Our brains are a thousand times more incredible than anything else we will ever encounter. Every great accomplishment human beings have achieved was the work of the brain. In fact, our brains possess infinite potential that allows us to do and be anything. By using this potential well, we become a “Power Brain” that can not only create our personal fate, but that of the entire planet. To develop our brains’ potential, it’s useful to liken the brain to a computer with an operating system. We have a Brain Operating System (BOS) composed of our beliefs and preconceptions that we can change and upgrade until our brains run optimally. Recognizing the potential in our brain beyond what we’ve been able to use so far, Ilchi Lee began investigating brain development principles and methods. He compiled them into a comprehensive self-development system with five steps called Brain Education. Refined over the years by new scientific research and the experiences of those who use it, Brain Education has become an academic discipline that’s presented in a variety of ways, including school educational programs and corporate training. While The Power Brain is primarily about the brain, this book does not focus on the anatomical or neuro-physiological functions of the brain. Rather, it serves as a Brain Operating System user’s manual that describes how to use our brain to discover our value, recreate the story of our lives, and claim a new destiny. Improving our lives, and consequently, our world, through brain development is a skill that anyone can understand, practice, and apply to everyday life.

This book addresses the problem of toxic leadership in Christian contexts. Toxic leadership behaviors of narcissistic and obsessive-compulsive leaders will be emphasized. To counteract toxic Christian leadership, this book proposes a leadership development model, called formational leadership, which is based mostly on Wesleyan spirituality, but also includes monastic and Pentecostal spiritualities. Formational leadership is an eclectic leadership development model that includes components of transformational, authentic, and primal leadership approaches. Formational leadership emphasizes the spiritual, emotional, and ethical development processes in the leader and includes an analysis of orthokardia, orthodynamis, and orthopraxis. These components have a circular relationship with one another. Orthokardia includes the concepts of spiritual and emotional maturity that a Christian leader needs to develop in order to become an ethical and effective leader. Orthodynamis includes right power and influence motives based on Christian affections that should inform formational leadership. Orthopraxis refers to “right” and “just” leadership behaviors informed by Wesley’s social holiness and justice values that need to be adopted as organizational core values. The implications of these components for leadership development are outlined in chapters 4–6 that include practical steps for helping toxic leaders change their dysfunctional and harmful intentions and behaviors.

Feeling It brings together twelve chapters from researchers in Chicanx studies, education, feminist studies, linguistics, and translation studies to offer a cohesive yet broad-ranging exploration of the issue of affect in the language and learning experiences of Latinx youth. Drawing on data from an innovative social justice-oriented university-community partnership based in young people’s social agency and their linguistic and cultural expertise, the contributors are unified by their focus on a single year in the history of this partnership; their analytic focus on race, language, and affect in educational contexts; and their shared commitment to ethnography, discourse analysis, and qualitative methods, informed by participatory and social justice paradigms for research with youth of color. Designed specifically for use in courses, with theoretical framing by the co-editors and ethnographic contributions from leading and emergent scholars, this book is an important and timely resource on affect, race, and social justice in the United States. Thanks to its interdisciplinary grounding, Feeling It will be of interest to future teachers and to researchers and students in applied linguistics, education, and Latinx studies, as well as related fields such as anthropology, communication, social psychology, and sociology.

Facing Feelings in Faith Communities is based on a simple premise: We have emotions because we need them. God created us as affectively competent beings, William Kondrath argues, to help us understand our world and to give appropriate signals to people around us about what we are experiencing. When we express our feelings clearly, other people can more easily respond in ways that are helpful to us, thus enhancing our relationships and the work we might do together. Kondrath also recognizes that unfortunately, for many of us, our emotional software was infected early on with viruses (early familial and social conditioning) that distorted the way we responded to natural stimuli. Because we are underusing or misusing our emotional capacities, we are missing out on the opportunity to express our full humanity. Fortunately, we can re-program our emotional software. Facing Feelings in Faith Communities help us restore our emotional systems to their original state, or at least invites us to imagine how we would live differently if our emotional expressions were more nearly congruent with the situations and events we encounter. Kondrath invites us to explore six feelings--fear, anger, sadness, peace, power, and joy--through poetry, meditation on an evocative drawing, as well as through his own analysis of each feeling. Congregational Resources for Facing Feelings is a companion collection to this book. For more information, click here.

This timely book aims to change the way we think about religion by putting emotion back onto the agenda. It challenges a tendency to over-emphasise rational aspects of religion, and rehabilitates its embodied, visceral and affective dimensions. Against the view that religious emotion is a purely private matter, it offers a new framework which shows how religious emotions arise in the varied interactions between human agents and religious communities, human agents and objects of devotion, and communities and sacred symbols. It presents parallels and contrasts between religious emotions in European and American history, in other cultures, and in contemporary western societies. By taking emotions seriously, A Sociology of Religious Emotion sheds new light on the power of religion to shape fundamental human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

As long as feelings are second-class citizens, people will be second class citizens. Experience is an endangered species. An important function of psychotherapy is to make time for experiencing. Psychic taste buds really exist and rarely rest. They feed us each other, gauge states of being, states of spirit. We taste each other's feelings and intentions. An important aim of this book is to build psychic taste buds, not put them down or pretend they don't exist. A positive feeling runs through this book, a love of life, an affirmation. Yet we discover many feel they do not have an impact. A sense of helplessness and impotence in face of awesome forces seems to be increasing. Health is a broad term with many dark threads. A creeping annihilating sense varies from pockets we try not to notice to soul murder that must be addressed. Yet individuals do try, in their private struggles and in the larger social sphere.

Universities teach courses in ethics, but do they teach students how to be ethical in practice? Lisa Kretz’s Ethics, Emotion, Education, and Empowerment explores the ways that philosophical ethics are currently taught and argues that dominant approaches fail to adequately support ethical action, in part because emotions are all too often ignored or repressed in university classrooms. In isolation, abstract theoretical content fails to motivate. The ability to reason through an ethical dilemma does not, by itself, of necessity impact ethical action. Empowered action requires intentional emotional engagement. Kretz argues that part of the reason affective pedagogy fails to get sufficient uptake is due to the operations of oppression. There is a long history of the reason-emotion dualism undermining recognition of the necessary and valuable epistemic roles emotions play in moral life, and serving as a political tactic to undermine the experience of oppressed groups. This impoverishes ethical pedagogy because it is to the detriment of their ability to teach ethics in a comprehensive way and strips the potential of supporting students to enact their own reflectively held ethical beliefs and values. Using the example of the environmental crisis, Kretz makes a case for supporting students as engaged activists aware of their capacity to ethically change the world.

Honorable Mention Recipient of the 2021 Marie Hochmuth Nichols Award for Outstanding Scholarship in Public Address by the National Communication Association In the 1969 issue of Negro Digest, a young Black Arts Movement poet then-named Ameer (Amiri) Baraka published “We Are Our Feeling: The Black Aesthetic.” Baraka’s emphasis on the importance of feelings in Black selfhood expressed a touchstone for how the Black liberation movement grappled with emotions in response to the politics and racial violence of the era. In her latest book, award-winning author Lisa M. Corrigan suggests that Black Power provided a significant repository for negative feelings, largely Black pessimism, to resist the constant physical violence against Black activists and the psychological strain of political disappointment. Corrigan asserts the emergence of Black Power as a discourse of Black emotional invention in opposition to Kennedy-era white hope. As integration became the prevailing discourse of racial liberalism shaping midcentury discursive structures, so too, did racial feelings mold the biopolitical order of postmodern life in America. By examining the discourses produced by Martin Luther King, Malcolm X, Stokely Carmichael, Huey Newton, Eldridge Cleaver, and other Black Power icons who were marshaling Black feelings in the service of Black political action, Corrigan traces how Black liberation activists mobilized new emotional repertoires

This book helps hypnotherapists to focus on the subject of regrets and associated emotions when working with clients. Promoting the concept of “the road of regrets”, this book presents a five-stage process for the hypnotherapist to work through with clients (adults and children aged 5+). The process involves identifying and acknowledging regrets; working through the regrets and associated emotions; taking any necessary action before releasing the regrets and emotions; and finally moving on to plan for the future. The book contains over 60 customisable scripts, guidance notes and appendices to promote ideas for practice. The scripts offer a variety of methodology to choose from: regression (including past lives); metaphors (Ericksonian); benefits approach; Gestalt therapy and solution-focused. The appendices include practical resources such as questionnaires, checklists, summaries, forms, and worksheets for exercises which the hypnotherapist can utilise in sessions (individual or group). This practical volume will be of use to student hypnotherapists, trainers and training schools, supervisors, newly qualified and experienced hypnotherapists. Although the main focus of the book is regrets and associated emotions, the book can be used for an abundance of other concerns e.g. lack of confidence or self-esteem; fears; anxiety and panic attacks.

Exploring foundational theories for emotional dimensions of educational administration and leadership this collection covers a broad range of topics, such as ethics, personality, social justice, gender discrimination and organisational culture.