Once upon a Transcendent Realm is a spiritually insightful book written from scientific, spiritual, and theological perspectives. Encompassing over 80,000 hours of research into the behind-the-scenes look at absolutes of the spirit. Once upon a Transcendent Realm reveals insight into our bodys energy and how our spiritual energy allows for interactions between one another and with other spiritual and supernatural realms of existence. This supernatural and divine story opens the door to the endless possibilities that are within all of our lives. This book also reveals insights into the spiritual unions we form with those of the world that is to come. This story is divine in nature and has only been revealed and accomplished by God. There are a great many insightful questions which are answered within this book and I hope you will obtain a better understanding of just how amazing a world God has created for us all to live in by bearing witness to one of his great works.

Compose originellement en grec vers la fin du IIIe ou le debut du IVe siecle, probablement a Alexandrie, ce traite reflete des traditions mythologiques qui sont exposees de facon plus ample et plus precise dans les textes appartenant au groupe des textes sethiens platonisants, notamment Allogene et Zostrien. La maniere dont Marsanes reprend ces traditions mythologiques permet de le situer au terme de l'evolution litteraire attestee par ces textes. Marsanes est l'un des plus mal preserves des cinquante-quatre traites de la bibliotheque de Nag Hammadi. L'intention du traite est d'etablir l'autorite de Marsanes comme prophete, voyant et chef spirituel de sa communaute, et de presenter un enseignement detaille sur les principes premiers de la theologie sethienne, notamment sur la nature et la destinee de l'ame. Ce qui est particulier a Marsanes, c'est son souci de reveler les 'appellations' correctes des anges et des dieux, ainsi que des puissances planetaires et cosmiques qui controlent la destinee de l'ame, d'ou un interet tres grand pour les categories grammaticales et astrologiques. D'autre part, le traite est parseme d'exhortations qui montrent bien la relation etablie par l'auteur entre la connaissance qu'il communique a ses auditeurs et leur acces au salut. Le traite Marsanes presente une dette tres grande envers la tradition grecque, qu'il s'agisse des theories grammaticales, des speculations astrologiques et arithmologiques ou de la philosophie. Sur ce dernier plan, Marsanes se revele etonnament proche de philosophes neoplatoniciens comme Jamblique et Theodore d'Asinee. Le present volume offre une introduction developpee au traite Marsanes, un texte copte nouvellement etabli, une traduction francaise, le premier commentaire a etre consacre a cet ouvrage, ainsi qu'un 'index verborum' complet.

Le traite intitule L'Allogene (litteralement d'une autre race, etranger) est une apocalypse qui raconte la montee dans l'au-dela d'un personnage denomme Allogene et les revelations qu'il y recoit de la part d'etres divins. Ce traite appartient a un courant qui a du se developper apres 220 de notre ere (puisqu'il est inconnu d'Irenee et d'Hippolyte), probablement en Occident. Vers 300, Porphyre, dans sa Vie de Plotin, declare que le philosophe s'en prit a certains gnostiques qui produisaient des apocalypses de Zoroastre, de Zostrien, de Nicothee, d'Allogene, de Messos et d'autres figures du meme genre (16). La plupart des specialistes pensent que les traites Allogene et Zostrien retrouves a Nag Hammadi (NH XI, 3 et VIII, 1) doivent etre identifies aux revelations mentionnees par Porphyre. L'Allogene appartient a un ensemble d'ecrits, designes sous l'appellation de traites platonisants sethiens, qui comprend outre les deux traites connus de Porphyre, les Trois Steles de Seth (NH VII, 5) et Marsanes (NH X). Ces quatre traites partagent une metaphysique et une ontologie caracteristiques de Plotin et des neoplatoniciens tardifs, ainsi que de certaines sources medioplatoniciennes. Les particularites linguistiques et les nombreuses difficultes que presente le texte copte de L'Allogene indiquent qu'il s'agit tres certainement d'un ouvrage originellement compose en grec et dont le vocabulaire metaphysique d'une grande technicite a du representer un defi de taille pour ses traducteurs coptes. L'original grec a vraisemblablement ete compose quelque part en Mediterranee orientale, peut-etre a Alexandrie, vers 240, pour ensuite aboutir a Rome au milieu du IIe siecle, ou il fut lu et refute dans l'ecole de Plotin. C'est dire son importance pour l'histoire du gnosticisme et pour celle du platonisme. Le present volume offre une introduction au traite, un texte copte nouvellement etabli, une traduction francaise et un index verborum.

Although only one aspect of Gotthold Ephraim Lessing's diverse oeuvre, his religious thought had a significant influence on thinkers such as Kant, Hegel, Kierkegaard, and present-day liberal Protestant theologians. His thought is particularly difficult to assess, however, because it is found largely in a series of essays, reviews, critical studies, polemical writings, and commentary on theological texts. Beyond these, his correspondence, and a few fragmentary essays unpublished during his lifetime, we have his famous drama of religious toleration, Nathan the Wise, and his philosophical-historical sketch, The Education of the Human Race. In these scattered texts, Lessing challenged the full range of theological views in the Enlightenment, from Protestant orthodoxy, with its belief in Biblical inerrancy, to a radical naturalism, which rejected both the concept of a divine revelation and the historically based claims of Christianity to be one, as well as virtually everything in between. Since he refused to identify himself with any of these parties, Lessing was an enigmatic figure, and a central question from his time to today is where he stood on the issue of the truth of the Christian religion. Now back in print, and with the addition of two supplementary essays, Henry E. Allison's book argues that, despite appearances, Lessing was not merely an eclectic thinker or intellectual provocateur, but a serious philosopher of religion, who combined a basically Spinozistic conception of God with a sophisticated pluralistic conception of religious truth inspired by Leibniz.

The second edition of the classic Jewish Views of the Afterlife features new material on the practical implications of Jewish afterlife beliefs, including funeral, burial, shiva, and more. With an updated look at how views on life after death have changed in recent years, Simcha Paull Raphael guides the reader through 4,000 years of Jewish thought on the afterlife by investigating pertinent sacred texts produced in each era. Through a compilation of ideas found in the Bible, Apocrypha, rabbinic literature, medieval philosophy, medieval Midrash, Kabbalah, and Hasidism, the reader learns how Judaism conceived of the fate of the individual after death throughout Jewish history. While many affirm a belief in the afterlife, a scarce few are aware of where these teachings can be found in Jewish literature. Among the topics discussed in this fascinating volume are heaven and hell, Olam Ha-Ba (The World to Come), Gan Eden, resurrection of the dead, immortality of the soul, and divine judgment prior to death. Both historical and contemporary, this book provides a rich resource for scholars and lay people, for teachers and students, and makes an important Jewish contribution to the growing contemporary psychology of death and dying.

This book shows us how rather than abandoning psychology once he liberated phenomenology from the psychologism of the philosophy of arithmetic, Edmund Husserl remained concerned with the ways in which phenomenology held important implications for a radical reform of psychology throughout his intellectual career. The author fleshes out what such a radical reform actually entails, and proposes that it can only be accomplished by following the trail of the transcendental reduction described in Husserl’s later works. In order to appreciate the need for the transcendental even for psychology, the book tracks Husserl’s thinking on the nature of this relationship between phenomenology as a philosophy and psychology as a positive science as it evolved over time. The text covers Husserl’s definition of phenomenology as “descriptive psychology” in the Logical Investigations, rejecting the hybrid form of “phenomenological psychology” described in the lectures by that name, and ends with his proposal for a “fundamental refashioning” of psychology by situating it within the transcendental framework of The Crisis of European Sciences and Transcendental Phenomenology. The Author argues for a re-grounding of psychology by virtue of a “return to positivity” after having performed the reduction to transcendental intersubjectivity. What results is a phenomenological approach to a transcendentally-grounded psychology which, while having returned to the life-world, no longer remains transcendentally naïve. A phenomenologically-grounded psychology thus empowers researchers, clinicians, and clients alike to engage in social actions that move the world closer to achieving social justice for all. This text appeals to students and researchers working in phenomenology and psychology.

Exploring New Testament theology based on the conference table approach, this book examines the plan and the need for salvation as expressed by the writers of the New Testament.

J. R. R. Tolkien's Lord of the Rings has long been acknowledged as the gold standard for fantasy fiction, and the recent Oscar-winning movie trilogy has brought forth a whole new generation of fans. Many Tolkien enthusiasts, however, are not aware of the profoundly religious dimension of the great Ring saga. In The Battle for Middle-earth Fleming Rutledge employs a distinctive technique to uncover the theological currents that lie just under the surface of Tolkien's epic tale. Rutledge believes that the best way to understand this powerful "deep narrative" is to examine the story as it unfolds, preserving some of its original dramatic tension. This deep narrative has not previously been sufficiently analyzed or celebrated. Writing as an enthusiastic but careful reader, Rutledge draws on Tolkien's extensive correspondence to show how biblical and liturgical motifs shape the action. At the heart of the plot lies a rare glimpse of what human freedom really means within the Divine Plan of God. The Battle for Middle-earth surely will, as Rutledge hopes, "give pleasure to those who may already have detected the presence of the sub-narrative, and insight to those who may have missed it on first reading."

Traversing into another world, Zhang Xuan finds himself becoming an honorable teacher. Along with his transcension, a mysterious library appears in his mind. As long as it is something he has seen, regardless of whether it is a human or an object, a book on its weaknesses will be automatically compiled in the library. Thus, he becomes formidable. "Emperor Zhuoyang, why do you detest wearing your underwear so much? As an emperor, can't you pay a little more attention to your image?" "Fairy Linglong, you can always look for me if you find yourself unable to sleep at night. I am skilled in lullabies!" "And you, Demon Lord Qiankun! Can you cut down on the garlic? Are you trying to kill me with that stench?" This is an incredible story about teachers and students, grooming and guiding the greatest experts in the world!