“Everyone, and I mean everyone, will give you advice on which way to go with your life. Friends, acquaintances, classmates, teammates, your friends’ friends, family, teachers, counselors, and neighbors will nose into your business. They will want to help you with everything from how to dress, to how to act. They will tell you what and where to eat, where to go and what to do. Before you know it, your whole life will be planned out for you, by someone else. If you are susceptible to influencers, choose your influences wisely. “Not all advisors, or advice, is equal. In fact, some of the advice coming your way courtesy of well-meaning friends or family may be downright awful. Truly wise and useful advice will come from very few. The world will give you the same crummy advice it gives everyone. “Get fame. Pursue fortune. More is better!” The world consistently perpetuates the lie, that fame and fortune will make you happy. “The world lies. Fame and fortune will not fill the void in our heart that was designed to be occupied by Christ. Only God can fill that God-shaped space within us. The world keeps trying, and people keep following the siren-song down the wide path to happy destruction. “Happy is hard to define. I have determined that Happy is an elusive place. All of the world’s unfulfilled and dissatisfied people will call you to the same wide path, life-plan they followed—and expect a different result? I challenge you to take the narrow road. I urge you to trust in the Lord in all your decision making.”
The Drama of Fallen France examines various dramatic works written and/or produced in Paris during the four years of Nazi occupation and explains what they may have meant to their original audiences. Because of widespread financial support from the new French government at Vichy, the former French capital underwent a renaissance of theatre during this period, and both the public playhouses and the private theatres provided an amazing array of new productions and revivals. Some of the plays considered here are well known: Anouilh's Antigone, Sartre's The Flies, Claudel's The Satin Slipper. Others have remained obscure, such as Cocteau's The Typewriter, Giraudoux's The Apollo of Marsac, and Montherlant's Nobody's Son; and two—André Obey's Eight Hundred Meters and Simone Jollivet's The Princess of Ursins—have remained virtually unread since the early 1940s. In examining French culture under the Vichy regime and the Nazis, Kenneth Krauss links the politics of gender and sexuality with the more traditional political concepts of collaboration and resistance. A final chapter on Truffaut's 1980 film, The Last Métro, demonstrates how the present manages to rewrite and revision the complex and seemingly contradictory reality of the past.
Considers what is known of acclaimed early Sufi master Ab? Bakr al-Shibl? and how he was characterized in various times and places. Early Sufi master Ab? Bakr al-Shibl? (d. 946) is both famous and unknown. One of the pioneers of Islamic mysticism, he left no writings, but his legacy was passed down orally, and he has been acclaimed from his own time to the present. Accounts of Shibl? present a fascinating figure: an eccentric with a showy red beard, a lover of poetry and wit, an ascetic who embraced altered states of consciousness, and, for a time, a disturbed man confined to an insane asylum. Kenneth Avery offers a contemporary interpretation of Shibl?s thought and his importance in the history of Sufism. This book surveys the major sources for Shibl?s life and work from both Arabic and Persian traditions, detailing the main facets of his biography and teachings and documenting the evolving figure of a Sufi saint. Shibl?s relationships with his more famous colleague Junayd and his infamous colleague ?all?j are discussed, along with his Qur?nic spirituality, his poetry, and the question of his periodic insanity. A very fine contribution to the history of Sufism. John Renard, editor of Fighting Words: Religion, Violence, and the Interpretation of Sacred Texts
The Prince and the Monk addresses the historical development of the political and religious myths surrounding Shōtoku Taishi and their influence on Shinran, the founder of the Jōdo-Shinshū school of Pure Land Buddhism. Shōtoku Taishi (574–622) was a prince who led the campaign to unify Japan, wrote the imperial constitution, and promoted Buddhism as a religion of peace and prosperity. Shinran's Buddhism developed centuries later during the Kamakura period, which began in the late twelfth century. Kenneth Doo Young Lee discusses Shinran's liturgical text, his dream of Shōtoku's manifestation as Kannon (the world-saving Bodhisattva of Compassion), and other relevant events during his life. In addition, this book shows that Shinran's Buddhism was consistent with honji suijaku culture—the synthesis of the Shinto and Buddhist pantheons—prevalent during the Kamakura period.
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