The Seductions of Pilgrimage explores the simultaneously attractive and repellent, beguiling and alluring forms of seduction in pilgrimage. It focuses on the varied discursive, imaginative, and practical mechanisms of seduction that draw individual pilgrims to a pilgrimage site; the objects, places, and paradigms that pilgrims leave behind as they embark on their hyper-meaningful travel experience; and the often unforeseen elements that lead pilgrims off their desired course. Presenting the first comprehensive study of the role of seduction on individual pilgrims in the study of pilgrimage and tourism, it will appeal to scholars of anthropology, cultural geography, tourism, heritage, and religious studies.

Has a repressive morality been the primary contribution of Christianity to the history of sexuality? The ascetic concerns that pervade ancient Christian texts would seem to support such a common assumption. Focusing on hagiographical literature, Virginia Burrus pursues a fresh path of interpretation, arguing that the early accounts of the lives of saints are not antierotic but rather convey a sublimely transgressive "countereroticism" that resists the marital, procreative ethic of sexuality found in other strands of Christian tradition. Without reducing the erotics of ancient hagiography to a single formula, The Sex Lives of Saints frames the broad historical, theological, and theoretical issues at stake in such a revisionist interpretation of ascetic eroticism, with particular reference to the work of Michel Foucault and Georges Bataille, David Halperin and Geoffrey Harpham, Leo Bersani and Jean Baudrillard. Burrus subsequently proceeds through close, performative readings of the earliest Lives of Saints, mostly dating to the late fourth and early fifth centuries—Jerome's Lives of Paul, Malchus, Hilarion, and Paula; Gregory of Nyssa's Life of Macrina; Augustine's portrait of Monica; Sulpicius Severus's Life of Martin; and the slightly later Lives of so-called harlot saints. Queer, s/m, and postcolonial theories are among the contemporary discourses that prove intriguingly resonant with an ancient art of "saintly" loving that remains, in Burrus's reading, promisingly mobile, diverse, and open-ended.

In 1958 William L. Langer, in a well-known presidential address to the American Historical Association, declared the informed use of psychoanalytic depth psychology as "the next assignment" for professional historians. Psychoanalysis and History, volume 31 of The Annual of Psychoanalysis, examines the degree to which Langer's directive has been realized in the intervening 45 years. Section I makes the case for psychobiography in the lives of historical figures and exemplifies this perspective with analytically informed studies of the art of Wassily Kandinsky; the films of Stanley Kubrick; and the anti-Semitism of Adolf Hitler. Section II reviews Freud's own psychohistorical contributions and then considers the relevance to historical inquiry of the more recent perspectives of Winnicott, Kernberg, and Kohut. Section III explores an intriguing tributary of psychobiographical inquiry: the impact of the biographer's own subjectivity on his or her work. Section IV turns to a topic of perennial interest: the psychobiographical study of American presidents. Section V turns to the special challenges of applying psychoanalysis to topics of religious history and includes topical studies of religious figures as disparate as the 15th century Asian Drukpa Kunley and Osama bin Laden. Section VI focuses on the recent extension of psychohistorical inquiry to groups of people and to cultural phenomena more generally: an investigation of the youth movement in pre-Nazi Germany; consideration of how societies, no less than individuals, reenact and work through traumas over time; and an outline of the role of analysis in constructing a depth-psychological "social psychology" of use to historians. These papers, no less than those that precede them, are compelling testimony to the claim with which editors James William Anderson and Jerome A. Winer begin the volume, to wit, that "Psychoanalysis would seem to be a resource indispensable to the study of history."

Sudhir Kakar, India’s foremost practitioner of psychoanalysis, has focused his career on infusing this preeminently Western discipline with ideas and views from the East. In Mad and Divine, he takes on the separation of the spirit and the body favored by psychoanalysts, cautioning that a single-minded focus on the physical denies a person’s wholeness. Similarly, Kakar argues, to focus on the spirit alone is to hold in contempt the body that makes us human. Mad and Divine looks at the interplay between spirit and psyche and the moments of creativity and transformation that occur when the spirit overcomes desire and narcissism. Kakar examines this relationship in religious rituals and healing traditions— both Eastern and Western—as well as in the lives of some extraordinary men: the mystic and guru Rajneesh, Gandhi, and the Buddhist saint Drukpa Kunley. Enriched with a novelist’s felicity of language and an analyst’s piercing insights and startling interpretations, Mad and Divine is a valuable addition to the literature on the integration of the spirit and psyche in the evolving psychology of the individual.

This book examines the ways in which the literary genre of hagiography and the hermeneutical paradigm of Biblical typology together entered into the construction of "the Renaissance” as a canon and period. It is not about saints’ lives in themselves, as either literary or historical phenomena, but instead addresses the structural effects of hagiography in the secular literature of the Renaissance. The central texts analyzed--Boccaccio’s Decameron, Vasari’s Lives of the Artists, and Shakespeare’s Measure for Measure and The Winter’s Tale--all manifest key moments and aspects in the creation of a Renaissance canon for the post-Renaissance world. The epochal significance of these works, saturated in religious allusions as well as scenes of profane life and classical art, is shown to rest in neither the normative piety nor the subversive heresy of any of these writers, but rather in their crafting of myths of modernity precisely out of the religious material that formed such an important part of their daily vocabularies.

Learn how to do powerful, practical magic when you use candles and call on the saints in Reverend Ray T. Malbrough's The Magical Power of the Saints. This book can be your personal guide to help you call on the saints as your spiritual allies. You will learn how to work with seventy-four different saints through the use of "seven-day vigil candles" (saint candles), prayers, psalms, herbal baths, and more. For example, you would call on Saint Benedict (whose candle color is white and day of the week is Saturday) to help end fevers, heal sick animals and more. You might call on Our Lady of Charity (whose candle color is yellow and day of the week is also Saturday) for protection of the home and family, to bring a new lover, or to obtain better finances. But, The Magical Power of the Saints includes much more: Find out which saint can best help you for any situation, along with that saint's specific day of the week and color of candle Learn rituals for fifty-seven different situations—such as attracting good fortune, strengthening your marriage, and improving your business Use divination to discover which ingredients will summon the proper powers to help you in any specific situation Locate passages in the Bible that support the practice of divination Learn how to use prayer to honor your departed ancestors and communicate with them Discover the best way to prepare and use the saint candles Recite the correct Biblical psalm for your specific need Read messages in a candle flame to see if your prayers will be answered The Magical Power of the Saints includes over forty-five illustrations of saints to help you in your work.

This exciting collection from a leading team of international contributors interprets the symbolic and material relationships between places and bodies.

Discusses painter Paul Cézanne's 1886 departure from Paris to his native city, Aix-en-Provence, arguing that it was related to French regionalist politics of the time, and shows how the move affected his art.

"The book is written with two goals in mind. The first is to give film viewers some background and context for evaluating what they see on screen, By and large. Hollywood is not conversant with theological issues; occasionally, movies reveal an appalling ignorance about religion. More often, however, the approach movies take is simply flat-footed and unsophisticated. Giving readers the tools they need to interpret and critique cinematic portrayals of sanctity is one goal of this book.".