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SACRED SPACES and OBJECTS: the VISUAL, MATERIAL, and TANGIBLE George Pati
SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati BRAUER MUSEUM OF ART | APRIL 13 — MAY 8, 2016 WE AT THE BRAUER MUSEUM are grateful for the opportunity to present this exhibition curated by George Pati, Ph.D., Surjit S. Patheja Chair in World Religions and Ethics and Valparaiso University associate professor of theology and international studies. Through this exhibition, Professor Pati shares the fruits of his research conducted during his recent sabbatical and in addition provides valuable insights into sacred objects, sites, and practices in India. Professor Pati’s photographs document specific places but also reflect a creative eye at work; as an artist, his documents are also celebrations of the particular spaces that inspire him and capture his imagination. Accompanying the images in the exhibition are beautiful textiles and objects of metalware that transform the gallery into its own sacred space, with respectful and reverent viewing becoming its own ritual that could lead to a fuller understanding of the concepts Pati brings to our attention. Professor Pati and the Brauer staff wish to thank the Surjit S. Patheja Chair in World Religions and Ethics and the Partners for the Brauer Museum of Art for support of this exhibition. In addition, we wish to thank Gretchen Buggeln and David Morgan for the insights and perspectives they provide in their responses to Pati's essay and photographs. Gregg Hertzlieb, Director/Curator Brauer Museum of Art 2 | BRAUER MUSEUM OF ART SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati George Pati, Ph.D., Valparaiso University Śvetāśvatara Upaniṣad 6:23 Only in a man who has utmost devotion for God, and who shows the same devotion for teacher as for God, These teachings by the noble one will be illuminating. -
A Study of the Early Vedic Age in Ancient India
Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca. -
Creationism Debunked by Science and Reason
Creationism Debunked by Science and Reason Dan Dana www.dandana.us/atheism Preface This text was initially prepared under the title "An Atheist Critique of Pandeism,” an invited chapter for Pandeism: An Anthology, (John Hunt Publishing, 2016). The critique applies equally to creationism in general, and is presented here for readers whose interests lie beyond pandeism. Pandeism posits a creator-deity that became the universe itself upon its creation. As such, it is perhaps the most elemental creationist theology, sidestepping anti-evolution, "intelligent design," and other post-creation arguments favoring religion. In debunking pandeism by means of recent findings in cosmology and astrophysics, this reader- friendly article for the intellectually curious non-scientist also effectively debunks all forms of theistic creationism. In doing so, it convincingly exposes the falseness of supernaturalism, regardless of which religion is its partner in delusion. An Atheist Critique of Pandeism A complete definition of pandeism may be found elsewhere in this anthology. For the purpose of this critique, I will use this definition from Wikipedia: The belief that a creator deity became the universe and ceased to exist as a separate and conscious entity.1 As such, pandeism is a presuppositional theory attempting to explain the beginning of existence, the presupposition being that existence had a beginning at all. Here, “existence” is differentiated from “the universe,” and the Big Bang is differentiated from “the beginning of existence,” as will be discussed below. My view that pandeism is an erroneous theory rests on three contentions, which I shall elaborate: 1. There is no evidence that a creator deity ever existed. -
Myths of Survival and Heritage in Incan Religion
Viva Los Incas: Myths of Survival and Heritage in Incan Religion Emily Scarbrough ___________________________________________________________ Religion has taken on many forms throughout history, each revealing much about those who believed in them. In the Incan empire, religion was embraced as an explanation for natural phenomena and the formation of society. Religion served an important purpose as it developed into a complex set of myths that governed the empire. Their polytheistic religion had several deities who controlled how the world functioned, with most important of these gods controlling the sun. Looking at the mythology that developed in the Incan empire reveals unrelenting dedication to surviving as individuals and as a united society. Incan mythology seems to enshrine, above all else, a belief in preservation; the mythology suggests a belief in preserving the societal hierarchy, livelihood, and the lineage of the Inca leader. Standing as the cornerstone of Incan religion was Inti, the sun god. As the expression of the sun and light, Inti was responsible for the success of the harvest season. The sun gave life to maize, potatoes, and quinoa, which in turn ensured a steady food supply. While he did not create the Incas, he ensured their livelihood. To thank Inti, temples of the sun were built, prayers spoke, and tribute paid through the sacrifice of crops, llamas, and, in extreme cases, young children.1 Inti was also the subject of the most important of the many Incan festivals, Inti Raymi. Despite centuries of Spanish influence, the festival is still celebrated in modern day Peru, as a reminder of their Incan heritage. -
The Mayan Gods: an Explanation from the Structures of Thought
Journal of Historical Archaeology & Anthropological Sciences Review Article Open Access The Mayan gods: an explanation from the structures of thought Abstract Volume 3 Issue 1 - 2018 This article explains the existence of the Classic and Post-classic Mayan gods through Laura Ibarra García the cognitive structure through which the Maya perceived and interpreted their world. Universidad de Guadalajara, Mexico This structure is none other than that built by every member of the human species during its early ontogenesis to interact with the outer world: the structure of action. Correspondence: Laura Ibarra García, Centro Universitario When this scheme is applied to the world’s interpretation, the phenomena in it and de Ciencias Sociales, Mexico, Tel 523336404456, the world as a whole appears as manifestations of a force that lies behind or within Email [email protected] all of them and which are perceived similarly to human subjects. This scheme, which finds application in the Mayan worldview, helps to understand the personality and Received: August 30, 2017 | Published: February 09, 2018 character of figures such as the solar god, the rain god, the sky god, the jaguar god and the gods of Venus. The application of the cognitive schema as driving logic also helps to understand the Maya established relationships between some animals, such as the jaguar and the rattlesnake and the highest deities. The study is part of the pioneering work that seeks to integrate the study of cognition development throughout history to the understanding of the historical and cultural manifestations of our country, especially of the Pre-Hispanic cultures. -
Gods and Myths: Creation of the World
01/12/2016 Gods and Myths: Creation of the World 1 01/12/2016 Ancient Cosmology ‐ What was the shape of the Universe imaged by those ancient peoples to whom all modern knowledge of geography and astronomy was inacessible ? ‐ How did they conceive the form of the cosmos which accommodated not only the known face of the earth and the visible heavenly bodies, but also those other worlds ie. the realms of the dead, both blessed and damned, and the countries inhabited by gods and demons ? • In some cosmologies space inseparable from time : ‐ no account of the shape of the universe would make sense unless we know how it came to be so in the first place ‐ in other words, the cosmologies go along with creation myths ie. the creation of the universe is an essential feature of cosmology ‐ uniquely, this lead the Jewish (biblical and rabbinical) sources to the solution of a notion of linear time ‐ by contrast: • China: notion of creation not of prime importance • Greeks: not so interested in beginnings • Jains: uninterested in beginnings • India: time scales as vast as space, leading to the notion of cyclical time • Norse/Greeks/Chines: also cyclical time notion • 2 01/12/2016 Religious Cosmology ‐ A Way of explaining the Origin, History and Evolution of the Cosmos or Universe on the Religious Mythology of a specific tradition. ‐ Religious cosmologies usually include an act or process of creation by a creator deity or pantheon Creation Myth ‐ A symbolic narrative of how the world began and how people first became to inhabit it. -
1 UNIT 1 INTRODUCTION to THEISM Contents 1.0 Objectives
UNIT 1 INTRODUCTION TO THEISM Contents 1.0 Objectives 1.1 Introduction 1.2 Types of Theism 1.3 Kinds of Theism 1.4 Let Us Sum Up 1.5 Key Words 1.6 Further Readings and References 1.0 OBJECTIVES Is there a God? God is one or many? Do celestial beings (gods, angels, spirits, and demons) exist? Is there life after death? Is religion a need for modern human? If there is a God then why evil exists? Can man comprehend God? Can the human communicate with God? Does God answer prayers? There are many existential questions raised by humans in the realm of religion, spirituality and metaphysics. Theism is a philosophical ideology which answers the questions arose above in its affirmative. In simple words theism is an ideology that propagates belief in the existence of God or gods. The term ‘theism’ is synonymous to “having belief in God”. In the broadest sense, a theist is a person with the belief that at least one deity (God) exists. This God can be addressed as The Absolute, The Being, Ground of Being, The Ultimate, The World-Soul, the Supreme Good, The Truth, The First Cause, The Supreme Value, The Thing in Itself, The Mystery etc. Theism acknowledges that this god is a living being having personality, will and emotions. Theists believe in a personal God who is the creator and sustainer of life. The answers for the questions ‘Who is god?’ ‘What is god?’ are attempted by the theists. In discussing theism there arises another important question. It is like when was the human mind started to think about God? Many theistic theologians believe that “God consciousness” is innate in the human mind. -
Jewish Monotheism: the Exclusivity of Yahweh in Persian Period Yehud (539-333 Bce)
JEWISH MONOTHEISM: THE EXCLUSIVITY OF YAHWEH IN PERSIAN PERIOD YEHUD (539-333 BCE) by Abel S. Sitali A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Master of Arts in Biblical Studies We accept this thesis as conforming to the required standard Kent Clarke, PhD ............................................................................... Thesis Supervisor Dirk Buchner, D.Litt. ................................................................................ Second Reader TRINITY WESTERN UNIVERSITY Date (March, 2014) © Abel S. Sitali Table of Contents Introduction (i) Previous History of the Origin of Monotheism ---------------------------------------------------------------1 (ii) Thesis Overview -------------------------------------------------------------------------------------------------7 CHAPTER ONE POLYTHEISM IN THE ANCIENT NEAR EASTERN WORLD 1.1 Polytheism in the Ancient Near Eastern World---------------------------------------------------------------9 1.1.1 Polytheism in Canaanite Religion-----------------------------------------------------------------10 1.1.2 The Divine Council in the Ugaritic Texts--------------------------------------------------------11 1.2 Polytheism in Pre-exilic Israelite Religion------------------------------------------------------------------13 1.2.1 Israelite Religion in Light of its Canaanite Heritage--------------------------------------------13 1.2.2 Israelite Religion as Canaanite Religion—Identification Between El -
Recent Interpretations of God in British and American Philosophy
RECENT INTERPRETATIONS OF GOD s' IN BRITISH AND AMERICAN PHILOSOPHY BY JUVANTA HARPER KIRNER, B. A. (WELLESLEY) RECENT INTERPRETATIONS OF GOD IN BRITISH AND AMERICAN PHILOSOPHY. A THESIS PRESENTED TO THE FACULTY OF THE RICE INSTITUTE IN PARTIAL FULFILIMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS JUNE 1928 BY JUVANTA HARPER KIRNER, B. A. (WELLESLEY). CHAPTER I -1- Introduction. CHAPTER II -6- Conceptions of God in recent Idealism. 1. Webb’s non-absolutist conception of God's personality Emphasis on God's personality with stress on the personality of men. God as the Supreme Reality. Theological sources and implications of Webb's philosophy. 2. Sir Henry Jones' idea of God. The immanence of God. God as process. God as 'perfect's problem of reconciliation of these ideas. The relation of the finite self to God. Goodness of God. God as Love. 3. Pringle-Pattison's interpretation of God. God as the Absolute Experience. The problem of the finite self. Relation of the finite selves to God. God as Process. Man in Nature. Ethical aspects of selfhood. 4. The conception of God in the philosophy of Josiah Royce. The three aspects in the devlopment of Royce's idea of God. Royce's earliest conception of God. The World and the Individual stage. Individual life characterized by purpose. The relation of the Self to God. The ethical self and the attainment of Perfection. Philosophy of 'Loyalty'. 5. The Absolutism of Bernard Bosanquet. Social aspect of Bosanquet's philosophy. The Absolute, as the object deserving the religious attitude. Conception of the Individual. -
The Question of Henotheism (A Contribution to the Study of the Problem of the Origin of All Religions)
Archim. Grigorios D. Papathomas The Question of Henotheism (A contribution to the study of the problem of the origin of all religions) To; lakwnivzein ejsti; filosofein . The existence of henotheism in ancient religion is Brevity is the soul of wit. a historical fact, the detailed study of which contra- (Hellenic proverb). dicts the accepted scientific position on the question of the origin of religion. Furthermore, it puts the problem into a new perspective and casts doubt upon the monism of dilemma: polytheism or monothe- Antiquitas sine veritate ism? (1) What, then, is henotheism? (2) Where can it vetustas erroris est . be found? (3) What does it consist of? The three ARCHIM. GRIGORIOS (St Cyprien, Epistula 74). parts of this study are concerned with the examina- D. PAPATHOMAS tion of these questions. Institute Saint-Serge, Paris JSRI No. 2 /Summer 2002 198 *** day, and has been disregarded for the last century. Only general discussion concerning this subject char- 1. Henotheism is a neologism, yet it may be de- acterize the critical works devoted to it. L. Philippidis fined and described as a form of religion which was agrees with him about the form of henotheism, but ignored until a century ago. For the majority of scien- says only that it was a transitional stage. tists, henotheism is identified with polytheism. How- ever, it is different from polytheism, though in fact it *** is sometimes difficult to distinguish between them. Henotheism was a form of worship of a Supreme 2. In the history of religion, events show a pro- God, unique among and above a number of other gressive emergence of elementa numina. -
A Brief Introduction to Hinduism
1 A Brief Introduction to Hinduism By design, I began writing this chapter in a particularly auspicious place: sitting on the roof of my hotel in Varanasi, India, looking out over the Ganges River. Figure 1.1. On the banks of the Ganges, Varanasi, India, March 2012 The city of Varanasi (formerly called Benares) is one of the holiest cities in India, believed to have been founded by the god Shiva. It is sanctified by its proximity to the river Ganges, which is worshiped as a goddess who has the power both to purify sins and release a soul from the cycle of birth and death. 11 12 | Finding God among Our Neighbors Millions and millions of pilgrims come here every year to bathe in the purifying waters, to die and be cremated on the banks of the river, and to worship in the temples scattered throughout the city. Though certainly touched by modernity, Varanasi continues to present an ancient face of Hinduism; and it was there, walking among sadhus, beggars, and pilgrims, that I began to think about how to introduce Hinduism to Christians. It is no easy task. Of the five major world religions (Hinduism, Judaism, Buddhism, Christianity, and Islam), it is certainly the case that Hinduism is both the least known and the least experienced by most Americans. This state of ignorance cannot continue, however, as the Hindu population both in the United States and worldwide continues to grow. Hinduism is the third largest religion in the world, behind Christianity and Islam. The majority of Hindus are located in India (95 percent, according to one source1) and Nepal, a secular state though constitutionally Hindu, but Hinduism is on the rise in the United States as well, primarily due to immigration. -
An Atheist Critique of Pandeism 1
Title: AN ATHEIST CRITIQUE OF PANDEISM 1 Time stamp: 4/11/16 7:53 AM Note to friends and reviewers: I was invited to write this critique as part of a forthcoming book entitled Pandeism: An Anthology, which will be published by John Hunt Publishing in late 2016. I would appreciate your critical comments and suggestions. I will maintain the current version (watch for time stamp updates) of the manuscript at www.dandana.us/atheism/pandeism in both PDF and in MSWord formats. You may use the “track changes” feature of MSWord to insert your comments and suggestions, and return the document to me by email. Or, you may simply send your suggestions by email. Thank you, ~ Dan ~ [email protected] ***************** REFRESH YOUR BROWSER IF YOU HAVE VIEWED THIS PAGE PREVIOUSLY ***************** D R A F T A complete definition of pandeism may be found elsewhere in this anthology. For the purpose of this critique, I will use this definition from Wikipedia: The belief that a creator deity became the universe and ceased to exist as a separate and conscious entity1. As such, pandeism is a presuppositional theory attempting to explain the beginning of existence, the presupposition being that existence had a beginning at all. Here, “existence” is differentiated from “the universe,” and the Big Bang is differentiated from “the beginning of existence,” as will be discussed below. My view that pandeism is an erroneous theory rests on three contentions, which I shall elaborate: 1. There is no evidence that a creator deity ever existed. 2. Pandeism is not compatible with science.