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Published online by Cambridge University Press: 09 September 2014
The contemporary religious seeker often experiences the feeling of being about to be quartered by wild horses running in opposite directions. Such a person recognizes the situation that Yeats describes in “The Second Coming”:
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
1 Yeats, W. B., The Collected Poems (New York: Macmillan, 1956), pp. 184–85.Google Scholar
2 See Lévi-Strauss, Claude, Myth and Meaning (New York: Schocken, 1979)Google Scholar; also see Lévi-Strauss, Claude, Structural Anthropology (New York: Basic Books, 1963).Google Scholar For a masterful use of Lévi-Strauss in understanding myth, see O'Flaherty, Wendy Doniger, Asceticism and Eroticism in the Mythology of Siva (Delhi: Oxford University Press, 1973).Google Scholar
3 Ghose, Sri Aurobindo, Life Divine, Sri Aurobindo Centenary Library, 19 (Pondicherry: Sri Aurobindo Ashram, 1972), p. 857.Google Scholar
4 See Miriam, and Argüelles, José, The Feminine: Spacious as the Sky (Boulder, CO: Shambala Press, 1977)Google Scholar; Neumann, Erich, Amor and Psyche, The Psychic Development of the Feminine (Princeton, NJ: Princeton University Press, 1971)Google Scholar and The Great Mother, An Analysis of an Archetype (Princeton, NJ: Princeton University Press, 1975)Google Scholar; Ulanov, Ann Belford, The Feminine in Jungian Psychology and Christian Theology (Evanston, IL: Northwestern University Press, 1971)Google Scholar; von-Franz, Marie-Louise, Patterns of Creativity Mirrored in Creation Myths (Zurich: Spring Publications, 1972).Google Scholar
5 Panikkar, Raimundo, “The Ways of West and East,” in New Dimensions in Religious Experience, ed. Devine, George (New York: Alba House, 1972), pp. 85–86.Google Scholar Also see Panikkar's, The Vedic Experience (Berkeley and Los Angeles: University of California Press, 1977)Google Scholar in which he identifies universal rhythms of history, nature and the human. His interpretation in this book breaks through Christian-Hindu or East-West particularity and offers pancultural perceptions.
6 The turn towards Dionysian forms of spiritual experience can be found in classics as Nietzsche, Friedrich, Birth of Tragedy (New York: Vintage Books, 1967)Google Scholar, and Huizinga, Johans, Homo Ludens: A Study of the Play Element in Culture (New York: Roy Publications, 1950).Google Scholar Modern writers also detect this turn as in Cox, Harvey, Feast of Fools: A Theological Essay on Festivity and Fantasy (Cambridge: Harvard University Press, 1969)CrossRefGoogle Scholar; Keen, Sam, To a Dancing God (New York: Harper & Row, 1970)Google Scholar; Brown, Norman O., Love's Body (New York: Random House, 1966).Google Scholar All the writing of Matthew Fox reflects Dionysian forms of experience, for example On Becoming a Musical, Mystical Bear: Spirituality American Style (New York: Harper & Row, 1972)Google Scholar; Whee! We, Wee AU the Way Home: A Guide to the New Sensual Spirituality (Wilmington, NC: Consortium Books, 1976)Google Scholar; A Spirituality Named Compassion and the Healing of the Global Village (Minneapolis: Winston, 1979).Google Scholar
7 See Katz, Steven T., Mysticism and Philosophical Analysis (New York: Oxford University Press, 1978)Google Scholar; also Staal, Frits, Exploring Mysticism (Baltimore: Penguin, 1975).Google Scholar
8 Bharati, Agehananda, The Light at the Center; Context and Pretext of Modern Mysticism (Santa Barbara, CA: Ross-Erikson, 1976), p. 91Google Scholar; Chapter 4, “The Question of Change,” pertains fully to this discussion.
9 These new languages may be discovered in the following: Eiseley, Loren, The Invisible Pyramid (New York: Scribner, 1970)Google Scholar, The Night Country (New York: Scribner, 1971)Google Scholar, The Man Who Saw Through Time (New York: Scribner, 1973)Google Scholar; de Chardin, Teilhard, Phenomenon of Man (New York: Harper & Row, 1965)Google Scholar, Building the Earth (Wilkes-Barre, PA: Dimension Books, 1965)Google Scholar, Hymn to the Universe (New York: Harper & Row, 1962)Google Scholar; Dubos, Rene, The Dreams of Reason: Science and Utopias (New York: Columbia University Press, 1961)Google Scholar, Of Human Diversity (Worcester, MA: Clark University Press, 1974)Google Scholar, So Human an Animal (New York: Scribner, 1968).Google Scholar The work of Ludwig van Bertalanffy may seem less pertinent to some, but I cite him for his use of creative imagination in articulating the system-life of the universe. See van Bertalanffy, Ludwig, General System Theory: Foundations, Development, Applications (London: The Penguin Press, 1971)Google Scholar, Perspectives on General System Theory: Scientific & Philosophical Studies (New York: George Braziller, 1975).Google Scholar
10 Gadamer, Hans-Georg, Wahrheit und Methode: Gründzuge einer Philosophischem Hermeneutik (Tübingen: J. C. B. Mohr, 1965), p. 293.Google Scholar The translation (Uber liefrungsgeschehen) is made by Kisiel, Theodore, “The Happening of Tradition: The Hermeneutics of Gadamer and Heidegger,” Man and World 2, 3 (1969), pp. 358–85.CrossRefGoogle Scholar Counter-theme is only understood in one's personal experience of the counter-theme and how it correlates with the theme. For Gadamer understanding is not so much a method as an entering into an occurrence of transmission in which past and present are being mediated. I am implying that the event of transmission creates resonance.