Cattoi and McDaniel present a selection of articles on the role of the body and the spiritual senses - our transfigured channels of sensory perceptions - in the context of spiritual practice. The volume investigates this theme across a variety of different religious traditions within Christianity, Hinduism, Buddhism, and Daoism.

Cattoi and McDaniel present a selection of articles on the role of the body and the spiritual senses - our transfigured channels of sensory perceptions - in the context of spiritual practice. The volume investigates this theme across a variety of different religious traditions within Christianity, Hinduism, Buddhism, and Daoism.

Sensory language is commonly used to describe human encounters with the divine. Scripture, for example, employs perceptual language like 'taste and see that the Lord is good', 'hear the word of the Lord', and promises that 'the pure in heart will see God'. Such statements seem to point to certain features of human cognition that make perception-like contact with divine things possible. But how precisely should these statements be construed? Can the elusive notion of 'spiritual perception' survive rigorous theological and philosophical scrutiny and receive a constructive articulation? Perceiving Things Divine seeks to make philosophical and theological sense of spiritual perception. Reflecting the results of the second phase of the Spiritual Perception Project, this volume argues for the possibility of spiritual perception. It also seeks to make progress towards a constructive account of the different aspects of spiritual perception while exploring its intersection with various theological and philosophical themes, such as biblical interpretation, aesthetics, liturgy, race, ecology, eschatology, and the hiddenness of God. The interdisciplinary scope of the volume draws on the resources of value theory, philosophy of perception, epistemology, philosophy of art, psychology, systematic theology, and theological aesthetics. The volume also draws attention to how spiritual perception may be affected by such distortions as pornographic sensibility and racial prejudice. Since perceiving spiritually involves the whole person, the volume proposes that spiritual perception could be purified by ascetic discipline, healed by contemplative practices, trained in the process of spiritual direction and the pursuit of virtue, transformed by the immersion in the sacramental life, and healed by opening the self to the operation of divine grace.

In this book, we incorporate wisdom from Zoroastrianism on the angels of transformation and the Archangel of the Earth; from Ibn 'Arabi on the barzakh (the interface between manifestation and subtle reality), creative imagination, and the human-divine relationship; from Hazrat Inayat Khan, Pir Vilayat, and Pir Zia on contemporary Sufi teachings which state that every desire begins with a divine impulse and that the purpose of spirituality is awakening of divinity in life; as well as from realizations from the authors' meditations, inspirations, and spiritual dialogues which form the basis what they call the Gabrielite Work. Everyone has the potential to awaken to their existence in multiple realms of reality, and to contribute in a unique way from the fullness of their being to the never ending human-divine co-creative process.

'There is a dreamer in every soul. He knows the mind of God concerning our lives. He is the hand of God that writes our lives stories. What is your life story? Do you know the script you ought to play? There is a story teller in your heart. He whispers at night in your deep sleep. He will tell you the secret to the dream of your life. Can you see him while you are awake? Can you hear him in your intuition? He walks in your soul day and night. He never ceases to ask you the same question: 'Where is the Soul I have been sent to help'? In Secrets to Divine Manifestations, Alain Yaovi M. Dagba guides the reader in a spiritual adventure that leads to self-awareness. He emphasized that to be aware of our 'self' is to be aware of the presence of God in us, and fully accept our true divine identity. He shows in his writing that, by simply uncovering what we really are, we are able to overcome anything, any form of 'evil, ' even the most predicted threatening events of our time. His teachings are centered on the belief that, by learning to easily tap into the life of our divine nature, we can change our consciousness, thus positively affect the vibration of our planet, while reaching perfect peace and happiness. In this noble adventure of discovering the divinity in the core of our being, we come to know our individual life purpose and are healed from our past wounds. In a word, we are born anew to become a fragrance of hope for our loved ones and those around us

Beauty engages fourth-century bishop Gregory of Nyssa to address beauty's place in theology and the broader world. With the recent resurgence of attention to beauty among theologians, questions still remain about what exactly beauty is, how it is perceived, and whether we should celebrate its return. If beauty fell out of favor because it was seen to distract from the weightier concerns of poverty and suffering--because it can even be a tool of oppression--why should we laud it now? Gregory's writings offer surprisingly rich and relevant reflections that can move contemporary conversations beyond current impasses and critiques of beauty. Drawing Gregory into conversation with such disparate voices as novelist J. M. Coetzee and art theorist Kaja Silverman, Beauty displays the importance of beauty to theology and theology to beauty in a discussion that bridges ancient and modern, practical and theoretical, secular and religious.

"His book provides a comprehensive survey of G. W. Leibniz's deep and complex engagement with the sciences of life, in areas as diverse as medicine, physiology, taxonomy, generation theory, and paleontology. It is shown that these sundry interests were not only relevant to his core philosophical interests, but indeed often provided the insights that in part led to some of his most familiar philosophical doctrines, including the theory of corporeal substance and the theory of organic preformation"--Provided by publisher.

The articles in this volume of collected essays, written over the last two decades and all revised, updated, and supplemented with unpublished material, are grouped around two themes: Divine Secrets and Human Imaginations. The first essays deal with the production, initiation, use and function, the abduction, repatriation, and the replacement of divine images, their outer appearance, and the many facets of the divine presence theology in Ancient Mesopotamia. The essays on the second topic deal with human imaginations, human constructs, and constructed memories, which assign meaning to the past or to things or experiences that are beyond human control. Thematically, several aspects of the human condition are examined, such as the ideas associated in the Old Testament and the Ancient Near East with death, corporeality, enemies, disasters, utopias, and passionate love.

This book proposes another unique basis for the origins of religion from disturbances in brain function. It proposes the novel idea that near-death and out-of-body experiences (ND/OBE) engendered “a sense of the divine” in ancient man. As the author points out, key aspects of ND/OBE are thematic of all later established religions. These include journeys to heaven, sightings of brightly-lit godlike figures, and dead people now alive. Thus, ND/OBE could be the originating source of these spiritual motifs. To this, the author adds a fourth factor: various brain influences contribute to or modulate ND/OBE. Such cognate neurological disorders include REM-sleep intrusions, sleep paralysis, narcolepsy, and the Guillain-Barré syndrome. Errors due to aberrant switching between key neural control centers disrupt critical state-boundaries between consciousness and dreaming. This may induce NDE. Thus, in this state, subjects temporarily fail to understand where they are, undergo loss of self, and detached from the world. They imagine a “union with Gods.” Here, then, is the biological basis of ineffability. Ancient humans gained beliefs about the "supernatural" through day-to-day existence. This book argues that near death experiences and cognate neurological conditions, some genetically-determined, could have facilitated, even augmented such beliefs. Hence, in configuring another realm of “spiritual” experience beyond the known environment, these neurological possibilities offer effective traction.