

Revealing System Dynamics
Hellinger's the real dealFrom my personal work, I have seen how this work is indeed powerfully effective, and because of Hellinger's non-linear, often intangible approach, he is a controversial and immensely popular figure in psychotherapy. This review does not do this book or Hellinger's work justice. In reading Love's Hidden Symmetry, I found myself reading only a small section, then putting down the book to sit with whatever I had just read. Each section is worth more than the space on its page, in other words. It took some time to complete it, and a better understanding of what he says will probably only come in time and in multiple readings. Hellinger's work talks precisely about being humbled by each other and our processes and how things work as they do. Moreoever, through his readings and family constellations I have discovered how powerfully my lineage influences who I am. The brilliance of this work is in its systemic significance: how noted events, such as war or murder, can have lasting effects transgenerationally.
My only criticism his is limited inclusion about environmental factors and the role of civilization in contributing to individual psychological problems; this area is not seeming to be his focus. Instead, Hellinger, a master psychotherapist, appears more interested in redirecting our entangled relationships with each other. I leave my first reading of this book still intent on people finding healthier ways to live, rather than just necessarily focusing on their healing; at the same time, I am blown away by what Hellinger does for the individual and family end of things. It is simply unlike no other I have been exposed to before.
This book will change your lifeFrank Arjava Petter, author


Louella Mae, made grandma a hit in twenty two states.
Storytime fun!
Such a clever book with a surprise ending

WHY IS THIS OUT OF PRINT ?Some creepy, some scary but all are just extraordinarily well written stories. It truly is a shame this book is out of print. Fans of horror, sci-fi and just plain well written short stories will eat this up. Someone re-print this !!!
The Howling Man is Head and Shoulders Above Other Short Fic.
Brilliant writer and storyteller. The Howling Man' great!

A Poet To Watch
A Gem of a Book
A Stunning Work of Importance!

Racing Pigeons by David Glover
Racing Pigeons by David Glover
My new bible!

Absolutely fabulous book!Nina Beaumont captures the reader from the moment her characters make their grand entrance onto the page. Also, if you like to lose yourself in steamy love scenes, and want to tell the "real world" to go away, then make sure you don't have any appointments in your day planner . . . because you won't be able to put this one down!
A wonderful bookThis is the very best kind of romance novel. I wish there were more like it.
You'll feel like you're in the middle of Carnival!

The best resource on versions of 'Beauty and the Beast'
This book is a valuble resource f

Brilliant!You may also enjoy: The Resurrection and the Icon for more material on eastern orthodox iconography/theology
An unearthed treasury of icons from the Oriental Orthodox.(Review extracted from the Glastonbury Bulletin #100 {the Journal of the British Orthodox Church}. Reprinted by permission of editor.)
We in the West seem to be experiencing a renewed Orientalism, with few more obvious signs than a singular fascination for the eastern iconographic traditions. Where icons were once assumed to inhabit the domain of populist piety or were relegated by many art historians to a developmental phase of religious art (playing, if you like, the Baptist to the messiah of the Italian Renaissance), the Orthodox icon has now come to occupy the long-vacated space of spiritual art in the popular imagination.
As with all rediscoveries, however, the western appetite is highly selective and the palette likely to be attracted to those images for which it has been preconditioned. Such has been the case with both the popular and scholarly approaches to the vast heritage of iconography of the ancient world. Ten years ago, while studying icons intensively for a degree, I noted a eurocentric bias - seasoned with a hearty dose of racism - which underpinned the curriculum; indeed, more often than not the 'naïf' images ('images', we were told, not 'icons') of Ethiopia, when seen at all, were juxtaposed against the glittering domes of Daphni, Hosios Lukas and Nea Moni, to predictable effect. Icons were considered synonymous with Byzantium, not - significantly - with Orthodoxy. Thus those families of Orthodox existing on the geographical periphery of the empire, or whose confessions differed in substance or terminology from the prevailing Constantinopolitan conviction, were marginalised or ignored altogether.
Mahmoud Zibawi's Eastern Christian Worlds succeeds brilliantly in enlivening our knowledge of the Christian religiosity of the East by focusing our attention onto the largest of such groupings, the Non-Chalcedonian Orthodox. Following upon his well-received The Icon: Its Meaning and History (The Liturgical Press, 1993), Zibawi's recent book manages the difficult feat of appearing compendious and yet comprehensive. Zibawi's book must be lauded primarily for its erudition and comprehensivity, but praise must also be accorded the author for his courage in presenting his work from an unabashedly religionist standpoint. By gathering together so many examples from the kaleidoscopic and prodigious output of the Oriental Orthodox, and then conveying the dynamic piety of the images through exuberant, if occasionally breathless, commentary, the author establishes what Olivier Clément coins in the preface as 'the ecumenism of beauty'.
Zibawi begins his analysis with a welcome historical introduction to the genesis of the Oriental churches. Starting, appropriately enough, with the Great Commission and Pentecost, Zibawi documents the growth of levantine Christianity (with the aid of useful maps) up to the time of the Arab conquest and Islamic hegemony. For those of us who have searched for a concise overview of the historical circumstances which conspired to effect a break in communion between the Orthodox, look no further; in the space of a dozen pages the author presents a clear synopsis which will prove of interest to historian and general reader alike. It was with relief that I noted Zibawi is not one of those who concentrate on the discordant, but rather on the unitive: "Crucible of schisms, the Christian East is also the world in the middle, the place of exchanges, and the heart of communions. (p.19)"
The second and third chapters illustrate the extraordinary cultural and artistic conversations between Oriental Christianity and Islam. Thankfully the author, though obviously a devoted Christian, is possessed of a mature and sympathetic attitude towards the Islamic faith and is thus more interested in documenting the interchange between the two than in sponsoring some sort of aesthetics-based polemics: "In contradistinction to the doctrinal objections and violent aversions attested by history, Islam often appears tolerant, transparent, and prone to sympathy. (p.21)" One suspects that Zibawi, Lebanese by birth and resident in Paris, and a painter himself, is in an ideal position to analyse this extraordinary encounter between faiths; one iconic, the other aniconic. For all of the evident differences, Eastern Christianity and Islam share a conviction that that which is properly Beautiful is inseparable from that which is Good, and that contemplation of the invisible encourages the eye to strain towards the transfigured visible. The recognition of this empathy allowed for an ongoing artistic partnership that enriched the output of both communities. Zibawi's enlightened analysis of these shared influences puts paid to the strangely pervasive notion that the arts of the Non-Chalcedonian Orthodox were somehow hermetically sealed before the Arab invasion and remain unaltered to this day. The fact remains that Oriental Christians were, and are, heavily influenced by Islam, just as both were inheritors of hellenism: Stoicism, Aristotelianism, Platonism and Neoplatonism entered both Christianity and Islam, were sacralised, and then refracted endlessly from one to the other, and to the benefit of both.
Chapters four through seven examine the arts of the Syrians, the Armenians, the Egyptians and the Ethiopians, respectively. I confess to be almost wholly ignorant of the artistic heritage of Armenia, but felt overcome by its achievements, particularly in the fields of manuscript illumination and the relief carvings of the church of the Holy Cross in Aghthamar, built a thousand years ago by Gagik I. It seems to me that a good percentage of the literature on the Armenian Apostolic Church seeks either to disavow or to exaggerate Western influence: here the Seljuk, Mongol and Frankish influences upon the Armenian religious arts are all given their proper place. (Indeed Zibawi's thesis, in this as in other chapters, seems to be that the whole is greater than the sum of its parts - a welcome lack of reductionism for an art historian!) Nevertheless the author doesn't shirk from deeming unsuccessful those Armenian artists who, from the seventeenth century, begin to emulate Renaissance and Baroque models. It seems that Dürer doesn't cross the Black Sea entirely successfully.
The chapter on Syria emphasises, rightly in my opinion, the pivotal place of the Rabbula Gospels of 586 in the subsequent development of Byzantine iconographic types. The plasticity of the forms (indeed the most arresting image of the Virgin extant, if you ask me), the unfolding of space, the immediacy of emotional force, and the employment of formal devices to exaggerate a theological program all coalesce in such a fashion that much subsequent Byzantine iconography often appears little more than a footnote. Zibawi then traces the cross-fertilisation between Byzantine-oriented Syria and Persian-oriented Mesopotamia - indeed the Abbasid Caliphate appears to have sponsored something of a mediaeval iconographic renaissance. Unfortunately the latter part of the subsequent Ottoman dominance ushers in a period of stylistic confusion, inaugurated in major part by the intrusion of Catholic missionaries and the installation of Eastern Catholic rites. The later Aleppo icons are all rather stolid affairs, not quite icons and not quite Western devotional imagery. The presence of rosaries and the preponderance of such types as the Immaculate Conception all speak to an art bereft of identity.
Nowhere is the magnificent imagination of the religious artist more obvious than in the land of Cush. Ethiopian icons, until very recently all-too-often regarded as animism with an overlay of Gospel, are incontrovertibly confronting to the Western eye, conditioned as it is by Masaccio's one-point perspective and Michelangelo's (deceptive un-) naturalism. The assault of colour, the confidence of execution, the rejection of tonality and the sheer modernity of the images all conspire to elevate Ethiopian icons from any historical context and place them squarely in the realm of the eternal moment. One cannot but feel the image occupies some sort of dreamscape otherwise only accessible to the saint or ascetic. This said, I can only be thankful that Zibawi didn't fall prey to the common temptation to reduce his discussion of the Ethiopian icon to its 'painterly qualities' or to its (groan) 'child-like innocence and naïveté'. If anything his examination of the rigorous theological underpinnings of such works is more sustained here than anywhere else in the book, thus providing a welcome relief from the rash of recent studies which concentrate solely on formalist and stylistic traits to the expense of the mature theological dimensions of the works. One suspects that however well-intentioned the desire of the recent generation of art historians to reclaim Ethiopian religious imagery for the dubious honour of proto-abstractionism, there is still an unacknowledged debasement of Ethiopian Christianity at its c


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Faith in Motion by E. Larry Beaumont