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A Course in Miracles is the acclaimed spiritual guide that teaches the way to universal love and peace is by undoing guilt through forgiving others. The "miracles" of the title refers to shifts in perception from fear to love, which fosters the healing and sanctification of relationships. Although expressed in terms of traditional Christianity, this life-changing work constitutes nonsectarian, universal spiritual teachings. The three-part approach begins with an explanation of the course's theory and the development of the experience of forgiveness. The second consists of a workbook, comprising 365 lessons — an exercise for each day of the year — intended to influence students' perceptions. The third section presents a manual for teachers, in which the question-and-answer format provides responses for likely inquiries as well as definitions for terms used throughout the course. Written by Dr. Helen Schucman, a clinical and research psychologist, and edited by her colleague at Columbia University, Dr. William Thetford, from 1965 to 1970, A Course in Miracles has been translated into more than 20 languages and sold millions of copies around the world.
A Course in Miracles (often called just the Course ) is a self-study course for retraining the mind that is spiritual, rather than religious, in its perspective. Although it uses Christian terminology, it is ecumenical in its approach, and its underlying ontology is reminiscent of ancient refrains, echoing the world s mosthallowed traditions. The Course is pragmatic in its method, and its aim is a peaceful mind: Knowledge is not the motivation for learning this course. Peace is. Nevertheless, the Course frequently emphasizes its simplicity. The edition of A Course in Miracles that is reproduced in this volume is sometimes referred to as the Hugh Lynn Cayce version because, upon completion, it had been delivered to Hugh Lynn Cayce, son of the renowned psychic Edgar Cayce, in 1972, before the manuscript was subjected to the substantial editing process that is described below."
“Epic fantasy at its finest—an homage to storytelling and legend, richly told and endlessly engaging.”—Andrea Stewart, author of The Bone Shard Daughter Don’t miss the first novel in this stunning Silk Road-inspired epic fantasy series from R.R. Virdi—a saga of legends, lies, and the secretive storyteller who’s spun them all. All legends are born of truths. And just as much lies. These are mine. Judge me for what you will. But you will hear my story first. I buried the village of Ampur under a mountain of ice and snow. Then I killed their god. I've stolen old magics and been cursed for it. I started a war with those that walked before mankind and lost the princess I loved, and wanted to save. I've called lightning and bound fire. I am legend. And I am a monster. My name is Ari. And this is the story of how I let loose the first evil. “Rich world-building, plenty of action, and devious twists abound. Very highly recommended!” —Jonathan Maberry, New York Times bestselling author of V-Wars and Kagen the Damned At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.
Nathan Feldman, a fortyish Jewish professor of philosophy, returns to his condo complex after a Saturday morning walk only to find that his name is no longer on his mailbox. The key to his condo isn’t in his pocket, and a resident across the hall, a good friend, refuses to buzz him in because she claims not to know him. As it turns out, no one recognizes him. He cannot find his wallet or cell phone. He suddenly has no way to prove who he is. He walks to his university and finds a different name on what he thought was his office door. Although he can provide detailed information about their lives to individuals whom he thought were friends and acquaintances, they treat him as a complete stranger. The life he remembers, including his name, seems to be nothing more than fiction. He suddenly finds himself homeless and penniless. Is he suffering from a strange form of amnesia characterized by false memories? His nightmare is only beginning. What he ultimately discovers about his true identity will completely unnerve him.
Memoirs of an Icelandic Bookworm is only partly a memoir. More than half the volume consists of Icelandic folktales, many of which have never been translated into English before. These tales are uniquely presented here as part of a fabric of life extending from a long-ago past through times affected by the Second World War and to the present. The book is a first-hand and humorous account of Icelandic culture and an Icelandic childhood. In the memoir-sections, the bookworm of the title is growing up in a small town in Northern Iceland; her emerging world-view is expanded by family-influences or challenged by sojourns into Icelandic and international literature. Her family is memorably represented, for example by her grandmother, the robust Stefana, who speaks in verse and learns to dance rockn roll, and the white-haired patriarch Jn, who steps in to save the family home from burning and introduces his great-granddaughter to an ancient feminist folktale. The memoirs mostly describe the 1940s and 50s, but the author is constantly looking back, beyond her own memories and even the memories of her great-parents, toward an older culture, preserved in the folktales and exerting its influence through the centuries to touch her own childhood. On occasion, the authors cultural associations reach even further back, to the times of the Icelandic sagas; at other times, with periodic returns to her current vantage point in the 21st century, she touches down in the more recent past for a humorous look at Laxness or up-to-date cultural developments. As a writer of memoirs, the author makes two general observations. The first one is that children should be introduced to imaginative literature as early as possible. Although this is not a new idea, it is illustrated here with an example of highly auspicious conditions: the bookworm and her peers grow up in a cultural climate where literature and poetry are integrated into daily life. The authors second observation is that a small and seemingly insular society may actually contain a great deal of cultural and literary sophistication, as she shows in her descriptions of daily small-town life in Northern Iceland. The sixty-some folktales which occupy the larger part of the book are introduced as flashbacks to earlier times. Reflecting the national past and narrated by long departed country-people, the folktales run through the bookworms own present and link her living family to long-ago forebears. The human characters in these colorful tales are just like the narrators themselves: farmers and their wives, serving maids, clergymen, bishops, or hired hands: a familiar mixture in any farming society. The non-humans are a sinister lot, ranging from The Evil One himself through ghosts and ogres with whom ordinary folk must struggle as best they can. In addition, the ever-present elves are a law unto themselves: loyal as friends but lethal as foes. Being an Icelander and thus receptive to mysticism, the bookworm has ample contact with the supernatural, partly through the folktales but also as elements of daily life. Real people gifted with second sight are still commonplace in the girls own times; in fact, her family owes its very existence to the advice of such a seer. In addition, the bookworms world teems with an international cast of fictional and fantastic characters. Dickenss Mr. Bumble, Anna of Green Gables, Alice in Wonderland, a nameless drunken fisherman (courtesy of Halldr Kiljan Laxness), and the Hunchback of Notre Dame, among others, make cameo appearances next to child-stealing elf-women, man-devouring giantesses, and a dreaded ghost-monster called Thorgeirs Bull. The first folktale, a horrific account of a legendary sorcerer, is presented by itself both as a preview of the dark supernatural mysteries in store for the reader and as a preview of the fascination and excitement such readin
Since the publication of her first book, Emmanuel Levinas: The Problem of Ethical Metaphysics, in 1974-the first book about Levinas published in English-Edith Wyschogrod has been at the forefront of the fields of Continental philosophy and philosophy of religion. Her work has crossed many disciplinary boundaries, making peregrinations from phenomenology and moral philosophy to historiography, the history of religions (both Western and non-Western), aesthetics, and the philosophy of biology. In all of these discourses, she has sought to cultivate an awareness of how the self is situated and influenced, as well as the ways in which a self can influence others. In this volume, twelve scholars examine and display the influence of Wyschogrod's work in essays that take up the thematics of influence in a variety of contexts: Christian theology, the saintly behavior of the villagers of Le Chambon sur Lignon, the texts of the medieval Jewish mystic Abraham Abulafia, the philosophies of Levinas, Derrida, and Benjamin, the practice of intellectual history, the cultural memory of the New Testament, and pedagogy. In response, Wyschogrod shows how her interlocutors have brought to light her multiple authorial personae and have thus marked the ambiguity of selfhood, its position at the nexus of being influenced by and influencing others.