Unseen World Research Articles

Chasing the Phantom

Balinese composer Dewa Alit (b. 1973) splits his time between home and abroad, absorbing many kinds of music. His latest gamelan work (2016) isNgejuk Memedi, from the Balinesengejuk, to chase, andmemedi, a feared phantom of the Balinese unseen world that takes human form. It animates his evolving desire for a “broader conception of what gamelan is, one based on its relationship to other cultures” (Alit in Tenzer 2011, 134), while submitting to the phantom-like elusiveness of the goal. In analyzing part ofNgejuk Memedi, this article argues for an emergent musical supra-culturalism embedded in innovative rhythmic practices. In Alit’s case, three strata of metrically dissonant parts are superposed in a continually changing relationship. His procedures are suggestive of those of other contemporary musicians from around the globe, whose kinship with Alit comes into focus once one delimits the intellectual and aesthetic desiderata they have challenged themselves to explore. Often notated by composers but transmitted and performed orally, such music is highly conceptual but deeply embodied in felt groove. Its signature element is the juxtaposition or layering of complex, asymmetrical periodicities that are rare or unknown in source traditions, but trace to ideas circulating from African, Indian, Western and other art musics that have become common currency. In these intersecting senses, they comprise a new phenomenon.

The Unseen World in the River

The Unseen World in the River

Margaret Fuller: How She Haunts

Margaret Fuller:How She Haunts Albert J. Von Frank (bio) and Phyllis Cole Click for larger view View full resolution "First Spiritual Temple, Boston." Ca. 1885, grayscale, albumen print, A.D. White Architectural Photographs, Cornell University Library, accessed January 18, 2018, http://cidc.library.cornell.edu/adw/albumen.htm. Identifier no. 15/5/3090.00232. Inset: Rev. H.S. Genevra Lake. Frontispiece, How God Tests Souls on the Moral Firing Line. Chicago: The Light of Truth Publishing Co., 1904. Accessed via The International Association for the Preservation of Spiritualist and Occult Periodicals (IAPSOP). [End Page 66] I. introduction: horace greeley reports on fuller's coming home "A great soul has passed from this mortal stage of being." Thus Horace Greeley prefaced his 23 July 1850 announcement in the New-York Daily Tribune of Margaret Fuller's death by drowning at Fire Island on her way home from Italy. Four days after the shipwreck that cost the life of his friend and foreign correspondent, along with her husband and twoyear-old son, Greeley wrote primarily of worldly matters. He called immediately for an edition of Fuller's writings and a memoir of her life; a few days later, he aimed a reformer's rage at the inadequate rescue operation and the plundering of property that had added negligence and criminality to the natural disaster.1 Yet his first sentence, in better touch with his feelings about nature's assault on families, also reverberates with a revived conviction about souls and their stages. According to a recent biography, Greeley was "particularly drawn to the unseen world" and to the kind of communication with the dead that, at just this moment and very much with Greeley's help, the Spiritualist movement was beginning to promote.2 Indeed, working with the nation's [End Page 67] best-known mediums, he and his wife Mary sought in late July and early August to contact Fuller's sentient spirit. Caroline Sturgis Tappan recounted these séances in a letter to Ralph Waldo Emerson, confirming what is otherwise known about Greeley's involvement with Spiritualism. Methodologies for communicating with the dead would shortly attain an astounding national popularity, and Horace Greeley was briefly the most conspicuous experimenter.3 Two years after the Fox sisters of Hydesville in western New York first claimed to have heard spirits in rappings on walls and tables, they thrilled large audiences in Rochester and Auburn before setting up in New York City at Barnum's Hotel, where, as evangelists of a novel gospel, they made themselves available to a clamorous public. When they were put to the test at a gathering of the New York literati in June 1850, Greeley, who had earlier met the sisters, sent his assistant George Ripley (who had a decade before been assistant to Fuller on the Dial) to cover it. He and the other guests were much impressed.4 Spiritualism, early and late, was a means of coping with the deaths of children, and so matters stood just then with Greeley and his wife. A year after they lost their beloved son Arthur, known as Pickie (beloved as well by Fuller during her last months in America), the bereft parents still grieved. By early July 1850, the Fox sisters had accepted an invitation to stay at the Greeley home in order to contact Pickie; they remained until August and so were there at the time of Fuller's death. As Tappan wrote later that fall, apparently conveying Mary's account, "Questions have lately been asked of Margaret through a young [girl], 13 years old, but she [Fuller] is chary of her answers. Mrs. Greeley said perhaps you think this too low a means of communication. Margaret answered 'Indeed I do Madam.'"5 But Kate Fox, the youngest sister, was not the only one asking questions: "A Mr. Harris has higher communications," Tappan added.6 Thomas Lake Harris [End Page 68] (1823–1906), visionary poet and ardent promoter of Spiritualism, was Greeley's minister at the independent Church of the Good Shepherd, having been a Universalist prior to 1847 (as Greeley also was), when the clairvoyant Andrew Jackson Davis (1826–1910) made him acquainted with the Swedish...

TANGGAPAN PENONTON DI DAERAH KETAPANG KABUPATEN KOTAWARINGIN TIMUR KALIMANTAN TENGAH TERHADAP ACARA DOKUMENTER DUA DUNIA TRANS 7

This research comes from an event titled Two World which is a show owned by Trans7. This event has a lot of religious messages through jinmelalui advice through the body of the mediator (genie penetrates into the human body) .The purpose of this study is to know the level of material understanding of the World Two Trans7 event based on existing categories of audience in Ketapang Kotawaringin East of Central Kalimantan against this Two World event. This research method is descriptive qualitative field research (field) in town in Middle Kalimantan region named Sampit and more specifically Ketapang Village area So with the data obtained, the authors conducted a questionnaire that has contained questions about the response to the World Two event in Trans7.In addition, also coupled with various manuals in theory to do this research. The results of this study can be seen that there are messages of da'wah in this event though many smells of mystic things. As for the religious message about belief (akidah), Worship (shariah) and Moral (akhlak). Also in the event Two World also, from the results of the question with the jinn is implied ban on begging to the deceased. Moreover, if to adore them. Remember that the dead only require prayer posts, not for worship. Those are some of the sage messages implied by the jinns' rantings in the Worlds Two show that aired on Trans7. Seeing some of the precious messages that have been conveyed by the Jinn, men should be ashamed for being nasehati by the people of the unseen world that is identical with the evil and sinister impression

Close Encounters of the Sufi Kind

In a well-known story, ʿUmar Ibn al-Fāriḍ appears to ʿUmar al-Suhrawardī in Mecca during the Hajj with good news from the Unseen world. The two Sufi masters later meet again, and al-Suhrawardī invests Ibn al-Fāriḍ’s sons and others with the khirqah, or Sufi robe. Despite the wondrous elements in this account, new evidence suggests that much of this story is true. The proof texts are two poems by Muḥammad Ibn al-Khiyamī, and they underscore the value of poetry, particularly the ikhwāniyyāt, or verse exchanged between friends and colleagues, as a vital source for the social history of Islamic mysticism at that time.

Sketching the Invisible to Predict the Visible: From Drawing to Modeling in Chemistry.

Sketching as a scientific practice goes beyond the simple act of inscribing diagrams onto paper. Scientists produce a wide range of representations through sketching, as it is tightly coupled to model-based reasoning. Chemists in particular make extensive use of sketches to reason about chemical phenomena and to communicate their ideas. However, the chemical sciences have a unique problem in that chemists deal with the unseen world of the atomic-molecular level. Using sketches, chemists strive to develop causal mechanisms that emerge from the structure and behavior of molecular-level entities, to explain observations of the macroscopic visible world. Interpreting these representations and constructing sketches of molecular-level processes is a crucial component of student learning in the modern chemistry classroom. Sketches also serve as an important component of assessment in the chemistry classroom as student sketches give insight into developing mental models, which allows instructors to observe how students are thinking about a process. In this paper we discuss how sketching can be used to promote such model-based reasoning in chemistry and discuss two case studies of curricular projects, CLUE and The Connected Chemistry Curriculum, that have demonstrated a benefit of this approach. We show how sketching activities can be centrally integrated into classroom norms to promote model-based reasoning both with and without component visualizations. Importantly, each of these projects deploys sketching in support of other types of inquiry activities, such as making predictions or depicting models to support a claim; sketching is not an isolated activity but is used as a tool to support model-based reasoning in the discipline.

Speaking of Spirits: Oral History, Religious Change, and the Seen and Unseen Worlds of Hmong Americans

This essay argues that oral history allows scholars to see what might otherwise be invisible to them: the gods and spirits that are a forceful presence in the lives of religious people. Oral history changes how scholars write religious history by illuminating how choices of religious belief, practice, and identity are rooted in how religious people understand and interact with an unseen spiritual world. To illustrate this point, this essay focuses on the religious changes experienced by Hmong Americans. Hmong decisions to adopt Christianity or return to indigenous Hmong religion were religious choices that were the product of the constant interaction between Hmong people and the gods that richly populate their spiritual landscape.

Entering an unseen world and the discoveries of George Palade

Entering an unseen world and the discoveries of George Palade

Mysticism and Pragmatism in Modern Religious Architecture

Kahn at Penn: Transformative Teacher of Architecture. By James Williamson. New York: Routledge, 2015. xv + 204 pp. $163.00 (cloth); $52.95 (paper).Temples for a Modern God: Religious Architecture in Postwar America. By Jay M. Price. Oxford: Oxford University Press, 2013. xi + 256 pp. $82.00 (cloth).Prayer literally takes place. People pray and listen for God in actual places. The idea of seems to imply that God is more likely to be encountered in certain places than in others, and the Celtic intuition of thin affirms locations where the divine breaks through more easily in earthly experience. Divine mystery, for example, may be more easily sensed in an evocative setting such as Durham Cathedral, although mystery is not limited to the grand and the Romanesque. On the other hand, divine creativity may be better grasped where sacred place and nature are gracefully joined, such as the many fine contemporary chapels with windows of clear glass at Episcopal camp and conference centers. While the biblical God transcends all limitations of place, Episcopalians and other Christians have long known the importance of returning to sacred places in order to experience some aspect of the divine nature.James Williamson s Kahn at Penn: Transformative Teacher of Architecture is a book with a subtle but important connection with Episcopal architecture. Although the author references the Episcopal Church only once,1 I know for a fact that Williamson is an active Episcopalian because I am his parish priest. Williamson is also the architect of two Episcopal churches, including St. George's Episcopal Church (completed in 2007) in Germantown, Tennessee, an inspiring design that resists easy categorization as either traditional or contemporary.The subject of Williamsons book is the life and work of architect Louis Kahn (1901-1974), who taught at the University of Pennsylvania and maintained his own architectural office in Philadelphia. Williamson was one of Kahn's students. Kahn's architectural buildings are numerous, but two religious designs are particularly relevant for Episcopalians. The First Unitarian Church of Rochester was designed by the Episcopalian Richard Upjohn in the nineteenth century, and subsequently was replaced in 1962 by Kahn's building. Kahn's First Unitarian is a fine example of his mystical view of natural light and shadows. The second example of Kahn's sacred architecture, Hurva Synagogue in Jerusalem, was never built but Kent Larson's Louis I. Kahn: Unbuilt Masterpieces includes several computer-generated images of this synagogue.2 Hurva reveals Kahn's mastery of the balance between the communal and the individual, as well as the balance between transcendence and immanence.The subject of Williamson's book, however, is Kahn's teaching and philosophy of education, not his architecture, although these subjects are inseparable. Kahn's philosophy of education and architecture could be described as mystical. For example, Williamson notes Kahn invented a term-unmeasurable-to describe he believed to be the mystical forms of architecture.3 Williamson summarizes:Kahn taught that the architect must use intuition to discover the eternal, pre-existing Form of a building, an understanding of its existence will, of what the building wants to be, without regard to the site, the program, or the architect himself might want to design. The concept recalls the metaphor in Plato's Republic of the prisoners whose understanding of the unseen world outside their cave is shaped by the shadows projected on its walls.4Kahn's teaching style was eclectic, socratic, and deeply influenced by the Talmudic method.5 Williamson writes, Indeed, some of his observations have biblical overtones, such as his enigmatic statement, 'Order Is.' In its economy, ambiguity and sense of much left unsaid, it is reminiscent of Yahweh's revelation to Moses: 'I am that I am.'6 Williamson overlooks the influence of the thirteenth-century Sufi mystic and poet Rumi, whose parable about architecture is cited in full at the end of Kahns lecture given in 1969 in Zurich, Silence and Light. …

Multimedial Parallelism in Ritual Performance (Parallelism Dynamics II)

This article approaches parallelism as a semiotic phenomenon that can operate across verbal art and other media in performance. It presents an approach to different media and the uniting mode as construing metered frames. Multimedial parallelism is analyzed as a phenomenon resulting from the coordination of expressions in relation to these frames to form members of parallel groups. The focus is on rituals that involve interaction with the unseen world. Discussion of parallelism between speech and empirical aspects of extends to the potential for presumed parallelism between speech and unseen objects, agents, and forces. John Miles Foley's concept of performance arena is extended to performers' and audiences' perceptions and expectations about reality in ritual performance. The mapping of otherworld locations and cosmology onto empirical spaces in is also discussed.

THE EMERGENCE OF MATERIALISM AND ISLAMIC VIEW UPON IT

Materialism is an understanding that states that something invisible (can’t be sensed) did not exist. That is, the unseen world (including God, angels, jinn, etc.) does not exist. Because it can’t be sensed by humans. So if so, how Islam views the concept? Where in the Islamic religion teaches the unseen world which is summarized in the pillars of faith. Automatic if Muslims agree with the materialism, then it will greatly affect the faith. For this reason, this paper tries to explain the essence of the concept of Materialism, by reviewing the definition and history, which at this time will review the opinions of the philosophers of ancient Greece is also one of the teachings of India, Carvaka. At the end of the analysis will be presented how should a Muslim respond to the concept of this materialism.

The ghosts of Islam and the unseen world in Bruneian horror stories

ABSTRACTOne of the most dynamic and contemporary aspects of Bruneian literature today is the proliferation of bilingual short stories online. In a country in which fewer than a hundred local prose and poetry works are published annually, Mode Seram, a website in which readers are encouraged to send in stories, which updates itself daily and can boast over 40,000 readers since its inception in 2010, is one of the most‐read (albeit unofficial) disseminators of prose in the country. By performing a close reading of selected stories from the site, with particular attention to the ‘imam’ figure, this article suggests that the bi‐ and tri‐lingual stories of Mode Seram constitute an alternative reading of the national Islamic religious ideology, and challenge contemporary Anglophone Southeast Asian representations of the sacred and the supernatural, and represent an important step in the carving out of a unique national literature rooted firmly in the cultural and religious traditions of Southeast Asia.

Reading with the Occultists: Arthur Machen, A. E. Waite, and the Ecstasies of Popular Fiction

My article recovers a forgotten moment in the history of popular fiction criticism – the late Victorian advent of what I term occultic literary criticism – to challenge the persistent anxiety thesis that continues to dominate fin-de-siecle studies. In the late 1890s, the close friends, writers, bibliophiles, and, for varying amounts of time, practising occultists Arthur Machen and A. E. Waite used their literary criticism to champion the ecstatic occult potential of mass-circulated popular fiction, insisting that the penny dreadful, the newspaper story, and the popular picaresque as exemplified in Charles Dickens’s The Pickwick Papers (1836–37) represented coded versions of ancient mystery tradition rituals. The cheap popular texts could offer to readers, writers, and collectors the kind of joyous direct encounter with the unseen world that sacred texts no longer could. The pair’s conviction that ecstatic occult initiation was just as, if not more, attainable through popular exoteric texts as through thei...

Allegorical verses from the viewpoint of Allameh Tabatabaei's principles, methods and analysis

In this research, the allegorical verses have been studied from the viewpoint of Allameh Tabataba'i. At first, by extracting his ideas that is basically mentioned in the verse 7 of Ale-Imran surah, his criterion about these verses was find out and understood that the allegorical verses are those which have more than one meaning, and by referring to decisive verses, their correct and firm meaning will be revealed by the commentator, such as the verses of supernatural that are out of human perceptions and human has material ideas about them. Allameh Tabataba'i, considers abolished verses as a part of allegorical verses, besides one can divide other allegorical verses into two groups as God attributes and deeds verses and the unseen world and the Resurrection verses. In this research just the unseen world and the Resurrection verses have been studied. Allameh says that the way of eliminating allegory in allegorical verses is by referring to decisive verses but it should be mentioned that in the measure verses and the guarded tablet verses, he has used only some narratives to eliminate allegory and in the verses related to the shin, the basis for removing allegory is the people actions during hardship times and as these kinds of verses are among allegorical ones, and as Allameh hasn't referred to any decisive verses to remove allegory in them, so it is contrary to his principles.

Hooke opened up the world of the unseen 350 years ago

Hooke opened up the world of the unseen 350 years ago

Angels: a bridge to a spiritual pedagogy?

This article is the result of an Early Childhood Care and Education undergraduate pilot project through a university on the West Coast of Canada. It weaves together poststructural interpretations and a hermeneutic phenomenological recounting of an experience of inquiring about angels with young children. The angel inquiry became a point of entry into a holistic spiritual pedagogy that attends to the whole of a matter, while also paying attention to the significance of each part. Contributing to the interpretations made in this study is Ted Aoki’s philosophy of the space between where the planned curriculum and the lived curriculum (or lived experiences) meet in a third and overlapping tensional space; Max van Manen’s emphasis on lived experiences as ‘breathing meaning’ also contribute to the choices and interpretations made. Blended through the study are the understandings of Tobin Hart and Kate Adams from their investigations of children’s lived experiences with mystical unseen worlds. The area of invisible mystery proves to be more delicate to negotiate than the world of physical embodiments and the world of complete fantasy of the mind; this is the area of the spiritual – the meeting of body and mind with a third and overlapping space. This space goes by many names and many definitions, but ultimately remains indefinable and intangible. But during the pilot project, meaning did come through the inquiring and through the themes that emerged of ‘who we are’ in relation to angels; race, gender and the role of nurturer; and familial angel ownership. Children yearn for allowing spaces to safely express these ideas about, and experiences with, mystery worlds. It is the connection with the inner life through small moments and engagements with the big life questions that the entangling of the physical, the mental and the spiritual creates the intuitive, integrated heart space of a holistic spiritual pedagogy.

The Ransom of the Soul: Afterlife and Wealth in Early Western Christianity by Peter Brown (review)

Reviewed by: The Ransom of the Soul: Afterlife and Wealth in Early Western Christianity by Peter Brown Robin Darling Young, Ian Wood, Susan Wessel, Bernard McGinn, J. Patout Burns, and Peter Brown The Ransom of the Soul: Afterlife and Wealth in Early Western Christianity. By Peter Brown. (Cambridge, MA: Harvard University Press, 2015). Pp. xix, 262. $24.95. ISBN 978-0-674-96758-8. Introduction by Robin Darling Young (The Catholic University of America) The writings of the earliest followers of Jesus contain vivid, if terse, descriptions of an as-yet unseen world to come; their successors in the still-small Christian movement of the early-second century, spreading westward through the Roman world, treasured earlier, Jewish descriptions of the afterlife and continued to elaborate new ideas that were often received through dreams and visions. They frequently held strict views about divine rewards (for the righteous, especially martyrs) and punishments (for the great many wicked). Here Peter Brown shows, in five chapters, how Christian teachings in the Latin-speaking West changed over the course of the centuries—from the mid-second to the late tenth; from Hermas and Tertullian to Julian, bishop of Toledo. Writing in 688, Julian compiled a Prognosticon Futuri Saeculi as a florilegium (Brown calls it a “manual,” p. 4) of earlier teachers’ apparently concordant opinions about the soul’s future after death. But although Julian thought that Christian teachers of his day agreed with the patristic authors, his book inadvertently preserves evidence of deep change—from the early opinion that only some would be saved to the contemporary view that many could be saved with the help of prayers and offerings. This shift in authoritative opinion resulted, Brown wants to argue, from the early idea that the souls of the dead benefited from the prayers of Christians (as did Dinocrates, the brother of St. Perpetua). Yet as the Church grew, it included more and more Christians who were neither thoroughly holy nor completely wicked: the ordinary. Surely the prayers of [End Page 879] righteous Christians would avail for them? Almsgiving began to be directed their way. Increasingly, some of the massive amounts of wealth that came to the Church as it grew and became a licit religion, both as a result of imperial largesse and the donations of wealthy Christians, could be put to use supporting and encouraging prayers for the dead. Purging the sin that impeded a happy afterlife became easier, too, once the practice of confession had begun to spread outside the Irish-influenced monasteries of Gaul, and sins could be ameliorated in advance of death. Thus from the first chapter, in which Brown discusses the solidarity of early Roman Christians and their intercession for their dead such as in the San Sebastiano catacomb, the book proceeds to describe the adoption of an increasingly detailed idea that the imperiled soul could be ransomed. In the second and third chapters, Brown returns to his persistent object of study, St. Augustine, to watch how Hippo’s bishop—pastor of souls as well as controversialist—judiciously treats questions of the future of the dead, including his strongly Christian, but not perfect, mother. He also contrasts Augustine’s conviction that the Church was a corpus permixtum and his related appreciation of almsgiving with Pelagius’s strict view and consequent insistence on the obligation to Christian perfection, through ascetic renunciation. Chapter 4 turns to Gaul, where in the growing monastic influence of the fifth century Christians both gained a more detailed view of the afterlife and benefited from an increased use of penance. Finally, in the fifth chapter, Brown reaches the hortatory preaching of Gregory, bishop of Tours (d. 594), and his detection of the signs of God’s immanent judgment in the state of the poor. But as the epilogue describes, the future of the Christian view of the soul’s ransom developed significantly in the next century—from the influence of Columbanus and the Celts in France that fostered numerous monastic foundations as a place of intercession for their wealthy founders to the numerous visions of heaven and hell as told by pious monks or nuns—visions that confirmed...

FEI and National Geographic STEM Outreach - Mysteries of the Unseen World

FEI and National Geographic STEM Outreach - Mysteries of the Unseen World

Unseen Support

A 45-year-old woman suffering from deep depression and panic attacks feels downtrodden and without a voice. She has suffered from the lack of maternal nurturing, yet has a strong motherly love for her child and the desire to help others, suggesting the Mammal Subkingdom. Her need for support and a structured, secure life resonates with the fourth row of the Periodic Table. When she describes being ‘stuck in the darkness, and knowing that the light is there, but only being connected by a thread, and not being able to get to it’, we see a glimpse of the species. This, along with her fascination for the unseen world, shows the way to <i>Talpa europaea</i>, an insectivore that also corresponds to the fourth row. The remedy brings healing and transformation and gives us a taste of this so-far unproven remedy from mole's fur.

Elämä on matka: Elämänkulun käsitteellistäminen karjalaisessa rituaalirunoudessa

Elämä rinnastetaan matkantekoon, matkaamiseen monissa kulttuureissa ja kieliympäristöissä. Elämä on matka -metaforaa on käytetty ajattelumallina kuvaamaan elämää prosessina, jolla on alku (syntymä), keskiosa (elämän eri vaiheet) ja loppu (kuolema). Artikkelini keskittyy tarkastelemaan karjalaisessa rituaalirunoudessa (itkuvirsissä ja loitsuissa) heijastuvaa ja niissä luotua käsitystä elämästä matkana. Karjalaisessa rituaalirunoudessa elämä ymmärretään hyvin konkreettisena matkaamisena tämänpuoleisessa ja tuonpuoleisessa sekä näiden kahden maailman välillä. Tuonpuoleinen ja sen olijat ovat olleet aina tavoitettavissa, näkyvään maailmaan kietoutuneina muodostaen yhtenäisen kokonaisuuden. Tämänpuoleiset ja tuonpuoleiset tiet ja matkat risteytyvät ihmisen elämässä ja elämän käännekohdissa. Risteyskohdissa tulee suorittaa symbolisia, merkityksellisiä toimia, joilla varmistetaan tuonpuoleisen matkojen, teiden ja rajojen onnistunut ylittäminen. Siirtymät jokaisessa elämänvaiheessa − syntymässä, avioitumisessa, synnytyksessä, sotaan lähtiessä ja kuolemassa − on käsitetty runoudessa ja rituaalisissa toimissa siirtyminä maailmojen välillä. Siirtyminen oli fyysistä liikettä tämänpuoleisen ja tuonpuoleisen välillä. Kuolema päätti tuonpuoleisessa alkaneen elämän kaaren, jolloin ihminen palasi oman suvun vainajien luo ja muuttui esi-isäksi, syntysiksi.