The author traveled the Appalachians and chronicled Ozark folk tales in the s. He published them, but there were certain stories that could not be published in those more restrictive times. I have always loved short stories, and these are as short as you can get.
Very nice to purchase books at such great prices. Unfortunately a neighbor saw me right after I took it out of the mailbox. He thought I picked it up from a stack of books in the lounge.
He looked at it, put it in his pocket and left. I was going to use the word unusual. Colloquial is better and truthful. He collected a lot of folklore about everyday life and backwoods magic and healing.
This book is about the other stuff, the same stuff as legends and fairy tales, but more earthy. Dirty stories, play on words, size comparisons, performance and ignorance, dimwits, city versus country, revenge, all are handled here. He collected this lore while this lore was still fresh. This book has many, many Ozark folktales contained within its covers and "Pissing in the Snow" is one of the best.
I do own a used copy purchased from Amazon. I do not know whatever happened to my first copy. One day when browsing Amazon. I have loaned this book out many times over with the results of this being one of the best books any of these folks have ever read.
In my opinion it is a book that everyone should read. A few of them are hilarious. A few I wish I could scrub from my brain. Of course, looking back on that story, this is probably a horrible, horrible idea.
One person found this helpful. This book is exactly what I expected. I am from the Missouri Ozarks. I knew what to expect and it didnt disappoint! One person found this helpful 2 people found this helpful. A read that everyone capable of reading shouls own. Given to visitors and never returned. If you like dirty jokes from the hills, you need this book. Not for the faint of heart. See all 35 reviews. Most recent customer reviews. A bit ribald but the stories are what you would expect from folks living in that era.
Published 3 months ago. Published on February 10, Published on January 6, There was a problem filtering reviews right now. Please try again later. Man, this book cut to the bone. Funny and sad because the drudgeries of grad school are pretty accurate. Really look into what life in grad school and employment is like after grad school before going. One person found this helpful. A must read for anyone contemplating Graduate School. Kindle Edition Verified Purchase. It is difficult to see the funny side of Graduate School I have been all of these three and I found this book to be hilarious!
I now teach and I recommend it to all my students Adam Ruben is a super contribution to both disciplines. Good for all Grad students. I have just finished up my first semester in the Sociology grad program at Western Kentucky University. I wanted a book to read that would guide me through the rest of my journey through the program, and would also be funny as well. This book is a very lighthearted take on all elements og grad school: Choosing a program, being a GA, choosing your committee, going to conferences, etc.
I found many things relatable. I even use a caricature he made of me as my profile picture most places online. But PhD Comics gets a little tedious at times and seems to miss dealing with the real dark humor that is the PhD student experience.
Then you start realizing voids all throughout your life cause by your Stupid, Stupid Decision to go to Grad School. No, not caused by the book, silly! The voids are caused by your own choice! Leave it in the grad lounge in your department. Having recently started in a graduate program I thought I would only be reading obscure journals and aged texts, but I was wrong.
Thankfully there are aged journalists articles and obscure texts as well. I recommend selling future copies with a fake book jacket of some popular science journal as cover. Maybe I was dumb for thinking this book would be written with any practical advice, but it really has none.
If you are miserable and in graduate school, it is a quick read that could give you a few chuckles, only because misery loves company. See all reviews. Most recent customer reviews. Published 21 days ago. Published 6 months ago. These are discussed in Chapter 4, pages These are presented in Chapter 4, pages The survey presented to the spiritual teachers yielded the following three factors as most important: These are discussed on pages Four statements concerning spiritual realization were posited, which are clearly supported by a lot of the spiritual literature, especially of the more nondual, mystical variety; these four statements pertain to the suddenness, irreversibility, and availability of enlightenment.
These are discussed in chapter 4, pages In a work of such vast scope as the present dissertation, a large number of issues are raised by the material which has been covered. To start with, there are three points to be made about the findings of this dissertation.
This is, of course, actually a good point for debate, the basic question being: It is seeing the overall picture in terms of difference when it is probably more useful to see in terms of sameness. Tripura Rahasya , a Hindu nondualist work from the early medieval period, makes this point very clear: Just as one master is, by temperament, a bit gruff while another is rather gentle, one is very active outwardly while another is not, so also, due to the conditioning as found within specific spiritual traditions, one Theravada Buddhist master may view arising events as discrete, while a Hindu Vedanta master sees them as nondual.
And why does he not mention the differences in functioning, temperament, etc. The present study, however, is more interested in the implications for actual human beings who undergo spiritual realization. Has her life become different? Are new traits manifesting traits which are conducive to the increased well-being of herself and those around her? Moreover, some of the most eminent among them e. The second major point to be discussed here is that, while there are, indeed, common criteria for spiritual realization among the various traditions, there are also some noteworthy differences among the traditions as ascertained by the survey and a study of the literature.
Non-mystical Christians, Jews, and Theravada Buddhists tend to hold out for the discontinuous, dualistic-multiplistic ontology on these subjects, whereas Advaita Vedantins, Mahayana Buddhists, Sufis, and highly mystical Christians and Jews tend to maintain a nondual perspective. Whereas there is good reason, as mentioned above, to speak of two highly evolved masters as sharing more or less the same enlightenment though not identical , in that they share a large percentage of exalted features of human psychospiritual functioning, to ignore other areas of difference in functioning such as cognitive belief-systems, affective temperaments, behavioral predispositions, etc.
Katz, , it does need to be addressed and analyzed. Some have asserted that the pluralistic differences are, at least in part, due to the fact that there is a hierarchy of psycho-spiritual development.
Ken Wilber asserts that there are differences in the development and hence profundity among traditions. He thereby comes up with ten levels of authenticity within the developmental spectrum of consciousness: One who has realized the level of the Absolute has subrated the other nine levels of development as posited by Wilber.
A third major point to be discussed in this conclusion section about the findings of this dissertation is that there are some serious discrepancies between what the spiritual literature of some of the traditions is affirming and what some modern representatives of a tradition are stating. Either 1 the modern representatives are unfamiliar with this literature or with the sublime spiritual realization the high level of authenticity which yielded such teachings, or 2 for various reasons these representatives choose not to affirm such teachings, which are potentially dangerous for the immature aspirant, heard out of the proper context.
In either case, the researcher in this field needs to be aware that such discrepancies do arise and create difficulties when evaluating the data.
Another researcher may wish to reject both, or accept only one or the other as valid. There are some points to be made in this conclusion section about the reliability and validity of this study, and some of the distorting factors inherent within it.
The reliability issue, of course, could be determined by presenting the survey via the mail and interviews to the same sample or to another sample of representatives from the Great Traditions, and comparing the results to those presented here. The study of spiritual literature could be done by another researcher to see if there were serious contraindications to, or qualifications of, those notions presented here. Nevertheless, it is entirely legitimate to study and measure these attitudes about the criteria for spiritual realization, trusting that these criteria give a more or less veridical, accurate notional representation of spiritual realization, and that the attitudes about these criteria are also sound.
On the latter issue, several points arise:. The question of spiritual authority also arises here as a second point to be considered in connection with the validity of this dissertation. Given that what is being measured here are the attitudes about spiritual realization it makes a difference whose attitudes are being surveyed.
Thus is highlighted again an issue mentioned in chapter 3: But then, of course, if one were a spiritual master, one could simply affirm what the nature of spiritual realization is, without needing others to talk about it! Hence, as several individuals whose responses to the survey have been reproduced in Appendix C indicated, the researcher interested in the nature of spiritual realization should simply undergo spiritual realization!
Which is to say that a participant observer methodology is being considered by these respondents to be the only valid method of studying this subject. Some traditions have official leaders, such as the Sankaracaryas for the Hindu Advaita Vedanta tradition, the Pope for Roman Catholic Christianity, the Patriarchs for certain lineages of Buddhism, and so forth whose views on the nature of spiritual realization might be solicited.
It might be possible to get them interested in responding to a few open-ended questions, and especially in the face-to-face situation not via the mail or telephone ; future research might wish to explore this avenue in attempts to make contact with the official leaders of the spiritual traditions. For future research in this area of ascertaining the nature of spiritual realization, it would probably be worthwhile to try to track down such appointed spokespersons and get them to participate in the survey or interview situation.
It is a weakness hard to overcome. There are also a number of participants who have been selected as unofficial spokespersons for their tradition by an alleged spiritual master from that tradition. At this juncture may be made some random comments concerning issues pertinent to this dissertation and future research, which will bring to a close this dissertation.
Second, to demonstrate to scholars and adherents of various religions that the goal of all spiritual paths is, except for certain cognitive belief-system differences, fairly similar regardless of the different path taken, so one need not be prejudiced against other spiritual paths.
Such prejudice, in fact, seems to interfere with realization of the goal. An emphasis on Vedanta has occurred in certain places of discussion as a corrective to an apparent Buddhist bias among so many transpersonal psychologists who are featured in present-day transpersonal literature e. Another researcher, operating, say, from a contemplative Taoist or Sufi meta-perspective, would probably wish to use a different terminology for some of the issues discussed herein, and might wish to cover other sets of issues.
On the face of it, the functions of various alleged spiritual masters appear very different. For instance, from the outside one sees Mother Teresa doing her tireless service for the poor; one sees old Nisargadatta Maharaj teaching a relatively small group of students the way of highest wisdom while smoking cigarettes in a small loft in a slum area apartment; Son Buddhist master Seung Sahn cracking Dharma jokes and challenging his students with enigmatic koans; Nityananda of Kanhangad wandering about like a wild animal in a deep jungle hermitage of India; Mata Amritanandamayi benevolently hugging and caressing each and every one of the hundreds and thousands of people who come to see her.
On the face of it, these beings all seem very different in their functions not to mention appearance. Nevertheless, it seems possible to detect, upon close examination, that each of these and other allegedly realized beings are living a very similar inner life of tremendous freedom, peace, equanimity, bliss, unattachment to the extraordinary, outwardly noticed as selfless giving to, serving of, and positive influence on fellow sentient beings, and so forth.
They are indeed simply aspects of the Divine Reality. Other than this spiritual Reality, absolute Being-Awareness-Bliss, nothing else really exists.
Who I really am is the omnipotent consciousness-energy which underlies the material universe-process, and which is thus its source and very substance. I am the true, essential, nondual nature of all apparently separate beings. I transcendentally freely witness the three states of consciousness waking, dream, sleep , and all thoughts and emotions coming and going, entirely unaffected by them.
I am always content, perfectly satisfied in a condition of glorious bliss and love. But for the spiritually realized individual who is truly an individual, i. In still more words: With regard to the latter point, it can be said that the politics and logistics of the dissemination of knowledge is a major reason why this optimal well-being is not more widely recognized in the West.
Many easily available books concerning saints of the Western Judaic-Christian tradition are not given much if any emphasis in Western academic or religious institutions, either. Again, a majority of he people in this country tend to suppress religious phenomena which do not stem from or perfectly conform to the orthodox, institutional, non-mystical, mainstream Judaic-Christian tradition.
Problems of interpretation will again come up at this point. There seems to be no sure way of resolving this issue. This is a question which, due to time-space constraints for this dissertation, could not be addressed earlier.
The developmental models of such modern transpersonal researchers as Wilber , Brown , et al. Conversely, there may be great adepts of the psychic or causal or subtle level who are still unawake at the level of the Absolute.
Some masters do live to be very, very old e. Gender also does not seem to be a major factor contrary to M. But this is akin to saying that the curvature of space in this universe is a result of the fact that rocks and stars tend to be spherical!
Cannot it be the other way around? Cannot it be said, on the contrary, that these latter phenomena are reflections of a deeper, more primal structure in the consciousness-energy which manifests the physical universe? Insightful physiologists, though, know that they are simply working on correlations between the physiological and the psycho-spiritual.
But what is the brain, after all? Hence it is consciousness, not the material brain, which is, empirically, phenomenologically, philosophically not to mention ontologically or metaphysically prior and primary. Whereas it may be true that the personal, egoic consciousness is an epiphenomenon of material processes, the great sages of the traditions would maintain that there is an Absolute Awareness or Consciousness which is prior to and witnesses the entire material process and personal consciousness-structure or apparatus.
This is perhaps too much to be required for one researcher. Different religions tend to accentuate their differences and engender alienation and vicious argument even fighting when discussing theological-philosophical issues such as 1 the relationship among God, soul, and world viz. Are the soul and world even real in themselves?
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Criteria for Spiritual Realization Timothy Conway's PhD dissertation on optimal well-being, spiritual realization and traditions of spirituality and psychology.
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