This illustrated tale introduces children to the wondrous teachings from the Muslim theologian and mystic al-Ghazali (1058–1111CE) This enchanting tale illustrates how that the human heart is like a rusty mirror which, when polished through beautiful doings, is able to reflect the real essence of all things. In addition to this story is a poem by the renowned poet, Coleman Barks. Both draw on the same account found in Ghazali's The Marvels of the Heart, Book XXI, of his magnum opus,The Revival of Religious Sciences.

When the wicked have traveled a course of sin, and discover they have reason to fear the God;s judgement and wrath for their sins, they begin to wish there is no God to punish them, then by degrees they persuade themselves there is no God, and then they set themselves to study the arguments to support their opinion. This excellent book by John Bunyan covers the subject matter of the existence of heaven and hell as well as studies and dispells the arguments presented by sinners who argue there is no heaven and hell. Most do not know that Bunyan wrote some 60 books, and poetry too. And also almost a well-kept secret is that his doctrine was so biblically laced that many good men would call him too severe. He believed in, and taught, ALL the doctrines of grace, including double-predestination, or reprobation. Why then is he not smeared with the name of hyper-Calvinist like Goodwin, Gill, and others? I guess the same people ought to call Luther a hyper-Lutheran, for he believed and taught it, too. Why begin a review of Bunyan's writings with such a view of his doctrine? It is to show that a Pilgrim's Progress can come only from someone who believes and teaches ALL the counsel of God, without flinching, yea, with loving-kindness. Illegally, He sat in a jail cell over a river for 12 years with his Bible, Galatians by Luther, and another book or two. He had the choice of feeling miserable and murmuring, or of filling his time, thoughts, and energies with studying that Bible, and seeking a way to be of help to his more comfortable, but less dedicated, brothers and sisters. Listen, dear saints, you can't do any better than reading Bunyan. Like Gurnall, he covers everything here and there, and with a sweetness that can come only from God. What a shame that his large heart should be encased in such small print. But, like digging gold, it is worth the time and trouble to dig spiritual gold. Bunyan (1628-1688) rose from an humble beginning to being a preacher to a little house church, to 12 years in jail because he would not agree to quit preaching, to a huge church in London. He wrote 66 books, nearly all while in jail.

An unknown masterpiece of visionary art—as daring as Blake or Goya, but utterly different—reproduced in full color, with a commentary by one of our most original art historians Somewhere in Europe—we don't know where—around 1700. An artist is staring at something on the floor next to her worktable. It's just a log from the woodpile, stood on end. The soft, damp bark; the gently raised growth rings; the dark radial cracks—nothing could be more ordinary. But as the artist looks, and looks, colors begin to appear—shapes—even figures. She turns to a sheet of paper and begins to paint. Today this anonymous artist's masterpiece is preserved in the University of Glasgow Library. It is a manuscript in a plain brown binding, whose entire contents, beyond a cryptic title page, are fifty-two small, round watercolor paintings based on the visions she saw in the ends of firewood logs. This book reproduces the entire sequence of paintings in full color, together with a meditative commentary by the art historian James Elkins. Sometimes, he writes, we can glimpse the artist's sources—Baroque religious art, genre painting, mythology, alchemical manuscripts, emblem books, optical effects. But always she distorts her images, mixes them together, leaves them incomplete—always she rejects familiar stories and clear-cut meanings. In this daring refusal to make sense, Elkins sees an uncannily modern attitude of doubt and skepticism; he draws a portrait of the artist as an irremediably lonely, amazingly independent soul, inhabiting a distinct historical moment between the faded Renaissance and the overconfident Enlightenment. What Heaven Looks Like is a rare event: an encounter between a truly perceptive historian of images, and a master conjurer of them.

Dante Alighieri (1265-1321) is one of the greatest European writers, whose untrammelled imaginative capacity was matched by a huge base in embracing the science of his era. His texts also paint compelling visual images. In Visions of Heaven, renowned scholar Martin Kemp investigates Dante's supreme vision of divine light and its implications for the visual artists who were the inheritors of Dante's vision. The whole book may be regarded as a new Paragone (comparison), the debate that began in the Renaissance about which of the arts is superior. Dante's ravishing accounts of divine light set painters the severest challenge, which took them centuries to meet. A major theme running through Dante's Divine Comedy, particularly in its third book, the Paradiso, centres on Dante's acts of seeing (conducted according to optical rules with respect to the kind of visual experience that can be accomplished on earth) and the overwhelming of Dante's earthly senses by heavenly light, which does not obey his rules of earthly optics. The repeated blinding of Dante by excessive light sets the tone for artists' portrayal of unseeable brightness.

#1 New York Times bestseller with more than 11 million copies sold! When 4-year-old Colton Burpo emerges from life-saving surgery with remarkable stories of his visit to heaven, his family doesn’t know what to believe. Heaven is For Real details what Colton saw and his family’s journey towards accepting their young son had visited the afterlife. “Do you remember the hospital, Colton?” Sonja said. “Yes, mommy, I remember,” he said. “That’s where the angels sang to me.” Colton told his parents he left his body during an emergency surgery–and proved that claim by describing exactly what his parents were doing in another part of the hospital during his operation. He talked of visiting heaven and described events that happened before he was born and how he spoke with family members he’d never met. Colton also astonished his parents with descriptions and obscure details about heaven that matched the Bible exactly, even though he had not yet learned to read. With disarming innocence and the plainspoken boldness of a child, Colton recounts his visit to heaven, describing: Meeting long-departed family members Jesus, the angels, how “really, really big” God is, and how much God loves us How Jesus called Todd, Colton’s father, to be a pastor The Battle of Armageddon Retold by his father, but using Colton’s uniquely simple words, Heaven Is for Real offers a glimpse of the world that awaits us, where as Colton says, “Nobody is old and nobody wears glasses.” Heaven Is for Real will forever change the way you think of eternity, offering the chance to see, and believe, like a child. Praise for Heaven is for Real: “A beautifully written glimpse into heaven that will encourage those who doubt and thrill those who believe.” —Ron Hall, coauthor of Same Kind of Different as Me

Pairs masterpieces from the National Gallery with poems, prose and classical text.

This collection of unique works by 150 Los Angeles graffiti and tattoo artists represents an unprecedented collaboration across the city’s diverse artistic landscape. Many graffiti artists carry sketchbooks, called black books, and they ask crew members and others whose work they admire to inscribe their books with lettering or drawings. A few years ago, the Getty Research Institute invited artists, including Angst, Axis, Big Sleeps, Chaz, Cre8, Defer, EyeOne, Fishe, Heaven, Hyde, Look, ManOne, and Prime, to consider the idea of a citywide graffiti black book. During visits to the Getty Center, the artists viewed rare books related to calligraphy and letterforms, including works by Albrecht Dürer and Leonardo da Vinci. The artists instantly recognized the connections to their own practices and were particularly drawn to a liber amicorum (book of friends), a form of autograph book popular in the seventeenth century. Passed from hand to hand, it was filled with signatures, poetry, and coats of arms, like a black book from another era. Inspired by this meeting of minds across centuries, these artists became both creators and curators, crafting their own pages and inviting others to contribute. Eventually 150 Los Angeles artists decorated 143 individual pages. These were bound together into an exquisite artists’ book that became known as the Getty Graffiti Black Book. This publication reproduces each page from the original artists’ book and recounts the story of an unprecedented collaboration across the diverse artistic landscape of Los Angeles.