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Jesse Kalsi is a world renowned numerologist and healer. He specializes in residential and business numerology and provides valuable insight of the power of numbers and how they affect our lives. Over the past 15 years, Jesse has consulted hundreds of prominent business people and extremely successful communication and entertainment companies. Jesse Kalsi has appeared on many radio and television shows in the U.S., and his unique perspective on numerology has amazed his audience.
Jesse lives in Northern California with his wife Karen, daughter Amrita, son Eshan.

• Sales Rank: #698425 in eBooks
• Published on: 2010-07-02
• Released on: 2010-07-02
• Format: Kindle eBook

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0 of 0 people found the following review helpful.
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[N882.Ebook] Ebook Awash in a Sea of Faith: Christianizing the American People (Studies in Cultural History), by Jon Butler

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Challenging the formidable tradition that places early New England Puritanism at the center of the American religious experience, Yale historian Jon Butler offers a new interpretation of three hundred years of religious and cultural development. Butler stresses the instability of religion in Europe where state churches battled dissenters, magic, and astonishingly low church participation. He charts the transfer of these difficulties to America, including the failure of Puritan religious models, and describes the surprising advance of religious commitment there between 1700 and 1865. Through the assertion of authority and coercion, a remarkable sacralization of the prerevolutionary countryside, advancing religious pluralism, the folklorization of magic, and an eclectic, syncretistic emphasis on supernatural interventionism, including miracles, America emerged after 1800 as an extraordinary spiritual hothouse that far eclipsed the Puritan achievement―even as secularism triumphed in Europe.

Awash in a Sea of Faith ranges from popular piety to magic, from anxious revolutionary war chaplains to the cool rationalism of James Madison, from divining rods and seer stones to Anglican and Unitarian elites, and from Virginia Anglican occultists and Presbyterians raised from the dead to Jonathan Edwards, Joseph Smith, and Abraham Lincoln. Butler deftly comes to terms with conventional themes such as Puritanism, witchcraft, religion and revolution, revivalism, millenarianism, and Mormonism. His elucidation of Christianity’s powerful role in shaping slavery and of a subsequent African spiritual “holocaust,” with its ironic result in African Christianization, is an especially fresh and incisive account.

Awash in a Sea of Faith reveals the proliferation of American religious expression―not its decline―and stresses the creative tensions between pulpit and pew across three hundred years of social maturation. Striking in its breadth and deeply rooted in primary sources, this seminal book recasts the landscape of American religious and cultural history.

• Sales Rank: #446097 in Books
• Brand: Brand: Harvard University Press
• Published on: 1992-02-01
• Released on: 1992-03-02
• Original language: English
• Number of items: 1
• Dimensions: 9.25" h x .94" w x 6.13" l, 1.20 pounds
• Binding: Paperback
• 376 pages

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• Used Book in Good Condition

From Library Journal
Butler's fine scholarly summary of the first three centuries of Christian experience in America is both well researched and very readable. Butler ranges widely, showing how the elitist Christianity of early modern Europe co-existed with belief in magic and the occult and also discussing 18th-century church establishment in America, the negligible impact of the Great Awakening, the impact of the American Revolution on religion, and the democratization of 19th-century American religion. While many of his theses are arguable, they are all impressively defended. Recommended for large public and academic libraries.
- Susan A. Stussy, St. Norbert Coll., De Pere, Wis.
Copyright 1989 Reed Business Information, Inc.

Review
Throughout, the richness of detail, nuance, and illustration is superb and often eye-opening...In all, it is a daring work of synthesis...meticulously researched...This book ranks among the most challenging and far-ranging historical analyses of religion in America to date. (Leigh Eric Schmidt Journal of Church and State)

This is one of those rare books that historians await impatiently for years. It is also one of those rare and remarkable books that prove worth the wait. It fulfills extravagantly the promise of those pathbreaking and pugnacious articles that made magic an essential reality of the seventeenth century and the Great Awakening an interpretive fiction of the eighteenth. It is, by far, the best account we have of early American religious life, and the most radiantly original. (Michael Zuckerman Journal of the Early Republic)

Anyone who wants to know about religion in America up to the Civil War would do well to read Jon Butler's rich, comprehensive and--it must be said--contentious account. (David Martin Times Literary Supplement)

About the Author
Jon Butler is William Robertson Coe Professor of American Studies and History, and Professor of Religious Studies, at Yale University.

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45 of 56 people found the following review helpful.
A Non Traditional Approach to American Religious History
By Dennis R. Hidalgo
Awash in a Sea of Faith is a book of its time. The intellectual and historiographical context of Jon Butler's revisionist history of religion in America is found in the camp that Jack Greene, Keith Thomas and David Hall have been preparing for some time now. This trend, which Butler perfects, is marked by a strong skepticism toward the influence of Puritanism in American culture, toward the major claims of American Protestantism, toward the basic dogmas of traditional American religious history and by a desire for historical and geographical egalitarianism. A pervasive skepticism is not the only component at the foundation of Butler's approach. His historical logic is partially guided by a continuous dialectic between the sacred and secular, elite and popular, the barren colonial landscape and the rise of sacred structures, orthodoxy and occultism. Considering the large and long religious historiographies in North America, Butler's approach starts with profoundly untraditional premises and assumptions. It should not surprise us, then, that Butler would arrive to untraditional conclusions. After all that is what revisionism is- to change the way we perceive history and to challenge some rusty assumptions. His main argument, that the Christianization of America came through a process of syncretism, would have not only alarmed Protestant leaders in the 19th century, but would also have worried religious historians in the 20th century. In his presentation of European Protestantism and its journey toward the America continent, Butler emphasizes occultism as a transforming force in religion and society. In doing this, he ignores the strength of the anti-idolatry Protestant movements that "cleaned out" many churches, the close relation between modern empiricism and Protestantism with its emphasis on the "Biblical evidence," and the influence of effective preaching on parishioners.
Considering that the word "holocaust" in the post World Wars is related with the Nazi's massacre of the Jews, Butler demonizes American Protestantism for its missionary zeal and for its emphasis on civil obedience among the African Americans. By doing this, Butler completely disregards the humanitarian impulse in their behalf, which was equally syncretic. And by assuming that African American ideology was secular before 1760 he contradicts his conclusion that "Slavery's destruction of African religious systems in America . . . . constituted cultural robbery. . . . of the most vicious sort." If we still ignore this contradiction, his analysis of the African-American mass movement into Protestant Christianity cannot explain how would the unsophisticated African religious systems could have been a match to Protestantism and to the complex life in American Slavery.
In revising the Great Awakenings Butler take luster out of these movements by emphasizing its conservatism and downplaying its egalitarianism. But here Butler's assumption falters in logic. He presumes that increase social status for the clergy and increment in church authority always meant conservatism. In the American religious context, where pluralism was the main characteristic, more leveled status to clergy, and more authority to non-state-churches (dissidents) meant egalitarianism- particularly compared with the European religious experience. Furthermore, by indicating that itinerant ministers opposed settled ministers selectively, he is not only ignoring their significance, but is also ignoring social forces that would naturally motivate the Itinerants to seek support and sympathy from some settled ministers while ignoring others. Curiously, Butler's analysis of American revivalism is distinguished by a robust defense to the Anglican Church, and a downplaying of dissent's strength and growth-, which is also a revision in traditional American religious history.
Throughout his entire book, but especially on the Antebellum Christianity, Butler always defines the practice of Alchemy, the curiosity for the gothic and the secret, and the believing in dreams and miracles as indication of spiritualism and witchcraft. Defining these religious experiences, which some orthodox leaders, have seen with suspicious eyes, may belie Butler's position of standardization-a secularized Protestant mainstream. At this point the reader would wonder why Butler includes the practice of alchemy with the believing in miracles, since science (to mention only two) was not as clearly define and not as evenly spread as it was a century later, and miracles have always been regarded as part of Christian beliefs. It may be that Butler needs this combination to highlight his point of Protestants' lack of purity and imprecision, which would have been impossible otherwise. Perhaps inexactitude is inbuilt in certain aspects of the study since Christianity is itself syncretic, thus invalidating any model of Christianity detached from "its" culture and historical setting.

8 of 8 people found the following review helpful.
A Different Perspective on Religion in Early America
By Craig Stephans
Butler provides a historical view of American religion that attaches less importance to Puritanism as the major force in shaping the nation's religion. He emphasizes the influence of the role of authoritarian and coercive religious practices that established and advanced religious causes in America. Additionally, Butler follows the emergence of a religious eclecticism throughout the colonies. The movement of religious influence was confluential with political and economic developments to shape the colonies. The state-church religion that primarily shaped 17th and 18th century colonial America held power based on its coercion, territoriality and public ceremonialism. He asserts that the religion of the colonists originated primarily in Europe and is incomprehensible apart from understanding its European influences. Paradoxically, Butler writes that the most enduring patterns of American religion were also created and not merely inherited.

Butler's chapters make the points that religious practice was not an organic evolution in the colonies. The governments were actively involved in dictating religious practices of their citizens. Dissenting beliefs and behavior were not welcome to the early colonies with the exception of Rhode Island and Pennsylvania which adopted more lenient libertine laws concerning religion. Religious practice was not standard throughout the colonies nor was it universal among the residents of the colonies. Butler also elaborates on the presence of magic and the occult in the New World of North America. Christians were militant against non-Christian spirituality, occult or magic. These were deemed to occur through diabolical means and were treated as such by the young governments and were later dismissed by children of the Enlightenment.

Butler's treatment of religion and slavery reveals the contradicting tension between the doctrines of Christianity and the practice of slavery. Religion was central to the argument for or against slavery. The practices of religion in the slaveholding colonies had to deal with whether to evangelize and educate the slaves and then whether to allow whites and blacks to worship together. Butler discusses the ways that whites manipulated the Scriptures to accommodate slavery. He illustrates the effect that the slavery argument had on compromising the Christian integrity of churches, as they defended and facilitated slavery

American revivalism was not a single denominational movement that sparked Christianity in the colonies. It was but another stream of religion besides the state church tradition of the establishmentarian Anglican and Congregationalists traditions. The American Revolution brought a shift in the religious landscape as Anglican ministers who supported the crown fled and as a new patriotism competed with religion or merged with it. Following the Revolution, American church leaders renewed efforts to stamp Christian values on a new independent society as a priority for the success of the infant republic.

The religious laws in Virginia illustrate Butler's thesis that religion in the colonies was initially a government sponsored institution. This is not the religious freedom one usually associates with the New World. In the 1670's it was the church-state alliance that provided the stability and authority of the Anglican Church in Virginia. The Virginia Assembly mandated Anglican churches in every county and dictated the processes for vestry elections and taxation on behalf of the church. As a result, Anglican churches, benefiting from compulsory taxes, accounted for every one of the colony's new churches constructed between 1680 and 1720.

What also becomes apparent in Butler's writing is that it was the Deist language of the Declaration of Independence that laid the foundation of religious freedom in the United States rather than the influence of the various Christian movements. It was the secular Revolution and not the religious ties of the colonists that bound the colonies together. Butler argues against historians' claims that evangelicalism was behind the sentiments and boldness behind the revolution. He claims that the Declaration of Independence provides clear-cut evidence of the secondary and supportive role that religion and Christianity played in creating and solidifying the revolutionary struggle.

In the latter chapters of his book, Butler describes the religious movements that largely resemble what we see in the United States today. Following the American Revolution, the acts of the new country allowed for religious freedom and expression. This freedom from coercion and establishment led to new denominations and even new religions like Unitarianism and Mormonism springing up.

Butler points out a new syncretism between popular supernaturalism and Christianity. The interest in spiritualism and desire for supernatural experience led to the popularity of groups like the Swedenborgs, Freemasons, Mesmerists and other spiritualists. Butler highlights four institutional expressions of the religious climate of the new country. These were Methodism, Mormonism, Afro-American Christianity and spiritualism. Butler asserts that region, class and race all constrained the religious tendencies of Americans.

Butler also asserts that denominations gained adherents through coercion and authority. He suggests that denominations "manipulated" systems of denominational meetings to further establish power and influence. Denominations shaped evangelization and the development of new congregations, often through the use of the itinerant preacher. According to Butler, denominations used books and publications to influence and expand authority.

Butler also points to a plethora of reform societies and mostly Christian colleges as contributing to the influence of religion on the society. He assigns a coercive nature to the reform societies that also used print publication to gain audiences and influence. According to Butler, immigrants and indigenous groups contributed greatly to the religious pluralism of the country. This change along with religious renewal, revival and schism brought forth hosts of new groups and new worshippers to the landscape.

For Butler, coercion is the main ingredient of American religious tradition. He seems to think the Christian history is void of God-initiated or lay-initiated growth. This might seem a harsh assessment of his perspective, but I conclude that it is only the censored spiritual movements like occult, voodoo, African rituals and natural theology that Butler thinks are "grass-root" developments. Actual growth of Christianity is due to institutional-hierarchical manipulation and coercion. Even his treatment of the development of Black churches is clouded by Butler's assertion that these were havens of African pagan-ritual as much as Christianity. The expansion of Christianity westward seems to be deemed nothing better than an entrepreneurial movement to claim new markets; the idea of the Christian desire for evangelization for the sake of saving the lost seems foreign to Butler's historical assessment. His concluding treatment of Abraham Lincoln is indicative of his worldview revealed in this book. Lincoln could not possibly have been a sincere Christian; after all, look at what he said here or there.

Butler's book does open a new window to the religious history of American. I think he fails to look into the heart of Christianity in general but sees it from the outside and judges it according to his own worldview and inclinations. His willingness to assess the history from a view other than the normal chronological path is helpful to see the patterns of religious growth and transformations. His book definitely provides me with a more elucidated perspective of our pluralistic landscape today.

5 of 5 people found the following review helpful.
Butler Brings Relief From the Puritan Stranglehold
By Matt Tippens
Jon Butler's Awash in a Sea of Faith turns many portions of both George M. Marsden's "Jonathan Edwards: A Life" and Perry Miller's "Errand Into the Wilderness" upside down. Instead of placing Puritanism at the center of American civilization, as both Marsden and Miller do, Butler claims that Puritanism was only one part of a complex American religious landscape. Butler also finds that American Christianity did not begin with the Puritans of New England or Virginia settlers, but rather it began in the eighteenth century and was peaking by the time of the Civil War. Butler challenges the conventional interpretations of America's religious history and gives his readers cause to reconsider what has generally been accepted.

Butler begins by describing the religious heritage that colonists brought with them from Europe. A low level of Christian understanding and practice characterized Europe. This religious apathy was then transferred to colonial America and the development of Christianity was a slow process. The Virginia and Maryland colonies experienced a lack of religious participation and in Puritan New England, Butler points out, by the 1680s the decline in church membership was real not imaginary. This is not to say that religion was nowhere to be found in colonial America, but rather colonists turned to other forms of practice. Butler treats magic and the occult seriously, using witchcraft, magic, and astrology to reveal the extent and importance of non-Christian belief in America, even though it was prohibited by law. Therefore, Butler examines a component of American religion that is frequently ignored by the mainstream, Christian only, historiography.

According to Butler, American society and religion underwent enormous change between 1680 and 1760. The state church tradition, led by Anglicans, reasserted authority to such a degree that Butler contends this period marked the beginning of American Christianity. It was visible through a surge in church construction, and dissenter established elaborate denominational institutions. Here, Butler departs from the accepted prominence of New Puritanism and transfers it to the Church of England resurgence in Virginia and elsewhere. At the same time, Butler explains, enslaved Africans were having their religious practices destroyed. The only religious alternative for slaves, therefore, was to turn to Christianity. Even though their systems were destroyed, slaves kept individual practices alive and a collective Christianity began to emerge among slaves that became more Afro-American after 1800 than it was before. Here, Butler really challenges general assumptions. As white Americans turned back to the Church of England for inspiration, slaves turned back to Africa. Butler also links the rise of slave ownership with the development of Christianity and shows how the two impacted one another. Butler shows how English Anglicans shaped the slaveholding ethic, emphasizing black obedience and white paternalism, which became important for rationalizing slavery in America.

Butler views the American Revolution as a secular event. Soldiers showed little enthusiasm for religion and indifference was common in the camps. After independence, church and denominational leaders renewed efforts to make the United States a Christian nation. This involved an attack on Deism that was "suspiciously commonplace among the new nation's political and social leaders" (p. 218). As a result, by 1800 American Christianity was expanding as it never had before. Butler explains the rise of religious pluralism by looking at Methodists, Mormons, Afro-American Christianity, and spiritualism. Religion became more voluntary. By the time of the Civil War, America was becoming a "spiritual hothouse" according to Butler, with a variety of religious traditions taking hold.

By departing from the Puritan domination in America's religious history, Butler brings relief from the Puritan stranglehold. There are advantages to this. Butler steps away from Jonathan Edwards and Ralph Waldo Emerson and gives voice to others that have been overlooked in Puritan-centered studies; such as slave narratives. Butler compares the number of churches and churchgoers and finds that the Puritans were in the minority. Butler also shows that religion continued to grow in American even after the Puritans had departed from the scene. On the other hand, there are disadvantages to this approach. Even though Puritans were in the minority, they left a formal written theology that served to influence generations that followed. The new nation borrowed ideas from the Puritans. Butler, by comparing the rise of slave ownership with that of Christianity, makes a dangerous analogy. Did Christianity cause racism or were American Christians racists? It seems that racism had other origins besides religion. Nevertheless, Butler has given us reason to look outside of Puritan culture to the eighteenth and nineteenth centuries to help explain America's religious history.

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[N978.Ebook] Free Ebook Theater of the Avant-Garde, 1950-2000: A Critical AnthologyFrom Brand: Yale University Press

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This critical anthology assembles an international selection of influential avant-garde plays from the second half of the twentieth century. Supplemented by essays by major theater practitioners, the book approaches the recent avant-garde as a non-linear, pluralistic phenomenon, includes collaborative constructed scripts, and highlights the complex dynamic between avant-garde text and performance.

• Sales Rank: #954892 in Books
• Brand: Brand: Yale University Press
• Published on: 2011-03-29
• Original language: English
• Number of items: 1
• Dimensions: 9.25" h x 1.19" w x 6.13" l, 1.76 pounds
• Binding: Paperback
• 568 pages

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“This anthology offers a rare combination of breadth and depth, without becoming a brick-heavy tome of plays . . . it’s a useful text for anyone wanting greater entr�e into the world of the theatrically avant-garde.”—Justin Maxwell, Rain Taxi (Justin Maxwell Rain Taxi)

About the Author
Robert Knopf is professor of theatre and director of theatre studies, University at Buffalo/SUNY. Julia Listengarten is associate professor of theater, University of Central Florida.

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1 of 2 people found the following review helpful.
Very thorough and well-detailed.
By Sosha Way
A counter argument to all those who insist the Avant-garde is dead, this anthology gives license to so many works that are commonly discounted as "post-modern" or "contemporary" rather than trail-blazing or innovative. Professors Listengarten and Knopf have done an excellent job of defining half a century that, otherwise, has been generally left untouched.

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Theater of the Avant-Garde, 1950-2000: A Critical AnthologyFrom Brand: Yale University Press PDF
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Theater of the Avant-Garde, 1950-2000: A Critical AnthologyFrom Brand: Yale University Press PDF

Theater of the Avant-Garde, 1950-2000: A Critical AnthologyFrom Brand: Yale University Press PDF

Theater of the Avant-Garde, 1950-2000: A Critical AnthologyFrom Brand: Yale University Press PDF

[E350.Ebook] Download Ebook Wandering God, by Morris Berman

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The third book in Morris Berman's much acclaimed trilogy on the evolution of human consciousness, Wandering God continues his earlier work which garnered such praise as "solid lessons in the history of ideas" (KIRKUS Reviews), "filled with piquant details" (Common Boundary), "an informative synthesis and a remarkably friendly, good-natured jeremiad" (The Village Voice). Here, in a remarkable discussion of our hunter-gatherer ancestry and the "paradoxical" mode of perception that it involved, Berman shows how a sense of alertness, or secular/sacred immediacy, subsequently got buried by the rise of sedentary civilization, religion, and vertical power relationships.

• Sales Rank: #941667 in Books
• Brand: Brand: State University of New York Press
• Published on: 2000-02-17
• Original language: English
• Number of items: 1
• Dimensions: 8.78" h x .82" w x 5.75" l, 1.20 pounds
• Binding: Paperback
• 364 pages

Features

• Used Book in Good Condition

Amazon.com Review
In Wandering God, counterculture scholar Morris Berman goes counter-counterculture, taking on such hallowed figures as Carl Jung and Joseph Campbell. Following the lead of Bruce Chatwin's Songlines, Berman discovers the natural state of humanity in our nomadic origins, taking us back not to the early civilizations and their myths but to our Paleolithic ancestors. While debunking Jung and Campbell, Berman draws on a range of anthropological studies to show civilization itself to be pathological, and religion and mysticism to be a coping response. What is natural, he says, is living in paradox, with a heightened sensitivity to our surroundings, in the timeless uncertainty of moment-to-moment living. Leaning toward what one might consider a Daoist or Zen sensibility, Berman serves up persuasive arguments, and his use of sources from Bernadette Roberts to Ludwig Wittgenstein are nothing short of virtuosic. However, his entire theory seems to stand or fall on whether one accepts the immense causal influence of the Freudian notion of infantile attachment, which, if not subject to the same types of methodological criticism he aims at Jung and Campbell, is at least vulnerable to a Wittgensteinian disentanglement. Berman admits that his theory is preliminary, and Wandering God should be read in that spirit. --Brian Bruya

From Kirkus Reviews
paper 0-7914-4442-2 Promising, vivid speculations on the evolution of mental states and varieties of consciousness from Berman (Coming to Our Senses, not reviewed). In this third volume of his trilogy on the paths of consciousness, Berman traces the societal movement from horizontal, egalitarian relations to vertical, hierarchical ones. Lost in the transition, according to Berman, was the magic of everyday life, the hunter-gatherer's alertness that captures the eternal in a moment of permanent ephemerality. The integration of the universal into the particular through the acceptance of (and the revelation of living in) the world as it is also tamps the pain of alienation following in the wake of recognizing a separate self. Berman draws upon research to refute the interpretation of the Paleolithic period as myth-drenched; instead, he tenders the possibility it was marked by paradoxan utter watchfulness within the numinous landscapein which children ``cathected the whole environment'' to mend the split between self and world. Whereas human beings are hard-wired to be on the movemovement is the physiological substrate of the paradoxical experience''sedentism and agriculture have been ``forced upon us by a combination of external circumstances and a latent drive for power and inequality.'' Openness to experience faded, certainties and absolutes replaced our need for uncertainty and surprise, paradigms follow paradigms as ultimate (and ineffectual) fixes. Unfortunately, we can't just superimpose nomadic spirituality over our verticalities. As Wittgenstein recognized, and Berman concurs, ``there finally is no way of jettisoning the transcendent without drifting into incoherence.'' But paradox can be a gadfly, challenging our notions of destiny, heroism, and certainty, exposing ourselves to the congruence of hunter-gatherer life, and, Berman suggests, ``if our culture does have a future, it may well depend on the development of the dialectical possibilities that exist between horizontal and vertical aspects of life.'' Gilgamesh understood the paradox; it glimmers in works from Alice Miller to Ortega y Gassett to Bernadette Roberts; and Berman lets it loose to humble authority and hierarchy. (illustrations, not seen) -- Copyright �2000, Kirkus Associates, LP. All rights reserved.

Review
This immensely fecund work gives us a sweeping overview of significant aspects of human evolution, shedding light on how we have imprisoned ourselves socially, culturally, and intellectually [and] how we might find a way out of the bottleneck I can heartily recommend this work as an antidote to sluggish intellectualism. Georg Feuerstein, Traditional Yoga Studies Interactive
This is the best book in Morris Berman s trilogy on the evolution of human consciousness. Wandering God offers a thought-provoking thesis thoroughly grounded in first-class research and thinking in a dazzling array of fields. He persuasively shows how our search for a non-destructive path through the future will be enhanced if we choose nomadic thinking and mature ambiguity over ideological fundamentalism. David H. Spain, University of Washington
Berman represents one of the rare species of American multilingual intellectuals with a grasp of a wide historical and anthropological literature. His knowledge is truly encyclopaedic and catholic in its breadth, extremely rich and suggestive of new ideas. The book combines psychoanalysis and structural forces in a rare synthesis. Heribert Adam, Simon Fraser University"

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62 of 66 people found the following review helpful.
Wonderous Wandering
By A Customer
A paradigm addict's worst nightmare, "Wandering God" eschews everything from the intellectual dishonesty of Deconstructionism to the reassuring but ultimately flawed cross-cultural Comparativism of modern-day idols, Joseph Campbell and Carl Jung.
Third in his trilogy on Human Consciousness, W.G. is Berman's leanest and most densely packed argument so far. The book abounds with scintillating insights on diverse subjects, such as the role that child-rearing has on modern life, and boldly rejects the conventional thesis that Ludwig Wittgenstein's "lost years" were actually so. What on this good green Earth do these two subjects have in common? More than you think.
But this brief and quixotic description is putting the cart before the proverbial horse.
Berman's main focus is in articulating the difference between traditional hunter-gatherer and sedentary consciousnesses, how both are part of our common heritage, and how vestiges of the former (horizontal, paradoxical) collide with the dominant zeitgeist of the latter (vertical, power-driven).
Many have been attracted to this book by the Idries Shah-like cover, a desert caravan image, or lulled into thinking W.G. is another in the endless junkpile of New Age tomes with the word "spirituality" in its sub-title. Those of us who know Berman's work can already see beyond the lamentable dust-jacket design. "Wandering God" moves adroitly across precise, scientific vistas into uncharted terrain - the depths of the human mind and body. By the book's end, one has witnessed, and participated in, the eruption of an intellectual volcano.
Some reviewers have been put off by Berman's unwillingness to neatly package and tie off his theses, and stake his academical prize. But that just confirms what Berman claims about the vertical, ascent underpinnings of modern human life, which are driven by a need to conquer and achieve, be it political power or mental/spiritual proselytizing.
This book is highly recommended.

30 of 31 people found the following review helpful.
Go Horizontal, Not Vertical
By Stanley Krippner
Morris Berman's masterful book, Wandering God, argues that humakind lost its way once agriculture and sedentary life styles set in. Even though humans have the same brains and bodies that characterized their prehistoric ancestors, they worship a vertical god (in the "heavens") and arrange their societies in vertical hierarchies. Berman touts the advantages of horizontal, egalitatarian relationships and spiritual practices, even though it necessitates living in the paradoxes that come with self-awareness. Although he depends too much on the Freudian notion of "infantile attachment" to make his case, Berman's message is provocative and visionary.

33 of 35 people found the following review helpful.
Berman's Best Yet
By Charles D. Hayes
Morris Berman has had a profound effect on my thinking during the past decade. "Wandering God," I've concluded, after long deliberation, is my favorite of all of his books. I shied away from it at first because of my aversion to books with the word spirituality in the title. The term is used so often and in so many ways that I'm never certain what it means. I should have know better in Berman's case. This is a fascinating read, and it raises questions about the history of consciousness which should have been aired decades ago, were it not for the tendency of scholarship to converge into group-think. One thing for sure, Berman is always out in front, ahead of the group. His complete confidence and maturity of thought enables him to lay out paragraph after paragraph of serious thought and then wrap it up with a personal statement that shows he respects the reader more than the institutions that rein over serious subject matter. If you want to read something that will give you food for thought for years to come, read "Wandering God."

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[B380.Ebook] Download Ebook The Mysteries of Mithras: The History and Legacy of Ancient Rome's Most Mysterious Religious Cult, by Charles River Editors

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*Includes pictures
*Includes ancient accounts describing Mithras
*Includes online resources and a bibliography for further reading
*Includes a table of contents

“It is as though the living tradition and written records of Christianity had disappeared from the world for fifteen hundred years, and there remained to us only a few hundred monuments and the ruins of some three-score churches. What could we glean from these of the doctrines of the faith? How, from such meagre remains, could we reconstruct the story of the God, the saving doctrines, the rituals, the liturgies?” – G.R.S. Mead, The Mysteries of Mithra

In the early Roman Empire, as Christianity struggled to gain a foothold and survive in the polytheistic pool of Roman theology, its greatest rivals weren’t the Caesars or the Roman aristocracy but rather the faith and devotion of the common Roman legionary. The faith of these men was centered on the god Mithras, who, they believed, led them to victory upon the field of battle and had done so for nearly four centuries

Despite this widespread belief among soldiers, the cult of Mithras was not a creation of the Romans, although they would eventually add their own rituals and mysteries to the ancient religion. In fact, the Mithraic religion was an Indo-Persian creation, a theology which managed to travel from India and back into the Hellenic and Roman world by way of Alexander the Great’s conquest of the Persian Empire. Eventually, the cult of Mithras would spread across the ancient world, and Mithras would be worshiped from the mountains of India to the coasts of Spain. As a result, the cult of Mithras could ultimately be found in every corner of the Roman Empire.

The Mithras cult was one of the many “mystery religions” that the Romans adopted, several of which came from cultures outside of Rome. Isis, an Egyptian goddess, and Cybele, an Anatolian goddess, were both popular with Roman women, while Mithras, which was a variation of the name of the Zoroastrian demigod Mithra, was popular with Roman soldiers and the political elite for over 400 years. Since the Mithras cult, like all of the Roman mystery cults, was esoteric in nature, the exact nature of the influence other cultures had on the cult remains unknown, but some archaeological evidence has led modern scholars to make educated deductions. Some believe that the conscription of Persian soldiers into the Roman army and continued contact between the Parthians and Romans led to some members of the ever-eclectic Roman society adopting the cult directly from the Parthian/Zoroastrian religion (Clark 2001, 157). This seems like the most plausible explanation, but others have argued that the Mithras cult was actually a Roman religion that was given a Parthian fa�ade to make it appear more exotic in order to attract Romans who were enthralled with eastern spirituality (Clark 2001, 157).

The best evidence to determine the origins of the Mithras cult can be found in the many temples throughout Europe that the Romans erected to the god. These temples, known as mithraea, were subterranean chambers where the secret rituals of the cult took place. The best evidence from extant mithraea are the reliefs on the altars, which depict a graphic mythological story. The altar reliefs usually depict the god slaughtering a bull and often accompanied by a leaping dog (Clark 2001, 158). The references to Zoroastrian theology are unmistakable; the bull slaughter is similar to an account from a Zoroastrian text (the Bundahishen), while dogs were viewed as asha animals in Zoroastrian theology and an important part of the funerary ritual (Clark 2001, 158). The detailed iconography on the Mithras altars suggests that the inventors of the Mithras cult had more than just a superficial knowledge of Zoroastrianism, which in turn indicates a provenance of the religion somewhere in Persian or Parthia.

• Sales Rank: #744788 in eBooks
• Published on: 2015-08-02
• Released on: 2015-08-02
• Format: Kindle eBook

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0 of 0 people found the following review helpful.
Excellent History of Rome's Strangest Cult
By Matt Bailey
This little short was one of the strangest histories to date. It starts with its origin as an Indian God of contracts. Not really something you'd expect to see in Rome several hundred years later. This belief was then picked up by the Persians as a God of soldiers. Eventually with it's belief being incorporated into Zoroastrianism. A lot of Persian beliefs made its way into Rome through this cult. Like a belief in an eternal battle between good and evil.

Still it is surprising that a belief held by the Persians and their Parthian successors would end up being carried to Rome through the military. After all the Parthians were imperial Rome's greatest enemy. There is a lot of discussion of historical sources and the problems with knowing anything about a secret cult that met in underground temples. It was interesting how the cult withered when Constantine pushed Christianity through the army. The soldiers being the number one followers of Mithras.

Finally they discuss the similarities and differences between Mithras and early Christianity and show that despite popular misconceptions they were very different. Including big differences in the miracles they perform. The bibliography at the end gives excellent sources for future reading. I would definitely recommend.

1 of 3 people found the following review helpful.
The biggest take-away for Christians is a better understanding of the culture during the time of Christ
By C. Fisher
Read time: 1 hour
This would be of interest to anyone wanting a superficial understanding of a competing cult to Christianity. The work is not scholarly and has few references. The author, sadly, fails to explore initiation rites and potential secret teachings of the cult. The biggest take-away for Christians is a better understanding of the culture during the time of Christ.

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Described by the architectural critic Sigfried Giedion as the “Magus of the North,” Alvar Aalto (1898–1976) is the best-known Finnish architect of his generation and a leading proponent of a more human modernism. His buildings such as the Paimio Sanatorium (1933), the legendary Villa Mairea (1939) and the church of the Three Crosses in Vuoksenniska (1958), embody a masterful interplay of organic volumes, forms and materials. From door handles and lighting fixtures to built-in furniture, Aalto frequently designed complete interiors down to the smallest detail. With his plywood chairs, the master builder additionally became one of the most significant designers of the twentieth century. His Savoy Vase represents the quintessential qualities of Finnish and organic design. This richly illustrated book is the first in many years to offer a comprehensive and current overview of Aalto’s oeuvre as an architect, designer and urban planner. Ten authors, including the renowned architectural historians Eeva-Liisa Pelkonen and Akos Moravanszky, and MoMA curator Pedro Gadanho, address central aspects of Aalto’s work. Particular attention is paid to Aalto’s dialogue with important artists of his day, including Laszlo Moholy-Nagy, Jean Arp, Alexander Calder and Fernand L�ger, as well as his interest in film, cinema and photography, whose influences on his work are examined here for the first time. The catalogue section presents numerous never-before-seen original drawings and architectural models from the archive of the Alvar Aalto Foundation. This perspective on Aalto is complemented with photographs by Armin Linke, who documented a number of Aalto’s buildings anew especially for this publication. As these images demonstrate, Aalto’s work is as current and inspiring today as it was at the time of its creation.

• Sales Rank: #535430 in Books
• Brand: Aalto, Alvar/ Kries, Mateo (EDT)/ Eisenbrand, Jochen (EDT)
• Published on: 2014-11-30
• Original language: English
• Number of items: 1
• Dimensions: 9.50" h x 6.75" w x 1.75" l, .0 pounds
• Binding: Hardcover
• 648 pages

About the Author
Eric Mumford is Assistant Professor at the School of Architecture, Washington University in St. Louis.

Most helpful customer reviews

6 of 6 people found the following review helpful.
A beautiful to hold
By CJM
A beautiful to hold, beautiful to look at, and beautiful to read monograph on Aalto. If you are looking for a slick large-format book full of detailed photos I might look elsewhere, but the archival material, artful new photos, and especially the fascinating essays make for a wonderful book.

3 of 3 people found the following review helpful.
More Boring To Read Than Textbook
By Sonntag
This was my most anticipated book to buy for 2014 after witness the failed attempt by Robert McCarter earlier that year, and my stubborn refusal to pay $300 dollars for 3 overpriced black and white Xerox copies by Birkh�user. Unfortunately my principle and patience didn't payoff that year, and my dream of hoping to buy a better Aalto book than Richard Weston's version was shattered like the snow globe that I accidentally dropped at Strand Bookstore.
The book was small in page format with about 75% text and we are talking about a 648-page volume. It has more text per image than a Kenneth Frampton's architectural theory book. The rest are drawings and normal at best photographs. Don't be fooled by the four semi-decent images they show on Amazon because that's probably the best images throughout the whole book.
I was going to put the book back on the shelf and walk away without saying anything, but I soon realize that's ethically wrong because some poor student or intern might spend $60 of their hard earn money on it and expect lots of drawings and beautiful photographs than an overpriced furniture brand on the cover. So, I decided to share my humble personal opinion. And of course, I do not speak for those who enjoys reading phone book.

0 of 1 people found the following review helpful.
A true genius in his field! It was a ...
By Phil Cotton
A true genius in his field! It was a true pleasure to "meet" him through the pages of this in dept architectural biography. Thank you.

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• Published on: 1707
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