The Mystical Mark

The first book of supernatural detective series is a suspenseful and thrilling story where four detectives got different cases which come to know that the cases are linked together and mystery which always come to stop at key Mark and mystery starts “Read like a movie”

An expanded edition of the original classic, long out-of-print, The Mystic Symbol describes thousands of Christian, inscribed tablets, unearthed across Michigan. The Michigan Mound Builders left behind 10,000 to 30,000 artifacts as a testament to their presence in North America. Mound burials have yielded evidence of a culture with Eastern Hemisphere influence in their spiritual and everyday life. Controversy has engulfed this find of artifacts mainly because they were here before Columbus of 1492 which is unacceptable to our academics today. Nevertheless, the Michigan artifacts continue to surface even today in the state of Michigan. This is fascinating look into North America's diverse history.

Interviews with modern-day mystic Andrew Harvey yield a discourse of mystical depth and beauty.

MYSTICAL THEOLOGY reveals that the growing popularity of spirituality in all its forms is largely separated from theology. Through a study of exemplary writers such as Gregory of Nyssa, MYSTICAL THEOLOGY uncovers an understanding of the inner integrity of mystical consciousness and the difference between knowledge through direct experience and theological expression.

Hügel's The Mystical Element of Religion features a critical but largely appreciative philosophy of mysticism. The author's "three elements of religion" are his most enduring contribution to theological thinking. The human soul, the movements of western civilization, and the phenomena of religion itself he characterized by these three elements: the historical/institutional element, the intellectual/speculative element, and the mystical/experiential element. This typology provided for him an understanding of the balance, tension, and 'friction' that exists in religious thinking and in the complexity of reality and existence. It was an organizing paradigm that remained central to his project. The effort to hold these sometimes disparate dimensions together was structurally and theologically dominant throughout his writing. The main subject of Hügel's study are the life and teaching of Catherine of Genoa (1447-1510), the Italian Roman Catholic saint and mystic, admired for her work among the sick and the poor and remembered because of various writings describing both these actions and her mystical experiences. Contents: The Three Chief Forces of Western Civilization The Three Elements of Religion Catherine Fiesca Adorna's Life, up to her Conversion; and the Chief Peculiarities predominant throughout her Convert Years Catherine's Life from 1473 to 1506, and its Main Changes and Growth Catherine's Last Four Years, 1506-1510 Catherine's Doctrine Catherine's Remains and Cultus Battista Vernazza's Life Psycho-physical and Temperamental Questions The Main Literary Sources of Catherine's Conceptions Catherine's Less Ultimate This-World Doctrines The After-Life Problems and Doctrines The First Three Ultimate Questions The Two Final Problems: Mysticism and Pantheism, the Immanence of God, And Spiritual Personality, Human and Divine Back Through Asceticism, Social Religion, and the Scientific Habit of Mind, to the Mystical Element of Religion

Hügel's The Mystical Element of Religion features a critical but largely appreciative philosophy of mysticism. The author's "three elements of religion" are his most enduring contribution to theological thinking. The human soul, the movements of western civilization, and the phenomena of religion itself he characterized by these three elements: the historical/institutional element, the intellectual/speculative element, and the mystical/experiential element. This typology provided for him an understanding of the balance, tension, and 'friction' that exists in religious thinking and in the complexity of reality and existence. It was an organizing paradigm that remained central to his project. The effort to hold these sometimes disparate dimensions together was structurally and theologically dominant throughout his writing. The main subject of Hügel's study are the life and teaching of Catherine of Genoa (1447-1510), the Italian Roman Catholic saint and mystic, admired for her work among the sick and the poor and remembered because of various writings describing both these actions and her mystical experiences. Contents: The Three Chief Forces of Western Civilization The Three Elements of Religion Catherine Fiesca Adorna's Life, up to her Conversion; and the Chief Peculiarities predominant throughout her Convert Years Catherine's Life from 1473 to 1506, and its Main Changes and Growth Catherine's Last Four Years, 1506-1510 Catherine's Doctrine Catherine's Remains and Cultus Battista Vernazza's Life Psycho-physical and Temperamental Questions The Main Literary Sources of Catherine's Conceptions Catherine's Less Ultimate This-World Doctrines The After-Life Problems and Doctrines The First Three Ultimate Questions The Two Final Problems: Mysticism and Pantheism, the Immanence of God, And Spiritual Personality, Human and Divine Back Through Asceticism, Social Religion, and the Scientific Habit of Mind, to the Mystical Element of Religion

ÊAmongst the apparent enigmas of life, amongst the seemingly most radical and abiding of interior antinomies and conflicts experienced by the human race and by individuals, there is one which everything tends to make us feel and see with an ever-increasing keenness and clearness. More and more we want a strong and interior, a lasting yet voluntary bond of union between our own successive states of mind, and between what is abiding in ourselves and what is permanent within our fellow-men; and more and more we seem to see that mere Reasoning, Logic, Abstraction,Ñall that appears as the necessary instrument and expression of the Universal and Abiding,Ñdoes not move or win the will, either in ourselves or in others; and that what does thus move and win it, is Instinct, Intuition, Feeling, the Concrete and Contingent, all that seems to be of its very nature individual and evanescent. Reasoning appears but capable, at best, of co-ordinating, unifying, explaining the material furnished to it by experience of all kinds; at worst, of explaining it away; at best, of stimulating the purveyance of a fresh supply of such experience; at worst, of stopping such purveyance as much as may be. And yet the Reasoning would appear to be the transferable part in the process, but not to move; and the experience alone to have the moving power, but not to be transmissible. Experience indeed and its resultant feeling are always, in the first instance, coloured and conditioned by every kind of individual many-sided circumstances of time and place, of race and age and sex, of education and temperament, of antecedent and environment. And it is this very particular combination, just this one, so conditioned and combined, coming upon me just at this moment and on this spot, just at this stage of my reach or growth, at this turning of my way, that carries with it this particular power to touch or startle, to stimulate or convince. It is just precisely through the but imperfectly analyzable, indeed but dimly perceived, individual connotation of general terms; it is by the fringe of feeling, woven out of the past doings and impressions, workings and circumstances, physical, mental, moral, of my race and family and of my own individual life; it is by the apparently slight, apparently far away, accompaniment of a perfectly individual music to the spoken or sung text of the common speech of man, that I am, it would seem, really moved and won. And this fringe of feeling, this impression, is, strictly speaking, not merely untransferable, but also unrepeatable; it is unique even for the same mind: it never was before, it never will be again. Heraclitus, if we understand that old Physicist in our own modern, deeply subjective, largely sentimental way, would appear to be exactly right: you cannot twice step into the same stream, since never for two moments do the waters remain identical; you yourself cannot twice step the same man into the same river, for you have meanwhile changed as truly as itself has done, _____ ___: all things and states, outward and inward, appear indeed in flux: only each moment seems to bring, to each individual, for that one moment, his power to move and to convince.