By Joscelyn Godwin
Looking to get to the bottom of many of the interpretations of Atlantis and its kindred myths of Lemuria and Mu, Professor Joscelyn Godwin indicates how the legends of Atlantis move hand-in-hand with the concept that of cyclical background, equivalent to the Vedic procedure of the 4 Yugas, the Mayan calendar with its 2012 end-date, the theosophical process of root races, and the precession of the equinoxes.
This examine completely experiences the rationalist and occultist writings on Atlantis together with the paintings of G. I. Gurdjieff, Julius Evola, Edgar Cayce, Dion Fortune, and Rene Guenon. It additionally examines the comparable themes of reincarnation, human evolution, the origins of race, and disaster theory.
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Additional resources for Atlantis and the Cycles of Time: Prophecies, Traditions, and Occult Revelations
Here we have the possessed body as the anachronistic body. Women, the lower classes, and primitives are all signiﬁed as susceptible to possession because of their respective psychological weaknesses. Presenting this graphic example of a possessed woman recorded by an eighteenth-century physician, Oesterreich establishes a position of proximity to her possessed body but quickly proposes an analysis of the woman as a hysteric so that his position is established as scientiﬁc. This description illustrates the compelling nature of possession accounts and also the problems that arise in evaluating the agency of possessed women.
Instead, the radical alterity of people whose bodies are overcome, whose voices are altered, whose strength and volatility increases tenfold, has been translated into cultural unity and individual mental developments. While Crapanzano has built a sophisticated framework for analyzing possession as a dynamic phenomenon in multiple cultures, his approach remains within the constructs of contemporary, Western models of religious subjectivity, transposing their “idioms” to the discourse of psychology and social anthropology.
Then they begin voluntarily to induce the possession after experiencing the eﬃcacy of possession for attracting attention or gaining authority. Oesterreich’s voluntary-involuntary analysis elides the power of the possessing deity—this is not alterity but rather psychology. As an involuntary possession it is a psychosis, and as a voluntary practice it is a choice. Ultimately his analysis provides Oesterreich with the power to know (actively mastering the world of) the possessed, who themselves are people who succumb to possession (victims of autosuggestibility who then manipulate others).