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SWASTIKA the Pattern and Ideogram of Ideogram and Pattern The
Principal Investigators Exploring Prof. V. N. Giri the pattern and ideogram of Prof. Suhita Chopra Chatterjee Prof. Pallab Dasgupta Prof. Narayan C. Nayak Prof. Priyadarshi Patnaik pattern and ideogram of Prof. Aurobindo Routray SWASTIKA Prof. Arindam Basu Prof. William K. Mohanty Prof. Probal Sengupta Exploring the A universal principle Prof. Abhijit Mukherjee & of sustainability Prof. Joy Sen SWASTIKA of sustainability A universal principle SandHI INDIAN INSTITUTE OF TECHNOLOGY KHARAGPUR The Science & Heritage Initiative www.iitkgpsandhi.org INDIAN INSTITUTE OF TECHNOLOGY KHARAGPUR Exploring the pattern and ideogram of SWASTIKA A universal principle of sustainability SandHI The Science & Heritage Initiative INDIAN INSTITUTE OF TECHNOLOGY KHARAGPUR ii iii Advisor Prof. Partha P. Chakrabarti Director, IIT Kharagpur Monitoring Cell Prof. Sunando DasGupta Dean, Sponsored Research and Industrial Consultancy, IIT Kharagpur Prof. Pallab Dasgupta Associate Dean, Sponsored Research and Industrial Consultancy, IIT Kharagpur Principal Investigator (overall) Prof. Joy Sen Department of Architecture & Regional Planning, IIT Kharagpur Vide order no. F. NO. 4-26/2013-TS-1, Dt. 19-11-2013 (36 months w.e.f 15-1-2014 and 1 additional year for outreach programs) Professor-in-Charge, Documentation and Dissemination Prof. Priyadarshi Patnaik Department of Humanities & Social Sciences, IIT Kharagpur Research Scholars Group (Coordinators) Sunny Bansal, Vidhu Pandey, Tanima Bhattacharya, Shreyas P. Bharule, Shivangi S. Parmar, Mouli Majumdar, Arpan Paul, Deepanjan Saha, Suparna Dasgupta, Prerna Mandal Key Graphics Support Tanima Bhattacharya, Research Scholar, IIT Kharagpur Exploring ISBN: 978-93-80813-42-4 the pattern and ideogram of © SandHI A Science and Heritage Initiative, IIT Kharagpur Sponsored by the Ministry of Human Resources Development, Government of India Published in July 2016 SWASTIKA www.iitkgpsandhi.org A universal principle Design & Printed by Cygnus Advertising (India) Pvt. -
The Pagan Religions of the Ancient British Isles
www.RodnoVery.ru www.RodnoVery.ru The Pagan Religions of the Ancient British Isles www.RodnoVery.ru Callanish Stone Circle Reproduced by kind permission of Fay Godwin www.RodnoVery.ru The Pagan Religions of the Ancient British Isles Their Nature and Legacy RONALD HUTTON BLACKWELL Oxford UK & Cambridge USA www.RodnoVery.ru Copyright © R. B. Hutton, 1991, 1993 First published 1991 First published in paperback 1993 Reprinted 1995, 1996, 1997, 1998 Blackwell Publishers Ltd 108 Cowley Road Oxford 0X4 1JF, UK Blackwell Publishers Inc. 350 Main Street Maiden, Massachusetts 02148, USA All rights reserved. Except for the quotation of short passages for the purposes of criticism and review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher. Except in the United States of America, this book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, re-sold, hired out, or otherwise circulated without the publisher's prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser. British Library Cataloguing in Publication Data A CIP catalogue record for this book is available from the British Library Library of Congress Cataloging in Publication Data Hutton, Ronald The pagan religions of the ancient British Isles: their nature and legacy / Ronald Hutton p. cm. ISBN 0-631-18946-7 (pbk) 1. -
Modern Paganism in World Cultures ABC-CLIO Religion in Contemporary Cultures Series
Modern Paganism in World Cultures ABC-CLIO Religion in Contemporary Cultures Series Islam in World Cultures: Comparative Perspectives, R. Michael Feener, Editor Modern Paganism in World Cultures: Comparative Perspectives, Michael F. Strmiska, Editor Forthcoming Buddhism in World Cultures: Comparative Perspectives, Stephen C. Berkwitz, Editor Modern Paganism in World Cultures Comparative Perspectives Edited by MICHAEL F. STRMISKA Santa Barbara, California Denver, Colorado Oxford, England Copyright © 2005 by Michael Strmiska All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, except for the inclusion of brief quotations in a review, without prior permission in writing from the publishers. Library of Congress Cataloging-in-Publication Data Modern paganism in world cultures : comparative perspectives / Michael Strmiska, editor. p. cm.—(Religion in contemporary cultures) Includes bibliographical references and index. ISBN 1-85109-608-6 (hardcover : alk. paper)—ISBN 1-85109-613-2 (ebook) 1. Neopaganism. 2. Religion and culture. I. Strmiska, Michael. II. Series. BP605.N46M63 2005 299'.94—dc22 2005025963 070605 10987654321 This book is also available on the World Wide Web as an e-book. Visit http://www.abc-clio.com for details. ABC-CLIO, Inc. 130 Cremona Drive, P.O. Box 1911 Santa Barbara, California 93116–1911 Acquisitions Editor: Steven Danver Production Editor: Laura Esterman Editorial Assistant: Alisha Martinez Media Editor: Giulia Rossi Production Coordinator: Ellen Brenna Dougherty Manufacturing Coordinator: George Smyser This book is printed on acid-free paper. Manufactured in the United States of America Contents Contributors, vii Preface, ix Modern Paganism in World Cultures Comparative Perspectives Chapter One Modern Paganism in World Cultures: Comparative Perspectives Michael F. -
Theatre Magick: Aleister Crowley and the Rites of Eleusis
THEATRE MAGICK: ALEISTER CROWLEY AND THE RITES OF ELEUSIS DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University by Tracy W. Tupman, M.A. * * * * * The Ohio State University 2003 Dissertation Committee: Approved by Dr. Joy H. Reilly, Advisor Dr. Alan Woods ________________________________ Advisor Dr. Lesley Ferris Theatre Graduate Program ABSTRACT In October and November of 1910 seven one-act plays were produced at Caxton Hall, Westminster, London, under the collective title The Rites of Eleusis. These public productions were as much an experiment in audience and performer psychology as they were an exotic entertainment. Written, produced and directed by leading cast member, Aleister Crowley, The Rites of Eleusis attempted to present a contemporary interpretation of an ancient myth in order to reignite the role and importance of mysticism in modern society. Through exposing the audience to a variety of sensory stimuli such as incense, rhythmic music, dance, and poetry, it attempted to create within the audience itself an altered state of consciousness which would make them co-celebrants within the performance/ritual. As Crowley stated in the original broadsheet advertisements for the productions, the Rites were intended “to illustrate the magical methods followed by a mystical society which seeks for illumination by ecstasy.” But Crowley intended much more: he hoped the audience would not merely view an “illustration,” but experience an -
Paths Into Pagan Studies
Paths into Pagan Studies: Autobiographical Reflections [The Pomegranate 17.1-2 (2015) 72-80] ISSN 1528-0268 (print) doi: 10.1558/pome.v17i1-2.29756 ISSN 1743-1735 (online) The Pagan Studies Archipelago: Pagan Studies in a Cosmopolitan World Douglas Ezzy1 School of Social Sciences, University of Tasmania, Australia Private Bag 22, Hobart, Tasmania, 7001, Australia. [email protected] “’Who are you?’ said the Caterpillar. This was not an encouraging opening for a conversation. Alice replied, rather shyly, ‘I — I hardly know, sir, just at present — at least I know who I WAS when I got up this morning, but I think I must have been changed several times since then’.”2 I was mistaken for a Catholic as I was chatting about creation spiri- tuality to a professor who also happened to be a Catholic priest. At the end of an interview with a gay man living with HIV, he flirted with me and tried to pick me up. He thought I was gay. More than a decade ago, at the end of an introductory sociology class about reli- gion, a young Christian student asked me: “So what do you believe?” She really had no idea about my own religious practice. In my lec- tures I play my cards very close to my chest. In my publications, dis- closures about my own religious practice tend to be tucked away in footnotes and appendices that students don’t usually read. In one way I was being honest when I hedged my answer to the student. I remain uncertain about what I believe. -
Fylfot and Swastika
" FYLFOT AND SWASTIKA. BY THE EDITOR. FYLFOT^ is an old English word which is supposed to be a cor- ruption of the Anglo-Saxon fcower fot,^ i. e., four-foot. The change was perhaps effected because of its resemblance to the Saxon felafot, corresponding to the modern German Vielfuss, or perhaps to the Y.Xi%\\%\\ flyfoot, and it denotes a peculiar form of an equilateral cross with ends turned (Lpj) which among the Germanic tribes is said to have been sacred to Thor, the thunder- god, and is therefore, rightly or wrongly, also called the hammer- mark of Thor Scandinavian Horsegear.^ Gold Brooch. Island of Fyen. or the cross of Thor. The figure is an ancient pagan symbol and is now commonly called by its Sanskrit name swastika. The Sanskrit name "swastika" is derived from ^z/^" well and asti "welfare," or "hail," and may be translated as "a sym- bol of bliss and salvation." Max Miiller thinks that originally the swastika was a mere cross, for the word "to swastika oneself," means in the ancient Brahmanical literature what we now would call crossing oneself. 1 Also spelled Fil/ot. 2 Also wvitten/ztker and /yi/ier, corresponding to the Gothic _/idw6r, four. 3 Waring, Ceramic Art, pi. 44, fig. 16, pi. 42, fig. n. Wilson, Swastika, 867. r§ S FYLFOT AND SWASTIKA. 155 We read that a woman "swastikaed" her arms over her breast, or, when a person sits cross-legged, he is said to "swastika " his legs. Mr. Thomas Wilson's map of the distribution of the Swastika^ shows that it has been found wherever anthropologists have Gold Bracteate of Denmark.^ Spear-head Found in Sculptured Bronze Pin of Scandinavian Brandenburg, North Stone of Pre- Prehistoric Sword Scab- Germany. -
Glossary of Religious Terms
RELIGIOUS EDUCATION: GLOSSARY OF TERMS The South Gloucestershire SACRE has prepared this glossary as a reference aid to the teaching of RE and the use of the new Agreed Syllabus. It may appear cumbersome as a result of our desire to make it as comprehensive as possible. The information contained here has been gathered from a variety of sources and we cannot accept responsibility for the content. 1 CONTENTS Baha’i 3 – 12 Buddhist 13 -24 Christian 25 – 37 Church of Jesus Christ of Latter Day Saints (Mormons) 38 – 58 Confucianism 59 – 69 Ethics 70 – 81 Hinduism ` 82 – 89 Humanism 90 – 92 Islam 93 – 103 Jain 104 - 116 Jehovah’s Witnesses 117 - 124 Judaism 125 - 129 Pagan 130 - 137 Philosophy of Religion 138 - 142 Rastafarianism 143 - 149 Science and Religion 150 - 157 Shintoism 158 - 162 Sikhism 163 - 166 Taoism 167 - 168 Zoroastrianism 169 - 182 2 GLOSSARY OF BAHA’I TERMS Guide to Persian Names In the time of the Báb and Bahá'u'lláh, Persians did not use family names. To help distinguish one Alí from another, they used a system of honorifics added to the names. Family names eventually came into widespread use, but many of these honorifics can still be added to a person's name. Once they came into use, family names were frequently formed from place names. This was often done by adding an "í" to the end of the name of the town or region where the family lived. For example, a family from the city of Shiráz might have adopted a family name of Shirází. -
Contextualization of Adventism for India
Journal of the Adventist Theological Society, 13/2 (Autumn 2002): 1Ð14. Article copyright © 2002 by Gordon Christo. Staying Within the Boundaries: Contextualization of Adventism for India Gordon Christo Spicer College Introduction The Task. It has been said that contextualization must be Òtrue to the com- plete authority and unadulterated message of the Bible on the one hand, and it must be related to the cultural, linguistic, and religious background of the re- spondents on the other.Ó1 For Asia, the task has been described as Òthe insertion of Ôthe Christian religion minus European cultureÕ into an ÔAsian culture minus non-Christian religion.ÕÓ2 But this has been seen as an impossible task. Some have asked whether any Christian experience is culturally pureÑuncontaminat- ed by any cultureÑor whether the Òessence of the Christian gospelÓ can be dis- tilled from any cultural form such as Western Christianity, then embodied in a different culture.3 What makes this task of distilling the essence of Christianity from a given culture difficult is the wide boundaries of culture. The line that divides what is secular and religious in culture is hazy and includes a large gray area. What some consider secular may have religious significance behind it. For example, the simple greeting of folding the hands in namaste indicates obeisance to Òthe god within you.Ó Opinions vary regarding the extent to which contextualization is necessary. It has been argued that just as Christ assumed the human condition with Òall its 1 David J. Hesselgrave and Edward Rommen, Contextualization: Meanings, Methods, and Models (Grand Rapids: Baker, 1989), xi.