"Patricia Garfield, Ph.D., has always been on the cutting edge of dream research. In The Dream Messenger, the author of the classic book Creative Dreaming shows us how to interpret our dreams of our lost loved ones, whether they departed recently or long ago, and how these dreams can nourish and enrich our waking lives." "Whether these dreams are actual contact with spirit or images conjured up by our own needs is not the issue: what we know is that we dream about the people we have lost, and that these dreams are extraordinarily vivid and emotionally charged and can alter the life and belief system of the dreamer. In the dream world, unfinished dialogues can be completed and conflicts resolved."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

Mrs. Amino, a wealthy widow, asks Maiko Rokujo, a securities broker, to act as a private detective and find her son, whom she hasn't seen in twenty-five years

Messengers & Messages, what are we talking about? In this case, How the Creator and Universe uses Messengers to send messages to people on Earth about everything. It could be knowledge revealed like the wheel, Computers, Sending Man into Space, or a message to You on How To or not to Do something. Ask yourself have you ever had an answer to something troubling you and it came from a Dream, Book you read, or a person you talked to? This is writing about how humans and How they are contacted with information they want or need by Messengers with answers that Awaken & Enlighten another's about life and things in Heaven or on Earth. The Writer Charlie Neuf considers himself a Time Traveler of more than 85 years on Earth, who has spent more than half his life as an Investigator in search of truths. This writing is based on Investigation, Research, & Experiences of the Writer. In this series of short stories Charlie, The Time Traveler will cover his experiences as well as others

Are the works of contemporary Japanese novelists, as Nobel Prize winner Oe Kenzaburo has observed, "mere reflections of the vast consumer culture of Tokyo and the subcultures of the world at large"? Or do they contain their own critical components, albeit in altered form? Oe and Beyond surveys the accomplishments of Oe and other writers of the postwar generation while looking further to examine the literary parameters of the "Post-Oe" generation. Despite the unprecedented availability today of the work of many of these writers in excellent English translations, some twenty years have passed since a collection of critical essays has appeared to guide the interested reader through the fascinating world of contemporary Japanese fiction. Oe and Beyond is a sampling of the best research and thinking on the current generation of Japanese writers being done in English. The essays in this volume explore such subjects as the continuing resonances of the atomic bombings; the notion of "transnational subjects"; the question of the "de-canonization" (as well as the "re-canonization") of writers; the construction (and deconstruction) of gender models; the quest for spirituality amid contemporary Japanese consumer affluence; post-modernity and Japanese "infantilism"; the intertwining connections between history, myth-making, and discrimination; and apocalyptic visions of fin de siecle Japan. Contributors pursue various methodological and theoretical approaches to reveal the breadth of scholarship on modern Japanese literature. The essays reflect some of the latest thinking, both Western and Japanese, on such topics as subjectivity, gender, history, modernity, and the postmodern. Oe and Beyond includes essays on Endo Shusaku, Hayashi Kyoko, Kanai Mieko, Kurahashi Yumiko, Murakami Haruki, Murakami Ryu, Nakagami Kenji, Oe Kenzaburo, Ohba Minako, Shimada Masahiko, Takahashi Takako, and Yoshimoto Banana. Contributors: Davinder L. Bhowmik, Philip Gabriel, Van C. Gessel, Adrienne Hurley, Susan J. Napier, Sharalyn Orbaugh, Jay Rubin, Atsuko Sakaki, Ann Sherif, Stephen Snyder, Mark Williams, Eve Zimmerman.

Dreaming in the Classroom provides teachers from virtually all fields with a uniquely informative guidebook for introducing their students to the universal human phenomenon of dreaming. Although dreaming may not be held in high esteem in mainstream Western society, students at all education levels consistently enjoy learning about dreams and rank classes on dreaming among their favorite, most significant educational experiences. Covering a wide variety of academic disciplines such as psychology, anthropology, humanities, film studies, philosophy, religious studies, the book explains in clear and practical language the most effective methods for teaching accurate, useful information about dreams to students in colleges and university, graduate programs, psychotherapy institutes, seminaries, primary and secondary schools, and non-academic settings. Included are detailed discussions of how to create an appropriate syllabus, integrate material form multiple disciplines, nurture skills in writing and critical reasoning, propose courses to skeptical administrators, and facilitate a responsible process for sharing dreams in a classroom setting. The book draws on interviews with dozens of accomplished teachers, along with the authors' many years of pedagogical practice, to present proven strategies for using this perennially fascinating topic to promote successful student learning.

This investigation focuses on divinely-sent dreams in early Judaism and discusses their literary forms and socio-religious functions. It examines Jewish dreams in the Bible, Apocrypha, Pseudepigrapha, Dead Sea Scrolls, and Josephus, setting them in the wider context of antecedent and contemporary dream cultures. Part One grounds the project in the dream traditions of the ancient Near East, Hebrew Bible, Greece, and Rome. Part Two investigates the unique emphases of early Jewish dreams, including: a priestly and scribal milieu, access to various planes of reality, new roles for dream messengers, and incubation rituals. Part Three explores implications for several related topics of study, including the rise of apocalypticism and early Jewish mysticism, and the social history of early Judaism.

The Book As we have seen, Grothendieck is the author of a considerable body of mathematical work. But he is also the author of significant literary works. Among them is R&S, which was published by Gallimard in January 2022 after having been widely distributed on the internet since Grothendieck first wrote the text in 1986. Amounting to more than 1,900 pages, the book deals with many subjects: the author’s journey as a mathematician, his passions, his illusions and disillusions, the process of creation, and a thousand other topics. It also includes long passages on Yin and Yang, feminine and masculine ways of doing mathematics, the mother, the father and child, dreams, and so on. A large part of the text is devoted to a revelation he is said to have experienced in 1976 and a long period of meditation that followed. It is a kind of self-analysis tinged, it has to be said, with a certain degree of paranoia. A recurring theme is the sense of betrayal he felt toward his former students, which is manifested in his work being ignored and forgotten. The words “funeral,” “deceased,” “hearse,” “massacre,” and “gravedigger,” and so on, quickly become omnipresent after their appearance in the table of contents. More generally, the book denounces a loss of ethics among the entire mathematical community. Grothendieck explains to the reader that mathematics “was better before”—that is, prior to 1960—as if the older generation was irreproachable! In fact, on the contrary, it can be said that mathematicians have become much more honest since the 1990s. The source of this miracle has a name: arXiv. It is now becoming ever more difficult to appropriate the ideas of others, although, of course, it is still possible to some degree. The institution of mathematics itself has also been greatly improved, or at least has been greatly transformed. The system of mandarins that dominated French mathematics until the 1970s, from which Grothendieck did not experience any difficulties and about whom he does not say a word, has practically disappeared. Grothendieck, who is very self-critical throughout the text, sometimes ponders whether he might have been arrogant or even contemptuous of those around him during his heyday in the 1960s and 1970s. Despite these concerns, it is clear that he cares little about ingratiating himself with his readers. Instead, he offers a book of more than 1,900 pages, while in response to a question about the IHES library in its early days, he remarks: “We don’t read books, we write them!”18 R&S contains many contradictions that are only partly corrected by a series of Notes—some of which, despite being of particular importance, are not included in this new edition. Addressing these contradictions properly would undoubtedly have required the text to be completely rewritten. Grothendieck is not paralyzed by any sense of false modesty: The thing that struck me is that I do not remember having known, even from the allusions of friends or colleagues who are better versed in history, of a mathematician apart from myself who contributed such a multiplicity of innovative ideas, not more or less disjointed from one another, but as part of a vast unifying vision (as was the case for Newton and for Einstein in physics and cosmology, and for Darwin and for Pasteur in biology).19 Elsewhere, he writes: “It would seem that, as a servant of a vast unifying vision born in me, I am ‘one of a kind’ in the history of mathematics from its origin to the present day.”20 Although the writing style is not lacking in inspiration, it is nonetheless uneven and sometimes—deliberately—familiar. Grothendieck is not le duc de Saint-Simon. The following analysis will focus only on the content concerning mathematics and the world of mathematicians. In the text, Grothendieck complains at length that his ideas have been plundered by his former students without reference to their master or that they have simply been erased and forgotten. These assertions are not always supported by solid arguments or precise references. But, above all, it is the nature of discoveries to be trivialized and their author forgotten, and all the more so when the underlying ideas are often, in hindsight, obvious. Grothendieck’s reproaches are addressed to all his pupils, and particularly to Deligne—whose name is almost always preceded by the words “my friend,” insinuating “my former friend”—and to Verdier. It is quite possible to imagine that Deligne was only lightly involved with Grothendieck’s authorship of the motives or that the “Verdier duality” already mentioned could just as well be called the “Grothendieck duality.” But, otherwise, everyone knows that it was Grothendieck who invented schemes, motives, Grothendieck topologies, topoi, and, above all, that he imposed the functorial point of view via the six operations and the derived categories. Everyone knows that it is thanks to the machinery devised by Grothendieck that Deligne was able to prove André Weil’s last conjecture. In support of his claims about the total loss of ethics in the mathematical community from the 1970s onwards, Grothendieck’s entire argument is based on the unique testimony of one and only one mathematician who came to see him several times at his home in the countryside. It is common practice in ethnology to rely on an informant from the group being studied and who speaks the language. The problem is that the informant may not always be all that reliable and can, in fact, say anything. Here it is an even worse situation, since the informant declares himself to be the first person affected by the story he is going to tell, namely the Riemann–Hilbert (R–H) correspondence.