This volume introduces what has sometimes been called "the third component of western culture". It traces the historical development of those religious traditions which have rejected a world view based on the primacy of pure rationality or doctrinal faith, emphasizing instead the importance of inner enlightenment or gnosis: a revelatory experience which was typically believed to entail an encounter with one's true self as well as with the ground of being, God.

The contributors to this book demonstrate this perspective as fundamental to a variety of interconnected traditions. In Antiquity, one finds the gnostics and hermetics; in the Middle Ages several Christian sects. The medieval Cathars can, to a certain extent, be considered part of the same tradition. Starting with the Italian humanist Renaissance, hermetic philosophy became of central importance to a new religious synthesis that can be referred to as Western Esotericism. The development of this tradition is described from Renaissance hermeticists and practitioners of spiritual alchemy to the emergence of Rosicrucianism and Christian theosophy in the seventeenth century, and from post-enlightenment aspects of Romanticism and occultism to the present-day New Age movement.

This ground-breaking study reveals an unorganized and previously unacknowledged religion at the heart of American culture. Nature, Albanese argues, has provided a compelling religious center throughout American history.

"While Cobo's Historia is not a pristine account, it is hard to imagine what our knowledge of Andean societies would be without it. Four hundred years after Cobo landed in Lima, Roland Hamilton should be congratulated on his translations of the Historia del Nuevo Mundo, which remains a monument to the breadth of vision and intellectual energy of its author." -- American Antiquity

Completed in 1653, Father Bernabe Cobo's Historia del Nuevo Mundo is an important source of information on pre-conquest and colonial Spanish America. Though parts of the work are now lost, the remaining sections which have been translated offer valuable insights into Inca culture and Peruvian history.

Inca Religion and Customs is the second translation by Roland Hamilton from Cobo's massive work. Beginning where History of the Inca Empire left off, it provides a vast amount of data on the religion and lifeways of the Incas and their subject peoples. Despite his obvious Christian bias as a Jesuit priest, Cobo objectively and thoroughly describes many of the religious practices of the Incas. He catalogs their origin myths, beliefs about the afterlife, shrines and objects of worship, sacrifices, sins, festivals, and the roles of priests, sorcerers, and doctors.

The section on Inca customs is equally inclusive. Cobo covers such topics as language, food and shelter, marriage and childrearing, agriculture, warfare, medicine, practical crafts, games, and burial rituals.

Because the Incas apparently had no written language, such postconquest documents are an important source of information about Inca life and culture. Cobo's work, written by one who wanted to preserve something of the indigenousculture that his fellow Spaniards were fast destroying, is one of the most accurate and highly respected.

The desire to erase the religions of Indigenous Peoples is an ideological fixture of the colonial project that marked the first century of Canada's nationhood. While the ban on certain Indigenous religious practices was lifted after the Second World War, it was not until 1982 that Canada recognized Aboriginal rights, constitutionally protecting the diverse cultures of Indigenous Peoples. As former prime minister Stephen Harper stated in Canada's apology for Indian residential schools, the desire to destroy Indigenous cultures, including religions, has no place in Canada today. And yet Indigenous religions continue to remain under threat. Framed through a postcolonial lens, What Has No Place, Remains analyses state actions, responses, and decisions on matters of Indigenous religious freedom. The book is particularly concerned with legal cases, such as Ktunaxa Nation v. British Columbia (2017), but also draws on political negotiations, such as those at Voisey's Bay, and standoffs, such as the one at Gustafsen Lake, to generate a more comprehensive picture of the challenges for Indigenous religious freedom beyond Canada's courts. With particular attention to cosmologically significant space, this book provides the first comprehensive assessment of the conceptual, cultural, political, social, and legal reasons why religious freedom for Indigenous Peoples is currently an impossibility in Canada.

"Psychedelic Shamanism "presents the spiritual and shamanic properties of psychotropic plants and discusses how they can be used to understand the structure of human consciousness. Author Jim DeKorne offers authoritative information about the cultivation, processing, and correct dosages for various psychotropic plant substances including the belladonna alkaloids, d-lysergic acid amide, botanical analogues of LSD, mescaline, ayahuasca, DMT, and psilocybin.
Opening with vivid descriptions of the author's personal experiences with psychedelic drugs, the book describes the parallels that exist among shamanic states of consciousness, the use of psychedelic catalysts, and the hidden structure of the human psyche. DeKorne suggests that psychedelic drugs allow us to examine the shamanic dimensions of reality. This worldview, he says, is ubiquitous across space, time, and culture, with individuals separated by race, distance, and culture routinely describing the same core reality that provides powerful evidence of the dimensional nature of consciousness itself. The book guides the reader through the imaginal realm underlying our awareness, a world in which spiritual entities exist to reconnect us with ourselves, humanity, and our planet. Accurate drawings of plants, including peyote, "Salvia divinorum, "and San Pedro, enhance the book's usefulness.

With great spiritual insight and unparalleled scholarship, Dr. Taitetsu Unno--the foremost authority in the United States on Shin or Pure Land Buddhism--introduces us to the most popular form of Buddhism in Japan. Unique among the various practices of Buddhism, this "new" form of spiritual practice is certain to enrich the growing practice of Buddhism in the United States, which is already quite familiar with Zen and Tibetan traditions. River of Fire, River of Water is the first introduction to the practice of Pure Land Buddhism from a trade publisher and is written for readers with or without prior experience with it.



The Pure Land tradition dates back to the sixth century c.e., when Buddhism was first introduced in Japan. Unlike Zen, its counterpart which flourished in remote monasteries, the Pure Land tradition was the form of Buddhism practiced by common people. Consequently, its practice is harmonious with the workings of daily life, making it easily adaptable for seekers today. Despite the difference in method, though, the goal of Pure Land is the same as other schools--the awakening of the true self.



Certain to take its place alongside great works such as Three Pillars of Zen, The Miracle of Mindfulness, and Zen Mind, Beginner's Mind--River of Fire, River of Water is an important step forward for American Buddhism.