In the context of much touted ‘inclusive economic growth’ the urgency of the concern is to discern the fact on a) what has happened ‘after the inclusion’ so far achieved, in the demand side from deontological perspectives? b) Is the inclusion also inclusive enough? C)Is there any unceremonious exclusion after ceremonious inclusion made through inclu-sion oriented interventions without ensuring sustainability? This monograph seeks to probe the fact empirically. The ‘Inclusion’ of the excluded has two dimensions viz., Spatial or geographical inclusion and Human inclusion. From economic growth perspectives, the term ‘Inclusive inclusion’ requires a holistic inclusion of area qualitatively with the integrated productive connectivity infrastructure for running sustainable economic activities. This Aside, from development orientation, as a corollary to the so called inclusive inclusion demands a comprehensive human development of the people in the included habitation. In the context of nonappearance of these qualitative dimensions of inclusive inclusion, any claim, with mere numerically supported inclusion, for any inclusion oriented intervention for that matter, be it concerned with social, education, health and financial one, symbolizes only a “Mystic inclusion.” A critical analysis has been made on a slew of empirically tested evaluative findings for demystifying the hidden truth on the impact of the inclusion. As a way forward, Bharthya approach is suggested focusing on Indianization of planning system at district level and indigenization of the product and services that suit the marginalized people at the bottom level of poverty pyramid, has been made for facilitating candid inclusion from ‘Make in India’ perspectives. Towards this end, for the benefit of the research students and academic institutions, some useful hypotheses on the inclusion and poverty are presented for testing in future studies and developing new theories for filling large gap on the subject in social science.

Mystic is the start of an enchanting new epic fantasy series from Jason Denzel, the founder of Dragonmount. I called to the Myst, and it sent us you. For hundreds of years, high-born nobles have competed for the chance to learn of the Myst. Powerful, revered, and often reclusive, Mystics have the unique ability to summon and manipulate the Myst: the underlying energy that lives at the heart of the universe. Once in a very great while, they take an apprentice, always from the most privileged sects of society. Such has always been the tradition-until a new High Mystic takes her seat and chooses Pomella AnDone, a restless, low-born teenager, as a candidate. Commoners have never been welcomed among the select few given the opportunity to rise beyond even the highest nobility. So when Pomella chooses to accept the summons and journey to Kelt Apar, she knows that she will have more to contend with than the competition for the apprenticeship. Breaking both law and tradition, Pomella undergoes three trials against the other candidates to prove her worthiness. As the trials unfold, Pomella navigates a deadly world of intolerance and betrayal, unaware that ruthless conspirators intend to make her suffer for having the audacity to seek to unravel the secrets of the Myst. At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.

"Since coming to Enchantment, New Mexico everything in Daire Santos life has changed. And not all for the better. While she's come to accept and embrace her new powers as a Soul Seeker, Daire struggles with the responsibility she holds navigating between the worlds of the living and the dead"--

The apostle Peter is a pillar of the church whose writing has been overlooked until recently when scholarship remedied this gap, significantly elevating Peter’s letters. However, one critical area has been omitted. Within the Petrine writing is a robust, empowered, and beautiful mystical theology, which makes Peter an unexpected but vital Christian mystic. In exploring his love of artwork, German theologian and priest Romano Guardini developed the Threefold Seeing, which has been brought to light by Yvonne Dohna Schlobitten of the Pontificate Gregorian University. His unique method of viewing the artist, artwork, and observer develops a way of encountering the world and word. Instead of looking at the world or the biblical text through separate vantage points, the Threefold Seeing integrates all disciplines under greater view of God, the artist of all creation. The Letters of an Unexpected Mystic employs Guardini’s Threefold Seeing to encounter the mystic Peter and the Petrine mystical theology. The result is a book that provides its readers with a means to become the Christian Karl Rahner wrote about in 1971: “The devout Christian of the future will either be a ‘mystic,’ one who has ‘experienced’ something, or he will cease to be anything at all.”

With close attention to Wilfred Bion's influence on the literature about groups and organisations, this book explores how containment has been transposed from the clinical setting to enlighten the work being carried out by psychodynamic practitioners and researchers, especially within organisations. In the first part, contributors explore the origins of containment, comparing and contrasting it with similar concepts such as holding. A second part is devoted to addressing the implications of utilising psychoanalytic ideas beyond the couch and bringing them to the social field of groups and organisations. The early days of such ideas, as well as the wide range of methods applied, are also addressed in this section with the aim of giving the reader a more comprehensive base for the application of psychoanalytic knowledge. Finally, the third part provides a detailed view of the different applications of containment in consulting, leadership, therapeutic communities and group relations. Drawing on their own experiences, the authors highlight how psychoanalytic concepts impact their own practice, contributing to a collection that will prove essential for psychoanalysts, managers, policymakers, consultants and researchers in a wide range of professional and clinical settings.

Atheistic Platonism is an alternative to both theism and nihilistic atheism. It shows how any jobs allegedly done by God are better done by impersonal Platonic objects. Without Platonic objects, atheism degenerates into an illogical nihilism. Atheistic Platonism instead provides reality with foundations that are eternal, necessary, rational, beautiful, and utterly mindless. It argues for a plenitude of mathematical objects, and an infinite plurality of possible universes. It provides mindless rational grounds for objective values, and for objective moral laws for the persons who evolve in universes. It defines a meaningful way of life, which facilitates self-improvement. Atheistic Platonists argue for computational theories of life after death. Atheistic Platonism includes a rich system of spiritual symbols. It values transformational practices and ecstatic experiences. Where atheisms based on materialism fail, atheisms based on Platonism succeed.

This monograph explores the original literary produce of Muslim mystics during the eighth–tenth centuries, with special attention to ninth-century mystics, such as al-Tustarī, al-Muḥāsibī, al-Kharrāz, al-Junayd and, in particular, al-Ḥakīm al-Tirmidhī. Unlike other studies dealing with the so-called ‘Formative Period’, this book focuses on the extant writings of early mystics rather than on the later Ṣūfī compilations. These early mystics articulated what would become a hallmark of Islamic mysticism: a system built around the psychological tension between the self (nafs) and the heart (qalb) and how to overcome it. Through their writings, already at this early phase, the versatility, fluidity and maturity of Islamic mysticism become apparent. This exploration thus reveals that mysticism in Islam emerged earlier than customarily acknowledged, long before Islamic mysticism became generically known as Ṣūfism. The central figure of this book is al-Ḥakīm al-Tirmidhī, whose teaching and inner world focus on themes such as polarity, the training of the self, the opening of the heart, the Friends of God (al-awliyāʾ), dreams and visions, divine language, mystical exegesis and more. This book thus offers a fuller picture than hitherto presented of the versatility of themes, processes, images, practices, terminology and thought models during this early period. The volume will be a key resource for scholars and students interested in the study of religion, Ṣūfī studies, Late Antiquity and Medieval Islam.

A person as an ethical being establishes herself/himself through dialogue with others. Dialogue is also an anthropological basis of a woman/man and of her/his growth as a person. The first years of life are particularly decisive. In these years, a young person assimilates the codes necessary to perceive the self, others, and, through them, the whole world. Dialogue is a basic task by which one's personal life is organized and how one acts in a human way. The emotional dimension is more important than the grammatical-symbolic one. Yet, a one-sided socio-cultural development hinders such personal dialogue. This is the very case in totalitarian systems, as well as in the consumer-society. Because of such obstacles, the global society needs a global dialogue to secure the life for future generations. This book examines the challenges of a dialogical development in a global society. (Series: Philosophy of Religion Forum / Forum Religionsphilosophie - Vol. 32)

Long out of print, a uniquely intimate portrait of Emily Dickinson written by her niece. What would it be like to have Emily Dickinson as your babysitter? In this astonishing memoir, out of print for almost a century, Martha “Matty” Dickinson describes the childhood she spent next door to—and often in the care of—her Aunt Emily. We see Matty as a little girl, hiding from the other grownups in Emily’s upstairs rooms, helping Emily in the kitchen, venturing with her into the cellar for the gingerbread she wasn’t supposed to have. As Matty becomes a teenager, she finds a confidante in her aunt, who is fascinated by the latest youth fads, school gossip, and the recurring question of what to wear to a party (“her ‘vote’ was for my highest-heeled red slippers”)—not to mention the music, novels, and poems she and Matty both love. From an early age, Emily teaches Matty the joys of solitude and independence: “No one,” Emily said, “could ever punish a Dickinson by shutting her up alone.” First published in 1932, this is the most intimate record we have of Emily Dickinson, whose death sparked a long family struggle over her work and her image. In a foreword to this new edition, the poet and critic Anthony Madrid provides a biographical frame for Matty’s recollections, and explains how such a remarkable document could spend so long out of sight.