Academic literature on the topic 'Psychic gifts'

Rieger, Hans-Martin. "Gesundheit als Kraft zum Menschsein." Zeitschrift für Evangelische Ethik 52, no. 3 (August 1, 2008): 183–99. http://dx.doi.org/10.14315/zee-2008-0305.

Flores Jiménez, Alejandro. "La imaginación activa y las manifestaciones del Espíritu Santo en el Nuevo Testamento." Theoría. Revista del Colegio de Filosofía 34 (June 1, 2018): 53–74. http://dx.doi.org/10.22201/ffyl.16656415p.2018.0.796.

Setiawan, Wahyudi. "Reward and Punishment dalam Perspektif Pendidikan Islam." AL-MURABBI: Jurnal Studi Kependidikan dan Keislaman 4, no. 2 (December 24, 2017): 184–201. http://dx.doi.org/10.53627/jam.v4i2.3171.

Aryanto, Aris, NFN Rochimansyah, Khabib Sholeh, and Herlina Setyowati. "SPIRITUALITAS DAN KEKUASAAN DALAM LAKON WAYANG ARJUNAWIWAHA KARYA KI NARTOSABDO: ANALISIS WACANA KRITIS MICHEL FOUCAULT." Widyaparwa 49, no. 2 (December 31, 2021): 315–24. http://dx.doi.org/10.26499/wdprw.v49i2.799.

Ciesielska, Ida. "Kompleks Wanga w Rupite jako sanktuarium religijne." Slavia Meridionalis 16 (October 21, 2016): 592–614. http://dx.doi.org/10.11649/sm.2016.028.

Simoglou, Vassiliki. "The Pain of Egg-Donation." Open Pain Journal 7, no. 1 (November 24, 2014): 41–45. http://dx.doi.org/10.2174/1876386301407010041.

Li, Liping, and Aimei Li. "Evaluation of the Asymmetry of Preferences in Gifts: Characteristics, Psychological Mechanisms and Boundary Conditions." Psychology 10, no. 04 (2019): 539–59. http://dx.doi.org/10.4236/psych.2019.104035.

Düwell, Susanne. "Die schönen Künste als ‚Gesundheitsmittel‘ oder tödliches Gift. Empfindungsästhetik und Theaterkritik bei Sulzer und Rousseau." Studia Germanica Gedanensia 44 (October 12, 2021): 9–23. http://dx.doi.org/10.26881/sgg.2021.44.01.

Shildrick, Margrit. "Imagining the Heart: Incorporations, Intrusions and Identity." Somatechnics 2, no. 2 (September 2012): 233–49. http://dx.doi.org/10.3366/soma.2012.0059.

Kanduč, Zoran. "Duša, njene (stran)poti, družbeno nadzorstvo in kapitalizem." Zbornik Pravnog fakulteta Sveučilišta u Rijeci 38, no. 3 (2017): 985–1022. http://dx.doi.org/10.30925/zpfsr.38.3.3.

Hodgen, Jacob Michael. ""Boot Camp for the Psyche" : inoculative nonfiction and pre-memory structures as preemptive trauma mediation in fiction and film /." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2506.pdf.

The everyday psychic: A practical guide to activating your psychic gifts. San Francisco, CA: Weiser Books, 2012.

Ltd, Poolbeg Press, ed. Crystal balls. Dublin, Ireland: Poolbeg Press Ltd., 2011.

Mandelbaum, Yitta Halberstam. Small miracles II: Heartwarming gifts of extraordinary coincidences. Holbrook, Mass: Adams Media Corp., 1998.

BelindaGrace. You are clairvoyant: Simple ways to develop your psychic gifts. Woodbury, MN: Llewellyn Publications, 2011.

Gifts of the gods?: Are UFOs alien visitorsor psychic phenomena? London: Virgin Books, 1994.

Browne, Sylvia. Psychic children: Revealing the intuitive gifts and hidden abilities of boys and girls. New York, N.Y: Dutton, 2007.

Lindsay, Harrison, ed. Psychic children: Revealing the intuitive gifts and hidden abilities of boys and girls. New York, N.Y: Dutton, 2007.

Katz, Ginny. Gifts of the gemstone guardians: The mission, purpose, effects, and therapeutic applications of gemstones in their spherical form. Gresham, Or., USA: Golden Age Pub., 1989.

Rosalyn, Chissick, ed. Mia's world: An extraordinary gift, an unforgettable journey. London: HarperElement, 2005.

Gifts of the gemstone guardians: The mission, purpose, effects, and therapeutic applications of gemstones in their spherical form. 2nd ed. Portland, Or: Golden Age Institute, 1994.

Campbell, Matthew. "The Gift of George Yeats." In Letter Writing Among Poets. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748681327.003.0010.

Rashid, Tayyab, and Martin Seligman. "Session Fourteen: Altruism." In Positive Psychotherapy, 99–103. Oxford University Press, 2018. http://dx.doi.org/10.1093/med-psych/9780190920241.003.0015.

Rashid, Tayyab, and Martin Seligman. "Session Fourteen: Altruism." In Positive Psychotherapy, edited by Tayyab Rashid and Martin Seligman, 230–37. Oxford University Press, 2018. http://dx.doi.org/10.1093/med-psych/9780195325386.003.0020.

Rashid, Tayyab, and Martin Seligman. "Session Six: Forgiveness." In Positive Psychotherapy, edited by Tayyab Rashid and Martin Seligman, 147–58. Oxford University Press, 2018. http://dx.doi.org/10.1093/med-psych/9780195325386.003.0012.

Rashid, Tayyab, and Martin Seligman. "Session Six: Forgiveness." In Positive Psychotherapy, 48–54. Oxford University Press, 2018. http://dx.doi.org/10.1093/med-psych/9780190920241.003.0007.

S., Manjubasini, and Sulagna Mohanty. "Representation of Beggars in Tamil Cinema." In Handbook of Research on Social and Cultural Dynamics in Indian Cinema, 64–74. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3511-0.ch006.

"clash between the beauty-loving Renaissance and the he [Spenser] was quickly swept overboard because of moral Reformation. In the light of the medieval reli-his inability to write like Donne, Eliot, and Allen gious tradition examined by Tuve, Guyon destroys Tate’ (1968:2). His extended interpretation of Book the Bower because he ‘looks at the kind of complete II, The Allegorical Temper (1957), followed by essays seduction which means the final death of the soul’ on the other books, traces the changing psycholo-(31). gical or psychic development of the poem’s major If the New Critics of the 1930s to the early 1950s characters by ‘reading the poem as a poem’ (9) rather had been interested in Spenser (few were), they than as a historical document. My own book, The would not have considered his intention in writing Structure of Allegory in ‘The Faerie Queene’ (1961a), The Faerie Queene because that topic had been dis-which I regard now as the work of a historical critic missed as a fallacy. For Wimsatt and Beardsley partly rehabilitated by myth and archetypal criticism, 1954:5 (first proclaimed in 1946), ‘The poem is not examines the poem’s structure through its patterns the critic’s own and not the author’s (it is detached of imagery, an interest shared with Alastair Fowler, from the author at birth and goes about the world Spenser and the Numbers of Time (1964), and by beyond his power to intend about it or control it)’. Kathleen Williams, Spenser’s ‘Faerie Queene’: The So much for any poet’s intention, conscious or World of Glass (1966). unconscious, realized or not. Not that it would have In any history of modern Spenser criticism – for a mattered much, for the arbiter of taste at that time, general account, see Hadfield 1996b – Berger may T.S. Eliot, had asked rhetorically: ‘who, except schol-serve as a key transitional figure. In a retrospective ars, and except the eccentric few who are born with glance at his essays on Spenser written from 1958 to a sympathy for such work, or others who have delib-1987, he acknowledges that ‘I still consider myself erately studied themselves into the right apprecia-a New Critic, even an old-fashioned one’ who tion, can now read through the whole of The Faerie has been ‘reconstructed’ by New Historicism Queene with delight?’ (1932:443). In Two Letters, (1989:208). In Berger 1988:453–56, he offers a per-Spenser acknowledges that the gods had given him sonal account of his change, admitting that as a New the gift to delight but never to be useful (Dii mihi, Critic he had been interested ‘in exploring complex dulce diu dederant: verùm vtile numquam), though representations of ethico-psychological patterns’ he wishes they had; and, in the Letter to Raleigh, he apart from ‘the institutional structures and discourses recognizes that the general end of his poem could be that give them historical specificity’. Even so, he had achieved only through fiction, which ‘the most part allowed that earlier historical study, which had been of men delight to read, rather for variety of matter, concerned with ‘historical specificity’, was ‘solid and then for profite of the ensample’ (10). As a conse-important’. For the New Historicist Louis Adrian quence, he addresses his readers not by teaching them Montrose, however, earlier historical scholarship didactically but rather through delight. It follows that ‘merely impoverished the text’ (Berger 1988:8), and if his poem does not delight, it remains a closed book. he is almost as harsh towards Berger himself, com-Several critics who first flourished in the 1950s and plaining that his writings ‘have tended to avoid direct 1960s responded initially to Spenser’s words and confrontations of sociopolitical issues’, though he imagery rather than to his ideas, thought, or histor-blames ‘the absence of a historically specific socio-ical context. One is Donald Cheney, who, in Spenser’s political dimension’ on the time they were written – Image of Nature (1966), read The Faerie Queene a time when ‘the sociopolitical study of Spenser was ‘under the intensive scrutiny which has been applied epitomized by the pursuit of topical identifications or in recent decades to metaphysical lyrics’, seeking the cataloguing of commonplaces’ (7). In contrast, out ‘ironic, discordant impulses’, ‘rapidly shifting the New Historicism, of which he is the most elo-allusions’, and the poet’s ‘constant insistence upon quent theorist, sees a work embedded – i.e. intrins-the ambiguity of his images’ (7, 17, 20). Another is ically, inextricably fixed – not in history generally, Paul Alpers, whose The Poetry of ‘The Faerie Queene’ and certainly not in ‘cosmic politics’ that Thomas (1967) demonstrated that individual stanzas of the Greene 1963:406 claims to be the concern of all epics, poem may be subjected to very intense scrutiny. A but in a historically specific sociopolitical context. third, the most influential of all, is Harry Berger, Jr, (For further comments on their clash, see Hamilton." In Spenser: The Faerie Queene, 25. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-23.