When identical twins June and Jennifer Gibbons were three they began to reject communication with anyone but each other, and so began a childhood bound together in a strange and secret world.

Argues that so-called psychiatric emergencies are actually opportunities for spiritual healing, and offers practical advice for individuals in crisis

Towering over the rest of Greek tragedy, the three plays that tell the story of the fated Theban royal family—Antigone, Oedipus the King and Oedipus at Colonus—are among the most enduring and timeless dramas ever written.

Popular Tibetan teacher Sogyal Rinpoche has transformed that ancient text, conveying a perennial philosophy that is at once religious, scientific, and practical. Through extraordinary anecdotes and stories from religious traditions East and West, Rinpoche introduces the reader to the fundamentals of Tibetan Buddhism, moving gradually to the topics of death and dying. Death turns out to be less of a crisis and more of an opportunity. Concepts such as reincarnation, karma, and bardo and practices such as meditation, tonglen, and phowa teach us how to face death constructively. As a result, life becomes much richer.

First published in France in 1937, this important essay marked a turning point in Sartre's philosophical development. Before writing it, he had been closely allied with phenomenologists such as Husserl and Heidegger. Here, however, Sartre attacked Husserl's notion of a transcendental ego. The break with Husserl, in turn, facilitated Sartre's transition from phenomenology to the existentialist doctrines of his masterwork, Being and Nothingness, which was completed a few years later while the author was a prisoner of war.

Watts offers the liberating message that true certitude and security come only from understanding that impermanence and insecurity are the essence of our existence. He highlights the futility of endlessly chasing moving goalposts, whether they consist of financial success, stability, or escape from pain, and shows that it is only by acknowledging what we do not know that we can learn anything truly worth knowing.

"Philosophy is not a theory," asserted Austro-British philosopher Ludwig Wittgenstein (1889–1951), "but an activity." In this 1921 opus, his only philosophical work published during his lifetime, Wittgenstein defined the object of philosophy as the logical clarification of thoughts and proposed the solution to most philosophic problems by means of a critical method of linguistic analysis.

In Trauma and Memory, bestselling author Dr. Peter Levine (creator of the Somatic Experiencing approach) tackles one of the most difficult and controversial questions of PTSD/trauma therapy: Can we trust our memories? While some argue that traumatic memories are unreliable and not useful, others insist that we absolutely must rely on memory to make sense of past experience. Building on his 45 years of successful treatment of trauma and utilizing case studies from his own practice, Dr. Levine suggests that there are elements of truth in both camps. While acknowledging that memory can be trusted, he argues that the only truly useful memories are those that might initially seem to be the least reliable: memories stored in the body and not necessarily accessible by our conscious mind.

Waking the Tiger offers a new and hopeful vision of trauma. It views the human animal as a unique being, endowed with an instinctual capacity. It asks and answers an intriguing question: why are animals in the wild, though threatened routinely, rarely traumatized? By understanding the dynamics that make wild animals virtually immune to traumatic symptoms, the mystery of human trauma is revealed.

At this dystopian moment in world politics, everyone’s talking about 1984, but take a look at the novel that inspired it (or, at least, which George Orwell reviewed soon before he wrote 1984)—Yevgeny Zamyatin’s We.

Work defines who we are. It determines our status, and dictates how, where, and with whom we spend most of our time. It mediates our self-worth and molds our values. But are we hard-wired to work as hard as we do? Did our Stone Age ancestors also live to work and work to live? And what might a world where work plays a far less important role look like?