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It is interesting that women who campaign for women’s rights and interests in Iran have not considered engaging with women who are neither conventional Muslims nor strongly secular, but instead explore other aspects of religion and spirituality. The women examined in this study identify themselves as believers in God, but have different views of religion; some wish to be called religious but do not follow the official Islamic Shia and have their own interpretation of what it means to be a good Muslim, while some think of spirituality as their religion and refer to themselves as “spiritual”. Scholarship on women in Iran has not yet taken such an approach, and has not considered women’s interests in spirituality with regard to religion. As such, this book differs greatly from existing work on Iranian women’s lives after the Islamic revolution. It examines the potential feminist implications of women’s involvement in one of the most popular spiritual movements, “Inter-universal Mysticism” and its emancipatory potential for women. The central argument here is that feminist spirituality is an expression of women’s power to identify, explore, and assess their own spiritual experiences in order to construct their own sense of self and transform their lives. As such, this book broadens discourses about women in Iran by examining the link between spirituality, coping, and meaning-making in the lives of women involved with Inter-universal Mysticism. The study’s unique contribution is not simply that it extends the range of contexts in which gender can be analysed, but rather that it, through the lens of feminism, demonstrates the significance of women’s choice of spirituality as an investigative issue which can elucidate women’s wider social, cultural and political processes in contemporary Iran.
It is interesting that women who campaign for womenâ (TM)s rights and interests in Iran have not considered engaging with women who are neither conventional Muslims nor strongly secular, but instead explore other aspects of religion and spirituality. The women examined in this study identify themselves as believers in God, but have different views of religion; some wish to be called religious but do not follow the official Islamic Shia and have their own interpretation of what it means to be a good Muslim, while some think of spirituality as their religion and refer to themselves as â oespiritualâ . Scholarship on women in Iran has not yet taken such an approach, and has not considered womenâ (TM)s interests in spirituality with regard to religion. As such, this book differs greatly from existing work on Iranian womenâ (TM)s lives after the Islamic revolution. It examines the potential feminist implications of womenâ (TM)s involvement in one of the most popular spiritual movements, â oeInter-universal Mysticismâ and its emancipatory potential for women. The central argument here is that feminist spirituality is an expression of womenâ (TM)s power to identify, explore, and assess their own spiritual experiences in order to construct their own sense of self and transform their lives. As such, this book broadens discourses about women in Iran by examining the link between spirituality, coping, and meaning-making in the lives of women involved with Inter-universal Mysticism. The studyâ (TM)s unique contribution is not simply that it extends the range of contexts in which gender can be analysed, but rather that it, through the lens of feminism, demonstrates the significance of womenâ (TM)s choice of spirituality as an investigative issue which can elucidate womenâ (TM)s wider social, cultural and political processes in contemporary Iran.
Written in an informal manner, this account tells the incredible story of the birth of an entirely new field of science called Astrobiology—a field that is now investigating whether life might exist on other worlds. From the discovery that other stars in our galaxy are circled by planets to the detection of single-cell organisms found living on Earth in extremely hostile environments, this account details the recent breakthroughs made by astronomers and earth scientists over the last few decades. Based on these findings, it argues that scientists now have the technology they need to move from speculating or fantasizing about extraterrestrials to possibly providing mankind with the first definitive proof that we are not alone.
Light begins at Stonehenge, where crowds cheer a solstice sunrise. After sampling myths explaining First Light, the story moves on to early philosophers' queries, then through the centuries, from Buddhist temples to Biblical scripture, when light was the soul of the divine. Battling darkness and despair, Gothic architects crafted radiant cathedrals while Dante dreamed a "heaven of pure light." Later, following Leonardo's advice, Renaissance artists learned to capture light on canvas. During the Scientific Revolution, Galileo gathered light in his telescope, Descartes measured the rainbow, and Newton used prisms to solidify the science of optics. But even after Newton, light was an enigma. Particle or wave? Did it flow through an invisible "ether"? Through the age of Edison and into the age of lasers, Light reveals how light sparked new wonders--relativity, quantum electrodynamics, fiber optics, and more. Although lasers now perform everyday miracles, light retains its eternal allure. "For the rest of my life," Einstein said, "I will reflect on what light is." Light explores and celebrates such curiosity.
Peter Blakely has lost his faith. After nine years on the streets of a large suburban city, amidst a childhood-acquainted with grief, he recalls the absence of a father sent to prison years before. Now, a decade later, this man who has since been released, hopes for reconciliation. Forgiveness, though, does not come easy for Peter; especially in light of his vocation. Years amidst deprecating surroundings have changed him. For now it is easier not to believe; more comfortable not to forgive; more convenient to be angry. Enter Pascal the newest angel. God has seen fit to create him for the sole purpose of serving as a guardian to this unlikely police officer. Tentative and uncertain, Pascal finds himself curiously unhappy with his "assignment". 'Why can't he be closer to God, like the others? Why must he be so proximate with the sin and depravation of the world?' As the lessons are learned by each mortal, so they are burned into the souls of each of their guardian angels. And what is visible to angelic eyes is not always visible to human ones. Why is there assisted suicide? Why does God allow suffering in the world? How is the world truly viewed in Heaven? Curious questions to humans. But when witnessed through the eyes of celestial beings, who see God as He is, the world makes a bit more sense. Will Pascal reach Peter? Will his discontentment be addressed by the Son? Or will he come to see that he is closest to the Trinity amidst the thankless drudgery he seeks to avoid? A vocation filled with rewards not unlike that of his mortal's, perhaps the answers are closer than he thinks.
The notes for Volumes One and Two tell where legends appear and reappear, where versions differ and where they contradict each other. When legends have been the subject of learned interpretation or debate, Ginzberg provides guidance to the commentaries and disputants; when the legends are part of a larger controversy, he provides context.
As Born of Phyre: The Avenging Angels opens, ASMOUSDEUS, LUCIFERS second-in-command, must silence the Choir of Ten Trillion to carry out his masters orders and wreak havoc throughout the Heavens. If the demons are exposed to Heavenly music, they become disoriented and are unable to follow commands. Therefore, Asmousdeus has cursed the Choir of Ten Trillion and stolen their voices, thus allowing the demons to gain access to the Heavens. Infuriated by the demons infiltration, the Supreme Seraph Michael delivers a rousing, rallying speech to the celestial body and directs them to war against the invading forces of the Dark. Asmousdeus and a protective cadre of demons rescue Lucifer from captivity in the 5th Heaven and take him to Marintiba in the 4th Heaven where Lucifer plans his revenge. When Asmousdeus suggests they flee back to Hell, Lucifer declares he will leave only when he is sure the Heavens will be left in complete shambles. In Asmousdeuss first attack, he directs Lucifers demons to destroy the Alphorum fields in the 7th Heaven. The Alphorum are vast fields of human spirits awaiting birth on earth, and their destruction will halt the procreation of humanity. When the celestials arrive in the 7th Heaven, they notice a huge black cloud of demons moving towards the Alphorum fields. Just when it seems the fields will most certainly be destroyed, a magnificent White Light emerges from the mountain and consumes many of the attacking demons. The remaining demons escape to the lower Heavens through a Phyrux, which is one of the many cylindrical passageways that connect each of the Heavens. A preemptive Asmousdeus dispatches a small liberating force to the deep prison that houses the many Nephilim who were captured over the ages. The Nephilim, three-hundred foot demons spawned from fallen celestials and humans at the beginning of time, are held in the House of Forever Atonement in the 5th Heaven. The demon forces break into this prison and release the juggernaut of giant demons to replenish their numbers. As the demons wreak utter chaos throughout the 7th, 6th, 5th, and 4th Heavens, Leo views a war of deviant destruction that is unlike any he has seen on Earth. The demons decimate and destroy many celestials and Celestine places. While the forces of both the Light and the Dark suffer losses, only demons fall dead under the celestials blades. Although celestials can be wounded and their phyre taken, they never die. Demons, on the other hand, are susceptible to death because they lost their phyre long ago when they fell to the dark. In the melee, Gabrielle is attacked by multiple demons, and Leo saves her. The demons are shocked to see a human fighting in this realm and aware that the celestials are bearing down on them, retreat to the lower Heavens to further execute the will of their master. In their dark wake, the whole of the heavens become a war zone. In a final gesture to further spite the Heavens, the demons have created a defensive barricade between the celestials and the Secdernas, the exit and entrance to the 1st Heaven and the World of Men. They attempt to taunt the celestials with the hopes that they will follow them into Hell. The celestials turn the tide and push the demons out of their beloved Heaven. The demons flee through the Secdernas and, rather than go directly to Hell, they enter the earth realm and attack humans in an attempt to divert the celestials from an immediate pursuit. All over the world, demons manifest themselves before humanity. Bent on diversion they capture unsuspecting humans, carry them high above the clouds, and drop them. They do this knowing that the benevolent celestials will fly in to save the humans instead of following the demons. When the celestials finally appear in the earth realm, they instinctively move in to save the humans. As a result, the demons are able to escape into Hell where they anticipate a home team advantage. After sav