How do trances, visions, prayer, satori, and other mystical experiences “work”? What induces and defines them? Is there a scientific explanation for religious mysteries and transcendent meditation?John Horgan investigates a wide range of fields — chemistry, neuroscience, psychology, anthropology, theology, and more — to narrow the gap between reason and mystical phenomena. As both a seeker and an award-winning journalist, Horgan consulted a wide range of experts, including theologian Huston Smith, spiritual heir to Joseph Campbell; Andrew Newberg, the scientist whose quest for the “God module” was the focus of a Newsweek cover story; Ken Wilber, prominent transpersonal psychologist; Alexander Shulgin, legendary psychedelic drug chemist; and Susan Blackmore, Oxford-educated psychologist, parapsychology debunker, and Zen practitioner.Horgan explores the striking similarities between “mystical technologies” like sensory deprivation, prayer, fasting, trance, dancing, meditation, and drug trips. He participates in experiments that seek the neurological underpinnings of mystical experiences. And, finally, he recounts his own search for enlightenment — adventurous, poignant, and sometimes surprisingly comic. Horgan’s conclusions resonate with the controversial climax of The End of Science, because, as he argues, the most enlightened mystics and the most enlightened scientists end up in the same place — confronting the imponderable depth of the universe.

    This groundbreaking volume gathers an array of inspiring and penetrating stories about the interreligious encounters of outstanding community leaders, scholars, public intellectuals, and activist from the United States, Europe, and the Middle East. With wisdom, wit, courage, and humility, these writers from a range of religious backgrounds share their personal experience of "border-crossing," and the lessons learned from their interreligious adventures. We live in the most religiously diverse society in the history of humankind. Every day, people of different religious beliefs and practices encounter one another in a myriad of settings. How has this new situation of religious diversity impacted the way we understand the religious "other," ourselves, and God? Can we learn to live together with mutual respect, working together for the creation of a more compassionate and just world?

    Soon after the Oslo accords were signed in September 1993 by Israel and Palestinian Liberation Organization, Edward Said predicted that they could not lead to real peace.  In these essays, most written for Arab and European newspapers, Said uncovers the political mechanism that advertises reconciliation in the Middle East while keeping peace out of the picture.     Said argues that the imbalance in power that forces Palestinians and Arab states to accept the concessions of the United States and Israel prohibits real negotiations and promotes the second-class treatment of Palestinians.  He documents what has really gone on in the occupied territories since the signing.  He reports worsening conditions for the Palestinians critiques Yasir Arafat's self-interested and oppressive leadership, denounces Israel's refusal to recognize Palestine's past, and—in essays new to this edition—addresses the resulting unrest.     In this unflinching cry for civic justice and self-determination, Said promotes not a political agenda but a transcendent alternative: the peaceful coexistence of Arabs and Jews enjoying equal rights and shared citizenship.

    Displaying Snyders playful and subtle intellect, these pieces challenge commonly held attitudes toward the environment and local communities, and call for action to give moral standing to all beings.

    Why are atheists angry?Is it because they're selfish, joyless, lacking in meaning, and alienated from God?Or is it because they have legitimate reasons to be angry -- and are ready to do something about it?Armed with passionate outrage, absurdist humor, and calm intelligence, popular blogger Greta Christina makes a powerful case for outspoken atheist activism, and explains the empathy and justice that drive it.This accessible, personal, down-to-earth book speaks not only to atheists, but to believers who want to understand the so-called "new atheism." "Why Are You Atheists So Angry?" drops a bombshell on the destructive force of religious faith -- and gives a voice to millions of angry atheists.

    

    Although her rigorous reading of various authors has often rendered her work difficult terrain for those unfamiliar with poststructuralism, this collection makes significant strides in explicating Spivak's complicated theories of reading.

    In a text bearing the same name ("What is a dispositif?") Deleuze managed to contribute its mystification, but Agamben's leading essay illuminates the notion: "I will call an apparatus," he writes, "literally anything that has in some way the capacity to capture, orient, determine, intercept, model, control, or secure the gestures, behaviors, opinions, or discourses of living beings." Seen from this perspective, Agamben's work, like Foucault's, may be described as the identification and investigation of apparatuses, together with incessant attempts to find new ways to dismantle them.Though philosophy contains the notion of philos, or friend, in its very name, philosophers tend to be very skeptical about friendship. In his second essay, Agamben tries to dispel this skepticism by showing that at the heart of friendship and philosophy, but also at the core of politics, lies the same experience: the shared sensation of being.Guided by the question, "What does it mean to be contemporary?" Agamben begins the third essay with a reading of Nietzsche's philosophy and Mandelstam's poetry, proceeding from these to an exploration of such diverse fields as fashion, neurophysiology, messianism and astrophysics.

    The fundamental argument of the book is that being is always “being with,” that “I” is not prior to “we,” that existence is essentially co-existence. Nancy thinks of this “being-with” not as a comfortable enclosure in a pre-existing group, but as a mutual abandonment and exposure to each other, one that would preserve the “I” and its freedom in a mode of imagining community as neither a “society of spectacle” nor via some form of authenticity.The five shorter essays impressively translate the philosophical insight of “Being Singular Plural” into sophisticated discussions of national sovereignty, war and technology, identity politics, the Gulf War, and the tragic plight of Sarajevo. The essay “Eulogy for the Mêlée,” in particular, is a brilliant discussion of identity and hybridism that resonates with many contemporary social concerns.As Nancy moves through the exposition of his central concern, being-with, he engages a number of other important issues, including current notions of the “other” and “self” that are relevant to psychoanalytic, political, and multicultural concepts. He also offers astonishingly original reinterpretations of major philosophical positions, such as Nietzsche’s doctrine of “eternal recurrence,” Descartes’s “cogito,” and the nature of language and meaning.

    Perfect timing andcrackling dialogue, as well as heartrending pain balanced by uproarious predicaments, make for a shout-hallelujah tale of transgression and grace, a gospel of lusty and everlasting love."-- Booklist “Like Dostoyevsky, Allen colorfully evokes the gambling milieu—the chained (mis)fortunes of the players, their vanities and grotesqueries, their quasi-philosophical ruminations on chance. Like Burroughs, he is a dispassionate chronicler of the addict’s daily ritual, neither glorifying nor vilifying the matter at hand.”-- The New York Times Book Review , on All or NothingInto an austere community of Christian believers at the Church of Our Blessed Redeemer Who Walked Upon the Waters come the star-crossed African American Romeo and Juliet. In the world of Jesus Boy, Romeo is sixteen-year-old Elwyn Parker, a devout and sincere piano prodigy who learns too late that the saintly girl he has had a crush on all his life is inexplicably pregnant and soon to be wed. Juliet is the beautiful widow, Sister Morrisohn, age forty-two, who, in the pain and confused emotions of her grieving, ends up in Elwyn’s arms.Despite the problems posed by their age difference and the strict prohibitions of their strong religious beliefs, Elwyn and Sister Morrisohn’s love is true, and as it grows among the ascetics, abstainers, and holy ghost rollers of their church, it exposes with wit, poignancy, and insight the dark secrets and ancient crimes of the pious. In Jesus Boy, Elwyn learns through tragedy and epiphany that the holy are no different from the rest of us.

    Between 1927 and 1930, the three made up the core of an avant-garde literary group called OBERIU (from an acronym standing for The Union of Real Art). It was a movement so artfully anarchic, and so quickly suppressed, that readers only began to discover its strange and singular brilliance three decades after it was extinguished—and then only in samizdat and émigré publications. Some called it the last of the Russian avant-garde, and others called it the first (and last) instance of Absurdism in Russia. Though difficulty to pigeon-hole, OBERIU and the pleasures of its poetry and prose are, with this volume, at long last fully open to English-speaking readers. Skillfully translated to preserve the weird charm of the originals, these poems and prose pieces display all the hilarity and tragedy, the illogical action and puppetlike violence and eroticism, and the hallucinatory intensity that brought down the wrath of the Soviet censors. Today they offer an uncanny reflection of the distorted reality they reject.

    The name of Jesus is invoked by those in power as well as those resisting that power. What were the politics of Jesus and how can they continue to inform us as we struggle for justice?

    In it he argues for a reexamination of the relationship between Marxist theory and bourgeois philosophy, and insists on the centrality of the Hegelian dialectic and a commitment to revolutionary praxis. Although widely attacked in its time, Marxism and Philosophy has attained a place among the most important works of twentieth-century Marxist theory, and continues to merit critical reappraisal from scholars and activists today.

    PectiWita emphasizes living and blending of magick into everyday life. Here, for the first time, are full details of this solitary branch of the Old Ways, their celebrations, talismans, song and dance, herbal lore, runes and glyphs, and recipes.

    Through it you can change your circumstances, live according to a developing sense of personal responsibility, effect change around you, and stop living as a helpless cog in some clockwork universe. All acts of personal/collective liberation are magical acts. Magic leads us into exhilaration and ecstasy; into insight and understanding; into changing ourselves and the world in which we participate. Through magic we may come to explore the possibilities of freedom.