Modern society has a tendency to hide loss of life and the demise technique from public view, looking to erase them from our attention. this angle of denial stands in nice distinction to the technique of the nice non secular traditions of humanity, for which the loss of life strategy was once an vital and sometimes an important a part of our personal religious perform. This quantity deals a pattern of reflections from students and practitioners at the topic of dying and loss of life from students and practitioners, starting from the Christian culture to Hinduism, Lacanian psychoanalysis, whereas additionally concerning the subjects of the afterlife and near-death experiences.
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Extra info for Death, Dying, and Mysticism: The Ecstasy of the End
Ugolino Boniscambi of Montegiorgio, The Deeds of Blessed Francis and His Companions, FAED, Vol. 3, 474. Vauchez adds that Jacopa was likely a generous benefactor to the friars in the building of the basilica and was the only lay person given the privilege to be buried in the basilica. Francis of Assisi, 150. On Thomas of Celano see the introduction to his vita in FAED, Vol. 1, 171–179. The Vita is found at 180–308 The death scene is found in FAED, Vol. 1, 277–279, with an extended description of the funeral and burial at 279–287.
If such exists, it is far from the responses shown by recent narrators, and recommended to readers. Christ was led “like a lamb to the slaughter,” and like a sheep before its shearers, he was mute. He had emptied himself of both divine and human pride. In contrast, some protagonists in autobiographies respond to humiliation not by “making themselves nothing,” but by reasserting a new kind of control under paradoxical circumstances. Choreographer Agnes DeMille suffered a severe stroke, and underwent many medical tests.
Edelgard E. DuBruck and Barbara I. Gusick (New York: Peter Lang, 1999), 51–72. Francis’s strong ambivalence toward women is discussed by Jacques Dalarun, Francis of Assisi and the Feminine (St. Bonaventure, NY: Franciscan Institute Publications, 2006); Clara Gennaro, “Clare, Agnes, and Their Earliest Followers: From the Poor Ladies of San Damiano to the Poor Clares,” in Women and Religion and Renaissance Italy, ed. Daniel Bornstein and Roberto Rusconi (Chicago, IL: University of Chicago Press, 1996), 39–55, at 41; and Darleen Pryds, Women of the Streets: Early Franciscan Women and Their Mendicant Vocation (St.