Interuniversalism is a science-based mystical practice based upon direct experience. It is the purpose and the ultimate goal of this practice to raise our collective consciousness to heal humanity at every level, answer basic questions about creation, and help humanity walk the path to inner completion. The Higher Consciousness is the intelligence running the universe. It is possible to receive visions, knowledge, and certain abilities through connecting with the Higher Consciousness. Connection with the Higher Consciousness through Interuniversalism is very practical. The first step taken in this practice is to manifest the ability to heal. The Higher Consciousness will help prevent, control, or completely cure the physical, mental, or psychological problems of the recipients. A Practical Guide to Interuniversalism is a translation of the original version of Interuniversalism/Erfan-Halgheh. This handbook is a guide for students of this unique practice. It is also a teaching guide for those who are already masters in this tradition. For the general public, this is a book of knowledge. However, to activate the links shared in this mystical practice registration in the course is required.

The book "Human Worldview"; in addition to introducing the role of human view on the world in the operation of mind and psyche, it points out the misconceptions in the manner man views the world as a result of lacking adequate knowledge about the universe and its rules, or having false perceptions about them. The purpose of this book is to open a horizon for enriching human insight in order to be healthy.

The material world of existence and the human being can be studied from two different outlooks; Quantity and Quality. Human being from the quality point of view possesses special potentials and capabilities. The current book is an outlook on human from a different standpoint. This revised edition includes all the content of the first edition in addition to the editorial changes made by native editors to enhance its readability and clarity for global readers.

Okediran presents a fictionalized account of his experiences while serving in Nigeria's House of Representatives. He skillfully depicts the ugly underbelly of politics, unveiling the intrigues, chicanery, and greed pervasive within the country's political and legislative processes.

What do the occult sciences, séances with the souls of the dead, and appeals to saintly powers have to do with rationality? Since the late nineteenth century, modernizing intellectuals, religious leaders, and statesmen in Iran have attempted to curtail many such practices as "superstitious," instead encouraging the development of rational religious sensibilities and dispositions. However, far from diminishing the diverse methods through which Iranians engage with the immaterial realm, these rationalizing processes have multiplied the possibilities for metaphysical experimentation. The Iranian Metaphysicals examines these experiments and their transformations over the past century. Drawing on years of ethnographic and archival research, Alireza Doostdar shows that metaphysical experimentation lies at the center of some of the most influential intellectual and religious movements in modern Iran. These forms of exploration have not only produced a plurality of rational orientations toward metaphysical phenomena but have also fundamentally shaped what is understood as orthodox Shi‘i Islam, including the forms of Islamic rationality at the heart of projects for building and sustaining an Islamic Republic. Delving into frequently neglected aspects of Iranian spirituality, politics, and intellectual inquiry, The Iranian Metaphysicals challenges widely held assumptions about Islam, rationality, and the relationship between science and religion.

Halqeh Mysticism (Erfan-e Halqeh) conforms to the framework of Iran's native Erfan (mysticism). It consists of two aspects: theoretical (the world of tools) and practical (the world free of tools), and is based on the connection to the several Halqehes of the Interuniversal Consciousness, and the Divine Communal Mercy. Since Halqeh mysticism embraces all human beings, everybody regardless of their race, nationality, religion, personal beliefs, gender, age, education, knowledge, experience, type of nutrition, exercise and so on, can make use of it. The fundamentals of Halqeh mysticism are: Becoming connected (linkage or Ettesal) to the Divine Consciousness (or the network of Interuniversal Consciousness). Identifying the Positive Network and the Negative Network, and avoiding the Negative Network. Identifying anything other than God or instead of Him and avoiding it. Identifying and differentiating Kamal from Power and moving toward Kamal. Understanding the meaning and insight behind the ceremonies and rituals. According to Halqeh mysticism, all the achievements which are gained on the kamal's pathway, are as the result of one's eagerness and enthusiasm (Eshtiyaq). Therefore, in this branch of Erfan there is no emphasis on mortification, asceticism, and so on, and the only condition for benefiting from the Halqehes is becoming an impartial observer.

Human's well-being is associated with his knowledge on the universe. When the nature of his relation to other constituents of the universe and its mechanism are precisely recognized; only then he is able to follow an inclusive health care (or guideline) in his life. Mental illness is introduced in this book under the term, and as a result of "non-organic viruses." It is aimed that by introducing the penetration ways of non-organic viruses, a promising step towards man's mental health is achieved. Non-organic viruses or beings refer to the creatures that do not possess material organs; in other words they do not own physical body.

Scholars and laypersons alike regard Jonathan Edwards (1703-58) as North America's greatest theologian. The Theology of Jonathan Edwards is the most comprehensive survey of his theology yet produced and the first study to make full use of the recently-completed seventy-three-volume online edition of the Works of Jonathan Edwards. The book's forty-five chapters examine all major aspects of Edwards's thought and include in-depth discussions of the extensive secondary literature on Edwards as well as Edwards's own writings. Its opening chapters set out Edwards's historical and personal theological contexts. The next thirty chapters connect Edwards's theological loci in the temporally-ordered way in which he conceptualized the theological enterprise-beginning with the triune God in eternity with his angels to the history of redemption as an expression of God's inner reality ad extra, and then back to God in eschatological glory.The authors analyze such themes as aesthetics, metaphysics, typology, history of redemption, revival, and true virtue. They also take up such rarely-explored topics as Edwards's missiology, treatment of heaven and angels, sacramental thought, public theology, and views of non-Christian religions. Running throughout the volume are what the authors identify as five basic theological constituents: trinitarian communication, creaturely participation, necessitarian dispositionalism, divine priority, and harmonious constitutionalism. Later chapters trace his influence on and connections with later theologies and philosophies in America and Europe. The result is a multi-layered analysis that treats Edwards as a theologian for the twenty-first-century global Christian community, and a bridge between the Christian West and East, Protestantism and Catholicism, conservatism and liberalism, and charismatic and non-charismatic churches.

From the Books of Enoch, Jackson identifies a paradigm of order as opposed to deviation, which defined orthodoxy and elect identity in a manner which was absolutely exclusive. Over 300 years "Enochic Judaism" developed three working models within this paradigm to explain their worldview and its implications. These three models concerned 1) the fall of the angels under Shemikhazah (ethnic purity); 2) the revealing of secrets under the leadership of 'Aza'el (cultural purity); and 3) the going astray of the cosmos through the sin of the angels who govern its phenomena (liturgical purity). Jackson examines the way in which this tradition was developed within the Dead Sea Scrolls literature and notes its acceptance as authentic and authoritative within the so-called sectarian literature in particular.