By Jeffrey Long, Paul Perry
“There is at present extra clinical proof to the truth of close to loss of life adventure (NDE) than there's for a way to successfully deal with definite kinds of cancer,” states radiation oncologist Dr. Jeffrey lengthy is his groundbreaking new booklet Evidence of the Afterlife. In 1998 Dr. lengthy and his spouse, Jody, all started the close to loss of life adventure examine starting place with the target of constructing a discussion board for close to dying “experiencers” to proportion their tales. Grounded in first-hand facts culled from over 1,600 established NDE bills, Evidence of the Afterlife offers the most powerful argument but for the underlying fact of these who've died and lower back to proportion their stories.
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Extra info for Evidence of the Afterlife: The Science of Near-Death Experiences
Example text
52–53. See also Luck, in Ankarloo and St. Clark, Witchcraft and Magic in Europe, 2:142–48. 70. See A. J. Festugière, Personal Religion among the Greeks (Berkeley, 1954), ch. 5; Gwyn Gri≈ths, in Armstrong, Classical Mediterranean Spirituality, 52–64; Luck, Ancient Pathways and Hidden Pursuits, 223–38. 3 (1986), pp. 2132–33, and on the relationship between Lucius and the charming but treacherous Photis, see R. de Smet, in Latomus 46 (1987): 612– 23. See also Harrison, Apuleius: A Latin Sophist, and P.
If someone praises the beauty of your baby, you must spit on it to pretend that it is worthless to you—a precaution that can still be observed in remote parts of Greece. If anyone admires something that you possess, give it to that person at once. It is better to part with a prized possession right away than to live in constant fear of baskania. Third, wear an amulet as a protection and make sure that your children also wear one. ∑π Sometimes, they have abstract shapes; sometimes they represent a part of the human body: an eye (the evil eye) pierced with an arrow, an open hand (the defensive gesture against the evil eye), a phallus (also called fascinum).
De Smet, in Latomus 46 (1987): 612– 23. See also Harrison, Apuleius: A Latin Sophist, and P. , in Apuleius, De Magia (Darmstadt, 2002). 71. See Cramer, Astrology in Roman Law and Politics; R. ; Phillips, ‘‘In Search,’’ 260√. 72. On the Egyptian papyrus, see Horsley, New Documents, 1: no. 49. On Ammianus Marcellinus as a source for religious beliefs and magical practices, see Phillips, ‘‘In Search,’’ 260, 263–64. On the burning of magical books and related texts, see W. , Lieferung 10 (2003), cols.