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Mike A. Zuber

therefore be described as mystical in intent and cosmotheist in implication. 18 In contrast to related terms such as pantheism, cosmotheism has the advantage of being applicable in cases that are not clearly identifiable as pantheist, for instance. The defining characteristic of cosmotheism is here taken

Hans G. Kippenberg

to get rid of cosmotheism that was unsuccessful; the attempt to create a stable disenchanted identity for the Western academy was not completed either (p. 424–425). That field emerged not merely due to unsolved problems in the natural sciences but also through a transmitted Mediterranean

Olav Hammer

entity with characteristics of its own. Polemical rejection and waste-basket status is not all that unites “esotericism”, two criteria remain: (1) cosmotheism, a term borrowed from the work of Jan Assmann, designating a mode of religious worship that understands the cosmos as the manifestation of various

Hereward Tilton

pervades Esotericism and the Academy is consummated in Hanegraaff’s closing attempt to define Western esotericism as “an imaginative construct in the minds of intellectuals and the wider public” (p. 377) – albeit founded upon marginalized beliefs in ‘cosmotheism and gnosis’ (categories the author adopts

M. David Litwa

. To generate a transgressive Hermetism, DeConick focuses on the dualistic stream of Hermetic thought (the body as prison, the world as trap, and so on, 87). Yet this teaching probably represents the instruction given to adepts at a lower stage of initiation. Hermetic cosmotheism is not, on the whole

replaced by cosmotheism. In more or less subtle ways, Deists, Spinozists, and Masonics all argued that Mosaic monotheism was nothing else than Egyptian pantheism or rather the secret, mystery side of Egyptian religion. Moses, they contended, was an Egyptian. Assmann is to be recommended for his diligent

Ann Taves

Myers, William James, Alexander North Whitehead, Arthur Eddington, many of them Gifford Lecturers, that we might not think of as natural theologians. He draws this discussion together by identifying their common reliance on panentheism and cosmotheism, both of which undercut the traditional theological

Series:

Paul Jackson

, Cosmotheism ( Durham 2004 ), with more traditional themes of conspiracism and idealisation of Hitler. Pierce’s National Alliance became one of the leading US neo-Nazi groups from the 1970s to the early 2000s, yet the organisation has dwindled since his death in 2002. It began life in 1968 as a group called

Varghese J. Manimala

over the other in both directions. Panikkar seems to be ecstatic when he says that a new mythos may be emerging, and there seems to be positive signs of the same, and he gives some names to the fragments of this drawing: cosmothe- andric insight, sacred secularity, kosmology, ontonomy, radical trinity

relates the cosmothe- andric vision of Panikkar to the concrete present day problem of the ecological crisis. A first important step with regard to the ecological crisis is that human beings become aware of the earth being fragile and limited and finite. This awareness is necessary in order to start a new