Eternal Life Research Articles

Death familiarity and eternal life in Poetical works of Sohrab Sepehri and Alexander Sergeyevich Pushkin

مرگ و حیاتِ جاودانه، از مهم‌ترین دغدغه‌ها‌یی‌است که بشر در طول تاریخ با آن مواجه بوده است. انسان هم‌واره در پی یافتن پاسخی درست به چرایی آفرینش و فلسفۀ آن است. فیلسوفان و شاعران عارف، هر یک از دریچه‌یی خاص، به این موضوع نگریسته‌اند. الکساندر سرگییویچ پوشکین (1799-1837)، پدر شعر روسیه، از‌چندین‌جنبه به مرگ نگریسته است. پدیده‌ها‌ی مرگ، زنده‌گی و دست‌یابی به جاودانه‌گی بیش از هرچیز ذهن او را به‌خود مشغول کرده. از جانبی، سهراب سپهری، شاعر معاصر ایران (1307-1359)، نیز در برخی از اشعار خود به مرگ و زنده‌گی توجه نشان داده. این اشتراک در موضوع، دست‌مایۀ پژوهش حاضر شد‌ تا از این طریق تفاوت میان اندیشۀ دو شاعر بررسی شود. باتوجه ‌به جهان‌بینی خاص هر یک از شاعران، نگاه آنان به این دو موضوع با هم متفاوت است؛ ازهمین‌رو، پژوهش حاضر با استفاده از روش توصیفی-تحلیلی کشیده به این پرسش پاسخ ‌دهد که: مرگ‌آشنایی و حیات جاودانه در آثار منظوم سپهری و پوشکین چه‌گونه تصویر شده است و این موارد را تجزیه‌وتحلیل ‌می‌کند. سپهری و پوشکین هردو به مرگ به اندازۀ دیگر مسائل بنیادین بشر توجه می‌کنند و با نگاهی ثابت و مثبت به مرگ می‌نگرند و آن را به‌منزلۀ واقعیت زنده‌گی می‌پذیرند.

Happiness and Transcendence: Heavenly or Earthly—Augustine and Bonhoeffer

This article explores two views of happiness in Christianity. According to one view, happiness is heavenly, something that is attained only in eternal life. In the other view, happiness can be experienced on earth. Augustine (354–430) advocated the first view, in which life on earth is viewed as full of misery. The conception of happiness as earthly is articulated by Dietrich Bonhoeffer (1906–1945) in his Letters and Papers from Prison. This article clarifies both views by pointing to the use of different types of content regarding transcendence. The focus is on the comparison between the two views and their impact on daily life.

AL-QUR’AN: THE ONLY DIVINE GUIDANCE IN PRISTINE FORM

AL-QUR’AN: THE ONLY DIVINE GUIDANCE IN PRISTINE FORM

역사적 리얼리즘과 엘리아데 소설 읽기

Eliade dealt myth not only as an story but also as an creation. So myth has been reappeared and repeated on the surface of human experiences which dream about original direction. He explained two existential attitudes of the sacred and profane in his book The sacred and the profane. It tells us the sacred history which informs us of the events in pristine times and certain creation. It tells us the formation of something and how to exist. The sacred history, myth in other words tells us of what really happened complete real things. Doing so, myth reveals their creative activities and make clear their works of sacredness or supernaturality. The fantasy of this novel starts right before the midnight of the summer solstice. The forbidden forest is a myth related with 24, June which is a summer solstice in Rumanian folklore. That night heaven is opened to make it possible to escape from realities to see beyond them to be initiated into paradise space. At this time daytime stops to lengthen further and begins to be shorter. Eliade explained that the middle of the time or the year means the line between realities and the other world. The main character Ştefan is aware of his real situation but he longs for eternal life which knows no aging and death like the prince Făt-Frumos from folklore ‘Youth without aging and life without death’. Eliade made it possible the universal reunion at the sacred place by the reappearance and repetition of myth in his novel The Forbidden Forest. He showed us sacred times as the lost world and returning to origin of existence. Reappearance and repetition of myth make modern people to understand their true beings by returning to ancient sacred times and spaces.

Agni: The Eternal Flame Guiding Indian Life and Spirituality

This opinion delves into India's profound connection with Agni, exploring its significance as a symbol of divinity, transformation, and guidance. The ancient practice of Yagya, a ritual centered around Agni, has evolved through time, maintaining its relevance in modern India. Agni's teachings are reflected in Vedic mantras and are interwoven into the fabric of daily life through rituals like Balivaishya Yagya. The manuscript discusses Agni's role in 16 Sanskaras, guiding individuals through life's stages while promoting values and virtues. It also explores Agni's metaphysical dimension, manifested as sacred eternal flames or lamps, revered by Yogis and the masses alike. The spiritual essence of Agni is emphasized through practices like Yogagni, Pranagni, and Mantragni. Additionally, Maharshi Aurobindo's perspective unveils Agni's deep symbolism in Vedic hymns as a bridge between humanity and divine realms. Ultimately, the opinion underscores that Agni is not a mere concept, but an integral thread woven into the tapestry of Indian life, continuing to inspire generations to embrace wisdom, virtue, and spiritual growth.

Who Wants to (Digitally) Live Forever? The Connections That Narcissism Has with Motives for Digital Immortality and the Desire for Digital Avatars.

We examined the role that death anxiety (for self and others) and motivation for digital immortality played in the associations that narcissistic personality traits had with the desire for digital avatars (of self and others) in a sample of Israeli community members (N = 1041). We distinguished between four forms of narcissism: extraverted narcissism (characterized by assertive self-enhancement), antagonistic narcissism (characterized by defensiveness and hostility), neurotic narcissism (characterized by emotional distress), and communal narcissism (characterized by attempts to emphasize superiority over others by exaggerating communal characteristics such as being extraordinarily helpful). Our sequential parallel mediation analyses showed that narcissistic personality traits were associated with fear of death and the desire for symbolic immortality (having a digital avatar for self and others), with mainly indirect associations via fear of death and the motivation for eternal life and to be there for others. Discussion is focused on the role that fear of death and specific "defensive control" motives for having digital avatars (e.g., motivation for eternal life and to be there for others) may play in the desire for digital immortality reported by individuals with narcissistic personality traits.

Problemlerle Başa Çıkmada Sûfî Tecrübe

All the movements that occur in the daily life of the individual are life events. These life events can be positive or negative. Individuals may show different reactions to such events. The religious way of looking at these events that happen to people is called religious coping. Religious coping can be achieved through many methods, such as repentance, gratitude, patience, tawakkul, consent to fate, and surrender to Allah. People who adopt any way of Islamic mysticism/sect can approach the problems they are exposed to according to their religious coping methods. The COVID-19 pandemic experienced in the past years, the wars in our nearby geography, the rapid increase in social migration events, and the economic crises experienced have increased the importance of the response to be put forward in dealing with the problems. People can show different reactions to such severe problems they are exposed to, depending on the diversity of their lifestyles and ways of understanding. From the perspective of Sufism, the concepts of patience and gratitude were the most used among religious coping methods in the literature. The Sufis who lived in the period starting from the time of the Prophet Muhammad and following the Companions and their successors were aware of the transience of this World. Still, the hereafter is eternal life, and according to this fact, they were always patient and grateful for the tests, troubles, calamities, or blessings that befall them. In addition, Sufis accept whatever Allah has manifested in the title of "Jalal and Jamal" and get that it would be beneficial for this situation to happen to them. Moreover, since mystics believe that calamities are a blessing that leads to attaining divine love, they can happily endure all kinds of ordeals in the hope that the lover will meet his beloved. Allah has created man in the most beautiful way with intelligence and will. In the name of religious coping, it is necessary for a person to use his mind and will in the face of difficulties, to learn lessons from the Qur'an, to read about their lives from the first Prophet to Prophet Muhammad, and to shed light on his path in this way. In the study, the issue of coping with problems was handled this way; a literature review was made based on concepts, and the approach of mystics to the subject was examined. In addition, in 2022, oral interviews were conducted with 20 people selected by random sampling method, who were in the gathering centers of Sufis in the Keçiören district of Ankara, and the behavior of the Sufis in the face of the problem was examined. In the interviews conducted with the participants who are members of any Sufi branch/sect and adopt a mystical lifestyle, individuals talked about the difficulties they experienced in various periods of their lives (family, environmental, economic, social, etc.) and described their reactions to these difficulties. Participants generally answered the questions as “patience, gratitude, consent, rebelling, coping with by thinking of their guides, coping with asking for spiritual help from their mentors, coping with their mentors visitation, etc.”, and their coping styles were analyzed based on these terms. According to these results, it was tried to understand the Sufi approach in the face of difficulties. It has been determined that the general approach of the Sufis is within the framework of surrender to Allah.

Meaning of 'Bread' in John 6:25-59

The use of a term to mark certain objects is an interesting topic. The reason for this is because there is a separate intention that the speaker wants to convey. This study is a study that focuses on the symbolic meaning of bread in the Gospel of John 6:25-59. The purpose of this study is to identify the depiction of bread in the passage. This study utilizes the theory of symbolism and data collection using note-taking technique. The results of this study found 1) there is a correlation between past social conditions and the use of the term bread, 2) there are two groups of uses of bread to describe the spiritual and physical needs of humans 3) bread is a symbolism of fulfillment and mortality 4) bread is a symbolism of the Lord Jesus Christ and the giver of eternal life 5) the implications of the use of bread symbolism can help readers to distinguish between mortal and eternal bread, as well as understand the coming and person of the Lord Jesus Christ in this passage.

Bishop Nicholai Velimirovich as the Comforter of Grieving Parents

Bishop Nicholai (Velimirovich) of Ohrid and Žiča addressed two priests on the occasion of the death of their children in 1937 and 1940. These statements of condolence are found in the personal archives of the priests and now are being published for the first time. From these letters, we see expressions of Velimirovich’s pastoral care, as well as how he tried to provide Christian consolation to the grieving parents. The theological expression of Bishop Nicholai in these statements is also important. He wrote as a bishop, with the desire to remind parents of eternal life and unquenchable trust in God, which they should not neglect, but should completely surrender to him and even give praise to God — with gratitude for the life of the remaining children.

Some Eschatological Perspectives on the Loss of Biodiversity and Extinction

Abstract This article explores the loss of biodiversity and species extinction from the perspective of Christian eschatology and, more specifically, the hope for eternal life. A thought experiment on the coexistence of various hominid and hominin species is entertained in order to gain some clarity on the nature of the problems posed by extinction. The question is then raised whether any of the traditional eschatological symbols of the reign of God, a final judgment, the resurrection of the dead, or eternal life can be retrieved to address the problems posed by extinction. It is argued that each of these symbols poses serious difficulties in this regard while there is an apparent contradiction embedded in the notion of eternal life. This is not resolved through notions of ‘objective immortality,’ as this by itself eternalizes the injustices of history. With Joseph Sittler, it is argued that only some notion of cosmic redemption can suffice, but how this is to be imagined remains elusive.

“KAIROS OF Biblical Geo-politics for the New Life of the Minjung in the 21st Century”

Theologically speaking, it is in this situation that we begin to sense the imminence of the KAIROTIC GEO-POLITICS. We begin with the Biblical geo-politics of God’s Reign, which would manifest itself in the geo-politics of globalization. In the Bible there are two distinct geo-political configurations: One is the imperial and royal geo-politics, and the other is that of the Reign of God. The latter we call the Kairotic geo-politics. The Kairotic geo-politics makes radical interventions for the new life in the OIKOS (household) of God. The OIKOS is the abode of the life, created by God. The geo-politics of the Egyptian, Babylonian, Assyrian, Greek and Roman imperial powers were subverted by the Kairotic geo-politics of the Messianic Reign of the new heaven and new earth in which the new and eternal life is celebrated in the new city (new Jerusalem) and in the New Garden (Rev.21 & 22). The creation of the cosmos and therein the life in the Garden is the original Kairotic act of God to overcome the forces and powers of darkness and chaos that cause to destroy the order of creation, the is, the order for the life. Christ is the decisive power of the new and eternal life. Christ has overcome the power of death to realize the Resurrection of the life. This is the Messianic Kairos. The Spirit is the ever-present power of life that renews the life and gives the power for new life in the universe and in all dimensions. The Messianic geo-politics of cosmic OIKOS in which the new and eternal full) life in the New City under the New Heaven and New Earth is celebrated is the paradigm to overcome the geo-politics that gives the power and basis to overcome the powers of death, present in the globalization process.

BLACK HUMOUR IN A FAIRY TALE: VERBALIZATION OF THE CONCEPT DEATH

The paper deals with the study of the influence of black humour elements on R. Dahl’s story “Pig”, qualified by us as a fairy tale genre. The purpose of the research is to describe the verbalization of the author’s individual concept DEATH as a key component for revealing the black-humorous tonality of the story. The model of fairy tale discourse has been specified, which presupposes the use of the initial formula, verbal elements, and patterned compositional structure. The peculiarities of R. Dahl’s creative method (reflected in the fairy tale), whose poetics is characterized by a vivid black-humorous component, have been considered. An interpretation of the lexeme ‘death’ in modern lexicographic sources of the English and Ukrainian languages has been provided. A conceptual model based on the arrangement of frames and slots has been introduced. The functioning of the concept DEATH in the author’s individual worldview has been analysed.
 In the short story “Pig” the writer draws the reader’s attention to the black-humorous macabre element, i. e. death, which is described tragicomically in the author’s and character’s speech with the help of linguistic means to indicate the hero’s enthusiastic and exciting mood and the entertaining tone of the story. Metaphors, contrast, irony, hyperbolization, and allusion occupy the leading place among them. The lexeme ‘death’ belongs to the author’s favourite word that appears as a literary concept. The expansion of the content potential of the specified word occurs due to numerous repetitions and its use in different contexts.
 The linguistic representation of the concept is given in the form of building a lexical and semantic field consisting of four frames (‘cessation of existence, the life of the organism, the end’, ‘reflection of a person’s value’, ‘eating habits of meat-eaters’, ‘a process that equalizes people and animals’) and corresponding slots. Contextual analysis and a figurative approach give reasons to claim that the literary text organizes a system of meanings of the lexeme ‘death’ in a different way. Its figurative meanings as of a symbol of transition to another world and eternal spiritual life, as well as of the personification of evil, generated by people, occupy the first (main) position in the hierarchy of dictionary definitions, thereby expanding its metaphorical meaning.

Cosmic Redemption Concepts in the Mythology of Pante Tradition of Indonesian Manggarai Community

This study aims to explore the cosmic redemption concepts in the mythology of the pante tradition in Manggarai community. Pante tradition was an attempt to promote an attitude of respect for non-human creations so that nature would return to its harmonious state. The data was obtained through interviews with several key informants who were very close to these myths, including some palm tappers from several villages in Manggarai. From interviews and collected documents, several myths were found in the pante tradition. In Manggarai mythology, it is believed that there is inseparable relationship between humans, non-human creations, and the Supreme Being. Each creation has a contribution to the survival of the others and has eschatological future. The Manggarai people also believe that there is a place for the eternal life called pa'ang be le. This finding contributes to the development of ecological theology in the Indonesian Catholic Church and the universal Church. In addition, the awareness of the ultimate future for all creation strengthens the commitment of the Christians to preserve the environment.

Novel ‘Tashkent — the Bread City’ by Alexander Neverov in Context of Russian Prose about Homeless Children in 1920s

This article examines Alexander Neverov’s novel ‘Tashkent — the Bread City’ in the context of the tradition of Russian prose about homeless children that emerged in the 1920s. Despite thematic similarities with other works about homeless children created during the same period (such as a protagonist who is left to fend for themselves and forced to find food and learn independence and responsibility), Neverov’s novel stands out due to several key features. Firstly, it is characterized by an abundance of naturalistic descriptions, depicting diseases, hunger, and numerous deaths during the period of the Volga famine without romanticizing the life of little vagabonds. Secondly, the plot unfolds in a fairy tale-like narrative structure, with the road becoming a chronotope — a small protagonist sets out on a distant journey, which is constructed as a series of trials and deprivations that become his initiation and on which he is helped by “magical assistants” (a sister of mercy, a head of an orphanage, and a train driver). Finally, biblical allusions are woven into the narrative, with the symbols of bread, Paradise, and dogs taking on symbolic roles. The journey itself is perceived as a symbolic journey of the soul towards eternal life and Paradise. This article contributes to the research on Russian prose about homeless children in the 1920s and sheds light on the unique features of Neverov’s novel.

The Joy of Eternal Life by Philipp Nicolai

Reviewed by: The Joy of Eternal Life by Philipp Nicolai Joshua Hollmann The Joy of Eternal Life. By Philipp Nicolai. Translated by Matthew Carver. St. Louis: Concordia Publishing House, 2021. 286 pp. Philipp Nicolai's (1556–1608) spiritual masterpiece, Freudenspiegel des ewigen Lebens, (1598, second edition in 1607, on which this first English translation is chiefly based), centers on the daily comfort and doctrinal content of eternal life, and how God prepares Christians for the happiness of eternal life. Written during the plague, the hopeful work is intended to point to the ultimate good of eternal salvation (xi-xii), to strengthen in every necessity and travail (xv), and to contemplate the peace of eternal life as joyful mirror of the soul (xiii). Taking the form of catechesis and drawing primarily upon Scripture and Augustine, the treatise unfolds a systematic treatment of eternal life which incorporates the cosmic sweep of creation to redemption in Christ and new creation. This book is divided into two parts: the first covers the loci of eternal life as found throughout scripture by questioning and answering whether there is eternal life, what is eternal life, and the properties and benefits of eternal life (7–115). The second part focuses on how the Trinity, Father, Son, and Holy Spirit, readies, furthers, and causes Christians to reach eternal life through the ministry of the church and meditation on scripture (117–268). Both parts serve as compendium on the teaching of eternal life in, with, and under the persistence of the Gospel, inviting Christians to desire nothing higher than eternal life (3). While serving as pastor and theologian amidst the death and burial of more than 1,400 neighbors and parishioners in Westphalia, Nicolai composed his consolatory contemplations. He directs readers to desire the beauty of eternal life and illumines a distinctively Lutheran understanding of the beatific vision. Notable sections include attributions of Augustine on divine love (23–28, 44, 66–67, 122–124, 134–135, 157–158), a Christocentric transmission of Augustine's five spiritual senses (50–59, see Augustine, Confessions, Book X), praying with a Christ-believing heart in love (85), becoming partakers of the divine nature (39, 259–261), and the communal life of the new creation (78–79, 264–268, see Augustine, City of God). The book thus exhibits how thoroughly Augustinian and affective [End Page 199] Lutheran spirituality was in the early modern era. It echoes the scholastic structure of Thomas Aquinas' Summa Theologiae in outlining an exitus-reditus schema to the Christian journey from God and through Christ back to God as compelled by the love of God which instills in Christians the desire for eternal life. Indeed, as Nicolai shows, all the works of God testify that there is eternal life, and Christians are to rejoice in the contemplation of eternal life (10). The layout of this translation aims for accuracy to the original (vii)—at times disjointedly. Still the short sections on contemplating various aspects of eternal life are advantageous for devotions, Bible studies, and sermon preparation. Two sections especially, on the three goods of the tree of life (141–149) and spiritual pregnancy for every believer in Christ (191–193), present potent images for preaching and teaching the faith. An index, not present, would prove helpful for scholars, as Nicolai includes interesting references, for example, the symbol of the pelican (139), the Fathers (206), Plato (212), and Luther on dying (198–199). After a global pandemic where the focus was decidedly on this life and living within the enclosed societal and imaginary space of what the contemporary Canadian philosopher Charles Taylor terms the immanent frame, Nicolai's contemplative compendium refocuses Christians on life forever with God, the highest good. Countering the current predilection for this worldly preaching, this book constructively reminds Christians that this life is penultimate to the bliss of life of the world to come. Joshua Hollmann Concordia University St. Paul Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.

The Advantages of Christianity in the Era of Disruption

Christianity is not just a slogan for the Christian community, but refers to the identity of one being a disciple of Jesus Christ. As a disciple of Christ, Christians live in the midst of family, their church, the world of work and broader society. This means that the expression ‘Christianity’ represents all Christians in all ages and in all places. Christianity shows that there is indeed a unity as one is a follower of Jesus and lives according to God's will. Indeed, in the past, humans have lost the glory of God and lived in sin. But because of His grace, God in His absolute sovereignty requires that everyone must believe in Him in order to obtain eternal life. God's grace poured out upon all Christians enables them to do God's will in often vexing times. This has been the hallmark of Christianity throughout the ages, including the current era of disruption. The first, and foremost advantage of being a Christian is that one belongs to Jesus. In Him, one has eternal life, and in this world, peace and joy that is in essence beyond anything the world can offer one. In Jesus believers have hope, and have the strength to face and defeat whatever comes their way, be it illness or even death. This brief article seeks to show in a modest manner that that every era has always had its own distinct and soul shattering challenges, but God gives excellence for every Christian to be able to adjust to His divine will so that His people have a positive impact on the family, their church, the world of work and the society where God places has placed them to serve. Believers must demonstrate their faith and this refers both to the their acts of trust and to the content of their faith. The Christian faith is having confidence in Jesus Christ in his ability to bring a believer through every difficult circumstance of life. Digital media technology must be used in the propagation of the faith as it offers endless opportunities, but also challenges.

On the Resurrection of the Dead and On the Last Judgment by Johann Gerhard

Reviewed by: On the Resurrection of the Dead and On the Last Judgment by Johann Gerhard Mark Mattes On the Resurrection of the Dead and On the Last Judgment. By Johann Gerhard. Translated by Richard J. Dinda. Theological Commonplaces XXX–XXXI. Saint Louis: Concordia, 2020. xiii + 578 pp. This volume of Gerhard's Theological Commonplaces, written 1621–22 and from the perspective of orthodox scholasticism, offers two treatises. They cover every imaginable question that could be raised about the resurrection and the last judgment. As he did throughout his Commonplaces, Gerhard arrived at his conclusions only after traversing the scriptures and their interpretation by numerous church fathers and medieval scholastics. The resurrection of the dead, which will happen at the last judgment, will include both believers and unbelievers. It stretches the imagination how God will revive human bodies, but Gerhard affirms that since God has infinite power, it is sure to happen (114). After all, Christ saves sinners, but conversely, he is "poison" to death (61). Humanity's telos or goal presupposes a resurrection since God has not made humans in a disembodied state: in eternal life, souls must be united with raised bodies since embodied existence is the nature of humans (115). The resurrection of bodies at the end of time is foreshadowed in Christ's own resurrection, a bodily event (127). The damned, too, will be raised, since the resurrection applies to all humans, and their bodies will be incorruptible and immortal, but not impassible (176). Both sexes will be raised as their proper sex since, contrary to some opinions, the female is as perfect as the male (188). With respect to the last judgment, Gerhard builds on the Lutheran claim of Christ's bodily presence in the Lord's Supper, in multiple places simultaneously, in order to explain how Christ can be present to millions awaiting the final judgment (311). The godly, who are saved through Christ alone, will be rewarded not only with appropriate compensation but also because they will share in "the boundless treasure of eternal glory and happiness" which is Christ himself (376). Even those theologians not attracted to Lutheran orthodoxy should find Gerhard a treasure in terms of reflection on both the scriptures and the wider Christian tradition. [End Page 212] Mark Mattes Grand View University Des Moines, Iowa Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.

Influence of the traditional food culture of Ancient Egypt on the transition of cuisine and food culture of contemporary Egypt

Because of the largely arid desert landscape of Egypt, for millennia, Egyptians have been closely connected to living alongside the narrow fertile banks of the Nile River. Annually, melting snow cascading from the mountains in the highlands of the south triggers the Nile River to flood on its journey northbound toward Egypt. As the flood water recedes, it leaves in its wake a rich layer of fertile, volcanic dark soil deposits. The Egyptians mainly rely on this annual natural event to grow various staple food crops, including emmer wheat for making bread, vegetables for cooking molokhia, fruits, and legumes for making koshary. Further, the Nile River provides a source of drinking water, fishing, and raising livestock for meat and dairy products for making halloumi and kariesh cheeses. Ancient Egyptians devoted a sizable portion of Pharaonic history to food, both as nourishment and for the preparation for the mythical religious experience on the journey into eternal life. Food played an essential role in performing religious rites, mummification, coronation and wedding banquets, burial ceremonies, and particularly in preparation for entering eternal life in the afterlife. Because the ancient Egyptians meticulously kept descriptive records, there is a considerable body of archaeological evidence and hieroglyphic accounts regarding ancient Egyptian tangible food history and culture. However, ancient Egyptian food culture has not received adequate scholarly investigations as did the Pharaohs, Pyramids, and mummies. This article aims to examine the under-researched area of the influence of the traditional food culture of Ancient Egypt on the transition of the cuisine and food culture of contemporary Egypt, and how the Pharaohs employed food to achieve longevity during their life and prepare for successful admission into their afterlife. Three factors have contributed to the development and continuation of the 5000-year Egyptian food culture. First, the existence of the Nile River provides reliable, rich silted soil for growing various staple crops. Second, the annual inundation of the Nile River transports fresh layers of silt-rich fertile soil, which provides stable agriculture and supports cultivating various food crops and raising livestock. Third, as a result, of the first two factors, Egypt has been experiencing abundantly diverse staple food sources for millennia.

소동파 『水陸法像贊』의 철학적 함의

Su Dong-po’s『Shui-lu-fa-xiang-zan』 is a Zan-literature written on the theme of Buddha and Bodhisattva, the object of offering for Shui-lu-zhai, but it is so profound that it is very difficult to accurately interpret and grasp the meaning of the phrase. Therefore, although this work is a very important literature material, research papers on it are extremely rare. Su Dong-po reached a very deep level in Buddhist thought and practice, and this work contains such a level of Su Dong-po as it is. Differently from the writings used in general rites, many meanings are highly condensed in short phrases, and without the shamanic elements, emphasizing the two original spirits of Buddhism, compassion and enlightenment, Emptiness·Absence of ego·Patience·Love for the people are explained. 『Shui-lu-fa-xiang-zan』pioneered a very unique stage in Chinese Buddhism literature. For example, in the Section on people, it is explained as follows: Hell and heaven, unhappiness and happiness seem to be different, but in fact, it depends on how you use the same mind. Similarly, Nirvana, which is the state of eternal life, and birth and death are also one in their origin. Life and death are repeated, but if you realize it at this moment, you will become Nirvana, so the two are actually one. Heaven and Nirvana are not elsewhere, they are with me right now, but people look elsewhere and not in themselves. In the Section on hell, it is explained as follows: You raise a thought and the karmic fire soars. No one else burns you, you burn yourself. If you observe the nature of all phenomena, phenomena appear and disappear with the speed of lightning. But only the mind creates it, and knowing the mind breaks hell.

"The Packed Reality of Heaven": C.S. Lewis's Imaginative Re-education of the Modern Pilgrim

How to think of Heaven then, which Lewis says “is, by definition, outside our experience,” when the fact is that “all intelligible descriptions must be of things within our experience” is a question that Lewis took seriously, especially since the scriptural imagery “[a]t first sight . . . chill[ed], rather than awake[ned], [his] desire.” He asked how a “typical modern” like himself might interpret the heavenly concept of glory. The first idea of fame suggested to him hellish competition; the second idea of brightness suggested the “ridiculous” image of becoming “a kind of living electric light bulb.” Indeed, he contends that the “disease” of the “discrepancy” between “Spirit and Nature” within us makes it difficult for Christians themselves to reconcile the idea of eternal life in Christ and bodily life. He emphasizes, “The destiny of redeemed man is not less but more unimaginable than mysticism would lead us to suppose—because it is full of semi-imaginables which we cannot at present admit without destroying its essential character.” In part then, the burden of unbelief is tied to a failure of the imagination.