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Myths and Symbols in Indian Art and Civilization | 
 enlarge | Author: Heinrich Robert Zimmer
Creator: Joseph Campbell
Publisher: Princeton University Press
Category: Book
List Price: $23.95
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Rating:  6 reviews
Sales Rank: 88536
Media: Paperback
Number Of Items: 1
Pages: 282
Shipping Weight (lbs): 0.8
Dimensions (in): 8.4 x 5.4 x 0.7
ISBN: 0691017786
Dewey Decimal Number: 294.513
EAN: 9780691017785
ASIN: 0691017786
Publication Date: May 1, 1972
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Product Description
This book interprets for the Western mind the key motifs of India's legend, myth, and folklore, taken directly from the Sanskrit, and illustrated with seventy plates of Indian art. It is primarily an introduction to image-thinking and picture-reading in Indian art and thought, and it seeks to make the profound Hindu and Buddhist intuitions of the riddles of life and death recognizable not merely as Oriental but as universal elements.
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| Customer Reviews: Read 1 more reviews...
 A Must Read November 30, 2008
Zimmer was one of the world's foremost Indiologists. His insights in translating the Indian symbols and myths into a format that is easily understood, if not fully comprehended, by the Western mind is a great treasure. This book is a must read if you have interest in this topic, and should be an early read in any study of the subject.
The rich pageantry and depth of Indian mythology November 22, 2008
In the editor's forward, Joseph Campbell notes the sudden passing away of Heinrich Zimmer in 1943 and the vast potential of the work that he had begun but was far from completing. Campbell definitely was influenced by Zimmer and was intent on continuing his work both here in this edited book and also in his own pursuits. With better photographs, this particular work could make an impressive coffee table type book, but the powerful focus evident here is not so much the pictures but the text. Zimmer had a special ability to elucidate for Westerners the rich manifestations of Indian mythology even without illustrations.
The author explains how the conception of time that underlies Hinduism and Buddhism differs from the West's linear conception of time. Rather than a continuum that starts with the Act of Creation, time is conceived of as an endless series of cycles, in which everything repeats itself throughout eternity. The universe, as we know it, is a cosmic illusion (Maya) that continually renews itself (Shakti). The gods and goddesses - such as Vishnu, Shiva and their consorts Lakshmi and Parvati-Kali - are personifications of the processes of construction and destruction. They represent the wonders and energy of the life force in dualistic masculine-feminine forms, and they also point to the ultimate release from the suffering of being trapped in space and time, attainable through intense meditation or by practicing yoga.
Contrary to the Abrahamic traditions of Christianity, Judaism, and Islam there is no need to maintain that the stories of the gods and goddesses actually happened the way they are told, or whether the subject matter is the literal Word of God. It is clear that the gods and goddesses are masks, and that the stories are myths from which we can infer lessons on life experience. Some of these masks have a distinctly different conception from that of the West. In the Garden of Eden, for example, the serpent represents the accursed one who lures Eve into disobedience. But in Buddhism the serpent acts as the protector of the Buddha once he has attained enlightenment. In this sense, Nature is not considered separate and apart from the Creator and ultimately dust, but one with the Creator. Another major difference in mythic conception concerns the Goddess. In the Old Testament there is hardly any reference to her except as an idol whom it is a crime to worship. In Indian mythology the Goddess plays a prominent role, dating back to pre-Vedic days.
Visit India's Art and Civilization May 12, 2007
1 out of 1 found this review helpful
For those of us who want to be informed about the myths and symbols from ancient civilization, this book is a must. Informative and interesting at the same time. Zimmer has accomplished a great deal in presenting such rich detail.
 I had to return this book January 24, 2003
17 out of 36 found this review helpful
I was NOT what I expected it to be at all. I thought the fact that it was discussing Indian art and symbols, there would actually be a goodly amount of Indian art in this book. I realized I was mistaken upon leafing through this book and finding pages and pages of text with only a few examples of the art it related to. I'm not trying to disparage the book in this review, I'm sure it was good for what it was, but it certainly wasn't what I thought I was buying. I'm just trying to keep someone else from making the same mistake I made.
 An interesting and through, but mostly scholarly read May 3, 2001
30 out of 32 found this review helpful
Zimmer is without a doubt a brilliant and sophisticated scholar of Indian Art and Mythology and this text reflects that fact very well. The sheer density of the text lends to the quality of it as a resource, but it not the number one choice of texts for someone who is just interested in mythology and folklore. Zimmer does more than merely tell you the myth or legend, he offers incredible symbolic and literary analysis of the myth in terms of broader and universal symbols. He brings together history, art, myth, religion, and philosophy in a incredible combination. However, the text is extraordinarily difficult to follow as a casual read.In many places the text simply jumps around without any transition and in a seemingly nonsensical manner, making it difficult to read in a linear fashion. There does not seem to be any real organization to the text, with bits and pieces of the text's various elements thrown into the book at what feels like haphazard points. The photographs of the art which Zimmer discusses is useful, but are hidden at the back of the book in small, hard to see, grainy, black and white photos. I found to be a real pain constantly to flip to the back of the book to see what he was talking about and having to squint to make out the intricate art in the poor quality pictures. It would more useful if the photos were on the page where they were discussed, were in color, and were bigger. One final quibble is that the sheer volume of information makes taking notes as you go along crucial to obtain a real understanding of the text. While I think these points are valid, do not let them scare you away. The text possess an immense wealth of information about Indian mythology and incredible analysis of its stories. An strong reference and research for students and scholars or for anyone who has a real interest in mythology, myth-art/religious art, or the psychological universality of myths. To any of these people I would highly recommend this book. If you are just starting on these or any other field that might be pertaining to the book, you might wish to start with some primary sources or books that are strictly myths and legends (i.e. the Mahabhrata or the Bhagavad Gita)or books on mythic/religious art before trying this book.
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