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Books on the topic 'Transformation and transcendence'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

Transcendence: Healing and transformation through transcendental meditation. New York: Jeremy P. Tarcher/Penguin, 2011.

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2

The lighted path: A journey of transformation and transcendence. New York: Berkley Books, 1996.

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3

Scharper, Stephen. Transcendence and transformation: Gustavo Gutierrez's notion of liberation and the reductionist critique. Ottawa: National Library of Canada, 1988.

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4

Art and spiritual transformation: The seven stages of death and rebirth. Rochester, Vt: Inner Traditions, 2009.

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5

Rajan, R. Sundara. Transformations of transcendental philosophy. Delhi: Pragati Prakashan, 1994.

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6

editor, Staudigl Michael 1971, and Sternad Christian editor, eds. Figuren der Transzendenz: Transformationen eines phänomenologischen Grundbegriffs. Würzburg: Königshausen & Neumann, 2014.

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7

Madras Institute of Development Studies, ed. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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8

Giri, Ananta Kumar. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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Giri, Ananta Kumar. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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10

Giri, Ananta Kumar. The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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11

Newlands, Samuel. Moral Transformation and Self-Transcendence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817260.003.0009.

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This chapter shows how Spinoza’s ethics completes his conceptualist metaphysics, arguing that Spinoza privileges some of the plentiful ways of conceiving things over others on broadly practical grounds. It is in the self-interest of agents to conceive other things, as well as themselves, in the broadest, most inclusive ways. Spinoza thinks that the way to become a more virtuous agent is to reconceive oneself, a process that results in fundamental changes in an agent’s self-identity. Drawing on parallel contemporary work by Harry Frankfurt, it argues that Spinoza’s call to moral transformation is ultimately a call to a new self-identity, one that is far more powerful and stable, and perhaps even eternal. Although Spinoza holds out hope for our salvific transformation, he remains deeply pessimistic that we will ever enjoy much of it.
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12

The Pocketbook of Transformation and Transcendence. Triple Eight Publishing, 2008.

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13

Transcendence: Healing and Transformation Through Transcendental Meditation. Hay House UK, Limited, 2012.

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14

Gotlieb, Risha. Lighted path: A journey of transformation and transcendence. Berkley Trade, 1996.

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15

(Editor), Ryann Soutar, ed. The Automatic Self: Transformation & Transcendence Through Brainwave Training. iUniverse, Inc., 2006.

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16

Salata, Sheri. Beautiful No: And Other Tales of Trial, Transcendence, and Transformation. HarperCollins Publishers, 2021.

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17

The Beautiful No: And Other Tales of Trial, Transcendence, and Transformation. Harper Wave, 2019.

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18

Scharper, Stephen B. Transcendence and transformation: Gustavo Gutierrez's notion of liberation and the reductionist critique. Toronto, 1988.

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19

Eversole, Finley. Art and Spiritual Transformation: The Seven Stages of Death and Rebirth. Inner Traditions International, Limited, 2009.

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20

Mcgarrahan, Peggy Gatheral. TRANSFORMATION AND TRANSCENDENCE: CARING FOR HIV-INFECTED PATIENTS IN NEW YORK CITY (IMMUNE DEFICIENCY, PATIENT CARE). 1992.

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21

Nadi, Mister. Journal of Meditation. Your Self-Help Notes for the Transcendence: Start Your Personal Transformation and Find Self-Esteem and Self-confidence Step by Step. Independently Published, 2020.

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22

Sharrock, Alison, Daniel Möller, and Mats Malm, eds. Metamorphic Readings. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198864066.001.0001.

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Ovid’s remarkable and endlessly fascinating Metamorphoses is one of the best known and most popular works of classical literature, and perhaps the most influential of all on later European literature and culture. Loved for its vast repository of mythic material as well as its sophisticated manipulation of story-telling, the poem can be appreciated on many different levels and by audiences of very different backgrounds and educational experiences, whether it is for the tale of Pyramus and Thisbe or the endless but endlessly fascinating debate over the generic status of this epic which breaks all the rules and yet somehow must be included in any canon of Roman epics. The key to metamorphosis can be said to be not just transformation but also transgression, an especially significant issue in today’s culture and society. The actuality of Ovid’s Metamorphoses thus is remarkably strong, and that shows in the new scholarly approaches to the work. This anthology presents a number of recent developments, which, while representing different kinds of approach, explore the effects of transformation and transgression of borders in new ways. The main three aspects are transformations into the Metamorphoses (from what did the mythic narratives evolve), transformations in the Metamorphoses –(what new understandings of the dynamic of metamorphosis can be achieved), and how were the Metamorphoses transformed in later times, acquiring new meanings. So, transformation is explored as a form of transgression of states, or even the transcendence of mythic narrative.
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23

Shelley, Braxton D. Healing for the Soul. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566466.001.0001.

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Between the first and last words of a Black gospel song, musical sound acquires spiritual power. During this unfolding, a variety of techniques facilitate musical and physical transformation. The most important of these is a repetitive musical cycle known by names including the run, the drive, the special, and the vamp. Through its combination of reiteration and intensification, the vamp turns song lyrics into something more potent. While many musical traditions use vamps to fill space, or occupy time in preparation for another, more important event, in gospel, vamps are the main event. Why is the vamp so central to the Black gospel tradition? What work—musical, cultural, and spiritual—does the gospel vamp do? And what does the vamp reveal about the transformative power of Black gospel more broadly? This book explores the vamp’s essential place in Black gospel song, arguing that these climactic musical cycles turn worship services into transcendent events. In the following pages, the words and music of Richard Smallwood, a paradigmatic contemporary gospel composer, anchor the book’s investigation of the convergence of sound and belief in the Gospel Imagination. Smallwood’s expansive oeuvre is especially illustrative of the eclecticism and homiletic intention that characterize gospel music. Along the way, this study brings Smallwood’s songs and the ideas that frame them into conversation with many of the tradition’s exemplars: Edwin and Walter Hawkins, Twinkie Clark, Kurt Carr, Margaret Douroux, V. Michael McKay, and Judith McAllister, among others. Focusing on choral forms of gospel song, this book shows how the gospel vamp organizes expressive activity around a moment of transcendence, an instant when the song shifts to a heightened space of musical activity. This sonic escalation fuels traffic between the seen world and another, bringing believers into contact with a host of scenes from scripture, and with the divine, too.
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24

Uzendoski, Michael A., and Edith Felicia Calapucha-Tapuy. The Twins and the Jaguars. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036569.003.0005.

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This chapter employs the verse analysis method developed by Dell Hymes to analyze an Amazonian Quichua myth-narrative, “The Twins and the Jaguars,” from the province of Napo. The narrative's theme, “becoming a jaguar,” is expressed through a rhetorical logic of onset, ongoing, and outcome that unfolds as a structural transformation relation between humans and mythical jaguars. This structural transformation relation is mediated by a third element, the twins, who not only lend movement to structure but also advance the development of drama by obviating previous relations as a dynamic synecdoche. The chapter demonstrates the major contours of performative complexity involved in Amazonian Quichua narration of traditional mythical knowledge and the importance of the jaguar as an active and dominant symbolic “sign” of “becoming” in Napo Runa cosmology and culture. It shows that narrative performance emerges as an important artistic, cultural, and religious tool for experiencing the “transcendence” of everyday human form.
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25

Martin, Nancy M., and Joseph Runzo. Love. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0018.

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Love lies at the heart of the religious life, as a principle mode of relationship between the human and the transcendent, as a guiding motivation for the moral life, and, for many, as a defining attribute of the transcendent. Among all the emotions, love is the most transformative. Yet the transformative power of love can be highly disruptive, contravening the careful conceptual apparatus of religion, undermining institutional religious authority, and upsetting social expectations and hierarchies. And if the power of the emotion of love is not harnessed for self-transformation, then rather than enhancing the other-regarding perspective prescribed by religion, this emotion can increase attachment, partiality, and self-centeredness. In theistic traditions such as Judaism, Christianity, Islam, Baha'i, bhakti Hinduism, and Sikhism, love is considered an essential defining attribute of God and a definitive mode—if not the single definitive mode—of relationship between humans and the divine. This article discusses the nature of love and emotion, love as an attribute of the transcendent, and love as the response to the transcendent.
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26

Yadlapati, Madhuri M. Faith and Transcendence in Hindu Traditions. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037948.003.0005.

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This chapter explores several notes of ambiguity or self-correction in Hindu faith: the relationship between mystical certitude and discursive doubt in the Upanishads; bhakti (devotional faith) and the limitations of dharma in the epics; the questioning of assumptions about reality spurred by the doctrine of maya; and the paradoxical character of Hindu theism as reflected in the figure of Shiva. This fourfold examination illustrates ambiguities in a few of the very different strands of Hindu thought and practice. Behind all four thematic strands is a sense that beyond the worldly values of dharma teachings, the spiritual journey requires self-correction as part of the transformative experience of religious transcendence.
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27

Rose, Marika. A Theology of Failure. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.001.0001.

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Everyone agrees that theology has failed, but the question of how to respond to this failure is contested. Against both radical orthodoxy and deconstructive theology, Rose proposes that Christian identity is constituted by, not despite, failure. Rose shows how the influential work of Slavoj Žižek repeats the original move of Christian mysticism differently, yoking language, desire, and transcendence to a materialist rather than a Neoplatonist account of the world. Tracing these themes through the Dionysius, Derrida, and contemporary debates about the gift, violence, and revolution, Rose’s critical theological engagement with Žižek helps makes possible a materialist reading of Christianity. The Christian mystical tradition begins with Dionysius the Areopagite’s uncomfortable but productive conjunction of Christian theology and Neoplatonism. The tensions generated by this are central to Dionysius’s legacy, visible not only in subsequent theological thought but also in much twentieth-century continental philosophy as it seeks to disentangle itself from its Christian ancestry. A Theology of Failure shows how the work of Slavoj Žižek represents an attempt to repeat the original move of Christian mystical theology, bringing together the themes of language, desire, and transcendence not with Neoplatonism but with a materialist account of the world. Tracing these themes through the work of Dionysius and Derrida and through contemporary debates about the gift, violence, and revolution, this book offers a critical theological engagement with Žižek’s account of social and political transformation, showing how Žižek’s work makes possible a materialist reading of apophatic theology and Christian identity.
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28

King, Pamela Ebstyne, and Christine M. Merola. Crucibles of Transformation. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190260637.003.0029.

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Although rates of institutional civic engagement among those in their twenties are low and emerging adults have been characterized as individualistic, this period of life is a time of immense growth and exploration as emerging adults seek to establish their identity with newfound freedoms and autonomy. Utilizing the lens of thriving and the metaphor of a crucible, we explore religious service as a means of strengthening the identity and purpose of individuals in the second decade of life. We describe potential benefits of religious service for emerging adults found within the ideological, social, and transcendent contexts embedded within religious volunteerism. Narratives and experiences of highly religious and spiritual young people from around the world are offered to provide further understanding of the potential role of religious service in the lives of diverse emerging adults.
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29

Lim, Sun Sun. Transcendent Parenting. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190088989.001.0001.

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In digitally connected middle-class households with school-going children, from toddlers through varsity students, the practice of transcendent parenting has arisen. Smartphones and other mobile devices virtually accompany families through all aspects of their everyday existence. The growing sophistication of mobile communication has unleashed a proliferation of apps, channels, and platforms that link parents to their children and key institutions in their lives. Throughout every stage of their children’s development, from infancy to adolescence to emerging adulthood, mobile communication plays an increasingly critical role in family life. Transcendent parenting has emerged in light of significant transformations in the mobile media landscape that allow parents to transcend many realms: the physical distance between them and their children, their children’s offline and online social interaction spaces, as well as timeless time that renders parenting duties ceaseless. In mobile communication, parents parent all over and all of the time, whether their children are by their side or out of sight. Drawing on experiences of urban middle-class families in Asia, this book shows how transcendent parenting embodies and conveys parenting priorities in these households. Paramount are the inculcation of values in their children, oversight of children to protect them from harm, adverse influences, and supporting their children in academic endeavors. It explores how mobile communication allows parents to be more involved than ever in their children’s lives but also questions whether parents have become too involved as a result. It further reflects on the consequences of transcendent parenting for parents’ well-being and children’s personal development.
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30

Zilczer, Judith. American Rhapsody. Edited by Yael Kaduri. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199841547.013.5.

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The opening decades of the twentieth century saw painters renounce mimetic representation for the formal rigors and spiritual transcendence of visual art divorced from reproduction of the visible world. That they chose to do so in no small measure resulted from a profound shift in aesthetic values: music became the paradigm for visual art. While the concept of visual music gained international currency, this seductive aesthetic model had particular resonance in the United States. Between 1910 and 1930, leaders of the American avant-garde, such as Arthur Dove, Marsden Hartley, Georgia O’Keeffe, and Max Weber, experimented with musical ideas to forge a new abstract art. A comparative case study of the music pictures of these painters and the inter-media installations of contemporary artist Jennifer Steinkamp will illuminate the transformation of the modernist ideal of visual music in the postmodern era.
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31

Garipzanov, Ildar. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815013.003.0011.

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The concluding chapter highlights how the cultural history of graphic signs of authority in late antiquity and the early Middle Ages encapsulated the profound transformation of political culture in the Mediterranean and Europe from approximately the fourth to ninth centuries. It also reflects on the transcendent sources of authority in these historical periods, and the role of graphic signs in highlighting this connection. Finally, it warns that, despite the apparent dominant role of the sign of the cross and cruciform graphic devices in providing access to transcendent protection and support in ninth-century Western Europe, some people could still employ alternative graphic signs deriving from older occult traditions in their recourse to transcendent powers.
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32

The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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33

The calling of practical spirituality: Transformations in science and religion and new dialogues on self, transcendence, and society. Chennai: Madras Institute of Development Studies, 2009.

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34

Li, Wai-Yee. Figures. Edited by Wiebke Denecke, Wai-Yee Li, and Xiaofei Tian. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199356591.013.30.

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This chapter presents a wide range of human actors in classical Chinese literature, exploring when, where, how, and to what ends certain figures appear, recur, change, or achieve typicality, which often in turn breeds reversals and transformations. The discussion follows three partially overlapping axes—political power, desire, and transcendence or otherness. Imagining political power involves good and bad rulers, remonstrators, frustrated officials, recluses, knights-errant, and so on. Male and female longing are portrayed differently, yielding images of the ambivalent divine woman, the hopeless lover, the pining or abandoned woman, the femme fatale, and martyrs of love in various configurations of quest, union, separation, and estrangement. Transcendence or otherness signals gods, ghosts, spirits, immortals, and a host of strange or demonic creatures beyond the realms of civilization, human agents who facilitate communication with these beings, as well as human seekers of higher truths or of immortality.
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35

Teskey, Gordon. ‘Literature’. Edited by James Simpson and Brian Cummings. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199212484.013.0021.

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The long Tudor Century (1485-1603) saw the rise of a concept of literature which endures today. Printing and Protestantism had two transformative effects on the social existence of stories: 1. the isolation of individual stories as ‘works’ shaped by artists instead of authorities; 2. the dematerialization of stories as imaginative productions, abstracting them from the medium of the ‘bok’ and according them a transcendent status. Chaucer’s dream poems, Shakespeare’s “Venus and Adonis,” and Spenser’sFaerie Queeneare cited. Two works on either side of the change are read closely: Robert Henryson’sTestament of Cresseid(late 15th c) and Thomas Lodge’sScillae’s Metamorphosis(1589).
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36

Haskell, Ellen. A Composite Countenance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190636647.003.0007.

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The thirteenth-century Spanish Jewish mystical classic Sefer ha-Zohar is known for its elaborate divine imagery. This chapter explains how the Zohar invests the traditional anthropomorphic metaphor of the divine countenance with new meaning in order to define both divine and human faces as sites of spiritual revelation and transformation. The Zoharic authors’ goals are twofold. First, the mystics’ own human faces are divinized, becoming vehicles of mutual revelation accessed through spiritual fellowship. Second, the divine face is defined as an abstraction beyond human understanding, since human features are but one fragment of a transcendent whole that inspires contemplation through unusual image juxtapositions. This dual usage mirrors the Zohar’s broader mystical theology, which understands God as both revealed to and concealed from human beings. Further, reworking an ancient divine metaphor from within by manipulating its metonymic associations allows the mystics to transform their religious culture without overtly defying traditional scriptural authority.
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37

Jones, Peter J. A. Laughter and Power in the Twelfth Century. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843542.001.0001.

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Towards the end of the twelfth century, powerful images of laughing kings and saints began to appear in texts circulating at the English royal court. At the same time, contemporaries began celebrating the wit, humour, and laughter of King Henry II (r.1154-89) and his martyred Archbishop of Canterbury, Saint Thomas Becket (d.1170). Taking a broad genealogical approach, Laughter and Power in the Twelfth Century traces the emergence of this powerful laughter through an immersive study of medieval intellectual, literary, social, religious, and political debates. Focusing on a cultural renaissance in England, the book situates laughter at the heart of the defining transformations of the second half of the 1100s. With an expansive survey of theological and literary texts, bringing a range of unedited manuscript material to light in the process, the book exposes how twelfth-century writers came to connect laughter with spiritual transcendence and justice, and how this connection gave humour a unique political and spiritual power in both text and action. Ultimately, the book argues that England’s popular images of laughing kings and saints effectively reinstated a sublime charismatic authority, something truly rebellious at a moment in history when bureaucracy and codification were first coming to dominate European political life.
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38

Hejduk, Julia. The God of Rome. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190607739.001.0001.

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Inspiring reverence and blasphemy, combining paternal benignity with sexual violence, transcendent universality with tribal chauvinism, Jupiter represents both the best and the worst of ancient religion. Though often assimilated to Zeus, Jupiter differs from his Greek counterpart as much as Rome differs from Greece; “the god of Rome” conveys both Jupiter’s sovereignty over Rome and his symbolic encapsulation of what Rome represents. Understanding this dizzyingly complex figure is crucial not only to the study of Roman religion, but to the whole of literary, intellectual, and religious history. This book examines Jupiter in Latin poetry’s most formative and fruitful period, the reign of the emperor Augustus. As Roman society was transformed from a republic or oligarchy to a de facto monarchy, Jupiter came to play a unique role as the celestial counterpart of the first earthly princeps. While studies of Augustan poetry may glance at Jupiter as an Augustus figure, or Augustus as a Jupiter figure, they rarely explore the poets’ richly nuanced treatment of the god as a character in his own right. This book fills that gap, demonstrating how Jupiter attracts thoughts about politics, power, sex, fatherhood, religion, poetry, and almost everything else of importance to poets and other humans. It explores the god’s manifestations in the five major Augustan poets (Virgil, Horace, Tibullus, Propertius, and Ovid), providing a fascinating window on a transformative period of history, as well as a comprehensive view of the poets’ individual personalities and shifting concerns.
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