By Jay Johnston
The concept that the human physique involves 'subtle our bodies' - psycho-spiritual essences - are available in quite a few esoteric traditions. This radical kind of selfhood demanding situations the dualisms on the middle of Western discourse : mind/body, divine/human, matter/spirit, reason/emotion, I/other. 'Angels of hope' explores the aesthetics and ethics of refined our bodies. What emerges is an realizing of embodiment now not completely tied to materiality. The publication examines using refined our bodies throughout various traditions, yogic, tantric, theosophical, airtight and sufi. 'Angels of hope' indicates the relevance of the delicate physique for faith, philosophy, artwork historical past and modern feminist non secular stories and theories of hope.
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Extra info for Angels of Desire: Esoteric Bodies, Aesthetics and Ethics
Boundas, “Deleuze-Bergson: An Ontology of the Virtual,” 91. 97. Boundas, “Deleuze-Bergson: An Ontology of the Virtual,” 91. 98. Boundas, “Deleuze-Bergson: An Ontology of the Virtual,” 95. 99. Faivre, Access to Western Esotericism, 11. Faivre held the Chair in History of Esoteric and Mystical Currents in Modern and Contemporary Europe at the E8cole Pratiques des Hautes E8tudes, Religious Studies Section, Sorbonne, Paris. 34 Angels of Desire Difference, therefore, is not only a spatial or linear time-based phenomena, “not exterior or superior to the thing,” but is “internal” to things in themselves.
Irigaray writes more directly about her Yoga practice in East Meets West. 87. Irigaray, To Be Two, 55. 88. Irigaray, To Be Two, 52. 89. Irigaray, To Be Two, 8. 32 Angels of Desire In the above quote, there is a clearer sense of Irigaray attributing an extensive form to the energetic aspects of subjectivity that she is discussing. To enter into respectful relations with the Other then requires acknowledging the ‘presence’ of these extensive energetic aspects without seeing them with the physical eyes.
32 Angels of Desire In the above quote, there is a clearer sense of Irigaray attributing an extensive form to the energetic aspects of subjectivity that she is discussing. To enter into respectful relations with the Other then requires acknowledging the ‘presence’ of these extensive energetic aspects without seeing them with the physical eyes. ”91 In the process of considering dual subjectivity and sexual difference, it seems at this point necessary to take a step back, and to consider the ontologising of difference upon which such a proposal rests.