Ascensions on high took many forms in Jewish mysticism and they permeated most of its history from its inception until Hasidism. The book surveys the various categories, with an emphasis on the archetectural images of the ascent, like the resort images of pillars, lines, and ladders.

This book takes the reader on a fantastic journey through a wide range of cultures and traditions to examine the phenomenon of ecstatic visionary experiences—from Sumerian Gilgamesh and the Taoist Immortals to the imaginative fiction of Jorge Luis Borges. The author provides a comprehensive tour of otherworldly journeys common from immemorial times among shamans, magicians, and witches, and illustrates their connection with such modern phenomena as altered states of consciousness, out-of-body experiences, and near-death experiences.

This Festschrift draws on the research interests of Christopher Rowland. The collection of essays comes from former doctoral students and other friends, many of whom shed light on the angelic contribution to the thought-world of developing Christianity. The significance of the Jewish contribution to developing Christian ideology is critically assessed, including the impact of the original Jewish sources on the earliest Christian belief. The distinguished contributors to this volume include April DeConick, Paul Foster, John Rogerson, Tobias Nicklas and Andrei Orlov.

Belief in a spirit world, and a blissful or agonizing afterlife, is one of the most pervasive and deeply-rooted characteristics of religion. This volume offers a wide-ranging exploration of this basic religious theme. Most of the case studies are drawn from Jewish and Christian tradition, providing in-depth coverage of Judaism and Christianity from late Antiquity through the Medieval period. There are also examples from Islamic, Japanese, and Chinese traditions for a comparative perspective with Western traditions. Several chapters deal with the formative period of Jewish and Christian apocalypticism, which is concerned not only with the end of the physical world but also with the eternal heavenly world. These chapters are also important for illustrating the development of mysticism in Western traditions. The most distinctive aspect of this book is that it does not deal with antiquity alone, but juxtaposes the historical essays with a survey of modern day, near-death experiences. It raises issues of fundamental importance for the psychology of religion as well as for its history The most distinctive aspect of this book is that it does not deal with antiquity alone, but juxtaposes the historical essays with a survey of modern day, near-death experiences. It raises issues of fundamental importance for the psychology of religion as well as for its history.

This volume deals with Jewish and Christian apocalyptic texts and movements from the second century BCE through the fourth century CE. It focuses on two major themes, cosmology and eschatology; that is, views of structure of the universe including its religious function and interpretations of history and the future. The detailed historical and literary analysis of these themes are introduced by an essay on the cultural gap between the original contexts of these texts and those of readers today and how that gap may be bridged. The book deals with the interrelations between post-biblical Judaism and early Christianity. The relevant Jewish texts and history are discussed thoroughly in their own right. The Christian material is approached in a way which shows both its continuity with Jewish tradition and its distinctiveness.

It is a widespread prejudice of modern, scientific society that "magic" is merely a ludicrous amalgam of recipes and methods derived from primitive and erroneous notions about nature. Eros and Magic in the Renaissance challenges this view, providing an in-depth scholarly explanation of the workings of magic and showing that magic continues to exist in an altered form even today. Renaissance magic, according to Ioan Couliano, was a scientifically plausible attempt to manipulate individuals and groups based on a knowledge of motivations, particularly erotic motivations. Its key principle was that everyone (and in a sense everything) could be influenced by appeal to sexual desire. In addition, the magician relied on a profound knowledge of the art of memory to manipulate the imaginations of his subjects. In these respects, Couliano suggests, magic is the precursor of the modern psychological and sociological sciences, and the magician is the distant ancestor of the psychoanalyst and the advertising and publicity agent. In the course of his study, Couliano examines in detail the ideas of such writers as Giordano Bruno, Marsilio Ficino, and Pico della Mirandola and illuminates many aspects of Renaissance culture, including heresy, medicine, astrology, alchemy, courtly love, the influence of classical mythology, and even the role of fashion in clothing. Just as science gives the present age its ruling myth, so magic gave a ruling myth to the Renaissance. Because magic relied upon the use of images, and images were repressed and banned in the Reformation and subsequent history, magic was replaced by exact science and modern technology and eventually forgotten. Couliano's remarkable scholarship helps us to recover much of its original significance and will interest a wide audience in the humanities and social sciences.