It is said that on every world there exists one great story, a legend of such magnitude and consequence that it serves to shape the very existence of that planet. This is such a story. It came to pass upon the world of Brethwyn that the flames of the Uhbliid, the Great Fire, died, leaving behind it a vast, charred wasteland. Few survived. From the ashes of what came before, seven nations emerged to rule. However, obsessed with worldly pursuits, they were oblivious to the ominous threat building upon the face of their closest moon. For, there, beneath that haunted satellite's cold and pitiless surface, an army bent on annihilation was being spawned. Its masters eyed the nearby world menacingly and planned for war; a war fought not for an ideal or revenge, but for a purpose far more sinister. And into the midst of these events stumbles young Aldor es Gilfillan; an escaped slave blessed with the strange gift of warding sight. Seeking only liberty, he finds himself drawn into a quest for hope, carrying an unborne saviour to a mysterious alien nation in a distant country; a journey that, if successful, will see an ancient prophecy fulfilled and Brethwyn saved.

Gerard Rancourt Tsonakwa and Yolaikia Wapitaska, husband and wife, are from the Quebec/ Northeastern United States area. Using stone, antler, bone, and wood, they create powerful masks and sculptures which draw from Indian social and spiritual traditions. With modern as well as ancient techniques, they carve works of art which have beauty, originality, and great energy.Tsonakwa works with stone, wood, and other natural materials. He is also a master storyteller. For many years he has told the ancient legends of the Abenaki and other tribes to fascinated audiences across North America and Europe. Many of these stories are incorporated into the exhibition.Yolaikia Wapitaska sculpts primarily from deer antler, in keeping with the traditional Abenaki connection between the deer and the female aspect of life. Her small, intricate renderings reveal a cosmology of subtle and mysterious transformations.

History of the Abenaki Indians of Vermont.

Alarmed by the disappearance of meadowlarks from the fields near his home, James Eggert embarked on a close study of the economic and ecological factors behind the loss. His inquiry led him to conclude that the meadowlark’s survival is a metaphor for ours—that our future is intimately linked to the same interplay of economics, culture, technology, and spirituality. In this innovative educational book, Eggert helps readers understand how our environment is connected to—in fact, a vital part of—our economy and business culture. In the title essay, Eggert critiques free-market capitalism, borrowing from Thoreau as he investigates what he calls “meadowlark values” in education and business. The author highlights the “preciousness of the Earth itself ” and persuasively describes the creative possibilities in using science, culture, evolutionary history, and spiritual traditions to gain a deeper understanding of how we might heal the planet. A foreword by environmentalist Bill McKibben and an afterword by renowned Buddhist thinker Thich Nhat Hahn add context to this authoritative supplement to current economics texts.

This revised and updated comprehensive travel guide examines North America's most sacred sites for spiritually attuned explorers. Important archaeological, geological, and historical destinations from coast to coast are exhaustively examined, from the weathered pueblos of the American Southwest and the medicine wheels of western Canada to Graceland and the birthplace of Martin Luther King, Jr. Histories and cultural contexts are objectively surveyed, along with the latest academic theories and insightful metaphysical ruminations. Detailed maps, drawings, and travel directions are also included.

Features an Irish view of a spiritual and invisible world populated by fairies, elves, and evil beings as described through eerie tales and beguiling accounts of superstitions, animal legends, and ancient charms.

The ancient legends of all nations of the world, on which from age to age the generations of man have been nurtured, bear so striking a resemblance to each other that we are led to believe there was once a period when the whole human family was of one creed and one language. But with increasing numbers came the necessity of dispersion; and that ceaseless migration was commenced of the tribes of the earth from the Eastern cradle of their race which has now continued for thousands of years with undiminished activity. From the beautiful Eden-land at the head of the Persian Gulf, where creeds and culture rose to life, the first migrations emanated, and were naturally directed along the line of the great rivers, by the Euphrates and the Tigris and southward by the Nile; and there the first mighty cities of the world were built, and the first mighty kingdoms of the East began to send out colonies to take possession of the unknown silent world around them. From Persia, Assyria, and Egypt, to Greece and the Isles of the Sea, went forth the wandering tribes, carrying with them, as signs of their origin, broken fragments of the primal creed, and broken idioms of the primal tongue—those early pages in the history of the human race, eternal and indestructible, which hundreds of centuries have not been able to obliterate from the mind of man. But as the early tribes diverged from the central parent stock, the creed and the language began to assume new forms, according as new habits of life and modes of thought were developed amongst the wandering people, by the influence of climate and the contemplation of new and striking natural phenomena in the lands where they found a resting-place or a home. Still, amongst all nations a basis remained of the primal creed and language, easily to be traced through all the mutations caused by circumstances in human thought, either by higher culture or by the debasement to which both language and symbols are subjected amongst rude and illiterate tribes. To reconstruct the primal creed and language of humanity from these scattered and broken fragments, is the task which is now exciting so keenly the energies of the ardent and learned ethnographers of Europe; as yet, indeed, with but small success as regards language, for not more, perhaps, than twenty words which the philologists consider may have belonged to the original tongue have been discovered; that is, certain objects or ideas are found represented in all languages by the same words, and therefore the philologist concludes that these words must have been associated with the ideas from the earliest dawn of language; and as the words express chiefly the relations of the human family to each other, they remained fixed in the minds of the wandering tribes, untouched and unchanged by all the diversities of their subsequent experience of life. Meanwhile, in Europe there is diligent study of the ancient myths, legends, and traditions of the world, in order to extract from them that information respecting the early modes of thought prevalent amongst the primitive race, and also the lines of the first migrations, which no other monuments of antiquity are so well able to give. Traditions, like rays of light, take their colour from the medium through which they pass; but the scientific mythographic student knows how to eliminate the accidental addition from the true primal basis, which remains fixed and unchangeable; and from the numerous myths and legends of the nations of the earth, which bear so striking a conformity to each other that they point to a common origin, he will be able to reconstruct the first articles of belief in the creed of humanity, and to pronounce almost with certainty upon the primal source of the lines of human life that now traverse the globe in all directions. This source of all life, creed, and culture now on earth, there is no reason to doubt, will be found in Iran, or Persia as we call it, and in the ancient legends and language of the great Iranian people, the head and noblest type of the Aryan races. Endowed with splendid physical beauty, noble intellect, and a rich musical language, the Iranians had also a lofty sense of the relation between man and the spiritual world. They admitted no idols into their temples; their God was the One Supreme Creator and Upholder of all things, whose symbol was the sun and the pure, elemental fire. But as the world grew older and more wicked the pure primal doctrines were obscured by human fancies, the symbol came to be worshipped in place of the God, and the debased idolatries of Babylon, Assyria, and the Canaanite nations were the result. Egypt—grave, wise, learned, mournful Egypt—retained most of the primal truth; but truth was held by the priests as too precious for the crowd, and so they preserved it carefully for themselves and their own caste. They alone knew the ancient and cryptic meaning of the symbols; the people were allowed only to see the outward and visible sign.