Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

This book (hardcover) is part of the TREDITION CLASSICS. It contains classical literature works from over two thousand years. Most of these titles have been out of print and off the bookstore shelves for decades. The book series is intended to preserve the cultural legacy and to promote the timeless works of classical literature. Readers of a TREDITION CLASSICS book support the mission to save many of the amazing works of world literature from oblivion. With this series, tredition intends to make thousands of international literature classics available in printed format again - worldwide.

Life is the most important possession we have. Without it, there is nothing. Only by the resurrection at the second coming of Christ will anyone have life after death.

After the resurrection,
the fate of those who are in Christ:
1] Eternal life Romans 6:23]
2]"Shall inherit eternal life" Matthew 19:29]
3] After the judgment they "shall go away into eternal life" Matthew 25:46]
4] Will "have eternal life" John 3:5]
5] Christ will raise them up on the last day John 6:40]
6] Will be immortal after the resurrection 1 Corinthians 15:51-56]
7] Will have incorruption 1 Corinthians 15:42]
8] Will have glory 1 Corinthians 15:43]
9] Will be like Christ "We shall be like him; for we shall see him even as he is" 1 John 3:2]
10] Are "heirs according to the hope of eternal life" Titus 3:7]
11] Will have a spiritual body 1 Corinthians 15:44]
12] "And as we have borne the image of the earthly (The earthly flesh and blood body of Adam was made to live on this earth but it "cannot inherit the kingdom of God" 1 Corinthians 15:50), we shall also bear the image of the heavenly" (Shall be like the spiritual body of Christ for life in Heaven) 1 Corinthians 15:47-56]
13] "Will never perish" John 10:28]
14] Forever with the Lord 1 Thessalonians 4:17]
15] Many mansions in my father's house: "In my Father's house (Who is in Heaven, Matthew 5:16; 5:45; 5:48; 6:1; 6:9; 7:21; 10:32-33) are many mansions...I go to prepare a place for you."

This vital new book examines how healing encounters might further the horizons of practice and extend innovation in professional interpersonal relationships. Highly qualified contributors explore ways in which insights into individual, cultural and community meanings open further perspectives on human being and help clarify what can feel a confusing present and an increasingly unpredictable future. Divided into parts on Personal and Professional Identity, Culture and Personal Context, Practice Research, and Clinical Practice, each chapter opens up thinking on crucial contemporary issues, informed by personal and clinical practice case-study examples and by findings from leading-edge research investigations, adding to the current literature on both theory and practice. This book brings together voices from the margins, offering alternative practice perspectives that look beyond protocol and statistics-based therapy, emphasising the relational richness that informs professional interpersonal encounters in the support of mental health and wellbeing. It will be of immense value to counsellors and psychotherapists in training and practice, as well as for related mental health professionals and those with an interest in the caring professions.

Robert Weimann redefines the relationship between writing and performance, or "playing," in Shakespeare's theater. Through close reading and careful analysis Weimann offers a reconsideration and redefinition of Elizabethan performance and production practices. The study reviews the most recent methodologies of textual scholarship, the new history of the Elizabethan theater, performance theory, and film and video interpretation, and offers a new approach to understanding Shakespeare. Weimann examines a range of plays as well as other contemporary works. A major part of the study explores the duality between playing and writing.

This vital new book examines how healing encounters might further the horizons of practice and extend innovation in professional interpersonal relationships. Highly qualified contributors explore ways in which insights into individual, cultural and community meanings open further perspectives on human being and help clarify what can feel a confusing present and an increasingly unpredictable future. Divided into parts on Personal and Professional Identity, Culture and Personal Context, Practice Research, and Clinical Practice, each chapter opens up thinking on crucial contemporary issues, informed by personal and clinical practice case-study examples and by findings from leading-edge research investigations, adding to the current literature on both theory and practice. This book brings together voices from the margins, offering alternative practice perspectives that look beyond protocol and statistics-based therapy, emphasising the relational richness that informs professional interpersonal encounters in the support of mental health and wellbeing. It will be of immense value to counsellors and psychotherapists in training and practice, as well as for related mental health professionals and those with an interest in the caring professions.

Published in English in 1884, this is the posthumous third edition of an 1862 study by the German orientalist Martin Haug (1827 76). He produced this groundbreaking analysis and comparison of Sanskrit and the Avesta while professor of Sanskrit at the Government College of Poona. His time in India enabled him to make an unprecedented study of Zoroastrian texts, becoming the first to translate the seventeen Gathas into a European language, thereby helping to highlight that they were composed by Zoroaster. Edward William West (1824 1905), an engineer and self-taught orientalist, met Haug in India. Having read this work's first edition, he was inspired to study further the Pahlavi language. On his and Haug's return to Europe in 1866, they worked closely together in translating and publishing Zoroastrian texts. West's edition of Haug's Essays includes several updates, unpublished papers from Haug's collection, appendices of further translations, and a biography of the author.

Published between 1880 and 1897 as part of Max Muller's Sacred Books of the East series, this five-volume translation of Pahlavi texts was the work of Edward William West (1824 1905). Largely self-taught, West developed his knowledge of ancient oriental languages in India, where he worked as a civil engineer. After returning to Europe, West focused on the study of sacred Zoroastrian texts and prepared these translations of Pahlavi manuscripts, cementing his reputation for pioneering scholarship. His writings and editions are still referenced today in Indo-Iranian studies. Volume 1 includes the Bundahis (Zoroastrian traditions about the creation of the world), the Bahman Yast (a prophetic text detailing thousands of years of history, including the downfall and rebirth of Zoroastrianism) and the Shayast La-Shayast (detailing ritual impurity and sin, and purification rituals, such as those used for dead bodies). In his introduction, West compares these texts to the biblical books of Genesis, Revelation, and Leviticus.

Published between 1880 and 1897 as part of Max Muller's Sacred Books of the East series, this five-volume translation of Pahlavi texts was the work of Edward William West (1824 1905). Largely self-taught, West developed his knowledge of ancient oriental languages in India, where he worked as a civil engineer. After returning to Europe, West focused on the study of sacred Zoroastrian texts and prepared these translations of Pahlavi manuscripts. His writings and editions are still referenced today in Indo-Iranian studies. Volume 2 contains the ninth-century Dadistan-i Dinik and Epistles of Manuskihar. The former are religious judgments or decisions given by Manuskihar, a high priest of Iran, in answer to ninety-two queries put to him by fellow Zoroastrians. Along with the Epistles, relating to complaints made to Manuskihar about his brother Zad-sparam, these texts give the reader an insight into the Zoroastrianism of the period, its tenets, and its relationship with the developing Islamic faith.

Published between 1880 and 1897 as part of Max Muller's Sacred Books of the East series, this five-volume translation of Pahlavi texts was the work of Edward William West (1824-1905). Largely self-taught, West developed his knowledge of ancient oriental languages in India, where he worked as a civil engineer. After returning to Europe, West focused on the study of sacred Zoroastrian texts and prepared these translations of Pahlavi manuscripts. His writings and editions are still referenced today in Indo-Iranian studies. Volume 3 contains the Dina-i Mainog-i Khirad ('Opinions of the Spirit of Wisdom' - a series of enquiries and answers relating to the worship of Ahura Mazda); the Sikand-gumanik Vigar ('Doubt-dispelling Exposition' - a controversial ninth-century Zoroastrian apologetic, designed to prove the correctness of the fundamental doctrine of Mazda-worship); and the Sad Dar, a Persian rather than Pahlavi text, offering valuable discussion of 'a hundred subjects' connected to Zoroastrianism.

Published between 1880 and 1897 as part of Max Muller's Sacred Books of the East series, this five-volume translation of Pahlavi texts was the work of Edward William West (1824 1905). Largely self-taught, West developed his knowledge of ancient oriental languages in India, where he worked as a civil engineer. After returning to Europe, West focused on the study of sacred Zoroastrian texts and prepared these translations of Pahlavi manuscripts. His writings and editions are still referenced today in Indo-Iranian studies. The Nasks are the focus of Volume 4, wherein West collects, translates and analyses fragments such as names, summaries, digests and stray quotes from other books in order to present all that is known of the twenty-one original treatises containing Sassanid Zoroastrian literature. The treatises were themselves records of what was legendarily lost after Alexander the Great's conquest of Persia in the fourth century BCE.

Published between 1880 and 1897 as part of Max Muller's Sacred Books of the East series, this five-volume translation of Pahlavi texts was the work of Edward William West (1824 1905). Largely self-taught, West developed his knowledge of ancient oriental languages in India, where he worked as a civil engineer. After returning to Europe, West focused on the study of sacred Zoroastrian texts and prepared these translations of Pahlavi manuscripts. His writings and editions are still referenced today in Indo-Iranian studies. Volume 5 contains translations of the Dinkard (books 7 and 5) and Selections of Zad-sparam. Some parts of these texts are prophetic, and West's introductory analysis provides an insight into the chronology of Zoroastrianism, which suggests that Zoroaster was born in 660 BCE and that the world will come to an end in 2398 CE.

Robert Weimann redefines the relationship between writing and performance, or "playing," in Shakespeare's theater. Through close reading and careful analysis Weimann offers a reconsideration and redefinition of Elizabethan performance and production practices. The study reviews the most recent methodologies of textual scholarship, the new history of the Elizabethan theater, performance theory, and film and video interpretation, and offers a new approach to understanding Shakespeare. Weimann examines a range of plays as well as other contemporary works. A major part of the study explores the duality between playing and writing.

The contributors, who each work with spiritual issues, either explicitly as spiritual directors or accompaniers, or as an implicit part of their therapeutic work, offer a psychologically-informed approach to Spiritual Accompaniment and Direction, and to working with others on a spiritual level more generally. They explore what it means to be attuned to the spiritual process of another, discuss what makes an effective relationship in Spiritual Accompaniment and counselling, and consider how best to work with spiritual crisis, spiritual abuse, and pain. The unconscious process informing the work, forgiveness, changing spiritual needs over the life-span, and models of supervision that can inform the practice of Spiritual Accompaniment are also explored. A case study is presented, providing psychological and theological insights into the accompaniment process. Grounded in work with the spiritual dimension of others and aspiring to improve encounters at a spiritual level, this concise book has important implications for the practice of counsellors, psychotherapists, and spiritual accompaniers and directors.