By Mu-chou Poo
The imperative subject matter of this quantity is to re-evaluate the bought innovations and pictures of ghosts in numerous non secular cultures starting from the traditional close to East and Egypt to the previous testomony, the Classical period, Early medieval and Early sleek Europe, Early India, and Medieval China. As a spiritual phenomenon, the world of ghosts has been much less studied than the area of the divine. via a collaborative attempt through students from diversified disciplines, this quantity proposes a multi-cultural method of build a much wider and intricate photograph of the phenomenon of ghosts and spirits in human societies and to have a grab of a number of the difficulties excited about figuring out the phenomenon of ghost.
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Additional resources for Rethinking Ghosts in World Religions (Numen Book Series)
To do what god wants is not explicitly the purpose of Egyptian religion, although it is a key for the individual in recognising correct practice: to do what gods ‘love’ or ‘favour’, and reward. This is again a marked contrast in emphasis with the normative teaching of the great monotheisms, that forms another major gulf for understanding. What we have to try and do, therefore, is examine the Egyptian modes of interaction with the unseen. The weight of evidence deals with ritual, but in practice this interaction is likely to appear in, even to permeate, all practical activity and all physical and social life, where causation is a concern for the process of life and its activities.
Steiner, 1985), p. 39. 13 28 jerrold s. cooper that is, they can touch you but you can’t touch them, and they are able to intervene in human affairs for good or for ill. 17 They must perforce be able to leave the netherworld, whether to receive offerings from their families or to haunt those who have neglected them or are simply unfortunate enough to be the victim of a hungry spirit. The ghosts don’t return as living persons, of course. Death is final, “the bane of mankind . . the darkest day .
2 and 3 in Karel van der Toorn, Family Religion in Babylonia, Syria and Israel (Leiden: Brill, 1996); Katz, The Image of the Netherworld in the Sumerian Sources; A. Tsukimoto, Untersuchungen zur Totenplege (kispum) im Alten Mesopotamien (Kevelaer: Butzon & Bercker, 1985). 11 Foster, Before the Muses, p. 658. wind and smoke 27 O Sun God, a terrifying ghost has attached itself to my back for many days, and does not release its hold,It harasses me all day, terrifies me all night, Always at hand to hound me, making my hair stand on end, Pressing my forehead, making me dizzy, Parching my mouth, paralyzing my flesh, drying out my whole body.
Rethinking Ghosts in World Religions (Numen Book Series) by Mu-chou Poo