Ecstatic Relations is a memoir of delicious love stories, a metaphor for the universal law of attraction, a way of discussing the relationship between science and spirit, a metaphor for the evolution of consciousness and a meditation on cosmic consciousness, wherein everything in the universe is interconnected, dynamic, and ultimately whole. Through the author s love for her wounded childhood dog, her passionate encounters with men and women, gay and straight, young and old, and her relationship to the husband with whom she has been bonded for decades, we get a glimpse into the Mystery of which we are all a part.

Fascination with quotidian experience in modern art, literature, and philosophy promotes ecstatic forms of reflection on the very structure of the everyday world. Gosetti-Ferencei examines the ways in which modern art and literature enable a study of how we experience quotidian life. She shows that modernism, while exhibiting many strands of development, can be understood by investigating how its attentions to perception and expectation, to the common quality of things, or to childhood play gives way to experiences of ecstasis&—the stepping outside of the ordinary familiarity of the world. While phenomenology grounds this study (through Husserl, Heidegger, Merleau-Ponty, and Bachelard), what makes this book more than a treatise on phenomenological aesthetics is the way in which modernity itself is examined in its relation to the quotidian. Through the works of artists and writers such as Benjamin, C&ézanne, Frost, Klee, Newman, Pollock, Ponge, Proust, Rilke, Robbe-Grillet, Rothko, Sartre, and Twombly, the world of quotidian life can be seen to harbor a latent ecstasis. The breakdown of the quotidian through and after modernism then becomes an urgent question for understanding art and literature in its capacity to further human experience, and it points to the limits of phenomenological explications of the everyday.

Honorable Mention, Barnard Hewitt Award from the American Society for Theater Research Explores the intersection and history of American literary realism and the performance of spiritual and racial embodiment. Recovering a series of ecstatic performances in late nineteenth- and early twentieth-century American realism, Realist Ecstasy travels from camp meetings to Native American ghost dances to storefront church revivals to explore realism’s relationship to spiritual experience. In her approach to realism as both an unruly archive of performance and a wide-ranging repertoire of media practices—including literature, photography, audio recording, and early film—Lindsay V. Reckson argues that the real was repetitively enacted and reenacted through bodily practice. Realist Ecstasy demonstrates how the realist imagining of possessed bodies helped construct and naturalize racial difference, while excavating the complex, shifting, and dynamic possibilities embedded in ecstatic performance: its production of new and immanent forms of being beside. Across her readings of Stephen Crane, James Weldon Johnson, and Nella Larsen, among others, Reckson triangulates secularism, realism, and racial formation in the post-Reconstruction moment. Realist Ecstasy shows how post-Reconstruction realist texts mobilized gestures—especially the gestures associated with religious ecstasy—to racialize secularism itself. Reckson offers us a distinctly new vision of American realism as a performative practice, a sustained account of how performance lives in and through literary archives, and a rich sense of how closely secularization and racialization were linked in Jim Crow America.

For millennia, people have universally engaged in ecstatic experience as an essential element in ritual practice, spiritual belief and cultural identification. This volume offers the first systematic investigation of its myriad roles and manifestations in the ancient Mediterranean and Near East. The twenty-nine contributors represent a broad range of scholarly disciplines, seeking answers to fundamental questions regarding the patterns and commonalities of this vital aspect of the past. How was the experience construed and by what means was it achieved? Who was involved? Where and when were rites carried out? How was it reflected in pictorial arts and written records? What was its relation to other components of the sociocultural compact? In proposing responses, the authors draw upon a wealth of original research in many fields, generating new perspectives and thought-provoking, often surprising, conclusions. With their abundant cross-cultural and cross-temporal references, the chapters mutually enrich each other and collectively deepen our understanding of ecstatic phenomena thousands of years ago. Another noteworthy feature of the book is its illustrative content, including commissioned reconstructions of ecstatic scenarios and pairings of works of Bronze Age and modern psychedelic art. Scholars, students and other readers interested in antiquity, comparative religion and the social and cognitive sciences will find much to explore in the fascinating realm of ecstatic experience in the ancient world.

Interweaves elements of Kristevan and Heideggerian thought in order to reconstruct a linguistically embedded, existentially and affectively rich, dialectical model of willed self-regulation.

This book studies the way in which medieval ways of knowing the Oriental 'other' were constructed around the idea of a utopic East as located in the legend and Letter of Prester John (c. 1160). The birth of utopic thinking, it argues, is tied to an understanding of alterity having as much to do with the ways the medieval West understood itself as the manner in which the foreign was mapped. Drawing upon the insights of cultural studies, film studies, and psychoanalysis, this book rethinks the contours of the known and the unknown in the medieval period. It demonstrates how the idea of otherness intersected in intricate ways with other categories of difference (spatial, gender, and religious). Scholars in the fields of history as well as literary and religious studies will be interested in the manner in which the book considers the formal dimensions of how histories of the Oriental other were written and lived.

The premise of Yoga is simple. There is an outer reality and an inner one, and our nervous system is the doorway between them. Effective Yoga practices stimulate and open that doorway. The result? Peace, creativity, happiness, and a steady rise of ecstatic bliss radiating from within us. Advanced Yoga Practices (AYP) brings together the most effective methods of Yoga in a flexible integrated system that anyone can use. Instructions are given in plain English for deep meditation, spinal breathing pranayama, bodily manipulations (asanas, mudras and bandhas), tantric sexual practices, and other methods that are systematically applied to swing open the door of our nervous system to permanent higher experience. This is a non-sectarian approach that is compatible with any belief system or religious background. There are over 240 easy-to-follow lessons here, including many hands-on questions and answers between Yoga practitioners and the author. Whether you are a beginner or a veteran in Yoga, the AYP lessons can serve as a useful resource as you travel along your chosen path. What readers are saying about the AYP lessons: "I searched for years to find a method of meditation that I can do. This is do-able." - AN "I've learned more about yoga in 4 months than in the previous 30 years of study." - SL" This is a very valuable inspiration for people taking up and maintaining meditation." - DB "Spinal breathing pranayama makes me feel so ecstatic, I want to do it all the time." - YM "After my first meditation session, I never felt so relaxed. You made me a believer." - JF "You make everything seem so simple, yet the practices are profound and dynamic." - SS "I wish I had this kind of informationwhen I started some 15 years back." - AD "I love the way you explain everything. So simple, logical, and so safe." - RY "These are the best lessons I have read on yoga anywhere." - RD Additional reader feedback is included in the last section of the book.

This first book-length treatment of Thomas AquinasÆs theory of the body presents a Catholic understanding of the body and its implications for social and political philosophy. Making a fundamental contribution to antitotalitarian theory, McAleer argues that a sexual politics reliant upon AquinasÆs theory of the body is better (because less violent) than other commonly available theories. He contrasts this theory with those of four other groups of thinkers: the continental tradition represented by Kant, Schopenhauer, Merleau-Ponty, Nancy, Levinas, and Deleuze; feminism, in the work of Donna Haraway; an alternative Catholic theory to be found in Karl Rahner; and the ôRadical Orthodoxyö of John Milbank.

Ecstatic Confessions is Martin Buber's unique, personal gathering of the testimonies of mystics throughout the centuries expressing their encounters with the divine. It features the author's seminal introduction to mysticism, "Ecstasy and Confession," which probes the nature of what Buber terms the "most inward of all experiences. . . . God's highest gift." Buber sifted through texts from oriental, pagan, Gnostic, Eastern Orthodox, Catholic, Protestant, Jewish, and Muslim sources down the centuries to cull those moving records that manage to convey some quality of an experience that is essentially beyond the power of words to capture. Ecstatic Confessions orchestrates these reports from the edge of human experience into a revealing look at the nature of the ecstatic experience itself and the tension arising from the mystic's compelling need to give witness to an event that can never truly be verbalized. Ecstatic Confessions illuminates the intellectual development of its author even as it probes the almost insurmountable barrier between language and authentic mystical experience, which is, in essence, beyond the grasp of rational constructs.