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Arvind Sharma

ANCIENT HINDUISM AS A MISSIONARY RELIGION ARVIND SHARMA Summary The paper is conceptually divided into four parts. In the first part the widely held view that ancient Hinduism was not a missionary religion is presented. (The term ancient is employed to characterize the period in the history of

István Keul and Michael Stausberg

Archaeology and Religious Studies, 7491 Trondheim, Norway istvan.keul@ntnu.no b) University of Bergen, Department of Archaeology, History, Culture Studies and Religion, P.O. Box 7805, 5020 Bergen, Norway Michael.Stausberg@ahkr.uib.no Abstract Th is study introduces a religious group based in present

James R. Lewis

practice of scientology in Victoria had been revealed in a very unfavourable light, and that it had no evidence with which to controvert the impressive body of expert evidence to the effect that it was dangerous to the mental health of the community, an attempt was belatedly made to present it as a

Jane Skjoldli

presented in a straightforward manner. It presents a bold thesis, and had it been persuasively argued it would be a milestone in the academic study of religion . . . I fear that with this kind of boldness in theorizing religion this book, and its unbounded praise, may be more of a millstone for the

Gideon Aran

voices of grassroots members of the Haredi community who are rarely heard in most research. I tried to detect and present the perspective of ordinary butchers and kashrut inspectors, grocery store owners and shoppers, regular Yeshiva students, tradesmen, beggars, and — most importantly, the best

Peter Hiscock

) as archaeologists and historians have failed to understand, the dominant representation of archaeological research and the development of human culture in mainstream cinema involves supernatural objects and events; ii) movies frequently present images of the human past that are pseudoarchaeological

Mihaela Timuş

terminology and thereby distinguish the specific usage of the terms. This is the starting point of the present article. In the longer run, the aim of more extensive research into Zoroastrian sources with regard to “heresy” is twofold. Primarily, there is a pragmatic purpose, namely, to provide as accurate a

Michael Pye

observations and text studies, essential information is presented which will provide a starting point for further investigations. This includes an outline of the historical development, set in motion by the founder Pak Chung-Bin (1891–1943), and of the general features of Won Buddhism as a religion. Particular

Lyudmyla Filipovych and Anatoly Kolodny

the prohibition of religion as well as of its study; in present- day Ukraine, however, theology and religious studies appear as speciŽ c forms of knowledge about religion, and as subjects taught at schools and universities. Religious Studies This secular approach to religion is now a school subject in

István Keul

configuration, or a certain category of female deities. While the earliest mention of the term yoginī ( Mahābhārata 1.60.15) occurs in connection with the movement of heavenly bodies, later texts (beginning with the post-Gupta period around 600 c.e .) present Yoginīs as a group of power- and knowledge