The Global Religious Imagery of the Cult of Duc Cao Ðài

"In 1926, in Tây Ninh province, about 100 km away from present day Ho Chi Minh City, a new spiritual movement was born, aiming at the symbolic unification of all the world’s major religions into one. Its hierarchical structure resembles Roman Catholicism while on the other hand integrating elements from Christianity, Buddhism, Taoism and Islam. Besides worshipping the prophetic figures of the world major religions (Jesus Christ, Buddha and Mohammed), the Cao Đài claim to have communicated in spiritist séances with secular western and eastern literary, historical and political figures such as William Shakespeare, Victor Hugo, Jeanne D’Arc, Sun Yat Sen, Vladimir Lenin and the Vietnamese poet and prophet Nguyễn Bỉnh Khiêm, worshipping some of these (but not all) as saints. Within the present article, I aim at analyzing the syncretic religious imagery of the Cao Đài and discuss the manner in which they construct their religious narrative as well as worldview."

Проявления скрытого сакрального порядка в творчестве Достоевского

The Manifestation of Divine Order in Dostoevsky’s Work: On Dual Reality in Crime and Punishment and Bakhtin’s Carnivalesque Poetics. At the plot level of the novel, the core drive of promoting the development of incidents and fates of characters is a continued rising spiritual movement: a process of spiritual resurgence of man experiencing death and resurrection. This article discusses the development process of this divine order, which run through the plots and echoed in all details.

‘Couldn’t it happen in Switzerland?’ : The East African Revival and Swiss Church Life in the 1940s and 1950s

Summary The East African Revival was a major spiritual movement which started in the 1930s. Joe Church, a medical doctor who had been at Cambridge University, was a central figure and gathered a very large amount of material about the Revival. The connection of the Revival with Switzerland, which has not previously been studied, is the subject of this article, which draws from the Joe Church archive. The connection came about through Berthe Ryf (1900-1989), a missionary nurse in what was then Ruanda-Urundi who on returning to her native Switzerland in 1939 spoke in Swiss churches over a period of five years about the powerful experiences in East Africa. As a result, there were invitations for teams of Europeans and Africans to come to Switzerland. From 1947 onwards many meetings were held, addressed by those who had participated in the Revival. This article explores developments from the 1930s to the 1960s.ZusammenfassungDie ostafrikanische Erweckung war eine größere geistliche Bewegung, die in den Jahren nach 1930 begann. Der Arzt Joe Church, der von der Universität Cambridge kam, war eine führende Figur; er trug eine beträchtliche Menge an Material über die Erweckung zusammen. Die Verbindung dieser Erweckung mit der Schweiz war zuvor noch nicht untersucht worden und stellt das Thema dieses Artikels dar, der mit Material aus dem Joe Church Archiv arbeitet. Diese Beziehung kam zustande durch Berthe Ryf (1900-1989), eine Krankenschwester und Missionarin in dem damals sogenannten Ruanda-Urundi; sie sprach nach ihrer Rückkehr fünf Jahre lang über die kraftvollen Erfahrungen, die sie in Ostafrika gemacht hatte. Infolge dessen gingen Einladungen an Teams von Europäern und Afrikanern, in die Schweiz zu kommen. Von 1947 an gab es viele Veranstaltungen, von jenen gehalten, welche an der Erweckung teilgenommen hatten. Der vorliegende Artikel erforscht die Entwicklungen in den Jahren um 1930 bis um 1960 herum.RésuméLe Réveil en Afrique orientale (East African Revival) est un mouvement spirituel majeur qui débuta dans les années trente. Joe Church, un médecin formé à l’Université de Cambridge, en fut un personnage clé. On lui doit d’avoir collecté un très grand nombre de documents sur ce Réveil. Le sujet de cet article est le rapport entre le Réveil et la Suisse, un thème étudié ici pour la première fois sur la base des archives de Joe Church. Ce lien a été établi grâce à Berthe Ryf (1900-1989), une infirmière missionnaire dans ce pays appelé alors Ruanda-Urundi, qui, après son retour en Suisse, en 1939, fit pendant cinq ans le tour des Églises pour témoigner des expériences bouleversantes que vivait l’Afrique orientale. Le résultat fut que des équipes d’Européens et d’Africains furent invitées à venir en Suisse. À partir de 1947, de nombreuses réunions furent organisées dans lesquelles prenaient la parole ceux qui avaient participé au Réveil. Cet article explore les développements observés des années trente aux années soixante.

On the role of the concept of noospheric knowledge in the era of technoscience

The article examines the changes that characterize modern science and scientific research, which have been embodied in the phenomenon of technoscience. Technological science is distinguished from traditional science by a new form of cognitive organization, integrating fundamental and applied research, natural science and human knowledge. It is both a theoretical activity for the production of ideas and social practice. It is substantiated that technoscience, which is both a theoretical construct and a social practice, embodies the project of noospheric knowledge, about which the outstanding Russian scientist V.I. Vernadsky wrote. His teaching expressed the idea of a new science, and by characterizing it, he stressed that science can’t be considered only as a collection of facts and limited to its instrumental functions, he understood it as the most powerful and important spiritual movement, contributing to the formation of the noosphere - the sphere of reason. Scientific knowledge, which is formed in the consequence of integrative tendencies in modern science, manifested in the systemic and holistic scientific worldview, in transdisciplinary studies, in the convergence of natural science and humanities knowledge, is designated as technoscience. It is shown that the noospheric science of V.I. Vernadsky, based on the wise mind, which he foresaw as the coming stage of the natural historical process, can be compared with the phenomenon of technoscience.

NEW RELIGIOUS MOVEMENT: MELACAK SPRITUALITAS GERAKAN ZAMAN BARU DI INDONESIA

The growth of new religious movements in various parts of the world, although not labeled as formal religion, is a socio-psychological symptom of loneliness and alienation. This study aims to understand how the influence of the new religious movement on the socio-culture of Indonesian society. The object of this research is every phenomenon of a new religious spiritual movement that has become a separate phenomenon in Indonesian society, especially in decades by identifying the various characteristics contained in it based on the perspective of the social analysis approach of Religion. This research is a qualitative study using a sociological and anthropological analysis approach. The results of this study indicate that the NRM movement emerged as a result of various factors in a society that is changing rapidly, hence efforts to overcome and resolve problems concerning various human lives, whether social, economic, political, educational, psychological, and so on. However, because the emergence of the NRM movement is a religious symptom, one way to overcome it is to seek healthier forms of upholding and living religious values, at least not causing a bad impact on society.

هاوسه‌نگی ژینگه‌یی له‌ ژینگه‌ پارێزی بارانییه‌کاندا

The Kurdish people's interest in the natural environment goes back to ancient times, due to the characteristics and survival of the natural environment of Kurdistan, which has been established in accordance with religious and scientific documents. The purpose of this study is how to develop the mindset and conservation of the natural environment within the framework of social reforms and its application to the behavior and life of the people concerned, on the other hand, to investigate the decisions on the protection of the natural environment, such as the Advanced Model In this age. And its adaptation to environmental principles originates from the religious and spiritual movement. As a result of merging into the national movement, it later became a moral constellation, and to this day, in addition to life changes, these practices, as a successful experience, can be considered one of the sources of the regulation of environmental protection law.

The Bride Stripped Bare

Hinton’s writing on higher dimensions influenced artists as well as writers. Chapter 19 looks at how higher-dimensional geometry influenced the development of the visual arts in the twentieth century. Hinton’s influence was both direct through his own books and through the spiritual movement known as the Theosophists who latched onto his more mystical ideas. The cubists were the first modern artists to abandon the use of traditional perspective, and they were rapidly followed by other art movements. A number of the pioneers of abstract art were influenced by the Theosophists, including Kandinsky, Mondrian, and Malevich. Marcel Duchamp played a key role in determining the future direction of the visual arts, and some of his major works were developed around ideas of higher dimensions. These include Nude Descending a Staircase and Bride Stripped Bare By Her Bachelors, Even. Duchamp also led the way toward today’s conceptual art.

“We Stand for Black Livity!”: Trodding the Path of Rastafari in Ghana

Rastafari is a Pan-African socio-spiritual movement and way of life that was created by indigent Black people in the grip of British colonialism in 1930s Jamaica. Although Rastafari is often studied as a Jamaican phenomenon, I center the ways the movement has articulated itself in the Ghanaian polity. Ghana has become the epicenter of the movement on the continent through its representatives’ leadership in the Rastafari Continental Council. Based on fourteen years of ethnography with Rastafari in Ghana and with special emphasis on an interview with one Ghanaian Rastafari woman, this paper analyzes some of the reasons Ghanaians choose to “trod the path” of Rastafari and the long-term consequences of their choices. While some scholars use the term “conversion” to refer to the ways people become Rastafari, I choose to use “trodding the path” to center the ways Rastafari theorize their own understanding of becoming. In the context of this essay, trodding the path of Rastafari denotes the orientations and world-sensorial life ways that Rastafari provides for communal and self-making practices. I argue that Ghanaians trod the path of Rastafari to affirm their African identity and participate in Pan-African anti-colonial politics despite adverse social consequences.

Still Life in Motion

This chapter explores two European movement practices of the early to mid-twentieth century: the Margaret Morris Movement, established c. 1910 by the British dancer, Margaret Morris (1891–1980) in partnership with the Scottish painter and sculptor, J. D. Fergusson (1874–1961); and eurythmy, the synthetic art form and system of spiritual movement established in 1912 by the Austrian scientist and philosopher, Rudolf Steiner (1861–1925). This chapter uncovers the contribution of movement practitioners to the project of re-imagining aesthetic categories through hybrid sculptural, pictorial and poetic forms that engaged the ‘moving stillness’ of the body. It argues that Morris’s dance system constituted a vitalist expression of ‘still life in motion’, which was informed by the influence of Bergsonian philosophy and the currency of ‘rhythm’ in her circle of artists. The second section of the chapter investigates sculptural stillness. It examines Fergusson’s understudied sculptural practice and Morris’s role as a model who sought to revaluate the gender politics of stasis and movement. The final part of the chapter examines eurythmy as a form of ‘moving sculpture’ that complicates the relationship between dance and sculpture.

Curator Searching for Urban Identity; From ''Yousef Abad'' to ''Vali Asr''

By changing the approach of modern art from the middle of the twentieth century to attention to conceptual art, art exhibitions became a spiritual movement that could provide different ways of shaping society. At the same time, the Curator becomes mediator between art and its audience. Victoria D Alexander considers the quality and impact of art on audiences in today's world dependent on distribution systems by presenting a "Better Culture Diamond" based on Wendy Griswold's Crystal Diamond Design. In this analytic-descriptive study, its data were collected through library studies, field research and interviews, while highlighting the importance of Curator as an important part in the art distribution system by examining two Curatorial projects names "Vali Asr-First Folder" and "Yousef Abad" have come to the conclusion that contemporary Curator in Iran represent the social role of art and seek to redefine social concepts such as "urban identity" through Curatorial projects. Keywords: Curator, Contemporary Iranian Art, Cultural Diamond, Urban Identity, Identity Crisis