Eleusis: Archetypal Image of Mother and Daughter
... In religious ceremonies, ancient and modern, there is almost always a routine gathering place where rituals and services are performed (Collins, 1990(Collins, , 2014Schwartz, 2018). Sacrifices and offerings are other attributes of the ceremonial spiritual context (Csordas & Lewton, 1998;Kerényi & Kerényi, 1991;Muraresku, 2020). ...
... These concoctions, sometimes mixed into an alcohol-based medium such as wine or beer, are understood as a power, sacred medicine, a medium for divine contact and healing. In fact, the evidence has had some scholars referring to some ancient communal spiritual activities as prehistoric drug rituals (Burkert, 1985;Kerényi & Kerényi, 1991;Muraresku, 2020). Modern and historical practitioners take the position that the sacrament is imbued with a Divine being or even God him/herself (Goldman, 2010(Goldman, , 2014Mayerson, 2001;Müller, 1847;Muraresku, 2020;Ruck et al., 1979). ...
... The Greek Mysteries of Eleusis reference the elements of the rituals as things said "legomena', things done "dromena", and things shown "deiknumena" (Muraresku, 2020, p. 42). Visions inspired by entheogens are often the vehicle for accessing the spiritual realm and the knowledge that resides there (Alverga, 2010;Goldman, 2010;Kerényi & Kerényi, 1991;Labate & MacRae, 2016;Muraresku, 2020;Richards, 2015;Wasson, 1957). The ritual practices open those who partake of these forces, providing access to a gateway of knowledge not normally accessible to humans (Goldman, 2010(Goldman, , 2014Richards, 2015;Tupper & Labate, 2014). ...
The outcomes of recent psychedelic research have been attracting more public attention in the media along with more private funding. This research is primarily being conducted in a clinically administered setting while attention to context has largely been ignored. Entheogens have been used by indigenous peoples in ritual settings as far as recorded history can be found. Modern clinical use has only been occurring within the last century. This leaves much to explore in terms of the context in which such a potent treatment has effect. This manuscript conceptualizes entheogenic spiritual rituals as ancient libraries of healing knowledge. It examines the therapeutic use of psychedelics from both the biomedical perspective of the diagnosis and treatment model contrasted with the ritual context. It discusses a number of explicit and implicit ritual attributes that may play a role in the healing process. Additionally, the manuscript identifies cultural assumptions of healing embedded in psychedelic study in favor of mechanistic causation that could be affecting a dismissal of the value of the ritual context. The paper proposes considerations for alternative research design philosophy along with the notion that spiritual rituals viewed as ancient libraries of healing knowledge may introduce hypotheses that current scientific bias is preventing researchers from realizing.
... Twice the man, Homer Barron (baron is "from Old French, from medieval Latin baro, baron 'man, warrior', probably of Germanic origin" (OED)) constructs twice the home for Emily who is, in fact, a man (English feminine form of Aemilius, from Latin "rival"). In that case she is the virgin earth who gives birth to a new sun in the single combat of the old sacred king and a rival claimant to the throne, described by James Fraser (Fraser 1994), North and South, Winter and Summer. In the same manner the right to the hand of the princess is determined by a race-cf. ...
This paper analyses the relation between the authorial and textual subject of Ode I 9, Vides ut alta, and Ode II 19, Bacchum in remotis, as a means of transition from a figurative represented world to an author’s experience of the creative process, understood as Horace’s attempt to capture the creator’s natural need to transform this key experience into an act of poetic communication. As a starting point for analysis, the construction of the subject-bard (vates) and the topics of poetic frenzy (ingenium, insania, mania) shaping the poet’s image as a medium between the divine sphere of inspiration and the poetic communication turned towards the sender were adopted.
The paper discusses the landscapes of Apollo, Hermes, Pan, and Demeter in the Homeric hymns, analysing how particular landscape representations articulate the gods’ functions and identities, their relationship to humanity and the structure of the Olympic cosmos. It is argued that an in-depth examination of the representation of landscape in Ancient literature reveals patterns of representation that contribute to a deeper understanding of the religious worldview of the ancient Greeks.
The Te’omim cave is situated on the western edge of the Jerusalem Hills. The cave consists of the main hall (approximately 50×70 meters with a maximum height of about 10 meters). Several passages lead from the main hall to other small chambers and systems of crevices. The cave detailed description is presented. The Te’omim cave has been researched by archaeologists since the late 19th century till now. Modern excavations discovered multiple artifacts of various periods of time, including Neolith, Bronze and Iron Ages, Roman and Byzantine periods and etc. Recent finds are described in the paper. In the antique times calcite deposits in the cave main hall were quarried to produce “calcite alabaster”. This is the first “alabaster” quarry known in the southern Levant. Quarry faces, toolmarks and unfinished blocks remained, and they are described in the paper.
This paper discusses the relationship between time and salvation that exists in the Christian liturgy, in which time possesses two characteristics. One is its sacredness, and the other is a special property that does not exist outside the liturgy but derives directly from its anamnetic dimension: it is a “medium” and an “existential context” of the real salvation delivered and still being delivered by Christ. The author begins with a reflection on time in cultural anthropology and the history of religion, demonstrating unambiguously that, since the earliest of days, disparate cultures and religions have shared the conviction that time is sacred. He then goes on to address the biblical concept of time which has fundamentally contributed to a fuller understanding of the essence and nature of liturgical time as the καιρός of salvation. It is in the liturgy of the Church—the final earthly stage in the history of salvation—that the salvific, effective and real encounter between God’s eternity and human life takes place. The Christian liturgy is an otherworldly act of salvation in worldly space and time, a manifestation of the “fullness of time.” The paper also attempts to offer a preliminary juxtaposition of the theological understanding of liturgical time with the findings of modern physics concerning the understanding and description of time. This may serve to stimulate further, more in-depth biblical and theological (and in particular theologico-liturgical) reflection on the phenomenon of time, and perhaps even a new look at the phenomenon of time on the part of modern physicists.
This appendix integrates and is essential to the comprehension of Pagan Traces
O presente ensaio propõe uma interpretação minuciosa do Tema T, “Cecília entre os Leões”, do romance Avalovara, de Osman Lins. Complexo, multifacetado e engenhosamente elaborado, o romance convida a uma investigação detida e circunstanciada de cada um de seus giros e voltas. O Tema T mostra-se dotado de notáveis peculiaridades simbólicas e narrativas que procuramos elucidar com algumas conexões mitológicas e sobretudo com as lições aprendidas na técnica prefigurativa de construção do drama trágico Agamêmnon, de Ésquilo. O conceito de birrefringência, por sua vez, é extraído do próprio romance, uma vez que se mostra fecundo e propício para o aclaramento hermenêutico de um Tema que tem na duplicidade o seu centro cordial.
In the course of his talk on Eros, the first in the Symposium, Phaedrus embarks on a demonstration of the ability of love to prompt people to noble and courageous deeds. Although the context of the discussion of love in the Symposium is primarily homosexual, “the most remarkable feature” of Phaedrus's speech, as William K. C. Guthrie puts it, is that the exemplary figure illustrating his thesis is a woman. Alcestis, the wife of Admetus king of Therae, was the only one among her husband's relatives who volunteered to die in his stead:
In this essay I will present the value of allowing a place for initiatory passage in our hermeneutical activities. The illustration provided, an interpretation of the Mother and Daughter archetype, is in this case dependent on synchronistic awareness. After this illustration is addressed, the concepts "consciousness of sentiment", "body-felt consciousness" and "contactful interpretations" are introduced and considered as they inform what can be yielded from a transformation (of interpretation or of self) which is impelled by passing through initiation. I use the word "initiation" in this essay in its major sense: it is an undergoing in life which produces a decisive alteration of consciousness equal to a basic change in existential condition. 1 I am not using the term "existential" philosophically - rather, I use it to mean a particular existence in the sense of the fact that an existence endures precisely as it is, and not otherwise. Then, if it becomes otherwise, it no longer is as it ,was. Initiation, from early times, has signified introduction into a secret. After initiation, the state of "having seen" has been attained. 2 The context in which I came to understand about initiation in hermeneutics was in one of my graduate seminars. In that particular year my working rifle for my own project was Black Earth, a working title intended to signify the subject of vital transformation: "black earth" is the translation of AI Kemia, the ancient name of Egypt from which our modem word "alchemy" derives. And in that year one of the ideas which we, the participants, were trying to conceptualize was the practice of living in the "feminine" independent of gender. Such a feminine is akin to the well-known concept of the anima which refers to the feminine element that exists in humanity and which remains largely unconscious. 3 Anima is the Latin word "soul" in the feminine gender. But that year, because we were following what arose for us in the seminar rather * Part of this work was presented to the Canadian Association for Hermeneutics and Post-modem Thought in Winnipeg, Canada, 1986.
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