Preliminary Material -- List of Figures -- Series Editor's Preface -- Acknowledgements -- Introduction -- Open City and the Politics of the Everyday -- The Sydney Front and Grotesque Realism -- Jenny Kemp's Landscapes of the Psyche -- The Aboriginal Protesters Confront the Postdramatic Text -- An International Perspective on the Postdramatic Theatre Text -- (Trans)forming the Lexicon of “Theatre” in Australia -- Conclusion -- Bibliography -- Index.

This is the first book-length study of Australian theatre productions by internationally-renowned director, Barrie Kosky. Now a prolific opera director in Europe, Barrie Kosky on the Contemporary Australian Stage accounts for the formative years of Kosky's career in Australia. This book provides in-depth engagements with select productions including The Dybbuk which Kosky directed with Gilgul theatre company in 1991, as well as King Lear (1998), The Lost Echo (2006), and Women of Troy (2008). Using affect theory as a prism through which these works are analysed, the book accounts for the director's particular engagement with – and radical departure from – classical tragedy in contemporary performance: what the book defines as Kosky's 'post-tragedies'. Theatre studies scholars and students, particularly those with interests in affect, contemporary performance, 'director's theatre', and tragedy, will benefit from Barrie Kosky on the Contemporary Australian Stage’s vivid engagement with Kosky's work: a director who has become a singular figure in opera and theatre of international critical acclaim.

What is Transfiguration? This book answers the question and describes the transition humanity is going through now to achieve light body illumination through transfiguration. Delightful stories and analogies are embedded within wisdom provided by a conglomerate of ascended adepts called Those Who Teach. Transfiguration, When Perception Meets Truth covers a wide range of interrelated and fascinating topics including accelerated evolution, new humans and rainbow children, stargate mechanics, light body illumination, foundational frequencies of creation, the role of the light bearer, and more. Additionally, powerful and illuminating visualizations are provided to assist the reader on the path to truth realization.

At first glance the Markan transfiguration scene (Mk. 9:2-8) is all about light, sound and spectacle. Commentators see revealed in this scene a sparkling vision of God's glory-the light that banishes the shadow of incomprehension and by which the hidden truth of the Gospel finally becomes clear. But have commentators been blinded by their dazzling evaluations of Mark's theology? For, despite all the splendor and sparkle, the Markan transfiguration remains a difficult scene to interpret. Transfigured asks what would be seen if one were to squint past the sun-like glory that dominates this vision. Wilson focuses on the problematic elements, the gaps and inconsistencies of the scene, and re-evaluates them in order to re-read the transfiguration from an altered perspective. The theoretical work of Jacques Derrida, particularly his notion of "otherness," which draws together and realigns the reader (subject), the reading (method), and what is read (text), will be central to the orientation of this re-reading. Ultimately, the transfiguration story can be seen ably to accommodate readings that challenge traditionally prescribed metaphysical structures and presuppositions. In the end, the application of Derridean theory issues its own challenges to traditional scholarship in such a way that the approach to the Markan transfiguration and the theology one inevitably brings to it, require a certain amount of reformulation.

Exploring the intricacy and complexity of Walter Pater’s prose, Transfigured World challenges traditional approaches to Pater and shows precise ways in which the form of his prose expresses its content. Carolyn Williams asserts that Pater’s aestheticism and his historicism should be understood as dialectically interrelated critical strategies, inextricable from each other in practice. Williams discusses the explicit and embedded narratives that play a crucial role in Pater’s aesthetic criticism and examines the figures that compose these narratives, including rhetorical tropes, structures of argument such as genealogy, and historical or fictional personae.

The biblical story of Jesus' Transfiguration on a high mountain bristles with meanings germane to present-day concerns and spiritual longings. Together with its later artistic representations, this episode from the synoptic gospels seizes the imagination as an icon of mystical hope, beauty, and possibility. What might such an iconic episode, long honored liturgically in the Eastern church, disclose not only about Jesus, but also about the prospect of seeing our human nature transformed? And as interpreted by Christian tradition since the patristic era, what might it tell us about the worth of envisioning not just a conservation or preservation of natural resources but a transfiguration of all creation, and about how this feast of beauty could re-energize current discussions of Christianity's relation to environmental attitudes and policy? Such questions are addressed in this book through an original blend of personal reflection with commentary on relevant theological and scriptural texts, literary works, music, and art.

The subtitle of Maggie Ross's new book captures its essence, for it is about silence and our need to behold God. Beholding is a notion that we are in danger of losing. It is often lost in translation, even by the NRSV and the Jerusalem Bible. Beholding needs to be recovered both in theology and practice. Ross is very aware of "poor talkative Christianity." There is a twofold plea to enter into silence--for lack of silence erodes our humanity--and to behold the radiance of God. This is a book full of deep questioning and the testing of our assumptions. Throughout there is a great love for the world and for our humanity, accompanied by sadness that we are so easily distracted . . . . We are invited into a silence that is not necessarily an absence of noise, but is a limitless interior space. Ancient texts are used in new and exciting ways, and many of our worship practices are challenged. She is in no doubt that "the glory of the human being is the beholding of God." --adapted from a review in The Church Times (London) by Canon David Adam.