Friedrich Wilhelm Joseph Schelling is widely regarded as one of the most difficult and influential of German philosophers. In this book, S. J. McGrath not only makes Schelling's ideas accessible to a general audience, he uncovers the romantic philosopher's seminal role as the creator of a concept which shaped and defined late nineteenth- and early twentieth-century psychology: the concept of the unconscious. McGrath shows how the unconscious originally functioned in Schelling's philosophy as a bridge between nature and spirit. Before Freud revised the concept to fit his psychopathology, the unconscious was understood largely along Schellingian lines as primarily a source of creative power. Schelling's life-long effort to understand intuitive and non-reflective forms of intelligence in nature, humankind and the divine has been revitalised by Jungians, as well as by archetypal and trans-personal psychologists. With the new interest in the unconscious today, Schelling's ideas have never been more relevant. The Dark Ground of Spirit will therefore be essential reading for those involved in psychoanalysis, analytical psychology and philosophy, as well as anyone with an interest in the history of ideas.

Friedrich Wilhelm Joseph Schelling is widely regarded as one of the most difficult and influential of German philosophers. In this book, S. J. McGrath not only makes Schelling's ideas accessible to a general audience, he uncovers the romantic philosopher's seminal role as the creator of a concept which shaped and defined late nineteenth- and early twentieth-century psychology: the concept of the unconscious. McGrath shows how the unconscious originally functioned in Schelling's philosophy as a bridge between nature and spirit. Before Freud revised the concept to fit his psychopathology, the unconscious was understood largely along Schellingian lines as primarily a source of creative power. Schelling's life-long effort to understand intuitive and non-reflective forms of intelligence in nature, humankind and the divine has been revitalised by Jungians, as well as by archetypal and trans-personal psychologists. With the new interest in the unconscious today, Schelling's ideas have never been more relevant. The Dark Ground of Spirit will therefore be essential reading for those involved in psychoanalysis, analytical psychology and philosophy, as well as anyone with an interest in the history of ideas.

You know the battle is raging--but are you fighting the right enemy? Just as enemies fought Joshua in the Promised Land, and Nehemiah faced opposition as he rebuilt the walls of Jerusalem, our enemy will fight us as we approach the spiritual terrain God has promised us. Most Christians retreat at the first sign of conflict because they fail to recognize the true nature of the battle. But you can prevail in freedom and joy. Sharing his deeply personal story of demonic bondage, torment and ultimate deliverance, pastor and bestselling author Kris Vallotton turns the idea of spiritual warfare as we know it on its head. He reveals the diabolical lies and strategies of the enemy--attacks and traps so subtle and deceptive that we may find our souls and hearts imprisoned without even knowing it. No more! Now you can win the invisible battle against sin and the enemy. Victory is within your grasp. Will you take hold? "It is with great excitement that I recommend this book to you, knowing that fruit will increase until Jesus gets His full reward."--Bill Johnson, author, When Heaven Invades Earth and The Essential Guide to Healing, senior pastor, Bethel Church, Redding, California

The twenty-first century could well be Jung's century, just as the twentieth century was Freud's. Jung predicted the demise of secular humanism and claimed we would search for alternatives to science, atheism and reason. We would experience a new and even unfashionable appetite for the sacred. Educated people, however, would not return to unreconstructed religions, because these do not express the life of the spirit as discerned by modern consciousness. The sacred has developed a darker hue, and worshipping symbols of light and goodness no longer satisfies the longings of the soul. The new sacred cannot be contained by the formulas of the past, but nor can we live without a sense of the sacred. We stand in a difficult place: between traditional religions we have outgrown and a pervasive materialism we can no longer embrace. These changes in our culture have come sooner than Jung might have imagined. In his time Jung struck many as eccentric or unscientific. But his works speak to our time since we have experienced the full gamut of Jungian transformations: the unsettlement of Judeo-Christian culture, the rise of the feminine, the onslaught of the dark side, the critique of modernism and positivism, and the recognition that the Western ego is neither the pinnacle of evolution nor the lord of creation. A new life is needed beyond the ego, but we do not yet know what it will look like. The outbreak of strong religion and terrorism are signs of the times, but these are expressions of a distorted and repressed spirit, and not, one hopes, genuine pointers to the future. What the future holds is uncertain, but Jung's prophetic vision helps to prepare us for what is to come, and this will be of great interest to analytical psychologists and psychoanalysts, as well as to theologians, futurists, sociologists, and the general reader.

The substance of this present work is liberation semiology. The world's own principle is love (agape). Our fellow creatures are co-symbols of emancipation from human violence. Creation is not, as influential modern thinkers envision, mere material, mere nature, to commodify and dominate for the freedom of an exclusive constituency of our species. The ecological crisis emerges from a tragic misfit between experiments with secular sovereignty and the continuance of Christian historicity. Either the Christian form of life (of time) is replaced, revealing a new ecological worldview, or we revive Christian sovereignty as a creative fit with the actuality of Christian historicity. This work wagers on the latter: Christian civilization is coextensive with ecological civilization.

The Dark Crescent Sisterhood #4 As Sybils—protector warrior “witches”—they control the Elements...But passion is a force that no one can contain. Captive to temptation, bound by desire... Even Bela Argos, a well-trained Sybil who must harness all of the magic of her warrior sisters, has found the new wave of supernatural attacks to be challenging. And on top of that, she is dealing with Duncan Sharp, the frustratingly sexy NYPD detective who has a small problem—he might,/i> into a demon in the middle of the night and consume Bela while she sleeps. But even the dark energy that fills Duncan can’t hamper the fiery attraction that Bela feels. The demon on Duncan’s back is the soul of a suspected serial killer. Even worse than his “hitchhiker” is the demonic fever that is threating to take over his body completely and overpower Bela in its wake. His only course is to get even with the demons who cursed his blood before it consumes Duncan’s soul, the city he’s trying so hard to protect, and the woman who has stolen his heart. “Fan favorite Windsor returns with a new trilogy set in the same universe as her Bound series. The world of the Dark Crescent Sisterhood remains troubled and a new threat is rising. The main characters here were secondary players in the previous books, and fans will be delighted by the update on former headliners. Windsor’s heroines are once again kicking butt and taking names, all for our enjoyment!” -RT Book Review

With a particular emphasis on the soul, this book explores Edith Stein's holistic conception of the human being's body-soul-spirit unity, which forms the foundation of her Christian anthropology and her view of human formation. Characterized by an unremitting attention to interconnections, Stein emerges as a forerunner of contemporary holistic approaches. Edith Stein and the Body-Soul-Spirit at the Center of Holistic Formation demonstrates the breadth and relevance of Stein's work by engaging her thought with the anthropological views of fellow phenomenologist John Paul II, Wilkie Au's perspectives on holistic spirituality and formation, and several nonreductionist, neuroscientific viewpoints of the human being. This book also makes available to the English reader a significant amount of material from Stein's untranslated works. Anyone interested in theological anthropology, holistic spirituality, human formation, the body-mind question, or Edith Stein studies will benefit from the wealth of material presented in this single book.

A new threat faces the world of Erdas in this continuation of the New York Times bestselling series. Something ancient and evil has awoken from beneath the world of Erdas. Shrouded in shadow and older than memory, just a sliver of its power can destroy with a touch. Even the spirit animal bond, the sacred link between humans and animals that keeps Erdas in balance, is under threat. Four young heroes, Conor, Abeke, Meilin, and Rollan, are determined to stop it. Together with their spirit animals, they embark on a desperate journey that takes them deep underground and to the far corners of the world. As friends and allies fall around them, the four have no choice but to push forward and confront this darkness. If they stop to look back, they'll see the truth: Evil already has them surrounded.

Have you ever wondered what releasing spiritual potential in the workplace might do for your organization? In today’s climate of colossal and incredibly fast global change, the world needs new ways to develop discerning leaders to consciously lead our community of life into the future. Though there are many books on leadership, they rarely engage the importance and relevance of spiritual development and spiritual accompaniment in organizational discernment and leadership development. Spiritual formation through spiritual direction has the potential to transform the way we lead organizations in secular and religious settings. Drawing on the wisdom and experience of leaders and spiritual directors, this book, first, broadens our understanding of how spiritual direction can be a resource for leadership and organizational development; second, supports spiritual directors in developing their corporate practice and their understanding of the relevance of spiritual direction for a wider community.

As the world reels from crisis to crisis, the most serious one seems to draw the least attention. And that is the crisis of the Western mind. The seeds of radical subjectivism sown at the time of a previous such crisis, chronicled in Paul Hazard’s Crisis of the European Mind, have now borne fruit, fruit of such stupendous magnitude that they threaten to drag us down into the depths of cultural despair. In The Rise and Fall of Natural Law, this descent into the maelstrom was chronicled from its origin to its inevitable conclusion – at least, in the world of intellect. Culture lags intellect, but it is never insulated from it. Ideas do have consequences. The intellectual counterpart to our cultural crisis already played itself out 200 years ago. The crisis of the European mind, by which intellectual culture shifted from Revelation to Reason, found its fitting conclusion in the work of the ultimate solipsist, Johann Gottlieb Fichte. Fichte’s focus on enthusiastic conviction and the primacy of the subjective makes him the prophet of the modern world. Indeed, his orientation has now triumphed for all to see. His story, and the stories of those leading up to him – the leading characters in “the Rise and Fall of Natural Law” – are crucial to understanding the genesis of the modern world. But that is not the end of the story, for history goes on. That spot, precisely where the first half of Stahl’s history of legal philosophy leaves off, is where the second half picks up. The Recovery of Historical Law narrates the attempts to overcome this radical subjectivism and establish a functioning social order in which the ideal matches up with the real, the theory is in harmony with the practice. After discussing the work of Locke, Montesquieu, Constant, and the Doctrinaires, all of whom functioned fully within the framework of autonomous natural law while attempting to mitigate it, Stahl reveals the hero of the story: Friedrich Schelling. It was Schelling who initiated the gargantuan task of reorienting philosophy away from subjectivism and back toward objective reality. Stahl characterizes this as a “Samsonesque act” whereby Schelling “lifted the temple of the previous philosophy off of its pillars and buried the whole army of enemies, himself included, under its ruins.” For one thing, this explains the cover illustration, “Samson Destroying the Philistine Temple.” For another, it intimates how Schelling, like Moses, stood at the entry to the Promised Land without entering in. Schelling’s philosophy is an exercise in pantheism, an orientation from which he struggled to free himself later in life. And in fact, Hegel, his great fellow laborer in so-called “speculative philosophy,” took that pantheism and turned it into a mighty system in its own right. A rabbit trail that carried many into another dead end, one with which we wrestle today: “conscious” or “woke” big government. But that is not the end of the story. Schelling’s first fruits were recovered by the Historical School of Jurisprudence, led by Friedrich Carl von Savigny. Here the work of Counter-Revolutionaries such as Joseph de Maistre and Edmund Burke was carried forward to bear fruit for jurisprudence. And this is the foundation for Stahl’s own system, as contained in Volume II: The Doctrine of Law and State on the Basis of the Christian World-View. It is on this basis that the laborious task to reconstruct Western civilization can begin. And not a moment too soon.