Sight is both celebrated and denigrated in religion. In some contexts it is extolled as a source of knowledge and revelation. In others it is demonized as the road to illusion and idolatry. There is no single way that sight functions in religion, nor indeed a single way to study it. This edited volume brings together scholars from a wide range of disciplines-religious studies, anthropology, art history, film, and philosophy- to shed light on how the sense of sight shapes, and is shaped by, religion. Case studies range across both place and time, from narratives about Medusa in ancient Greek religion to spiritual explanations of sleepwalking in the Enlightenment to rituals of spirit possession in contemporary Brazil. In order to shed light on interconnected issues, the essays are grouped into three sections, moving thematically from darkness into light: 1) Obscurity 2) Altered States 3) Illumination. The contributors seek to avoid some of the historical pitfalls of Western discourses that hierarchize the senses, and in particular privilege and separate sight from the other senses, imagining it as an unimpeachable source of empirical knowledge. They present the ways in which sight transgresses such constructions, whether by being creatively misleading or taking on tactile qualities. Viewed in the context of lived religious experience, sight surfaces in multiple, unbounded ways. In a theoretically rich and self-reflective introduction, the volume editors set the stage by asking questions at the core of our discipline: What do we see, and-just as importantly-how do we see, when we study religion?

No one is entitled to success; you have to work hard at it. Reflecting back on my life, I must say that providing your children with a definitive plan and giving them the tools to succeed in life by doing something positively constructive in life is relevant. My thoughts for writing this book have been culminating over the years and even though I never thought that I would write a book, I always had something to say. I figured writing a book would be the perfect platform to talk about what I have experienced about being disconnected and not knowing really what I wanted to do, so I did a little bit of everything. For some, they might think that doing a whole lot of things is interesting and audacious and other hand, some may view it pessimistically as being discombobulated. However, from my very own personal perspective, I view it as growth.

Are you familiar with the story about the caterpillar that turned into a butterfly and was gradually leaving its cocoon? If you interfere with the process of trying to free the butterfly from its cocoon, the interference becomes injurious to the butterfly and it will never fly. The lessons and the experiences of life can be bittersweet, but they make us who we are and eventually we become that butterfly who is ready to spread its beautiful wings and fly.

Drawing from social theory and the anthropology of religion, this book explores popular media’s fascination with dreams, vampires, demons, ghosts and spirits. Dreams, Vampires and Ghosts does so in the light of contemporary animist studies of societies in which other-than-human persons are not merely a source of entertainment, but a lived social reality. Films and television programs explored include Buffy the Vampire Slayer, Twin Peaks, Bram Stoker’s Dracula, Truly Madly Deeply and the films of Hitchcock. Louise Child draws attention to how they both depict and challenge ideas and practices rooted in psychology, while quality television has also facilitated a wave of programming that can explore the interaction of characters in complex social worlds over time. In addition to drawing on theories of film from Freudian psychology and feminist theory, Dreams, Vampires and Ghosts uses approaches derived from a combination of Jungian film studies and anthropology that offer fresh insights for exploring film and television. This book draws attention to explicit and subtle ways in which cinematic narratives engage with myth and religion while at the same time exploring collective dimensions to social and personal life. It advances new developments in genre studies and gender as well as contributing to the growing field of implicit religion using in-depth analyses of communicative dreaming, the shadow, and mystical lovers in film and television.