La realidad del paso de los d as no siempre nos gratifica e incluso hay ocasiones en que nos hiere dolorosamente. Frecuentemente el deseo pasa de lejos y el hombre se adapta, con m s o menos pasi n, a la concurrencia de circunstancias que le invitan a la reflexi n o le conducen a manifestar alguna forma de sentimiento. As , coge pluma y papel y trata de modular la experiencia vivida o la b squeda de la experiencia por vivir. De este modo, como gotas de lluvia, van surgiendo breves textos que preguntan unas veces y que otras responden. Los hay tambi n que quedan en el aire como si de una mirada se tratara o, m s exactamente, de un hallazgo en el hueco c ncavo de una respiraci n. Es esto y no otra cosa lo que nos dice este peque o conjunto de ramilletes, no hay por parte del autor ning n af n moralizador ni testimonial; m s que filosof a, poes a.
"Estamos ante un bello y valiente poemario. Un poemario que es expresi n de la diferencia, y que se atreve a mostrar, por encima de toda convenci n cultural dominante, una sexualidad exclusivamente femenina." extracto del pr logo de Juan Hospital
Pagan Christs: Studies in Comparative Hierology is a book written by John M. Robertson that explores the similarities and differences between ancient pagan religions and Christianity. The book delves into the idea that many aspects of Christianity, such as the birth story of Jesus, the concept of the Trinity, and the crucifixion and resurrection, were influenced by earlier pagan religions. Robertson examines the evidence for these claims, drawing on historical and archaeological sources, as well as comparative analysis of myths and religious practices. The book also explores the role of symbolism and ritual in both pagan and Christian religions, and how these elements have been adapted and transformed over time. Overall, Pagan Christs offers a fascinating and thought-provoking exploration of the historical and cultural roots of Christianity.This Is A New Release Of The Original 1911 Edition.This scarce antiquarian book is a facsimile reprint of the old original and may contain some imperfections such as library marks and notations. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions, that are true to their original work.
The history of Pentecostalism starts in Africa, home of Voodoo (vodou), the traditional religion of the motherland and the traditional religion of the diaspora. Here, the Damballa snake worshiping people were sadly shackled and sent abroad as human slaves. Coincidentally, the West and Central coast of Africa was also exporting slave religion, Orissa spirits and the spiritual culture of the homeland, including glossolalia.African slaves made their way to the Americas, particularly to Louisiana, which is a continuum to this narrative.Why? One hundred miles southwest of New Orleans, in Hoodoo country, William J. Seymour, child of slaves, was born. William J. Seymour had early life experiences with spirits and parallel manifestations like unto his forefathers who practiced pagan Voodoo religion. Unlike them though he was tainted with Protestantism and in his early thirties, around 1903, he became associated with the Church of God Evening Light Saints. This white, but racially inclusive group of holiness people, became his home. Here he was saved, filled with the Spirit and had a ministerial position.Seymour's story continues as he changes denominations, doctrines, spirits and locales. In 1906 he is found in Houston, where he is schooled by Charles Fox Parham concerning a spiritual work needed by humanity, above what Seymour received while part of the Evening Light Saints. According to Parham, there was a third work which was evidenced by xeno glossolalia. It was a miracle, like Pentecost, whereby ministers and missionaries could speak in the native languages (tongues) of foreigners. Seymour bought in.In 1906, after arriving in Los Angeles, Seymour "got the Holy Ghost and tongues" and became the Father of Pentecostalism. Under his leadership multitudes of people received this glossolalia at the Azusa Revival and a world-wide missionary effort began. But the Devil is in the details, for understandable language did not take root as promised by Parham and Seymour. The whole concept was ill-fated and nothing more than the unintelligible gibberish, like African witch doctors practice, was the result.Not only were the missionaries disillusioned with their Shaman-like tongues, but the entire outgrowth of Azusa was thrown into a series of exact and parallel manifestations, those seen in Voodoo and in African traditional religion. Early on, numbers of denominations and ministers took the snake oil of Damballa and experienced his pagan-based reactions, from illicit sex to glossolalia.But Pentecostal Paganism is an energizer bunny, for the initial 1906 pagan manifestations pale in comparison to what the so-called "Holy Ghost" is doing in post-Azusa. It seems that the Damballa Spirit of Paganism has camouflaged himself as the real Holy Spirit - and created Pentecostal Paganism. His cunning methodology has allowed Pentecostals to "pray in tongues" while at the same time hiss like snakes, practice gay sex, steal widows money through false pretense, talk to dead people, laugh uncontrollably and indulge in witchcraft. These, among many other Pentecostal Pagan manifestations have been used to paint the picture. Now that the final colors have been placed on this rendering, take time to study its hues and composition - then contemplate the interpretation of its pagan shades, 50 shades of Pagan Pentecostalism.
El mundo de Cayetana Su rez de la Franca da un giro desconcertante cuando sus padres cierran el concesionario de coches de lujo, a ra z de la crisis econ mica. Simult neamente, sus amigas, las gemelas S ez de Cort zar, descubren la doble vida de su prometido. Cayetana, despechada y con el alma rota, jura por Dior, que ning n canalla conquistar jam s su coraz n. Superar la ruptura llorando en casa y encontrar trabajo, no pueden ser una prioridad para Cayetana, cuando se aproxima la despedida de soltera m s sonada de la historia y ella es la dama de honor. Cargo que, en ocasiones, es una pura diversi n y, en otras, una gran responsabilidad. Cayetana tratar de divertirse con el sexo opuesto, pero siempre manteniendo la cabeza fr a. Sabe que es muy vulnerable y, como escudo, intenta aparentar y aprender a ser algo zorra. Hasta que, un d a, inesperadamente conoce a Gorka y a Uxue, dos seres con vidas paralelas, tan opuestos a ella, que llegan a causarle aspaviento, pero que, paulatinamente, ponen su vida patas arriba, algo que a veces la irrita. Lograr n Gorka y Uxue conquistar su coraz n y cambiar sus preferencias en la vida?
From the intro: "The subject of Religious Origins is a fascinating one, as the great multitude of books upon it, published in late years, tends to show. Indeed the great difficulty to-day in dealing with the subject, lies in the very mass of the material to hand-and that not only on account of the labor involved in sorting the material, but because the abundance itself of facts opens up temptation to a student in this department of Anthropology (as happens also in other branches of general Science) to rush in too hastily with what seems a plausible theory. The more facts, statistics, and so forth, there are available in any investigation, the easier it is to pick out a considerable number which will fit a given theory. The other facts being neglected or ignored, the views put forward enjoy for a time a great vogue. Then inevitably, and at a later time, new or neglected facts alter the outlook, and a new perspective is established. There is also in these matters of Science (though many scientific men would doubtless deny this) a great deal of "Fashion". Such has been notoriously the case in Political Economy, Medicine, Geology, and even in such definite studies as Physics and Chemistry. In a comparatively recent science, like that with which we are now concerned, one would naturally expect variations. A hundred and fifty years ago, and since the time of Rousseau, the "Noble Savage" was extremely popular; and he lingers still in the story books of our children. Then the reaction from this extreme view set in, and of late years it has been the popular cue (largely, it must be said, among "armchair" travelers and explorers) to represent the religious rites and customs of primitive folk as a senseless mass of superstitions, and the early man as quite devoid of decent feeling and intelligence. Again, when the study of religious origins first began in modern times to be seriously taken up-say in the earlier part of last century-there was a great boom in Sungods. Every divinity in the Pantheon was an impersonation of the Sun-unless indeed (if feminine) of the Moon. Apollo was a sungod, of course; Hercules was a sungod; Samson was a sungod; Indra and Krishna, and even Christ, the same. C. F. Dupuis in France (Origine de tous les Cultes, 1795), F. Nork in Germany (Biblische Mythologie, 1842), Richard Taylor in England (The Devil's Pulpit, (1) 1830), were among the first in modern times to put forward this view. A little later the PHALLIC explanation of everything came into fashion. The deities were all polite names for the organs and powers of procreation. R. P. Knight (Ancient Art and Mythology, 1818) and Dr. Thomas Inman (Ancient Faiths and Ancient Names, 1868) popularized this idea in England; so did Nork in Germany. Then again there was a period of what is sometimes called Euhemerism-the theory that the gods and goddesses had actually once been men and women, historical characters round whom a halo of romance and remoteness had gathered. Later still, a school has arisen which thinks little of sungods, and pays more attention to Earth and Nature spirits, to gnomes and demons and vegetation-sprites, and to the processes of Magic by which these (so it was supposed) could be enlisted in man's service if friendly, or exorcised if hostile."
