The Divine Feminine in Christianity
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A Birthday Book of Precepts and Axioms
Helena Petrovna Blavatsky Gems from the East A Birthday Book of Precepts and Axioms Gems from the East.docm v. 98.17, www.philaletheians.co.uk, 23 February 2021 Page 1 of 64 BLAVATSKY SPEAKS SERIES A BIRTHDAY BOOK OF PRECEPTS AND AXIOMS The Dew is on the lotus! — Rise, Great Sun! And lift my leaf and mix me with the wave. Om mani padme hum, the Sunrise comes! The Dewdrop slips into the shining Sea! 1 — EDWIN ARNOLD Foreword by the Series Editor Food sustains the body, desire feeds the mind, compassion-sacrifice nourishes the spirit. “The gods being nourished by worship with sacrifice, will grant you the en- joyment of your wishes,” says Krishna.2 Few have sacrificed more than Madame Blavatsky. In June 1890, having completed the monumental task of elucidating intricate correspondences between the world’s major religions and philosophies, from a hoary past to the modern day, Madame Blavatsky compiled 365 pearls of perennial wisdom under the unassuming title Gems from the East — a series of self-evident truths, one for each day of the year. This collection of axioms and precepts, doubling as a birthday book, was an astute ploy to prevent it from falling into oblivion. Yet, with a notable exception in 1948 when the Theosophical University Press in California republished Gems from the East in a beautifully illustrated pocket book, the Gems have remained out of print. A facsimile of the latter edition was subsequently included by Boris de Zirkoff in his H.P. Blavatsky Collected Writings, Vol. XII, pp. 421-76. -
Date of Gautama Buddha's Disincarnation
Date of Gautama Buddha’s disincarnation Date of Gautama Buddha’s disincarnation v. 18.10,, www.philaletheians.co.uk, 17 March 2018 Page 1 of 16 BUDDHAS AND INITIATES SERIES HP BLAVATSKY ON SHAKYA MUNI’S PLACE IN HISTORY Part 1. By Helena Petrovna Blavatsky From Blavatsky Collected Writings, (ENQUIRIES SUGGESTED BY SINNETT’S “ESOTERIC BUDDHISM”) Vol. V, Question VII: Philological and Archaeological “Difficulties” — Shakya Muni’s Place in History; pp. 241- 59. No Orientalist — save perhaps, the same wise, not to say deep, Prof. Weber — oppos- es more vehemently than Prof. Max Müller Hindu and Buddhist chronology. Evident- ly — if an Indophile he is not a Buddhophile, and General Cunningham — however independent otherwise in his archæological researches — agrees with him more than would seem strictly prudent in view of possible future discoveries.1 We have then to refute in our turn this great Oxford professor’s speculations. To the evidence furnished by the Purānas and the Mahāvansa — which he also finds hopelessly entangled and contradictory (though the perfect accuracy of that Sinha- lese history is most warmly acknowledged by Sir Emerson Tennent, the historian) he opposes the Greek classics and their chronology. With him, it is always “Alexander’s invasion” and “Conquest,” and “the ambassador of Seleucus Nicator — Megasthenes” — while even the faintest record of such “conquest” is conspicuously absent from Brāhmanic record; and, although in an inscription of Piyadasi are mentioned the names of Antiochus, Ptolemy, Magas, Antigonus, and even of the great Alexander himself, as vassals of the king Piyadasi, the Macedonian is yet called the “Conqueror of India.” In other words, while any casual mention of Indian affairs by a Greek writer of no great note must be accepted unchallenged, no record of the Indians, literary or monumental, is entitled to the smallest consideration. -
Shankara Was a Contemporary of Patanjali and His Chela
Shankara was a contemporary of Patanjali and his chela Shankara was a contemporary of Patanjali and his chela v. 17.11, www.philaletheians.co.uk, 3 April 2018 Page 1 of 20 BUDDHAS AND INITIATES SERIES SUBBA ROW ON SHANKARA’S DATE AND DOCTRINE Contents Subba Row on Shankara’s date and doctrine A question about Sri Shankaracharya’s date of birth 3 Reply by Tallapragada Subba Row Shankara was born in 510 BC, 51 years and 2 months after the date of Buddha’s nirvana. He had nothing to do with Buddhist persecution. 3 De Zirkoff on the higher sources of Subba Row’s reply Shankara was a contemporary of Patanjali and his chela v. 17.11, www.philaletheians.co.uk, 3 April 2018 Page 2 of 20 BUDDHAS AND INITIATES SERIES SUBBA ROW ON SHANKARA’S DATE AND DOCTRINE A question about Sri Shankaracharya’s date of birth1 From Blavatsky Collected Writings, (INQUIRIES SUGGESTED BY MR. SINNETT’S “ESOTERIC BUDDHISM” – QUESTION No. 8) V, p. 140. Śamkarāchārya’s date is variously given by Orientalists, but always after Christ. Barth, for instance, places him about 788 A.D. In Esoteric Buddhism he is made to succeed Buddha almost immediately.2 Can this discrepancy be ex- plained? Has not Śamkarāchārya been usually classed as Vishnuite in his teaching? And similarly has not Gaudapāda been accounted a Sivite, and placed much later than Esoteric Buddhism 3 places him? We would willingly pursue this line of inquiry, but think it best to wait and see to what extent the Adepts may be willing to clear up some of the problems in Indian religious his- tory on which, as it would seem, they must surely possess knowledge which might be communicated to lay students without indiscretion. -
Background Information 1
BACKGROUND INFORMATION 1. Centennial candle, Motherhouse, 1988. 2. Father Ivo Schaible, SDS; stained glass window in convent chapel, Münster (D). 3. Statue of Father Jordan in the courtyard of the convent at Steinfeld (D). Bronze, cast from an original by Ferdinand Seeboeck of 1930/31. 5. GURTWEIL, the origin of the name goes back to a Merovingian-Frankish settlement: GURTWILA (CURTVILLA) - curtis - a large estate (at the place of the castle) - villa, villare - a small hamlet (North to the estate a few houses, the villa) The first written document regarding GURTWILA dates from 873. It testifies to the fact that Count Adibreht made Gurtweil over to the Monastery of Rheinau; about 20 years later, it belongs to the Monastery of St. Gallen (CH); by the end of the 12th century St. Gallen had lost its rights over Gurtweil in favour of 'secular' Lords. In 1646 the property was sold to the Monastery of St. Blasien. With the secularization and the suppression of the Monastery, the area fell to Baden in 1807, and much of the property was sold to individuals. (cf. LEO BERINGER, Geschichte des Dorfes Gurtweil, 1960, S. 25f) 6. The house was owned by the Jordan family from 1842-1894. After 1878, it was built up with bricks, the windows on the first floor and the outside stairway were added, and the roof was covered with tiles. Because of debts, Father Jordan's brother Martin had to sell it in auction in 1894. Josepha Griesser re-sold it to Leo Müller already in 1895. (cf. DSS XIII, p. -
Tallapragada Subba Row 1
NOTE SULLO HAṬHAYOGA di Tallapragada Subba Row 1 Revisione, traduzione e note di Dario Chioli Per capire l’importanza storica di questo testo, bisogna tener presente che i primi studi sul Tantra di Arthur Avalon (alias John Woodroffe) uscirono nel 1913. Generalmente si pensa che in precedenza si potessero leggere solo cose alquanto confuse o di segno negativo, e si afferma che Avalon sia sta- to il primo a presentare il Tantra all’occidente in modo competente. Tuttavia questo breve articolo fu pubblicato nel 1886, e in esso lo schema base del Kuṇḍalinīyoga è accuratamente tratteggiato, ventisette anni prima dei libri di Avalon.2 Nella presente riproduzione sono stati corretti i molti refusi, presenti in ambedue le edizioni inglesi, e si è applicata per il sanscrito la trascrizione scientifica. Notes on Haṭha Yoga Note sullo Haṭhayoga by Tallapragada Subba Row di Tallapragada Subba Row Notes of a conversation with the Solar Sphinx Note di una conversazione con la Sfinge Solare THE suṣumnā is connected with the tube that La suṣumnā è connessa con il tubo che corre at- runs through the centre of the spine. It is a sort traverso il centro della colonna spinale. È una of vein of magnetic electricity, and the energy specie di vena di elettricità magnetica, e passing through the suṣumnā is a stream of vital l’energia che attraversa la suṣumnā è una corren- electricity. The tube above-mentioned is con- te di elettricità vitale. Il tubo summenzionato è nected with the ventricles of the brain. connesso con i ventricoli del cervello. The suṣumnā begins with the mūlādhāram and La suṣumnā inizia col mūlādhāra e termina nel ends in sahasrāram. -
Fall 2016, Volume 12, Number 3
Fall 2016, Volume 12, Number 3 The Esoteric Quarterly An independent publication dedicated to the trans-disciplinary investigation of the esoteric spiritual tradition. ______________________________________________________________________ Esoteric philosophy and its applications to individual and group service and the expansion of human consciousness. Washington, DC, USA. www.esotericquarterly.com e-mail: [email protected] The Esoteric Quarterly The Esoteric Quarterly is an online, peer-reviewed, international journal, published by The Esoteric Quarterly Inc., a non-profit corporation based in Washington, DC. It is registered as an online journal with the National Serials Data Program of the Library of Congress. International Standard Serial Number (ISSN) 1551-3874. Further information about The Esoteric Quarterly, including guidelines for the submission of articles and review procedures, can be found at http://www.esotericquarterly.com. All corres- pondence should be addressed to [email protected] Editorial Board Editor-in-Chief: Donna M. Brown (United States) Editor Emeritus: John F. Nash (United States) Alison Deadman (United States) Celeste Jamerson (United States) Katherine O'Brien (New Zealand) Miguel Malagreca (Italy) Facebook Administrator Miguel Malagreca (Italy) Copyright © The Esoteric Quarterly, 2016. All rights reserved. Copies of the complete journal or articles contained therein may be made for personal use on condition that copyright statements are included. Commercial use or redistribution without the permission of The Esoteric Quarterly is strictly prohibited. Note that the copyright volumes 1 thru 8 copyright remain with the School for Esoteric Studies. Fall 2016 The Esoteric Quarterly Contents Volume 12, Number 3. Fall 2016 __________________________________________________________________________ FEATURES Editorial 4 Publication Policies 5 Letters to the Editor 6 Poems of the Quarter 11 “The Last Incarnation” and “Arahat,” by Adam A. -
Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot
Quidditas Volume 38 Article 5 2017 “Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot Todd P. Upton Denver, Colorado Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Upton, Todd P. (2017) "“Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot," Quidditas: Vol. 38 , Article 5. Available at: https://scholarsarchive.byu.edu/rmmra/vol38/iss1/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Quidditas 38 (2017) 37 “Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot Todd P. Upton Denver, Colorado In the crusading era of the Twelfth Century, a majority of Latin sermons presented Jerusalem as a visio pacis (“vision of peace”) that maintained an original characterization of the city made by Pope Urban II’s 1095 sermon at Clermont that launched the First Crusade. This essay dem- onstrates significant ways in which Garnerius of Rochefort and Adam the Scot transformed that visio pacis by the end of the twelfth century. For Garnerius (d. 1215)—a bishop at Langres (in northeastern France) from 1193 who wrote against the Amaurian pantheistic heresy, and died at Clairvaux—the traditional Augustinian visio spiritualis of Jerusalem was reversed, in that Garnerius saw not a celestial or even idealized earthly city, but a physical Jerusalem whose “dwellers in shadows” were practic- ing abominations in the eyes of the Lord. -
Esoteric Philosophy and Its Applications to Individual and Group Service and the Expansion of Human Consciousness
Winter 2007 The Volume 3 Esoteric Number 1 A publication of the School for Esoteric Quarterly Studies Esoteric philosophy and its applications to individual and group service and the expansion of human consciousness. The School for Esoteric Studies. 275 S. French Broad Avenue, Asheville, North Carolina 28801, USA. www.esotericstudies.net/quarterly; e-mail: [email protected]. `The Esoteric Quarterly The Esoteric Quarterly is published by the School for Esoteric Studies. It is registered as an online journal with the National Serials Data Program of the Library of Congress. International Standard Serial Number (ISSN) 1551-3874. Further information about The Esoteric Quarterly, including guidelines for the submission of articles and review procedures, can be found at: www.esotericstudies.net/quarterly. All corres- pondence should be addressed to [email protected]. Editorial Board Donna M. Brown (United States) Barbara Domalske (United States) Gail G. Jolley (United States) Bruce Lyon (New Zealand) Kathy Newburn (United States) Robert G. Waggener (United States) Editor in Chief: John F. Nash Copyright © The Esoteric Quarterly, 2007. All rights reserved. Copies of the complete journal or articles contained therein may be made for personal use on condition that copyright statements are included. Commercial use without the permission of The Esoteric Quarterly and the School for Esoteric Studies is strictly prohibited. Winter 2007 The Esoteric Quarterly Contents Volume 3, Number 1. Winter 2007 Page Page Features Book Reviews Editorial 5 Sophia Sutras: Introducing 51 Mother Wisdom Publication Policies 6 by Carol Parrish-Harra Quotes of the Quarter 6 The Heart of Islam 52 Articles by Seyyed Hossein Nasr The Compass of Light, Vol. -
Ucin1128100652.Pdf (9.07
UNIVERSITY OF CINCINNATI Date:___________________ I, _________________________________________________________, hereby submit this work as part of the requirements for the degree of: in: It is entitled: This work and its defense approved by: Chair: _______________________________ _______________________________ _______________________________ _______________________________ _______________________________ THE GEOGRAPHY OF MARIAN SHRINES IN THE UNITED STATES: A PRELIMINARY COMPARISON WITH WESTERN EUROPE A dissertation submitted to the Division of Research and Advanced Studies of the University of Cincinnati in partial fulfillment of the requirements for the degree of DOCTORATE OF PHILOSOPHY (Ph.D.) in the Department of Geography of the College of Arts and Sciences 2004 by Joanne E. Blewett B.S., University of Cincinnati, 1991 M.A., University of Cincinnati, 1994 Committee: Roger M. Selya, Ph.D., Chair Nicholas Dunning, Ph.D. David C. Lundgren, Ph.D. Wolf Roder, Ph.D. Abstract. From the beginnings of human history, people have designated particular locations as sacred and traveled to them in a pilgrimage. When Christianity became the official religion of the Roman Empire in 314 CE, Christian shrines emerged very soon at martyrs’ tombs and other places of historical importance in development of this religion. The distribution of physical relics created many of the Christian shrines in Western Europe. Popular belief concerning Mary began to evolve upon Jesus’ death; and in turn, most of these beliefs were adopted into Roman Catholic doctrine and became Mariology or Marianism, the veneration of Mary. In Western Europe, a number of shrines were created from an apparition of Mary to local people, and with any shrine’s approval by the institutional Church, it gained an international reputation and following; shrines not granted this approval by the Church have remained less internationally well-known and mostly locally based. -
CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Coales, Thomas Thompson - Constantia by James Strong & John Mcclintock
THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE Coales, Thomas Thompson - Constantia by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 Coales, Thomas Thompson an English Congregational minister, was born at Aldwinkle, Northamptonshire, in 1784 or 1785. He studied at Cheshunt College, and labored successively at Ashbourne, Birmingham, Thrapston, Ebley, Gower, Hereford, Sleaford, St. Ives, Middleton, Kidderminster, Alfriston, Farringdon, and East Gripstead. In 1850 he returned to Ashbourne, where he remained till his death, October 26, 1853. See (Lond.) Cong. Year- book, 1855, page 209. Coan, George Whitefield, D.D. a Presbyterian minister, was born at Bergen, Genesee Co., N.Y., December 30, 1817. He graduated from Williams College in 1846, and from the Union Theological Seminary in 1849; was licensed to preach, and ordained June 6 of the same year. He selected Persia as the field of his labors, and in October he sailed for Ooroomiah, where he continued the labors of Perkins, Grant, Stoddard, Fisk, and Rice. After thirteen years of labor there his health failed, and he was compelled to return to America, but, two years later, having recruited his strength, he again sought his mission field, in 1864. Ten years of faithful toil again broke his health, and once more he sought its restoration in his native clime. -
Synthesis and Reflections: the Celestial Mary
Chapter 10. Synthesis and Reflections: The Celestial Mary Chapter 10 Synthesis and Reflections: The Celestial Mary hapter 10 identifies and examines the qualities of the “celestial Mary”: the subject of Chris- tian devotion and doctrine and modern esoteric teachings. Along with Chapter 9 it presents C Mary as Adept, Queen, Mother, Priestess; an expression of the Feminine Aspect of Deity; a role model for our time and all time. The discussion of Mary’s spiritual status continues; this chapter affirms monadic continuity between a human historical Mary and the celestial Mary, and rejects claims that a celestial Mary existed before the historical Mary was born. The chapter con- cludes with some comments on Mary’s influence in the church and the world. Le sacerdoce Madonna de la Vierge of the (“Priesthood of Magnificat the Virgin”). (detail), by School of Sandro Amiens, France. Botticelli, Early fifteenth 1481. century. The Celestial Mary Christian devotion and theological speculation developed an image of Mary, and esoteric teach- ings added a new dimension to that image, to produce what we have called the “celestial” Mary. Her characteristics differ in important ways from those of the historical Mary, raising questions about the spiritual status of each and the relationship between them. The historical Mary was an assertive Middle Eastern woman steeped in Judaic tradition. The ce- lestial Mary became a “European,” “Christian” woman of high social status and mild manners. She was named Theotokos (translated in the West as “Mother of God”), Queen of Heaven, Star of the Sea, and eventually Mother of the World. We might ask whether the celestial Mary is simply the product of human imagination. -
© in This Web Service Cambridge University Press Cambridge University Press 978-1-107-46058-4
Cambridge University Press 978-1-107-46058-4 - The New Cambridge Medieval History: Volume III c. –c. Timothy Reuter Index More information INDEX Note: Page references in italics refer to maps, and those in bold type main discussions of central topics. Concepts such as aristocracy, kingship or trade are indexed as general topics and also under individual regions, states, principalities and duchies. Index compiled by Meg Davies, Registered Indexer, Society of Indexers Aachen and Otto I , , and Lothar IV of France and Otto II and Ottonians , , , , , and Otto III Aachen capitulary and statehood Aachen Gospels , , , , and Theophanu Aaron of Bulgaria Abraham of Freising , Abba¯sid caliphate Abu¯ Fira¯s and Byzantine empire Abu¯l-H. azm b. Jahwar decline Abu¯’l-Qa¯sim , – and Khazars Abu¯Sa¯dı Mu¯sa¯b.Ah. mad al-D. ayf Abbo of Fleury , , , , –, Abu¯Yazı¯d – school Acfred of Aquitaine , , Abd Alla¯h b. al-Mans.u¯r Acheloos, battle () , , , Abd Alla¯h b.Muh. ammad – Acton, J. xiv Abd al-Malik al-Muz.affar –, , Adalbero of Augsburg , Abd al-Rah. ma¯n II Adalbero (Ascelin) of Laon Abd al-Rah. ma¯n III , –, and Charles of Lotharingia and army , –, and Cluniac monasticism –, – and bureaucracy and Hugh Capet and Byzantium and Ottonians , as caliph and Robert II conquests , – and society and Ibn H. afs.un – Adalbero I of Metz –, , , , and jiha¯d Adalbero II of Metz , , , and León , , –, , Adalbero of Rheims –, –, and Madı¯nat al-Zahra¯ and Hugh Capet , and North Africa –, Adalbero of Trier and Otto I –, Adalbert I of Tuscany , and Pamplona-Navarre , Adalbert II of Tuscany and sa¯ifah , Adalbert Azzo of Canossa , , Abd al-Rah.