By Mircea Eliade
Since the entire essays other than the final have been initially brought as lectures, their introductory personality and full of life oral variety cause them to relatively obtainable to the clever nonspecialist. instead of a popularization, Occultism, Witchcraft, and Cultural Fashions is the success of Eliade's conviction that the historical past of religions will be learn by way of the widest attainable audience.
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Additional resources for Occultism, Witchcraft, and Cultural Fashions: Essays in Comparative Religions
Willard R. Trask (New York, 1958); reprinted as Rites and logos of Initiation (New York, 1965). II. delivery and Rebirth, pp. 15 ff. 12. M. Eliade, Shamanism: Archaic options of Ecstasy, trans . Willard R. Trask (New York, 1964), pp. 500 ff. thirteen . See ibid. , pp . 213 ff. , 311 ff. , 368 ff. See additionally R. A. Stein, Recherches sur /'epopee et Ie barde au Tibet (Paris, 1959), pp . 317 ff. , 370 ff. 14. there's a massive literature on those issues. The works of Frazer (The trust in Immortality, vols. 1-3) and Olof Pettersson (labmek and lameaimo) are useful for the fabrics accumulated (see the bibliography in Pettersson, pp . 233~1). For a slightly precis presentation see F. Bar, Les Routes de /' autre monde (Paris, 1946) . 15. M. Eliade, Australian Religions, p. 167. sixteen. Buecheler, ed. , Carmina latina epigraphica, no. 1421, quoted through J. P. Jacobsen, Les Manes, three vols. (Paris , 1924), 1:72. I7. Oscar Cullmann, "Immortality of the Soul or Resurrection of the useless? " in Krister Stendahl, ed. , Immortality and Resurrection (New York, 1965), p. 29. 18 . For examples see M. Eliade, Mephistopheles et l' Androgyne (1962), pp. 171 ff. ( = Mephistopheles and the Androgyne [New York, 1965], pp. 137 ff. ). 19. I speak about those legendary geographies in a e-book in practise, "Mythologies de l. a. mort. " 20. See Jan de Vries, Untersuchung iiber das Hiipfspiel: Kinderspiel-Kulttanz, Folklore Fellows communique no. 173 (Helsinki , 1957), pp. eighty three ff. See additionally Siegbert Hummel and Paul G. Brewster, video games of the Tibetans, Folklore Fellows communique no. 187 (Helsinki, 1963), pp . 18-19,32-33 . 21. Miilamadhyamakakiinikiis 25 . 19, translated through Frederick J. Streng, vacancy (Nashville, 1967), p. 217. 22. Martin Heidegger, Sein und Zeit, p. 250, with the remark of William J. Richardson, Heidegger: via Phenomenology to proposal (The Hague, 1967), p. seventy six. 23. Richardson , Heidegger, p.. 574. 24 . Heidegger, Vortrage und Au/satze (Pfullingen, 1954) , p. 177, with the remark of Richardson, Heidegger, pp. 573-74. 124 Notes to Pages 47-55 bankruptcy four I. there's a massive literature at the occult and the occult revival. you could seek advice Richard Cavendish, The Black Arts (New York , 1967); Colin Wilson, The Occult (New York, 1971); Edward F. Heenan, ed. , secret, Magic, and Miracle: faith in a Post-Aquarian Age (Englewood Cliffs, N. J. , 1973); Richard Woolly, The Occult Revolution: A Christian Meditation (New York, 1973); Martin Marty, " The Occult Establishment," Social study 37 (1970): 212-30; Andrew M. Greeley, "Implications for the Sociology of faith of Occult habit within the formative years Culture," adolescence and Society 2 (1970): 131-40; Marcello Truzzi, "The Occult Revival as pop culture: a few Random Observations at the outdated and Nouveau Witch," Sociological Quarterly thirteen (winter, 1972): 16-36 (with a wealthy bibliography); Edward A. Tiryakian, "Toward the Sociology of Esoteric Culture," American magazine of Sociology seventy eight (November 1972): 491-512; identification . , "Esoterisme et exoterisme en sociologie: los angeles sociologie eleven J'age du Verseau," Cahiers Internationaux de Sociologie fifty two (1952): 33-51.