The cards don’t lie... He drew the Two of Cups and the Hierophant. Noah Kennedy might be an unwilling empath but he knows better than to doubt the deck or turn his will against fate. He’s spent his whole life running from his gift and believed he was cursed. Anyone would, after a childhood overshadowed by the afterlife. Knowing too much about the living and the dead can make life nearly impossible. Seeing his brother happily engaged leaves Noah emotionally adrift and tired of being a burden. Noah wonders if he has a purpose, other than holding his brother back and making his eye twitch. The Two of Cups. Kieran Watts is the one. He’s Noah’s soulmate and his future but the otherwise fearless firefighter runs after a meet cute in a hot dog joint reveals a shockingly intense and sensual psychic bond. Kieran has deep emotional scars and does his best to avoid Noah but can’t deny the pull he feels whenever they cross paths. And he certainly can’t resist the heat and the sparks when they touch. The Hierophant. A not-so-chance encounter with a local witch sets Noah on a path our young medium hadn’t foreseen. Or refused to see until a murderer attempts to frame Noah’s new guardian angel and teacher. Noah begrudgingly accepts that he could be a powerful witch and turns to The Bisbee Bachelors’ Club for help finding a killer and learns he’s not as much of a lost cause as he thought he was.

“Here, Mr. Split-Foot, do as I do!” exclaimed the child, and the spirits obeyed her command. Thus, in 1848, thirteen-year-old Margaret Fox inaugurated the age of spiritualism. Those early spirit manifestations in a humble New York farmhouse were “but the beginning of a grand seance which for the next half century was to see persons returned from the dead walking upon the earth, mingling freely with mortal Americans. Ceremonies were performed which united in wedlock the living and the dead; ghostly schoolboys returned from the land of the spirits to revisit their old schoolhouses, upsetting the dignity of earthly classrooms . . . Drivers of owl horsecars . . . were intrigued by beautiful female spirits who rode their cars at night and promptly vanished if approached for a fare.” The colorful career of Margaret Fox, the most famous medium of the era and the “fountainhead” of the cult of spiritualism, attracted the attention of the most prominent public figures of the day. For P. T. Barnum, this phenomenon was another novelty to present to the American public. Horace Greeley took a personal interest in Margaret and her sister; he gave the movement extensive publicity. Lincoln often invited Margaret Fox and other mediums to the White House for seances, during which attempts were made to invoke the spirit of the Lincolns’ dead son. Members of Congress, judges, and intellectuals of the day were well acquainted with her and with the spiritualist movement. The course of this spirit invasion and the many and varied means by which men communicated with dwellers of the other world are the subjects of this volume. With Margaret Fox the spirits spoke by rapping on floor and furniture. With others they communicated by writing on slates, by touching with ghostly hands, by moving furniture (one medium was so popular that his furniture followed him about like a pack of dogs). Some spirits spoke directly through the mouths of entranced mediums. And some were so bold—or so talented—that they were able to materialize in the flesh before properly receptive groups of people—and happy indeed was the devotee who received a warm embrace from a lovely young spirit lady or a handsome ghostly gentleman during such a materialization. The spirits who thus displayed their interest in this mortal world soon came to have a considerable influence over whole segments of the American population. For some, spiritualism was a comforting means of maintaining contact with loved ones now departed. For others it was a religion, a blessed aid on the road to salvation. For still others it provided practical assistance with more earthly problems. Many found in it intriguing puzzles for scientific investigation. And for the whole country it provided a constant source of excitement, interest, and entertainment. Written in spritely prose and permeated with a grave humor, this account of nineteenth-century spiritualism will be equally satisfying to the casual reader interested in a good story, and to the scholar seeking serious social history.

Psychic Clyde Fortune and her zany family are back in the fourth in the national bestselling series from the author of A Fright to the Death. Former cop and novice psychic Clyde Fortune finds herself in a race for justice when a Zombie Fun Run turns deadly... All of Crystal Haven, Michigan, is psyching up to participate in a Zombie Fun Run organized by Clyde’s nephew Seth, but Clyde is fretful about the undead festivities. For one thing, her sister, Grace, has unexpectedly returned to town after fifteen years. For another, Clyde has the nagging feeling that something is about to go wrong... When one of the zombie runners is found murdered and then Grace disappears, Clyde realizes her grim premonition is dead-on. Now, she and her police detective boyfriend Mac must find a ghoulish murderer before someone points the finger at Grace. And when a tangled web of family secrets and old grudges combines with a mysterious case of stolen diamonds, even someone as quick-witted as Clyde might not be able to outrun a killer...

In this third Suddenly Supernatural book, spirit-seeing Kat has pretty much overcome her fear of communicating with ghosts. But when she and best friend Jac visit the Whispering Pines Mountain House and Kat is challenged to help a deceased medium make her way back into the light, things get a little darker. From battling off dark spirits to fighting with Jac, Kat's week-long stay at the haunted mountain house is anything but relaxing. The question is what will be scarier: facing off with a misguided spirit or with her best friend, whose mother happens to be their chaperone?

Dr Newton Barlow has everything a theoretical physicist could ask for - a glittering career both in the lab and on television, a beautiful wife, and best of all, the opportunity to promote his rock-solid certainty that supernatural and religious beliefs are nothing but complete and utter hokum. But Barlow is about to take a tumble. Mired in accusations of fraud, incompetence and malpractice, Newton is cast out from the scientific establishment and ejected from the family home. With his life in tatters, he descends into a wine-sodden wilderness. Then, after three lost years, Barlow is suddenly approached by his old mentor and fellow sceptic Dr Sixsmith with an extraordinary proposition, an offer that Newton simply cannot refuse. There's just one small problem: Dr Sixsmith is dead. Thrown headlong into a new reality that simply shouldn't exist, Dr Newton Barlow is about to come up against the best and the worst of human nature: tooled-up vicars, paper-pushing ancient Greeks, sinister property developers, a saucy rubber nun and possibly the most mean-spirited man ever to have walked the earth (twice). From the dusty plains of Spain to the leafy vicarages of Hampshire, Dr Barlow will have to contradict everything he ever believed in if he wants to save this world - and the next.

Tackling relationships, career, and family issues, John Kim, LMFT, thinks of himself as a life-styledesigner, not a therapist. His radical new approach, that he sometimes calls “self-help in a shot glass” is easy, real, and to the point. He helps people make changes to their lives so that personal growth happens organically, just by living. Let’s face it, therapy is a luxury. Few of us have the time or money to devote to going to an office every week. With anecdotes illustrating principles in action (in relatable and sometimes irreverent fashion) and stand-alone practices and exercises, Kim gives readers the tools and directions to focus on what's right with them instead of what's wrong. When John Kim was going through the end of a relationship, he began blogging as The Angry Therapist, documenting his personal journey post-divorce. Traditional therapists avoid transparency, but Kim preferred the language of "me too" as opposed to "you should." He blogged about his own shortcomings, revelations, views on relationships, and the world. He spoke a different therapeutic language —open, raw, and at times subversive — and people responded. The Angry Therapist blog, that inspired this book, has been featured in The Atlantic Monthly and on NPR.

This volume of The Frederick Douglass Papers represents the first of a four-volume series of the selected correspondence of the great American abolitionist and reformer. Douglass’s correspondence was richly varied, from relatively obscure slaveholders and fugitive slaves to poets and politicians, including Horace Greeley, William H. Seward, Susan B. Anthony, and Henry Wadsworth Longfellow. The letters acquaint us with Douglass’s many roles—politician, abolitionist, diplomat, runaway slave, women’s rights advocate, and family man—and include many previously unpublished letters between Douglass and members of his family. Douglass stood at the epicenter of the political, social, intellectual, and cultural issues of antebellum America. This collection of Douglass’s early correspondence illuminates not only his growth as an activist and writer, but the larger world of the times and the abolition movement as well.

“A history of “secular,” or non-supernatural, or entertainment magic as an important but neglected constituent of modern culture” (Nicholas Daly). Magic, Simon During suggests, has helped shape modern culture. Devoted to this deceptively simple proposition, During’s superlative work, written over the course of a decade, gets at the aesthetic questions at the very heart of the study of culture. How can the most ordinary arts—and by “magic,” During means not the supernatural, but the special effects and conjurings of magic shows—affect people? Modern Enchantments takes us deeply into the history and workings of modern secular magic, from the legerdemain of Isaac Fawkes in 1720, to the return of real magic in nineteenth-century spiritualism, to the role of magic in the emergence of the cinema. Through the course of this history, During shows how magic performances have drawn together heterogeneous audiences, contributed to the molding of cultural hierarchies, and extended cultural technologies and media at key moments, sometimes introducing spectators into rationality and helping to disseminate skepticism and publicize scientific innovation. In a more revealing argument still, Modern Enchantments shows that magic entertainments have increased the sway of fictions in our culture and helped define modern society’s image of itself. Praise for ModernEnchantment “During documents the extent to which magic and magical thinking have pervaded, and continue to pervade, secular life . . . the author examines 19th- and 20th-century theatrical magic and “commercial conjuring” with great sensitivity to the social and cultural context in the Western world. Equally fascinating is the analysis of magic and early film.” —R. Sugarman, Choice “A richly informed, warmly argued addition to the growing number of books in which writers worry at the pervasive blurring of distinctions between act and appearance, organic consciousness and artificial intelligence, imagination and empirical experience, illusion and thought, reality TV and real life, dreams and money.” —Marina Warner, Financial Times “During moves confidently across three centuries of magic (and covers aspects of a few more besides). The sheer wealth of historical detail he provides is impressive, but no less impressive is the subtlety of his argumentation, and the suggestiveness of his claims . . . This extremely significant piece of work will appeal to literary critics, historians, and not least, devotees of magic.” —Nicholas Daly, author of Modernism, Romance, and the Fin de Siècle: Popular Fiction and British Culture, 1880–1914

Chronicles the life of Maggie Fox, a young woman who, in 1848, claimed she and her sisters had received messages from the spiritual world, beginning the spiritualist movement that swept the country.

There has always been interest in understanding what constitutes the good life and the basis for creating it. Much has been written about health and wellbeing at multiple scales, from the physical and psychological through to the societal and environmental. Wellbeing has been studied from the perspectives of psychology, medicine, economics, social science, ecology, and political science. However, the interconnections between these scales and perspectives have received far less attention, even though understanding these interdependencies is critical to the comprehensive understanding of wellbeing and how to improve it. In Toward an Integrated Science of Wellbeing, the contributing authors connect these diverse scales and perspectives to better guide wellbeing research and public policy. The book is divided into four sections representing each domain of wellbeing research--psychological, human biological, societal, and environmental--but the authors extend their work to consider the interconnections between these domains, seeking integration across all scales throughout. Individual chapters explore topics such as indigenous perspectives and wellbeing, wellbeing in higher education, positive ageing, inequality and wellbeing, health and climate change, and greenspaces and wellbeing. This integrated approach offers a first step toward a more complete understanding of wellbeing that can propel wellbeing research and initiatives in novel and fruitful directions.