“Order, by itself, normally wants to eliminate any disorder and diversity creating a narrow and cognitive rigidity in both people and systems. Disorder, by itself, closes us off from any primal union, meaning, and eventually even sanity in people and systems. Reorder, or transformation of people and systems, happens when both are seen to work together” – from the preface. Through time, a universal pattern can be found in all societies, spiritualities, and philosophies. We see it in the changing seasons, the stories of Scripture in the Bible, the life, death, and resurrection of Jesus Christ, the rise and fall of civilizations, and even personally in our lives. In this updated version of one of his earliest books, Father Richard Rohr clearly illuminates how understanding and embracing this pattern can give us hope in difficult times and the courage to push through disorganization and even great chaos to find a new way of being in the world. “We are indeed 'saved' by knowing and surrendering to this universal pattern of reality. Knowing the full pattern allows us to let go of our first order, trust the disorder, and, sometimes even hardest of all—to trust the new reorder. Three big leaps of faith for all of us, and each of a different character.” —from the introduction.

You can use this book to design a house for yourself with your family; you can use it to work with your neighbors to improve your town and neighborhood; you can use it to design an office, or a workshop, or a public building. And you can use it to guide you in the actual process of construction. After a ten-year silence, Christopher Alexander and his colleagues at the Center for Environmental Structure are now publishing a major statement in the form of three books which will, in their words, "lay the basis for an entirely new approach to architecture, building and planning, which will we hope replace existing ideas and practices entirely." The three books are The Timeless Way of Building, The Oregon Experiment, and this book, A Pattern Language. At the core of these books is the idea that people should design for themselves their own houses, streets, and communities. This idea may be radical (it implies a radical transformation of the architectural profession) but it comes simply from the observation that most of the wonderful places of the world were not made by architects but by the people. At the core of the books, too, is the point that in designing their environments people always rely on certain "languages," which, like the languages we speak, allow them to articulate and communicate an infinite variety of designs within a forma system which gives them coherence. This book provides a language of this kind. It will enable a person to make a design for almost any kind of building, or any part of the built environment. "Patterns," the units of this language, are answers to design problems (How high should a window sill be? How many stories should a building have? How much space in a neighborhood should be devoted to grass and trees?). More than 250 of the patterns in this pattern language are given: each consists of a problem statement, a discussion of the problem with an illustration, and a solution. As the authors say in their introduction, many of the patterns are archetypal, so deeply rooted in the nature of things that it seemly likely that they will be a part of human nature, and human action, as much in five hundred years as they are today.

Accumulations of life stresses—physical injuries, emotional and psychological stresses, birth traumas, and toxicity—can become imprinted in the tissues, acting like a videotape that is replayed whenever stimulated. Biodynamic craniosacral therapy aims to resolve the trapped forces that underlie and drive these trauma-based patterns of disease and suffering in body and mind. Wisdom in the Body teaches practitioners to develop the finely tuned skills of hands-on palpation and perception to sense the body’s subtle rhythms and patterns of inertia or congestion, with the goal of ending trauma and facilitating the expression of the breath of life. A comprehensive introduction to this practice, the book draws on the insights of pioneers like Drs. W. G. Sutherland and Franklyn Sills to explain the key principles about the body’s natural intention to heal and how this capability can be encouraged. A valuable resource for students, practitioners, and the lay reader, the book also includes a foreword by Dr. Franklyn Sills.

Rohr paints a bleak picture of the prevailing thought, culture and attitudes of the present-day West -- which he calls "The Postmodern Opportunity" -- including cultural biases; embrace of victimhood; and the often fearful attitudes toward one another, the Church and religion in general. He offers hope in introducing the Franciscan path of transformation, the "new way of being that would change the face of history".

A valuable new companion journal for the best-selling Falling Upward In Falling Upward, Fr. Richard Rohr seeks to help readers understand the tasks of the two halves of life and to show them that those who have fallen, failed, or "gone down" are the only ones who understand "up." The Companion Journal helps those who have (and those who have not) read Falling Upward to engage more deeply with the questions the book raises. Using a blend of quotes, questions for individual and group reflection, stories, and suggestions for spiritual practices, it provides a wise guide for deepening the spiritual journey. . . at any time of life. Explains why the second half of life can and should be full of spiritual richness Offers tools for spiritual growth and greater understanding of the ideas in Falling Upward Richard Rohr is a regular contributing writer for Sojourners and Tikkun magazines This important companion to Falling Upward is an excellent tool for exploring the counterintuitive messages of how we grow spiritually.

An essential collection of writings, bursting with Henry Miller’s exhilarating candor and wisdom In this selection of stories and essays, Henry Miller elucidates, revels, and soars, showing his command over a wide range of moods, styles, and subject matters. Writing “from the heart,” always with a refreshing lack of reticence, Miller involves the reader directly in his thoughts and feelings. “His real aim,” Karl Shapiro has written, “is to find the living core of our world whenever it survives and in whatever manifestation, in art, in literature, in human behavior itself. It is then that he sings, praises, and shouts at the top of his lungs with the uncontainable hilarity he is famous for.” Here are some of Henry Miller’s best-known writings: an essay on the photographer Brassai; “Reflections on Writing,” in which Miller examines his own position as a writer; “Seraphita” and “Balzac and His Double,” on the works of other writers; and “The Alcoholic Veteran,” “Creative Death,” “The Enormous Womb,” and “The Philosopher Who Philosophizes.”

I.B. Tauris in association with the Institute of Ismaili Studies The exceptional intellectual richness of seventeenth-century Safavid Iran is epitomised by the philosophical school of Isfahan, and in particular by its ostensible founder, Mir Damad (d. 1631), and his great student Mulla Sadra (aka Sadr al-Din Shirazi, d. 1636). Equally important to the school is the apophatic wisdom of Rajab 'Ali Tabrizi that followed later (d. 1669/70). However, despite these philosophers' renown, the identification of the 'philosophical school of Isfahan' was only proposed in 1956, by the celebrated French Iranologist Henry Corbin, who noted the unifying Islamic Neoplatonist character of some 20 thinkers and spiritual figures; this grouping has subsequently remained unchallenged for some fifty years. In this highly original work, Janis Esots investigates the legitimacy of the term 'school', delving into the complex philosophies of these three major Shi'i figures and drawing comparisons between them. The author makes the case that Mulla Sadra's thought is independent and actually incompatible with the thoughts of Mir Damad and Rajab Ali Tabrizi. This not only presents a new way of thinking about how we understand the 'school of Isfahan', it also identifies Mir Damad and Rajab Ali Tabrizi as pioneers in their own right.