A spirituális közvetítő:
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| Other Authors: | , , |
|---|---|
| Format: | Book |
| Language: | Hungarian |
| Published: |
Budapest
Károli Gáspár Református Egyetem
[2014]
Budapest [2014] |
| Series: | Károli könyvek
|
| Subjects: | |
| Online Access: | Abstract |
| Item Description: | Zusammenfassungen Seiten 369-390 |
| Physical Description: | 389 Seiten Illustrationen 22 cm |
| ISBN: | 9789632368603 |
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| adam_text | Bakos, Áron
Ihe Figure of the Shaman in Boas’s Ihe Central Eskimo and Some Reflections
on the Place of his Monograph in the History of Anthropology
In this paper I analyze Franz Boas’s early work, Ihe Central Eskimo (1888). I focus
on the information offered by the monograph concerning the angakuq, the
shaman, thus hoping to gain a basic understanding of his figure. Boass book is
deeply influential on the popular image of Inuit culture even today, and, more
importantly, it still constitutes one of the chief sources for scientific discussion
about Inuit religious life. After sketching an image of the Inuit shaman according
to Boas’s description, I move on to discussions about Boas’s early legacy. By
reviewing some features of his study, I try to position it in the history of
anthropology and reflect on the different debates that still surround his work.
Biographical Notes
Áron Bakos (1988), MA student in Religious Studies at Károli Gáspár University of the
Reformed Church in Hungary, and MA student in Ethnography at the University of
Pécs.
E-mail: bakosaron@gmail.com
Fields of Research: Inuit religion; relationship between orality and literacy; written forms
of folklore.
Publications in the Field:
Az inuit (eszkimó) vallás [Inuit (Eskimo) Religion] (co-authored with K. Barta), in Székely,
A. (ed.): Lélek-Enciklopédia (forthcoming), Budapest, Kossuth Kiadó, 2014.
Some Reflections on How the Inuit Relate to their Environment, and on How We Relate
to their Relation, in Fülöp, J.—Mimics, Zs.-Vassányi, M. (eds.): Kapcsolatban
(forthcoming), Budapest, L’Harmattan-Károli, 2014.
Birtalan, Agnes
Shamanic Slang? A Linguistic Analysis of Mongolian Shamanic Narratives
My study aims at discussing the narratives told by and about Mongolian shamans,
namely those belonging to the ethnic groups of the Darkhads and Oirads
(Khowsgol and Uws province of Mongolia, respectively). I focus on the activity
of shamans who started their practice either long before the political changes
or at the time of these changes (i.e. in the early nineties). The examination is
based on the materials of a field research which has been carried out by me in
the frame of the Hungarian-Mongolian Joint Expedition since 1991. The corpus
♦ 369 ♦
ABSTRACTS
of oral testimony recorded from the shamans and told about them offers the
possibility of multilateral studies involving serial approaches. I have already
carried out an investigation of ritual texts as sacred genres, and of shamanic
ways of verbal and non-verbal communication. In the present paper I am offering
an examination of life narratives and narrative parts of rituals as linguistic
sources, focusing on such peculiarities of the shamans use of language as the
honorific aspects, the presence of dialectal forms, the presence of a female
language and the possible formation of a shamanic slang or sociolect, etc.
The model of the linguistic investigation of the text corpus is as follows:
1. The presence of literary language in the vernacular;
2. The presence of an honorific level in the narratives (the vocabulary and the
grammatical means of the honorific and pejorative styles);
3. The presence and proportion of dialectal forms;
4. The presence and proportion of non-Mongolian utterances (i.e. linguistic
traces of Turkic-speaking Tuwas in Darlchad or Oirad dialects).
5. As both dialects include a so-called female language (special usage of
various levels of the language: phonetics, morphology, syntax, intonation), I also
tried to detect its characteristics in the language use of female shamans.
6. As the shamans are from two distinct ethnic groups, the following question
arose as well: Is their language use territory-specific and ethnicity-specific? Are
there any common traits in the language usage of shamans with different ethnic
traditions?
7. The existence (?) of a kind of shamanic slang or sociolect among Mongo-
lian shamans.
Biographical Note:
Professor Dr habil. Agnes Birtalan (1961), Associate Professor, head of the Department
of Inner Asian Studies of Eötvös Lorånd University (ELTE).
Website: birtalan.innerasia.hu
E-mail: birtalan.agnes@btk.elte.hu , birtalan@hotmail.hu
Fields of Research: Mongolian philology, multilateral elaboration of materials (e.g. on
Shamanism and Buddhicised folk religion) recorded during field research among
various Mongolian ethnic groups.
Publications in the Field:
Die Mythologie der mongolischen Volksreligion, in Schmalzriedt, E.-Haussig, H. W.
(Hrsg.): Wörterbuch der Mythologie 34, Stuttgart, Klett-Cotta Verlag, 2001, 879-1097.
♦ 370
ABSTRACTS
Dyekiss, Virág
“If Our People are Starving, We Cannot be Called Shamans
In the Nganasan belief system, shamans play an important role. The stories about
them and especially about their great acts constitute an important part of common
memory. The shamans help the community and the individuals face crises which
they cannot cope with on their own. The most frequent problem is starving, as
lack of food is always imminent. In case of serious epidemics, unfavourable
weather, and several kinds of personal crises, the community may apply to the
shaman for help, as he has the traditional symbolic system at his disposal in
order to solve these problems.
Biographical Note:
Virág Dyekiss (1981), Research Fellow at the Institute of Ethnology of the Hungarian
Academy of Sciences.
E-mail: dyekiss@etnologia.mta.hu
Fields of Research: Nganasan traditional belief system and folklore.
Publications in the Field:
The Role of Strong Winds in the Folk Belief of the Nganasans of Northern Siberia, Cosmos,
XXL, 2005, 113-֊126.
A természetfelettivel való kapcsolat a nganaszan hitvilágban [The Connection with the
Supernatural in Nganasan Folk Belief.], in Bereczki A.-Csepregi M.-Klima L. (eds.):
Ünnepi írások Bereczki Gábor 80. születésnapjára, Budapest, Uralisztikai Tanulmányok
19., 2008, 131-138.
Дёйба Нгуо, сын Лакуны и ’дочери нганасански’ - три типа на нганасанского героя,
in Рябчикова, 3. C.-Надь, К.-Дмитриева, Т. Н. (eds.): С любовью и болью... К
60-летию со дня рождения Евы Шмидт, Ханты-Мансийск, Полиграфист, 2008,
216-225.
A Book about Changes in Religion of the Vasyugan Khanty, in Folklore, An Electronic
Journal of Folklore, Tartu, 2009, 190—195.
Sihirtes, Sigies, Olasnes - Mythical Creatures of North֊Samoyed Peoples, in Csúcs, S.
(ed.): CIFU, 11, Pars 3., 2010, 103-107.
Gyojba nguo és Gyajku - kultúrhős és trickster a nganaszan folklórban [Djojba Nguo
and Djajku: Hero and Trickster in Nganasan Folklore], Ethno-Lore, XXVII., Editor-
in-Chief: Balogh, В., eds. Báti, A.—Sárkány, M., Budapest, MTA ВТК NI 2010,261-280.
А környezet értelmezésének hagyományos módjai az avami nganaszoknál [Traditional
Ways of Interpreting the Environment among the Avam Nganasan], Ethno-Lore XXIX.,
Editor-in-Chief: Balogh В., eds. Báti A.-Sárkány M., Budapest, MTA ВТК NI 2012,
19-34.
371 ♦
ABSTRACTS
Gyimesi, Júlia
Spiritualist Mediums in the History of Hungarian Psychology
In the early 20th century modern spiritualism reached its peak in Hungary The
investigation of spiritualist mediums became an important field of research for
several representatives of medicine and early psychology. Although contemporary
scientists usually stay away from the subject of spiritualism, researchers of
psychoanalysis have conducted remarkable investigations concerning spiritualistic
phenomena and mediums. The aim of the present paper is to outline the
relationship between early Hungarian psychology and spiritualism.
Biographical Note:
Júlia Gyimesi (1981), PhD, Assistant Professor at the Teacher Training Centre of Károli
Gáspár University of the Reformed Church in Hungary.
E-mail: juliagyimesi@gmail.com
Fields of Research: the connection between psychology and modern occult movements.
Publications in the Field:
Pszichoanalízis és spiritizmus [Psychoanalysis and Spiritualism], Budapest, Typotex, 2011.
Sándor Ferenczi and the Problem of Telepathy, History of the Human Sciences, XXV., 2012,
131-148.
Hamar, Imre
Mediating Buddha s Teaching: Mahayana Sutras, Chinese Apocryphal Scriptures,
Tibetan Gtermas
The Buddha had cultivated a spiritual path for many lifetimes and finally reached
complete enlightenment under the bodhi tree. He did not need a spiritual mediator
as he himself was the source of all knowledge which his followers had to be
endowed with to practise his teaching. However, after his nirvana, this source
was lost and only the memory of his disciples served as a way to reconstruct his
teachings. With the rise of Mahayana Buddhism, Buddha began to be regarded
as an ever abiding transcendental being who can give teaching to people in visions
or dreams. Mediators appeared, who were dedicated to Buddha s teaching and
were able to receive his intimations. The Mahayana sutras were taught to be
Buddha s authentic teachings transmitted by these mediators. When Buddhism
spread to China and was adopted by Chinese culture, Chinese believers became
enthusiastic followers of Buddha s teaching, and were thought to be in immediate
contact with the Buddha and transmit his teachings. These scriptures, named
♦ 372 ♦
ABSTRACTS
apocryphal sutras, were very popular in Chinese society. In Tibetan Buddhism,
then, the so-called gterma texts were thought to have been hidden for a long
time, to be discovered only by accomplished masters.
Biographical Note:
Professor Dr habil. Imre Hamar (1967), head of the Department of Chinese Studies,
director of the Institute of East Asian Studies, head of the Department of Japanese
Studies, and director of the Confucius Institute of Eötvös Loránd University (ELTE).
E-mail: hamar.imre@btk.elte.hu
Fields of Research: the history and philosophy of the Chinese Huayan Buddhist school;
the history of Chinese religions; classical Chinese literature and Chinese Buddhism.
Publications in the Field:
Kínai buddhizmus a középkorban - Cseng-kuan élete és filozófiája [Chinese Buddhism in
the Middle Ages: The Life and Philosophy of Chengguan], Budapest, Balassi Kiadó,
1998.
Buddha megjelenése a világban [The Appearance of the Buddha in the World], Budapest,
Balassi Kiadó, 2002.
A Religious Leader in the Tang: Chengguan s Biography, Tokyo, The International Institu-
te for Buddhist Studies, 2002,
Reflecting Mirrors: Perspectives on Huayan Buddhism (editor), Wiesbaden, Harrassowitz
Verlag, 2007.
Hoppál, Mihály
The Shaman as Mediator
There is some kind of obscurity around shamans in the minds of most scholars
and the broad public. Shamanism is a complex system of beliefs centred around
the figure of the shaman or shamaness who can mediate between the world of
mankind and the supernatural world of spirits or gods. Shamans have different
functions in their communities, but their common characteristic is mediation
between the respective states of sickness and health, life and death, known and
unknown, past and present, individual and community.
The shamans bring this mediation into effect with the support of their helping
spirits and by using different objects. This paper outlines the main types of the
representations of helping spirits used by Eurasian and Siberian shamans.
Biographical Note:
Professor Dr Mihály Hoppál DSc (1942), former director of the Institute of Ethnology of
the Hungarian Academy of Sciences; founder-editor of the journal Shaman and
♦ 373 ♦
ABSTRACTS
publication series Bibliotheca Shamanistica, president of the International Society for
Shamanistic Research; producer of a series of documentary films on Yakut, Nanay,
Buryat, Manchu, Kirghiz, Daur, Korean, Tuvan, Manshi and Nganasan shamans.
E-mail: hoppal.mihaly@btk.mta.hu
Fields of Research: comparative mythology (especially Finno-Ugric) and shamanism
(with fieldwork in Siberia, Korea and China).
Publications in the Field:
Shamanism in Siberia (co-edited with V. Diószegi), Budapest, Akadémiai Kiadó, 1978.
Shamanism: Past and Present, 1-2. (co-edited with O. Sadovszky O), Budapest — Los An-
geles / Fullerton, ISTOR Books, 1989.
Sámánok: Lelkek és szimbólumok [Shamans: Spirits and Symbols], Budapest, Helikon
Kiadó, 1992.
Schamanen und Schamanismus, Augsburg, Pattloch, 1994. (also published in Japanese
and Chinese)
Shamans and Traditions, Budapest, Akadémiai Kiadó, 2007.
Studies on Mythology and Uralic Shamanism, Budapest, 2000.
DasBuch der Shamanen: Europa und Asien, München, Uüstein, 2002. (also published in
Finnish and Estonian: 2003, enlarged edition in Hungarian: 2005, in Polish: 2009, in
Turkish: 2012)
Uralic Mythologies and Shamans, Budapest, Institute of Ethnology, 2010.
Shaman Songs (co-authored with J. Sipos), Budapest, ISSR, 2010.
The Shaman in Eurasia (ethnographic film produced together with Marcell Jankovics;
prize for the best scientific documentation in Estonia, Pärnu 1990)
Imregh, Monika
Astrological and Magical Aspects in Marsilio Ficino s De vita libri tres
Ficino published the united edition of the Three Books on Life in 1489, and dedicated
it to Lorenzo de Medici. The book really needed protection because of the magical
and astrological aspects present in the whole work but especially dominating
the end of the second book (De vita longa - On Long Life) and very prominent
throughout the third book (De vita coelitus comparanda — How Can We Get Life
from the Heavens). Each book has its purpose: to give advice to his literate friends
on how they can live healthily (Book 1) and longer (Book 2), and to explain how
human life is connected to the life of the Universe (Book 3). Lately I have been
working on a translation of Ficino’s De Vita from Latin into Hungarian. In my
paper I examine the philosophical background of Ficino’s astrological, hermetical
and magical approaches.
♦ 374
ABSTRACTS
Biographical Note:
Monika Imregh PhD (1966), classical philologist, Renaissance expert, Assistant Profes-
sor at the Institute of History of Károii Gáspár University of the Reformed Church
in Hungary.
E-mail: imreghmonika@gmail.com
Fields of Research: ancient and Renaissance Neoplatonism, works of Marsilio Ficino and
Giovanni Pico della Mirandola.
Publications in the Field:
Ficino; A szerelemről, Kommentár Platón a Lakoma c. müvéhez [Ficino: On Lőve,
Commentrary to Plato s Symposium] (translation and introduction), Budapest,
Arcticus, 2001.
Ficino: Három könyv az életről [Three Books on Life] (translation), Orpheus Noster, IIL,
2011/2,63-78.
A vallás fogalma Marsilio Ficino Lakoma-kommentárjában [The Concept of Religion in
Marsilio Ficino’s Commentary on the Symposium], in KendefFy, G.-Kopeczky, R.
(eds.): A vallásfogalmak sokfélesége [The Variety of Concepts of Religion], Budapest,
LHarmattan, Károii Könyvek, 2012, 111-121.
K* Gábor, János
The Desert Fathers as Mediators in the Coptic Apophthegmata Patrum
The Apophthegmata patrum is a collection of the sayings and deeds of Egyptian
ascetics, the majority of whom lived in late antique Scetis (northern Egypt). The
descriptions were first transmitted orally in Coptic, then recorded in Greek, and
later on translated into various languages, including Coptic, Latin, Syriac and
Ge’ez. In the present paper I offer a translation and analysis of some Coptic
stories, and explore the role these desert fathers played as spiritual mentors,
exorcists and visionaries, and thus I demonstrate that they functioned as spiritual
mediators in the contemporary society.
Biographical Note:
K. Gábor János PhD, Senior Lecturer at Eötvös Loránd University (ELTE).
E-mail: kgaborjanos@gmail.com
Fields of Research: Coptic religious texts.
Publication in the Field:
A lángoló remete. Víziók és jelenések a kopt Apophthegmata patrumban [The Monk
Aflame. Visions and Apparitions in the Coptic Apophthegmata Patrum], Vallástu-
dományi Szemle, VIL, 2011/4, 95-124.
♦ 375
ABSTRACTS
Korpics, Márta
The Visionary as a Mediator
Medjugorje is a small village, once unknown even in Bosnia and Hercegovina,
situated 30 kilometers Southeast of Mostan It is one of the places of Mary s
visitations: the Blessed Virgin appears to a couple of young people, and transmits
messages to them every month. My presentation aims at exploring the role of
the “mediator” at a concrete place of pilgrimage. The “mediators” between God
and man play a very important role in the Catholic Church. These seers, who
often take part in the programmes of the place of pilgrimage, are of special
importance to the pilgrims.
Biographical Note:
Márta Korpics PhD (1966), linguist and researcher in communication.
E-mail: korpics@gmaíl.com
Fields of Research: sacred communication, religion and communication, the pilgrimage
in modernity.
Publications in the Field:
Szakrális kommunikáció [Sacred Communication] (co-edited with D. P. Szilczl), Budapest,
2007.
Religions and Churches in a Common Europe, Hungary (co-authored with J. Wildmann),
Budapest, 2010.
Lázár, Imre
The Rosary of Sacrifice: The Documents of a Private Revelation
In this paper I present the diary of the revelations of a Hungarian mother of five,
having the charisma of glossolalia and receiving messages from Christ. I discuss
the way in which religious, political and biomedical authorities treat charismatic
phenomena in general, and I also set forth the phenomenological, linguistic and
psycho-physiological aspects of glossolalia. Through the narrative of the spiritual
mediator, we follow her way of self-exploration achieved by contact with other
female prophets who receive divine messages in Transylvania and Italy so that
we can better understand the mysterious phenomenon she has been experiencing
since 2001 in her charismatic Catholic religious context. I classify the messages,
prayers and rituals of the diary, e.g. the texts about the secrets of the Rosary of
Sacrifice, petitions, calvary texts, thanksgivings, dedications and invocations
♦ 376 ·
ABSTRACTS
she was given via internal locution during her prophetic and hierophanic period
between 2005 and 2007.
Biographical Note:
Imre Lazar PhD (1957), head of the Department of Medical Anthropology in the Insti-
tute of Behavioral Sciences, Semmelweis University, Reader at the Institute of Social
and Communication Sciences, Faculty of Humanities at Károli Gáspár University of
the Reformed Church, Budapest.
E-mail: lazar.imre@kre.hu
Fields of Research: medical pluralism, spiritual healing and charismatic phenomena.
Publications in the Field:
Leviathan vizein [On the Waters of Leviathan], Ökotáj, XLI-XLIL, 2009, 47-58.
A Mária-korszak kérdései [Questions of the Age of the Virgin Mary], at: www.forrasgaleria.
hu/download.php
Embodied and Displaced History: Spiritual Empowerment in Post-Communist Hunga-
ry, inLuse, A.-Lázár, I. (eds.): Cosmologies of Suffering: Post-Communist Transformation,
Sacral Communication and Healing, Newcastle upon Tyne, Cambridge Scholars
Publishing, 2007,129-158.
Táltos Healers, Neoshamans and Multiple Medical Realities in Postsocialist Hungary,
in Johannessen, H.-Lázár, I. (eds.): Multiple Medical Realities, Oxford, Berghahn,
2006, 35-54.
Spirituális gyógyítás egykor és ma [Spiritual Healing Once and Today], in Lázár, I.-Pikó,
B. (eds.): Orvosi antropológia, Budapest, Medicina, 2012, 275-293.
Lovasz, Iren
Hama Medium”: A Female Spiritual Agent Today in Budapest
The topic of this article is similar to my previous research on a Hungarian peasant
healer and female visionary. I show the similarities and differences in the
characters and activities of the two female spiritual healers.
At the centre of the present article is Eniko, a contemporary spiritual agent,
working in an urban context. She regards herself a medium who receives messages
from the “Supreme Self” through her “spiritual channel”. Due to her spiritual
agency she is able to promote, among other things, mental and physical healing,
the ability to get pregnant and to overcome the fear of death. She is able to
influence a person s energy levels and to turn tired energies into creative ones.
She says, “the Creator uses me when I get the messages.” She is aware of the exact
date when her “spiritual channel” opened up.
♦ 377
ABSTRACTS
The method of research was anthropological fieldwork; I made interviews
with Enikő, the religious specialist or spiritual agent, and also with people she
had been “working” with, that is, people who had asked for her spiritual agency
in order to get rid of their mental or bodily problems.
This case study demonstrates the anthropological thesis that the figure of
spiritual agent can appear in several forms in different circumstances and in
several different social strata as a person reflecting on major problems in the
values of the ethical and religious systems. Such spiritual agents can surely fulfill
their clients personal needs, probably have a social function, and they might be
an interesting subject of further anthropological research of our contemporary
culture.
Biographical Note:
Dr Irén Lovász PhD, ethnographer, Associate Professor at the Department of
Communication and Media Studies, Institute of Social and Communication Sciences,
Faculty of Humanities at
Károli Gáspár University of the Reformed Church in Hungary
Website: www.lovasziren.hu
E-mail: lovasz.iren@chello.hu
Fields of Research: anthropology of religion, ethnography of religion, folklore studies,
sacral communication, language and performativity, communication in art, art
therapy, music therapy, voice therapy.
Publications in the Field:
Sacred Language and Secret Speech, in Hoppál, M.-Pentikainen, J. (eds.): Northern
Religions and Shamanism, Budapest-Helsinki, 1992, 39-45.
Boundaries between Language and World in the Archaic World Concept, (Paper for the
X Congress of the International Society of Folk Narrative Research), in Petzold, L.
(ed.): Folk Narrative and World View, Innsbruck, 1992, 463-469.
Oral Christianity in Hungary: Interpreting Interpretations, in Davies, J.-Wollaston, I.
(eds.): The Sociology of Sacred Texts, Sheffield Academic Press, 1993, 72-82.
Power of Sustainable Heritage through the Healing Voice of Traditional Singing, in
Hoppál, M. (ed.): Sustainable Heritage, Budapest, EFI, 2010, 227-238.
Szakrális kommunikáció [Sacred Communication], Budapest, EFI, 2002. (2nd edition:
Budapest, L’Harmattan Kiadó, Károli Könyvek, 2011.)
378 ♦
ABSTRACTS
Mimics, Zsuzsanna-Vass, Zoltán-Kövi, Zsuzsanna
Attachment in Close Relationships and the Image of God
We have studied visual representations of God-Self and significant Other-Self
relationship patterns in the Sixty-Second Drawing Test on a sample of 200 young
adults. In 75 percent of the participants, no other relationship was comparable
to the Self-God pattern, suggesting either that the latter has unique characteristics
or that it carries multiple relationship features simultaneously. Relationship
similarity to parents was more remarkable in a small subgroup (16%) in which
the God-Man relationship had an intersective” pattern, suggesting a
collaborative” attitude to God. The containing pattern” of the Self-God
relationship was unique, with no similarity to other relationship patterns, but
comparable to the visual pattern of the attitude towards nature (17%). The
“containing” quality of the Self-God relationship can perhaps be explained by
the integrative effects of spirituality, as well as by the continuing experience of
the Sacred in a life period when parental relationships become symmetrical and
lose part of their influence.
Biographical Mote:
Dr Zsuzsanna Mimics PhD (1973), clinical psychologist, hypnotherapist, art therapist,
Associate Professor at the Institute of Psychology, Department of Personality and
Clinical Psychology at Károli Gáspár University of the Reformed Church in Hungary.
E-mail: mirnics.zsuzsa@gmail.com
Fields of Research: personality psychology, spirituality, health psychology.
Publication in the Field:
Transzperszonális pszichológia és pszichoterápia [Transpersonal Psychology and
Psychotherapy] (co-authored with E. Bagdy and E. Nyitray), Budapest, Kulcslyuk,
2011.
Biographical Note:
Professor Dr hábil. Zoltán Vass (1970), Associate Professor, head of the Institute of
Psychology and the Department of General Psychology and Methodology at Károli
Gáspár University of the Reformed Church in Hungary, also head of the Work Gro-
up for the Psychology of Visual Expression.
E-mail: vass.zoltan@kre.hu
Fields of Research: the psychological interpretation of drawings and paintings, the Seven-
Step Configuration Analysis (SSCA), psychodiagnostics.
♦ 379
ABSTRACTS
Publications in the Field:
A Psychological Interpretation of Drawings and Paintings, The SSCA Method: A Systems
Analysis Approach, Budapest, Alexandra, 2012.
A rajzvizsgálat pszichodiagnosztikai alapjai [Psychodiagnostical Foundations of
Examination of Drawings], Budapest, Flaccus, 2006.
A képi kifejezéspszichológia alapkérdései - szemlélet és módszer [Basic Questions of the
Psychology of Visual Expression: Approach and Methodology], Budapest, L’Harmattan,
2011.
ESPD: 2008 Expert System for Projective Drawings (computer software, ISBN 9789639412439)
A rajzvizsgálat pszichológiai alapjai [Psychological Foundations of Examination of
Drawings], Budapest, Flaccus, 2003.
Dynamikpsychischer Prozesse in Diagnose und Therapie beim Zeichnen undMalen, Wirken
und Gestalten, Erzählen und Erfin den, Festschriftfür István Hárdi (co-edited with W.
Sehringer), Budapest, Flaccus, 2004.
A New Method for Configuration Analysis in Psychology, In 20 years: 1989-2009. The Sasakawa
Young Leaders Fellowship Fund in Hungary (CD-ROM), Budapest, The Hungarian
Academy of Sciences-Sasakawa Young Leaders Fellowship Fund, 2009.
Egyéni és közös rajzvizsgálat [Individual and Common Examination of Drawings] (co-
authored with V. Vass), in Császár-Nagy, N.֊Demetrovics, Zs.-Vargha, A. (eds.): A
klinikai pszichológia horizontja, Budapest, L’Harmattan, 2011, 201-248.
The Inner Formal Structure of the H-T-P Drawings: An Exploratory Study, Journal of
Clinical Psychology, LIV., 1998, 1-9.
A kinetikus iskolarajz [Kinetic School Drawing] (co-authored with M. Perger), Budapest,
ELTE Eötvös Kiadó, Iskolapszichológia 32., 2011.
Biographical Note:
Dr Zsuzsanna Kövi PhD (1979), Assistant Professor at the Institute of Psychology,
Department of General Psychology, of Károli Gáspár University of the Reformed
Church in Hungary.
E-mail: zsuzsanna.suranyi@gmail.com
Fields of Research: person-oriented analysis in the area of personality and health
psychology, examination of the different spirituality and psychological well-being
patterns, art therapy or adventure therapy.
Publications in the Field:
Examining Spirituality, Sense of Coherence, Mindfulness and Well-being with Person and
Variable Oriented Methods, (Paper at MPT XXI. Hungarian Psychological Association
Annual Meeting 30th May-lst June 2012, Szombathely, co-authored with Zs. Mimics,
M. Szondy, M. Albu and A. Vargha)
Mindfulness and Mental Health: Relation between Mindfulness and Emotional States, Life
Satisfaction, Depression, Anxiety and Sense of Coherence, (Paper at MPT XXI. Hungarian
Psychological Association Annual Meeting 30th May-lst June 2012, Szombathely,
co-authored with M. Szondy, M. Albu and K. Hevesi)
♦ 380
*
ABSTRACTS
Person and Variable Oriented Approach in Examining the Contribution of Religiosity to
Mental Health, (Paper at the 12th International Congress of Behavioural Medicine, 29th
August-lsi September 2012, Budapest, co-authored with M. Szondyand A. Vargha)
Nagypál, Szabolcs
The Notion of Mediator in Christian Thought
The author of this paper makes an attempt at systematizing the notion of mediator
in Christian thought. Six levels of mediation can be discerned in Christian
theology: that of Jesus Christ, the Holy Spirit, the angels, the Blessed Virgin
Mary, the saints, and finally the Church. The three offices of Jesus Christ as a
prophet, priest and pastor (or king) are the backbone of Christian mediation:
since apart from the third person of the Holy Trinity, only Jesus Christ can
properly be called mediator, all the other forms and levels should, rather, be
named intercessors. The role of these intercessors is to help re-establish the
destroyed relationship between God the Father and human beings.
Biographical Note:
Dr Szabolcs Nagypál PhD, ThD (1974), Assistant Professor at the Centre for the Theory
of Law and Society at Eötvös Loránd University (ELTE), Faculty of Law and Political
Sciences; Senior Research Fellow in the Benedictine Békés Gellert Ecumenical Ins-
titute (BGÖI), Pannonhalma.
E-mail: nagypalszabi@ajk.elte.hu
Fields of Research: ecumenical theology and interreligious dialogue, mediation and
alternative conflict resolution, legal ethics. Editor-in-chief of Békés Gellert Ecumenical
Series (BGÖK) at UHarmattan Publishing House.
Publication in the Field:
Párbeszédtükör: A vallásközi találkozások módszertana [A Mirror for the Dialogue: The
Methodology of Interreligious Engagements], Budapest, UHarmattan, 2013.
Poes, Eva
Communication with the Fairies in South-Eastern Europe
In this paper I discuss the topic of mediating connection between humans and
the fairy world. It is my goal thereby to place certain accepted research categories
of supernatural communication (e.g. shamanism, possession), more precisely
♦ 381 *
ABSTRACTS
the way in which they are applied to such phenomena of European cultures, into
a new perspective. My analysis of the data is confirmed by the material of
Hungarian, Croatian, Serbian, Bulgarian, Romanian, Greek and Albanian folklore
collections of the 20th and 21st century, and by documents of Hungarian and
Croatian witchcraft trials from the early modern period. These data refer to the
following phenomena: there existed 1) rites and beliefs of magicians communicating
with the fairies, who gained their knowledge in the otherworld from fairies (they
seem to be double beings who sometimes take human and sometimes fairy form);
2) societies of people in mutual contact with fairies (women who had half turned
into fairies), who sometimes ‘travel’ to the fairies in a dream/trance, at other
times the fairies visit them on earth as helping, healing supernatural beings who
take shape in a female human form; 3) groups of fairies who fight soul battles
with witches. My view is that contacts between humans and fairies form a special
type of supernatural communication which belongs to the broad range of the
most archaic layer of the communication with the dead. This unique archaic
communication system shows the following main characteristics. There is no
sharp boundary between this world and the other, the two parallel worlds merge
into each other and their diffuse boundaries can easily be crossed. Communication
between the human world and the otherworld takes place among typical double
beings: humans who had half turned into demons and demons who occasionally
put on a human shape. Differences between this world and the otherworld and
switches between levels of existence by people travelling both ways are expressed
in folklore narratives in unique ways, by metaphors characteristic of human-fairy
communication.
Biographical Note:
Professor Dr Éva Pócs DSc (1936), Professor Emeritus at the University of Pécs (Hunga-
ry), Department of Ethnology and Cultural Anthropology, leader of the “East-West”
Research Center on the Ethnology of Religion, in the frame of the ERC project
Vernacular religion on the boundary of Eastern and Western Christianity: continuity,
changes and interactions.
E-mail: pocse@chello.hu
Fields of Research: general concepts and phenomena of religious anthropology (such as
the cult of the dead, divination, supernatural communication, shamanism and
witchcraft); the comprehensive analysis of folk religion, folk beliefs and mentality in
the early modern and modern period.
Publications in the Field:
Author of 10 books (including Fairies and Witches at the Boundary of South-Eastern and
Central Europe, 1989, and Between the Living and the Dead: a Perspective on Witches
382 *
ABSTRACTS
and Seers in the Early Modern Age, 1998); editor of 26 books, and series editor of two
series of sourcebooks and of the religious anthropological series Studies on the
Transcendent”
Schiller, Vera
The Pythia as a Spiritual Mediator
In several ancient religions prophetesses, and in general, priestesses mediate
between two spheres. The Shamash-naditums of Sippar (who might be considered
Shamash s wives) mediate between divinity and man, and pray for the well-being
of their fathers house. In Egypt, the “divine consort is the princess who
guarantees - as Amon’s spouse and presenter of his cult - the pharaoh s right
to the throne. In ancient Hellas, the chief mediator was the Pythia.
The means of her mediation is represented by an “air current , gas or vapour
rising from Mount Parnassus. This claim, unambiguously attested in the primary
sources, is not supported by geological measurements. About the way in which
the Pythia was selected we only know that she must have come from Delphi.
Also, there is little doubt that the candidate needed to have some specific talent
or sensibility which enabled her to fulfill her special function.
She sat on a high chair of prophecy and was caught by divine ecstasy. From
parallel Greek religious traditions the following details seem probable:
1. Drinking blood was necessary before the beginning of the ceremony. Gaia s
priestess from Aigeira also drank bull s blood before getting down to the
cave of prophecies, while the priestess of Apollo Pythius or, again, of Apol-
lo Deiradiotes drank lamb s blood.
2. The second step was the use of the holy spring. In Delphi, the priestess
drank from the spring of Castalia, and wet her hair in its water. (According
to Pausanias, the holy spring gave inspiration; according to Lucian, the
priestess drank from it; while according to the scholia to Euripides, she
wet their hair in it.)
3. Thereafter the prophetess was crowned with laurel leaves, or alternatively
she chewed a few of them.
4. The next step was the descent into the depths of the cave where the inspiring
vapour rose from.
5. Thereafter followed the contact with the holy breath: as the prophetess
was sitting on the tripod or near it, she was shining in the light of the fire
breaking out from the depths of the mountain. The tripod was made of
ore, and in a groove of its surface, prophesying stones jumped about and
rattled when the tripod itself was shaken.
♦ 383
ABSTRACTS
6. The prophetess informed people of the prophecies in a divine trance, in
songs, poems or prose.
7. The prophetess (Pythia), weakened by the divine breath, descended from
the tripod, and rested in silence and tranquillity.
We also know about the prophetess that she led a withdrawn life, had no
contact with people unknown to her (Plutarch states that she was kept away from
any contact and had to remain intact, i.e. virgin, for her whole life). It was not
the prophetess who announced the prophecies to those asking for them but some
inhabitants of Delphi who sat near the tripod during the act of prophecy. These
were second-order mediators who explained the mysterious messages suggested
by the divinity.
Biographical Note:
Dr Vera Schiller PhD, retired lecturer of the Semmelweis University of Medicine.
E-mail: karoghy@freemail.hu
Fields of Research: history of antiquity, religious studies, ethnography.
Publication in the Field:
Az ókori templom építészet alkalmazkodása a rítus változásaihoz, Tanulmányok a Ter-
mészettudományok a Technika és az Orvoslás történetéből [Adaptation of Ancient
Temple Building to the Changes in Rites, Studies intő theHistory of Sciences, Technology
andMedicine], XVII., 2010,123-128.
Sepsi, Enikő
Divination and Synchronicity as Spiritual Mediation
This paper deals with the interconnection between some forms of divination,
such as I-Ching or radix horoscope analysis, and synchronicity as described in
Marie-Louise von Franz s book entitled On Divination and Synchronicity: The
Psychology of Meaningful Chance. Marie-Louise von Franz was a disciple of Jung,
but she was more advanced in mathematical and especially arithmetical thinking
than her master.
These forms of divination can be approached through the Jungian concept
of (unus mundus the unity of physical and psychic world, instead of Western
European causal thinking (where an effect is always preceded in time by the
cause). Synchronicity is a fundamental order of the psychic and physical realms
coinciding within a unique and unpredictable event. Mandalas, and, first and
foremost, double mandalas are the basis of many techniques of divination and
♦ 384 *
ABSTRACTS
are also the inner psychic equivalents of the inus mundusrepresenting a double
concept of time, where ‘doubleness’ is a sign for an unclarified concept of time
that modern physicists are concerned with.
Biographical Note:
Dr Enikő Sepsi PhD (1969), Dean, Associate Professor, head of the Institute of Arts Studies
and General Humanities, Faculty of Humanities, Károli Gáspár University of the
Reformed Church in Hungary.
E-mail: sepsi.eniko@kre.hu
Fields of Research: modern and contemporary French and Hungarian poetry, modern
French philosophy of religion, theatre studies, theory of translation, artistic
communication.
Publications in the Field:
Theatrum philosophicum du dépassement du moi, in Simone Weil - philosophic, mystique,
esthétique (co-edited with G. Gutbrod and J. Janiaud), Paris, Archives Karélíne, 2012,
35-53.
Décréation et poétique immobile (Alain, Mallarmé, Simone Weil et Pilinszky), in Simone
Weil et le poétique (co-edited with Jerome Thélot and Jean-Michel Le Lannou), Paris,
Editions Kimé, 2007,167-188.
Notes sur la politesse et quelques autres sujets, in Murat, Michel-Worms, Frederic (eds.):
Alain, littérature et philosophic mélées, Paris, Editions rue d’Ulm, 2012,119-128.
Co-edition of the volume Indigenous Perspectives of North America, with Nagy J., Vassányi
M., and Kenyeres, J, to appear at Cambridge Scholars Publishers, Newcastle-upon-
Tyne, 2014.
Spannraft, Marcellina
The Poet as a Spiritual Mediator
We can grasp spirituality in one s poetry not simply by analysing certain topics,
symbols or metaphors of the texts, but also in the true relationship of the poet
with God and his or her neighbours. Spiritual mediators live permanently in a
close I-Thou personal relationship with God and with the other humans. They
have to give up their ego and private life to be ready for the mediation.
We can characterize the poetry of the 20th-century Hungarian poet János
Pilinszky as resulting from dialogical thinking and deep personal experience.
Each of his poems is a real prayer - from the point of view of the I-Thou encounter
-, expressing different messages of human existence, turning to the Absolute
Thou. The way a poet can leave the so-called T-solitude* is by finding the true
words, and with this help one can begin a dialogue and approach the spiritual
realities (F. Ebner).
♦ 385 ♦
ABSTRACTS
Biographical Note:
Dr Marcellina Spannraft PhD (1958), Associate Professor at the Institute of Social and
Communication Sciences, Department of Communication and Media Studies, Faculty
of Humanities, Károli Gáspár University of the Reformed Church in Hungary
E֊mail: mspannraft@gmail.com
Fields of Research: semantics, stylistics, communication and the sacred, interpersonal
communication.
Publications in the Field:
Lélekmetaforák — kognitív szemantikai megközelítésben [Metaphors of Spirit and Soul
- in a Cognitive Approach], in Kemény, G. (ed.): A metafora grammatikája és stilisz-
tikája, Budapest, Tinta Könyvkiadó, Segédkönyvek a nyelvészet tanulmányozásához X,
2001, 244-252.
Költészet és szakralitás, Egy Goethe-vers és fordításai [Poetry and the Sacred. One of
Goethe’s Poems and its Translations], Studia Caroliensia, 2008/2, 120-127.
A Szűz Maria-litániák szemantikai megközelítése [A Semantic Approach to Virgin Mary’s
Litanies], Vallástudományi Szemle, VIL, 2011/3, 106-114.
Spât, Eszter
Those Who Tall into Books’: Yezidi Seers in Modern Northern Iraq
The kocheks or Yezidi seers of Northern Iraq constitute a very special group of
spiritual mediators. Among the Yezidis, a socially marginalized religious minority,
because of the existence of a hereditary caste system, religious leaders are born
into their position regardless of their spiritual abilities. Instead of them, the role
of spiritual mediators is fulfilled by the seers who act outside the formal religious
establishment. Anyone can become a seer, regardless of gender, age, caste or
religious knowledge; in fact, seers often come from a lowly background. However,
being direct channels of communication between the spiritual and the material
world, seers enjoy a great social prestige. During the Baath regime, Yezidi seers,
who were seen as potential rivals of the centralized power, nearly disappeared.
However, since the fall of the Saddam regime their number has started growing
again.
Biographical Note:
Dr Eszter Spat PhD, Research Fellow at the Central European University, Department of
Medieval Studies, Budapest.
E-mail: spateszter@yahoo.com
Fields of Research: Middle East, Kurds, religious minorities, Yezidis.
♦ 386 ♦
ABSTRACTS
Publications in the Field:
Late Antique Motifs in Yezidi Oral Tradition, Piscataway (NJ), Gorgias Press, 20Í0.
Yezidis, London, Saqi Books, 2005.
On Soil and Jinn: Ritual Practices and Syncretism among the Yezidis of Iraq, in Pries,
A֊֊Martzolff, L.—Ambos, C. (eds.); Rituálé ah Ausdruck von Kulturkontakt:
uSynkretismusf zwischen Negation undNeudefinitiön, Wiesbaden, Harrassowitz, Studies
in Oriental Religions 67, 2003.
Ima helyett: jezidi szentélyek Észak-Irakban [In lieu of Prayer: Yezidi Shrines in Northern
Iraq], in Hoppál, B. ֊Szilágyi, Zs.—Vassányi, M. (eds.): Áldozat és ima, Budapest:
L’Harmattan, Vallástudományi Könyvtár V, 2011,154-169.
Egy gnósztikus mítosz a modern Közel-Keleten: a jezidi Korsó Gyermeke és Séth [A
Gnostic Myth in the Modern Middle East: Seth and the Yezidi Son of the Jar’], Ókor,
X., 2011,14-24.
The Role of the Peacock Sanjak” in Yezidi Religious Memory, in Choyke, A.—Rasson,
J.-Barbiera, L (eds.): Materializing Memory: Archeological Material Culture and the
Semantics of the Past, Oxford, Archeopress, BAR International Series 1977, 2009,
105-116.
Religious Oral Tradition and Literacy Among the Yezidis of Iraq, Anthropos, CIIL, 2008/2,
393-404.
Vassånyi, Miklos
The First Systematic Description of the Inuit Shaman (angekkok): Hans Egedes
New Description of Ancient Greenland (1741)
In this paper the author presents the probably earliest systematic description of
Inuit shamanism, which is to be found in Greenland pastor Hans Egede s Det
gamle Grønlands nye Perlustration (published in Copenhagen in 1741). This text,
written in early modern Danish and hardly read today, offers a wealth of
information on the figure and functions of the Inuit shaman (angekkok), on the
native terminology referring to his practices, and gives us a review of the most
important religious beliefs in the context of which the shamanistic practice was
embedded. In this manner, the Danish Egede, also called Greenland s Apostle,
discusses the concept of Torngarsuk, the primary spiritual being the Inuit identify
in the natural world; that of the torngak, which is the personal helping spirit of
the shaman; and the inua, which is a controlling spirit of a particular natural
area or phenomenon as, for instance, the sea or the rocks. The paper presents
and analyses Egedes description, cites the evidence of then-contemporary Inuit
dictionary definitions, and compares Egede s report with modern sources, like
Knud Rasmussens reports. The conclusion is that Egede s description is based
on first-hand experience and is reliable enough even according to modern
387 ♦
ABSTRACTS
standards, although its attitude towards shamanism and the Inuit in general is
quite condemnatory.
Biographical Note:
Dr Miklós Vassányi PhD (1966), philosopher and scholar in Religious Studies at Károii
Gáspár University of the Reformed Church in Hungary; Associate Professor and
Deputy Dean for Research at the Faculty of Humanities of the same university.
E-mail: vassanyi.miklos@gmaiI.com
Fields of Research: metaphysics, philosophy of religion, history of modern philosophy,
history of early medieval theology (St Denys the Areopagite, St Maximus the Confessor,
Johannes Scottus Eriugena), Inuit shamanism, human sacrifice in the Aztec and Inca
religion.
Publications in the Field:
Co-edition of the volume Aidozat és ima [Sacrifice and Prayer], with K. B. Hoppál and
Zs. Szilágyi, Budapest, UHarmattan, Vallástudományi Kiskonyvtár [Library of Religious
Studies/ series of the Hungarian Association for Religious Studies] 5., 2011.
“Szellemhivók” - Knud Rasmussen és az inuit sámánizmus. Vallástudomány-tôrténeti
bevezetõ és forráskôzlés [“Conjurers”: Knud Rasmussen and Inuit Shamanism. An
Introduction into the History of Inuit Religious Studies, and Communication of
Source Materials. With select bibliography]. Vallástudományi Szemle, V., 2009/3,
135-155.
Arctic America through Medieval European Eyes: North-East America in the Old Icelandic
Annals and Greenland Deeds. Forthcoming in the volume Indigenous Perspectives of
North America, to appear at Cambridge Scholars Publishers, Newcastle-upon-Tyne,
2014.
Co-edition of the volume Indigenous Perspectives of North America, with J. Kenyeres, J.
Nagy and E. Sepsi, to appear at Cambridge Scholars Publishers, Newcastle-upon-Tyne,
2014.
Az elsõ beszámoló a grönlandi inuit vallásról: Hans Egede Gronland-monográfiája (1741)
[The First Report on Greenland Inuit Religion: Hans Egede’s Greenland Monograph,
1741]. Philological introduction, translation of Chapter 19 of Egede’s monograph,
notes, bibliography. Forthcoming in Vallástudományi Szemle (Budapest), 2014.
Voigt, Vilmos
Buile Suibhne: an Old Irish Spiritual Mediator? (and some Parallels)
BuileSuibhne ( The Frenzy of S/) is a well-known Old Irish text, representing the
narrative genre “baile-buile” ( frenzy )- The known text variants go back to the
17th century. The events mentioned here are connected with the Battle of Moira
♦
388 *
ABSTRACTS
(Mag Rath), A.D. 637, where King Suibhne, irritated by the noise of the battle,
went insane, left human society, and lived as a madman in the forest, jumping
from tree to tree. At the end of his life, however, he was accepted by the Chris-
tian Church. The full story in prose, with many verses included, may date back
to about 1200 A.D. There were several studies devoted to the analysis of its motifs.
Recently Alexandra Berghoim examined the possible connection with “Old Irish
shamanism” Her rather sceptical results are further elaborated in my paper,
bringing some parallels to persons who went mad, lived as wild men in the forest
and finally got baptized by the Church. The Cymro stories about Myrddin~Merlin
as well as the Caledonian narratives about Lailoken follow the same pattern.
Both (non-historical) heroes had been referred to from the 6th century A.D.
onwards. Madmen erring in the forest were also popular motifs later, e.g. in the
works of Shakespeare.
The case of King Charles VI of France is an interesting parallel (described by
contemporary chronicles). He was driven mad during a military march in 1392
by the sound of the weapons. After some time he recovered. But half a year later,
when fire broke out during a court masquerade where the King had also dressed
up as a forest madman, he relapsed into madness on account of the shocking
experience.
There are a few religious sects which want to travel to the heavens. Some of
them jump upwards . In 1936 the Russian poet Osip Mandelstam saw in a Russian
village Nilcolaevskoe the unsuccessful jumping by the group of priguns~skakuns.
In world literature both the hero Suibhne (in English: Sweeney) and the plot
became popular. Joseph Heller in his novel Catch 22 refers to it, too. An Italian
writer, Italo Calvino wrote a famous novel in a similar vein, The Baron in the
trees, in which the protagonist lives among the branches of the trees.
But neither B.S., nor the parallels mentioned above belong to the shamanic
complex of ideas, and the protagonists are not mediators, either.
Biographical Note:
Professor Dr Vilmos Voigt DSc (1940), Professor Emeritus of Eötvös Lorand University
(ELTE), Department of Folklore.
E-mail: voigt.vilmos@btk.elte.hu
Fields of Research: folklore, theory of literature, semiotics, comparative religion.
Publications in the Field:
A magyar ősvallás problémái [Problems of the “Ancient Religion“ of the Hungarians],
Budapest, Magyar Vallástudományi Társaság, 2003.
♦
389 *
ABSTRACTS
A vallási élmény története, Bevezetés a vallástudományba [The History of Religious
Experience, An Introduction to Religion], Budapest, Timp, 2004.
A vallás megnyilvánulásai, Bevezetés a vallástudományba [Forms of Religion, An
Introduction to Religion], Budapest, Timp, 2006.
Zsirosné Seres, Judit-Vass, Zoltán-Mirnics, Zsuzsanna
Drawings of Human Figures and Places as Mediators of Spirituality
The study explored various representations of spirituality in children s drawings.
According to Fowler’s theory of spiritual development, different types of spiritual
representations are found in different developmental stages. Kindergarten
children chose an anthropomorphic figure of God which reflected care,
omnipotence, defense and fulfilment of infantile wishes. From adolescence on,
an increasingly self-reflective, symbolic representation was found, related to the
increasing receptiveness of spiritual values. Independently of the age, the most
frequent motifs were the church and the cross. By preference, kindergarten
children also represented angels in their drawings.
Biographical Note:
Judit Zsirosné Seres MA, special needs teacher, graduate student in psychology from
Károli Gáspár University of the Reformed Church in Hungary.
E-mail: zs.s.judit@gmail.com
Field of Research: the psychology of visual expression.
Dr Zoltan Vass PhD; see above.
Dr Zsuzsanna Mimics PhD; see above.
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| genre | (DE-588)4135952-5 Quelle gnd-content |
| genre_facet | Quelle |
| id | DE-604.BV043277713 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T07:22:05Z |
| institution | BVB |
| isbn | 9789632368603 |
| language | Hungarian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-028699190 |
| oclc_num | 953245011 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 389 Seiten Illustrationen 22 cm |
| publishDate | 2014 |
| publishDateSearch | 2014 |
| publishDateSort | 2014 |
| publisher | Károli Gáspár Református Egyetem |
| record_format | marc |
| series2 | Károli könyvek |
| spelling | A spirituális közvetítő szerkesztette Vassányi Miklós, Sepsi Enikő, Voigt Vilmos Budapest Károli Gáspár Református Egyetem [2014] 389 Seiten Illustrationen 22 cm txt rdacontent n rdamedia nc rdacarrier Károli könyvek Zusammenfassungen Seiten 369-390 Geschichte gnd rswk-swf Spiritualizmus / tanulmányok Vallásosság / népi Vallási néprajz / tanulmányok Geistheiler (DE-588)4262893-3 gnd rswk-swf Spiritualität (DE-588)4116568-8 gnd rswk-swf Schamanismus (DE-588)4052062-6 gnd rswk-swf (DE-588)4135952-5 Quelle gnd-content Schamanismus (DE-588)4052062-6 s Spiritualität (DE-588)4116568-8 s Geistheiler (DE-588)4262893-3 s Geschichte z DE-604 Vassányi, Miklós edt Sepsi Enikő edt Voigt Vilmos edt Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028699190&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | A spirituális közvetítő Spiritualizmus / tanulmányok Vallásosság / népi Vallási néprajz / tanulmányok Geistheiler (DE-588)4262893-3 gnd Spiritualität (DE-588)4116568-8 gnd Schamanismus (DE-588)4052062-6 gnd |
| subject_GND | (DE-588)4262893-3 (DE-588)4116568-8 (DE-588)4052062-6 (DE-588)4135952-5 |
| title | A spirituális közvetítő |
| title_auth | A spirituális közvetítő |
| title_exact_search | A spirituális közvetítő |
| title_full | A spirituális közvetítő szerkesztette Vassányi Miklós, Sepsi Enikő, Voigt Vilmos |
| title_fullStr | A spirituális közvetítő szerkesztette Vassányi Miklós, Sepsi Enikő, Voigt Vilmos |
| title_full_unstemmed | A spirituális közvetítő szerkesztette Vassányi Miklós, Sepsi Enikő, Voigt Vilmos |
| title_short | A spirituális közvetítő |
| title_sort | a spiritualis kozvetito |
| topic | Spiritualizmus / tanulmányok Vallásosság / népi Vallási néprajz / tanulmányok Geistheiler (DE-588)4262893-3 gnd Spiritualität (DE-588)4116568-8 gnd Schamanismus (DE-588)4052062-6 gnd |
| topic_facet | Spiritualizmus / tanulmányok Vallásosság / népi Vallási néprajz / tanulmányok Geistheiler Spiritualität Schamanismus Quelle |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028699190&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT vassanyimiklos aspiritualiskozvetito AT sepsieniko aspiritualiskozvetito AT voigtvilmos aspiritualiskozvetito |