By Albert I Baumgartner
The topic of the publication is the character and conception of time in millennial hobbies, the ways that those teams confront inevitable sadness after which go back to "normal" time. the quantity comprises revised essays in accordance with shows made at a world convention dedicated to the subject matter. Authors undertake a few disciplinary ways to the subject, reading millennial routine from the 3 Abrahamic faiths, in addition to from the East. The aim of this paintings is to give a contribution to the speculation of millennialism, via offering particular facts and theoretical mirrored image which could improve one another.
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Extra resources for Apocalyptic Time (Studies in the History of Religions) (Studies in the History of Religions)
The Psychoanalytic Study of Society (Hillsdale, NJ: The Analytic Press, 1993). 11 See Judith Lewis Herman, Trauma and Recovery (New York: Basic Books, 1992). 9 APOCALYPTICISM, SYMBOLIC BREAKDOWN AND PARANOIA 19 finding symbolic forms within which to locate themselves—undermine individual modes of immortality. For instance, the theological mode is hardly available to people in periods of secularization. 12 Whether or not one's corporeal existence is threatened, and regardless of material prosperity, it is desymbolization—the crumbling of society's symbol system—that impairs people's sense of immortality and self-continuity, and breaks their connections to life.
78 In tense anticipation of God's fateful sentence the awed audience experience metaphoric death—bringing about catharsis. " This is the ultimate triumph over death. 73 Scheff, Catharsis, p. 53. The musical experience is a prime instance of catharsis produced with no "content" at all. Concerning myth, Meissner writes: "The significance of the myth lies not in its content, but in the intensity and conviction it is experienced," see Meissner, The Paranoid Process, p. 119. 75 As Collins observes, the apocalyptic as mythology provides "a good illustration of the intrinsic relation of the form to the message," see Collins, "Apocalyptic Eschatology," p.
The criticism of the established Buddhist institutions was certainly not without foundation given the fact that Buddhist monasteries were among the biggest estate owners at the time and a great number of people entered the order for reasons other than religious devotion. 18 Buddhist apocalypticism was the most extreme form of theological—if I may say so in a Buddhist context—protest against the legitimacy of the then present social order. It was a historical interpretation of the present time, but with a concept of history that included the future.