Who knew that mapping the genome would lead to carbon dating the soul. And the oldest soul on earth - unbeknownst to her - is a seventeen-year-old girl named Evelyn O'Cleirigh, Eve, living in present day North Dakota. With scientists on the brink of decoding our DNA to determine the number of lifetimes a soul has lived, Eve meets a spellbinding boy named Jude, the only brand new soul on earth in centuries, and finds herself fatefully drawn to both him and Roman, her apparent love of lifetimes. But how will she choose between her soul mate and her fate? With no idea that her choice will alter the course of history - Paving the way for a world war of old souls versus new. www.theoldestsoul.com - Take the test and find out if your SOUL is OLD or NEW.....

Rooted in the metaphysics of bygone times, the notion of soul in our Western tradition is packed with associations and meanings that are incompatible with the anthropological and naturalistic thinking that prevails in modernity. Whereas treatises of old conceived of the soul as an infinite, immaterial substance which was the ground of man’s hope for eternal salvation, modern psychology has for the most part discarded the concept in favor of more tangible touchstones such as the emotions, desires, and attachments which characterize man as a finite, bodily-existing positive fact. An exception to this trend has been the analytical psychology of C. G. Jung. Against the positivistic spirit of his times, Jung insisted upon a "‘psychology with soul,’ that is, a psychology based upon the hypothesis of an autonomous mind." In this volume, Wolfgang Giegerich once again takes up the Jungian commitment to a psychology with soul. Agreeing with Jung that the soul concept is indispensable for a truly psychological psychology, he supplements and re-orients the Jungian approach to both this concept and the phenomenology of the soul by means of a whole series of nuanced discussions that are as rigorous as they are thoroughgoing. The result is nothing short of a tour de force. Tarrying with the negative, Giegerich’s particular contribution resides in his showing the movement against the soul to be the soul’s own doing. In animus moments of itself, consciousness in the form of philosophy and Enlightenment reason turned upon itself as religion and metaphysics. Far from abolishing the soul, however, these incisive negations were themselves negated. As if dancing upon its own demise, the soul came home to itself, not as an invisible metaphysical substance, but more invisibly still as the logically negative evaporation of that substance into the form of subject, or even better said, into psychology.

"Paulist Press deserves credit for adding this new dimension to interfaith dialogue." The Jewish Spectator In this remarkable volume in the Classics of Western Spirituality(TM) are the mystical autobiographies-unusual in themselves for the Jewish tradition-of two influential Jewish thinkers, Rabbi Hayyim Vital and Rabbi Yizhak Isaac Safrin of Komarno. Now translated for the first time in English, these texts will capture the attention of historians, theologians, and anyone studying Judaism. Rabbi Hayyim Vital (1542-1620) was the foremost disciple of R. Isaac Luria, one of the most important mystics in 16th century Judaism and founder of the major school of mysticism known as Lurianic kabbalah. Vital was the most influential transmitter of Luria's teachings, and the author of a full-fledged mystical autobiography called The Book of Visions. Vital saw himself as the reincarnation of many of the important figures in Jewish history associated with messianic hopes and expectations. The second text in this volume, The Book of Secrets, is by Rabbi Yizak Isaac Safrim of Komarno (1806-1874), an important Hasidic master. Like Vital, he saw himself as a potential messianic figure who had direct access to the mysteries of heaven. The Book of Secrets is divided into two parts. The first part, The Book of Visions, modeled on Vital's work, consists of incidents in his life and visionary experiences. The second part, the Deeds of the Lord, contains stories about the Baal Shem Tov, the founder of Hasidism. +

A new, materialistic reading of the Alfredian corpus, drawing on diverse approaches from thing theory to Augustinian principles of use and enjoyment to uncover how these works explore the material world. The Old English prose translations traditionally attributed to Alfred the Great (versions of Gregory's Regula pastoralis, Boethius' De consolatione philosophiae, Augustine's Soliloquia and the first fifty Psalms) urge detachment from the material world; but despite this, its flotsam and jetsam, from costly treasures to everyday objects, abound within them. This book reads these original and inventive translations from a materialist perspective, drawing on approaches as diverse as thing theory and Augustine's principles of use and enjoyment. By focussing on the material, it offers a fresh interpretation of this group of translations, bringing out their complex, often contradictory, relationship with the material world. It demonstrates that, as in the poetic tradition, wealth in Alfredian literature is not simply a tool to be used, or something to be enjoyed in excess; rather, in moving away from these two static binaries, it shows that wealth is a current, flowing both horizontally, as an exchange of gifts between humans, and vertically, as a salvific current between earth and heaven. The prose translations are situated in the context of Old English poetry, including Beowulf, The Wanderer, The Seafarer, the Exeter Book Riddles and The Dream of the Rood.