In the process of writing two short collections of light hearted material, (one published and one yet to be published), the author became acutely aware that he could not continue forward without addressing what he considered to be the most important issues of human existence. All of us have asked ourselves the questions, "What is the meaning of life" and "Why am I here"? Some have rejected the idea of an eternal soul, some are undecided, while others are largely unconcerned, but the author has chosen to embrace the concept and run with it. He believes there is a single overriding mission for every individual alive today. The sole purpose of this life is to prepare for the next one, and every person has been given the ability to control his own destiny. When compared to eternity, our lives are like a single knot in a rope that stretches around the world. From the foundation of the earth, a plan has been in place to allow humanity to share the wonders of eternity with the Creator of all things. Those who follow that plan will be rewarded accordingly, while those who prefer to separate themselves from the influence of a Higher Power, will be granted their wish in eternity. If this book convinces one person to follow the plan that leads to redemption, then it will have been well worth the effort.
In the process of writing two short collections of light hearted material, (one published and one yet to be published), the author became acutely aware that he could not continue forward without addressing what he considered to be the most important issues of human existence. All of us have asked ourselves the questions, "What is the meaning of life" and "Why am I here"? Some have rejected the idea of an eternal soul, some are undecided, while others are largely unconcerned, but the author has chosen to embrace the concept and run with it. He believes there is a single overriding mission for every individual alive today. The sole purpose of this life is to prepare for the next one, and every person has been given the ability to control his own destiny. When compared to eternity, our lives are like a single knot in a rope that stretches around the world. From the foundation of the earth, a plan has been in place to allow humanity to share the wonders of eternity with the Creator of all things. Those who follow that plan will be rewarded accordingly, while those who prefer to separate themselves from the influence of a Higher Power, will be granted their wish in eternity. If this book convinces one person to follow the plan that leads to redemption, then it will have been well worth the effort.
Given Guatemala’s record of human rights abuses, its legal system has often been portrayed as illegitimate and anemic. I Ask for Justice challenges that perception by demonstrating that even though the legal system was not always just, rural Guatemalans considered it a legitimate arbiter of their grievances and an important tool for advancing their agendas. As both a mirror and an instrument of the state, the judicial system simultaneously illuminates the limits of state rule and the state’s ability to co-opt Guatemalans by hearing their voices in court. Against the backdrop of two of Latin America’s most oppressive regimes—the dictatorships of Manuel Estrada Cabrera (1898–1920) and General Jorge Ubico (1931–1944)—David Carey Jr. explores the ways in which indigenous people, women, and the poor used Guatemala’s legal system to manipulate the boundaries between legality and criminality. Using court records that are surprisingly rich in Maya women’s voices, he analyzes how bootleggers, cross-dressers, and other litigants crafted their narratives to defend their human rights. Revealing how nuances of power, gender, ethnicity, class, and morality were constructed and contested, this history of crime and criminality demonstrates how Maya men and women attempted to improve their socioeconomic positions and to press for their rights with strategies that ranged from the pursuit of illicit activities to the deployment of the legal system.
The twenty-first century could well be Jung's century, just as the twentieth century was Freud's. Jung predicted the demise of secular humanism and claimed we would search for alternatives to science, atheism and reason. We would experience a new and even unfashionable appetite for the sacred. Educated people, however, would not return to unreconstructed religions, because these do not express the life of the spirit as discerned by modern consciousness. The sacred has developed a darker hue, and worshipping symbols of light and goodness no longer satisfies the longings of the soul. The new sacred cannot be contained by the formulas of the past, but nor can we live without a sense of the sacred. We stand in a difficult place: between traditional religions we have outgrown and a pervasive materialism we can no longer embrace. These changes in our culture have come sooner than Jung might have imagined. In his time Jung struck many as eccentric or unscientific. But his works speak to our time since we have experienced the full gamut of Jungian transformations: the unsettlement of Judeo-Christian culture, the rise of the feminine, the onslaught of the dark side, the critique of modernism and positivism, and the recognition that the Western ego is neither the pinnacle of evolution nor the lord of creation. A new life is needed beyond the ego, but we do not yet know what it will look like. The outbreak of strong religion and terrorism are signs of the times, but these are expressions of a distorted and repressed spirit, and not, one hopes, genuine pointers to the future. What the future holds is uncertain, but Jung's prophetic vision helps to prepare us for what is to come, and this will be of great interest to analytical psychologists and psychoanalysts, as well as to theologians, futurists, sociologists, and the general reader.
This title is the second volume in a four volume series on the cemeteries of Jackson and Sandy Ridge Townships in Union County, North Carolina. It contains information on 144 cemeteries and 27,524 graves.
Does the earth have a spirit or soul? Science and rationality have not taught us how to love or care for the earth. The mythic bonds to nature, such as those found in Aboriginal Australian cultures, appear to have real survival value because they bind us to the earth in a meaningful way. When these bonds are destroyed by excessive rationality or a collapse of cultural mythology, we are left alone, outside the community of nature and in an alienated state. Jung was one of the first thinkers of our time to consider the psychic influence of the earth and the conditioning of the mind by place. Inspired by his writings and those of James Hillman, the field of eco-psychology has arisen as a powerful new area of inquiry. Edge of the Sacred: Jung, Psyche, Earth contributes to global eco-psychology from an Australian perspective.
How will patterns of human interaction with the earth's eco-system impact on biodiversity loss over the long term--not in the next ten or even fifty years, but on the vast temporal scale be dealt with by earth scientists? This volume brings together data from population biology, community ecology, comparative biology, and paleontology to answer this question.
The book is a fascinating account of a surgeon "s odyssey into the spirit world of African healing. It is the story of his initiation as a sangoma and how his life has been changed and enriched by the experience. It includes photographs of the author "s training.
This book argues that, although secular and religious perspectives on disasters have often conflicted, today there are grounds for believing that the world’s major faiths have much to contribute to the processes of post-disaster recovery and future disaster risk reduction (DRR). It seeks to demonstrate how contemporary dialogues between theologians, disaster scholars and policymakers are defining new ways of working together. These explore how the resources of religious communities, e.g. buildings, human resources and finance, may be used to foster successful policies of DRR, particularly in the aftermath of earthquakes and volcanic eruptions. Musing on the relationships between religion and disasters has occurred for millennia and has affected many societies worldwide. In societies where the world’s major religions – Buddhism, Christianity, Hinduism, Islam, Judaism and Shinto – have been and remain dominant, attempting to find supernatural explanations for disasters has occurred throughout history and there have been many theologies seeking to explain why people suffer losses. It is argued that developments both within these traditions of faith and in how disasters are understood by the hazard research community of researchers and planners have allowed a new modus vivendi to emerge which emphasises both a recognition of religious worldviews by academic writers and disaster planners on the one hand, and a desire by people of faith and their leaders to be more fully committed to the goals of DRR. The book will appeal to those who are interested in the interface between disasters and theology across the principal religions of the world. This includes researchers and students in geology, geography, theology and religious studies. It will also be useful for specialist academic audience and the educated general reader.
Presenting the most up-to-date coverage on our knowledge of this society, The Oxford Encyclopedia of Mesoamerican Cultures is the first comprehensive and comparative reference source to chronicle Pre-Hispanic, Colonial, and modern Mesoamerica.Written for a wide audience, it is an invaluable reference for interested lay persons, students, teachers, and scholars in such fields as art, archaeology, religious studies, anthropology, Latin American culture, and the history of the region. Organized alphabetically, the articles range from500-word biographies to 7,000-word entries on geography and history to the legacy of the arts, writings, architecture, and religious rituals.An extensive network of cross-references, blind entries, and annotated bibliographies guide the reader to related entries within the Encyclopedia and provide the groundwork for further research.
The Lakȟóta are among the best-known Native American peoples. In popular culture and even many scholarly works, they were once lumped together with others and called the Sioux. This book tells the full story of Lakȟóta culture and society, from their origins to the twenty-first century, drawing on Lakȟóta voices and perspectives. In Lakȟóta culture, “listening” is a cardinal virtue, connoting respect, and here authors Rani-Henrik Andersson and David C. Posthumus listen to the Lakȟóta, both past and present. The history of Lakȟóta culture unfolds in this narrative as the people lived it. Fittingly, Lakhota: An Indigenous History opens with an origin story, that of White Buffalo Calf Woman (Ptesanwin) and her gift of the sacred pipe to the Lakȟóta people. Drawing on winter counts, oral traditions and histories, and Lakȟóta letters and speeches, the narrative proceeds through such periods and events as early Lakȟóta-European trading, the creation of the Great Sioux Reservation, Christian missionization, the Plains Indian Wars, the Ghost Dance and Wounded Knee (1890), the Indian New Deal, and self-determination, as well as recent challenges like the #NoDAPL movement and management of Covid-19 on reservations. This book centers Lakȟóta experience, as when it shifts the focus of the Battle of Little Bighorn from Custer to fifteen-year-old Black Elk, or puts American Horse at the heart of the negotiations with the Crook Commission, or explains the Lakȟóta agenda in negotiating the Fort Laramie Treaty in 1851. The picture that emerges—of continuity and change in Lakȟóta culture from its distant beginnings to issues in our day—is as sweeping and intimate, and as deeply complex, as the lived history it encompasses.
Presenting Mayan history from the perspective of Mayan women--whose voices until now have not been documented--David Carey allows these women to present their worldviews in their native language, adding a rich layer to recent Latin American historiography, and increasing our comprehension of indigenous perspectives of the past. Drawing on years of research among the Maya that specifically documents women's oral histories, Carey gives Mayan women a platform to discuss their views on education, migrant labor, work in the home, female leadership, and globalization. These oral histories present an ideal opportunity to understand indigenous women's approach to history, the apparent contradictions in gender roles in Mayan communities, and provide a distinct conceptual framework for analyzing Guatamalan, Mayan, and Latin American history.
This work tracks Carl Jung's life and spiritual development as the embodiment of the way of the Tao. Jung was well acquainted with the body of Tao knowledge—in his later years he was close to and worked with Wilhelm, a translator of the I Ching. Rosen finds that Jung's life and his psychology reveal the Tao at work. His description of the natural world of the psyche is similar to the natural world as described by Taoists. The essence of both philosophies is that the integration of opposites, such as shadow/persona and yin/yang, leads to wholeness. The Tao, Rosen holds, enabled Jung, who started out as a Freudian, to leave Freud in the major crisis of his life and to end up a more complete person. Rosens's book is modeled on the Tao Te Ching itself and invites readers to further explore the connection between Tao and Jung by looking to the works of the two themselves.
This 1996 book, based upon a vast range of documentary and secondary sources, shatters the disproven but persistent myth of the closed immobile village in the early modern period. It demonstrates that even in traditionalist Castile, pre-industrial village society was highly dynamic, with continuous inter-village, inter-regional, and rural-urban migration. The book is rich in human detail, with many vignettes of everyday life. Professor Vassberg examines such topics as fairs and markets, the transportation infrastructure, rural artisans and craftsmen, relations with the state, and life-cycle service. The approach is interdisciplinary, and pays special attention to how rural families dealt with economic and social problems. The rural Castile that emerges is a complex society that defies easy generalizations, but one which is unquestionably part of the general European reality.
Bacterial Endotoxic Lipopolysaccharides provides an up-to-date, two-volume review of the latest information regarding bacterial lipopolysaccharide structure and activities. These volumes cover the biochemistry, pharmacology, and pathophysiologic properties of endotoxins. The volumes also thoroughly discuss the strengths and weaknesses of new therapies for septic shock that are based on an immunological attack on endotoxins and the cytokines induced by endotoxins. All scientists involved in endotoxin research, clinical infectious disease specialists, and medical students interested in the pathogenesis of septic shock will find Bacterial Endotoxic Lipopolysaccharides invaluable as a reference resource.
Transhumanism is a recent movement that extols man’s right to shape his own evolution, by maximizing the use of scientific technologies, to enhance human physical and intellectual potential. While the name is new, the idea has long been a popular theme of science fiction, featured in such films as 2001: A Space Odyssey, Blade Runner, the Terminator series, and more recently, The Matrix, Limitless, Her and Transcendence. However, as its adherents hint at in their own publications, transhumanism is an occult project, rooted in Rosicrucianism and Freemasonry, and derived from the Kabbalah, which asserts that humanity is evolving intellectually, towards a point in time when man will become God. Modeled on the medieval legend of the Golem and Frankenstein, they believe man will be able to create life itself, in the form of living machines, or artificial intelligence. Spearheaded by the Cybernetics Group, the project resulted in both the development of the modern computer and MK-Ultra, the CIA’s “mind-control” program. MK-Ultra promoted the “mind-expanding” potential of psychedelic drugs, to shape the counterculture of the 1960s, based on the notion that the shamans of ancient times used psychoactive substances, equated with the “apple” of the Tree of Knowledge. And, as revealed in the movie Lucy, through the use of “smart drugs,” and what transhumanists call “mind uploading,” man will be able to merge with the Internet, which is envisioned as the end-point of Kabbalistic evolution, the formation of a collective consciousness, or Global Brain. That awaited moment is what Ray Kurzweil, a director of engineering at Google, refers to as The Singularly. By accumulating the total of human knowledge, and providing access to every aspect of human activity, the Internet will supposedly achieve omniscience, becoming the “God” of occultism, or the Masonic All-Seeing Eye of the reverse side of the American dollar bill.
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