By Gregory Shushan
Read or Download Conceptions of the afterlife in early civilizations : universalism, constructivism, and near-death experience PDF
Similar folklore & mythology books
A virtuous younger girl trips to the Land of the lifeless to retrieve the still-beating middle of a king; a wily corpse-monster methods his younger captor into atmosphere him loose; a king falls lower than a curse that turns him right into a cannibal; a shepherd who is aware the speech of animals saves a princess from convinced dying.
Nigel Suckling, one of many optimal professionals on unicorns, leprechauns, and angels, has constructed a flavor for blood. publication of the Vampire is a stimulating and chilling examine world-wide and ages-old myths approximately blood-sucking creatures. The bills variety from South America’s Chupacabras to Malaysia’s penanggalan, whose disembodied flying heads terrified believers.
- Stories as Equipment for Living: Last Talks and Tales of Barbara Myerhoff
- Cultural Mythology and Global Leadership
- Roots of Cataclysm: Geopulsation and the Atlantis Supervolcano
- The greek myths : stories of the Greek gods and heroes vividly retold
Extra info for Conceptions of the afterlife in early civilizations : universalism, constructivism, and near-death experience
It is also the case that status, not religion, is often the determining factor for corpse position, location, orientation, and grave goods (ibid. 270). Furthermore, even if the fact of prehistoric afterlife beliefs could be established, the nature of the conceptions is unknowable, let alone their origins. 75,000 bp are the common source of certain beliefs (including ‘the shamans’ concept of birth-death-rebirth’) across the world to this day. 200,000,000 bp – that is, around 199,800,000 years before homo sapiens originated in Africa.
Elbé (1906) has similar evolutionist problems, along with an apparent Theosophical agenda, and outdated science. Paton (1921) limited his sample to ancient traditions, though his outline of the evidence for spiritualism in antiquity in relation to the psychical research of his time has no real cross-cultural analysis or discussion. Hick’s (1976) landmark book compares afterlife beliefs cross-culturally (primarily in Christianity, the Vedas, and Buddhism), with some reference to parapsychology and much to philosophy.
Bierhorst 2002: 24). Despite the wide geographical and chronological expanses, development of these societies was entirely from within the Americas and without known interaction with non-American cultures. Nevertheless, some general parallels between Asian and Mesoamerican culture could suggest survivals from the ancient Chinese/Siberian origins. Though ‘not widely accepted’ (Trigger 2003: 38), the possibility of Central Asian shamanism migrating to the New World cannot be dismissed out of hand – indeed, shamanistic and spirit-beliefs are remarkably similar crossculturally in these societies even today (Crawford 1998: 25, 30–1).