"The founder of Synchronicity Foundation presents his innovative spiritual teachings and contemporary holistic lifestyle practices. He and members of his group who were victims of the 2008 Mumbai terrorist attack during a pilgrimage explain how Master Charles Cannon's concepts empowered them to have forgiveness and compassion for terrorists who murdered their close associate and the man's 13-year-old daughter"--Provided by publisher.

"A clearheaded study of what life can do to us and possible ways to begin again." --Carl A. Whitaker, M.D., author of Midnight Musings of a Family Therapist and coauthor of The Family Crucible Women and men who have been deeply hurt by someone they love often experience a pain that spirals out to undermine their work, relationships, self-esteem, and even their sense of reality. In Forgiving the Unforgivable, author Beverly Flanigan, a leading authority on forgiveness, defines such unforgivable injuries, explains their poisonous effects, and then guides readers out of the paralyzing anger and resentment. As a Fellow of the Kellogg Foundation, Flanigan conducted a pioneering study of forgiveness, and from that study, from her clinical practice, and from her many years of teaching, researching, and conducting professional workshops and seminars, she devised a unique six-stage program, presented here. Filled with inspiring real-life examples, Forgiving the Unforgivable is both a practical and a comforting guide to recovery and healing.

Forgiveness is an essential part of being a Christian. But what do we do when confronted with the unforgivable - an act that shakes our moral foundations to their roots, often committed by someone trusted and loved? Murder, sexual abuse, adultery - all leave lifelong wounds and all are unforgivable trespasses that through the grace of God can be...

"Forty-five minutes earlier we had been eating, laughing, andenjoying one another's company. And now, in a moment'stime, OUR LIVES WERE FOREVER CHANGED." WHAT BEGAN AS A DELIGHTFUL THREE-DAY FAMILY GATHERING ended intragedy when a car accident left three of Craig Stone's family members deadand one in a vegetative state. Adding to the pain of loss, corruption seemedto overshadow justice in the courtroom trial that followed. As a result, thefamily was thrust into months and even years of unimaginable grief, rage, and unforgiveness. In Forgiving the Unforgivable Stone shares candidly of the emotional turmoiland grief that he experienced in light of these tragic events and how theynearly destroyed his life...until he discovered true forgiveness. Covering themany stages of grief, he shows you why it is important to go through thegrieving process, and he explains what the Bible says about forgiveness andwhy you cannot uncover healing and a prosperous future without it. You may find yourself in a similar situation, with a life struck by deep woundsthat were inflicted by other people. You've hurt long enough. IT'S TIME TO END THE PAIN AND ANGER ANDEMBRACE FREEDOM THROUGH FORGIVENESS.

This work deals with the crime of genocide and with the social and collective memory of this crime. The volume shows that genocide fails to be adequately remembered due to the inherent defects of the law of genocide itself. The book thus links the social phenomenon to the legal theory (the legal norms) as well as to the legal practice (the trials).

But in the thought experiment of forgiving a forgiving, there is something is dilemmatic and blurring. There are no ultimate good or ultimate bad sides. There is no unspeakably bad, impossible to forgive thing. There is only a god, forgiving the human souls. It is almost silly and absurd to see this action as a hurtful, disturbing and a bad thing. The god’s forgiving all human souls is really not a matter of forgiving, not at all. It is really not related to the sphere of forgiving and not forgiving, just like the occurrence of leaves of the trees falling on the soil from the trees is not something ethically bad or good. The god’s forgiving all does not belong to the dimension of forgivable-unforgivable things. But nonetheless, god’s this forgiving causes something in the heart of the human. A sense of fairness and justness is broken by this act of forgiving by god. Some souls, not all of them, now have to forgive god’s forgiving. They have to find a way to forgive something that doesn’t even belong to the realm of forgivable-unforgivable dichotomy. They have to forgive that god doesn’t hold its side of the bargain. If the other side of the bargain would not follow what is required by the agreement, then what was the point of keeping this side of the bargain, if in the end everyone would be treated the same? In the act of forgiving all, there is a violence, a violation, a trespass. This violence is two-folded. It is both about not keeping the requirements of the bargain and also about conflicting the content of it. But how can one see a forgiving (a grace, an ultimate goodness and kindness) as something within the realm of forgivable-unforgivable? The god’s forgiving is so “not-something belongs to the realm of forgiving” that it doesn’t open itself to neither forgiveness nor unforgiveness. But what about heart’s mathematics?

This book brings together phenomenological studies of the experience of forgiveness. The contributors, from psychological, philosophical, and theological backgrounds, set aside theoretical presuppositions, approach this topic with fresh eyes, and address problematic aspects of the existing literature.

Demands for forgiveness, even in the face of horrific crimes, were common to the late twentieth century and remain critical aspirations for persons and communities in the early twenty-first century. Research on forgiveness and revenge has nevertheless revealed that many people hold divergent moral and pragmatic beliefs about forgiving, and most survivors express longstanding skepticism about when forgiveness is appropriate and when it is not. By taking an interdisciplinary approach to these issues, the current volume considers the complexities of forgiveness and revenge in the modern world. The chapters address some of the most critical inquiries today: How is forgiveness facilitated or obstructed? What is the role of truth, restitution, reparation or retribution? When is forgiveness without restitution appropriate? Is forgiveness in the true sense of the term even possible? Through empirical, theoretical and literary analyses, this volume addresses the power of revenge and forgiveness in human affairs and offers a unique outlook on the benefits of interdisciplinary discussions for enhancing forgiveness and deterring revenge in multiple aspects of human life.

In this jarring look at contemporary warfare and political visuality, renowned anthropologist of violence Allen Feldman provocatively argues that contemporary sovereign power mobilizes asymmetric, clandestine, and ultimately unending war as a will to truth. Whether responding to the fantasy of weapons of mass destruction or an existential threat to civilization, Western political sovereignty seeks to align justice, humanitarian right, and democracy with technocratic violence and visual dominance. Connecting Guantánamo tribunals to the South African Truth and Reconciliation Commission, American counterfeit killings in Afghanistan to the Baader-Meinhof paintings of Gerhard Richter, and the video erasure of Rodney King to lynching photography and political animality, among other scenes of terror, Feldman contests sovereignty’s claims to transcendental right —whether humanitarian, neoliberal, or democratic—by showing how dogmatic truth is crafted and terror indemnified by the prosecutorial media and materiality of war. Excavating a scenography of trials—formal or covert, orchestrated or improvised, criminalizing or criminal—Feldman shows how the will to truth disappears into the very violence it interrogates. He maps the sensory inscriptions and erasures of war, highlighting war as a media that severs factuality from actuality to render violence just. He proposes that war promotes an anesthesiology that interdicts the witness of a sensory and affective commons that has the capacity to speak truth to war. Feldman uses layered deconstructive description to decelerate the ballistical tempo of war to salvage the embodied actualities and material histories that war reduces to the ashes of collateral damage, the automatism of drones, and the opacities of black sites. The result is a penetrating work that marries critical visual theory, political philosophy, anthropology, and media archeology into a trenchant dissection of emerging forms of sovereignty and state power that war now makes possible.