This volume brings together the selected papers of the Fribourg-Utrecht symposium Augustine and Manichaeism in the Latin West, organized on behalf of the International Association of Manichaean Studies. It contains a considerable number of contributions by leading authorities on the subject, focussing on both the diffusion of Mani's religion in the Latin West and its substantial impact upon St. Augustine.

In the last twenty years or so, numerous mainstream movies have drawn from the ideas and images of ancient thought to address the collapse of appearance and reality. These films have consistently featured the Gnostic currents that emerged from Plato: not only Gnosticism itself but also Cabbala and alchemy. Despite important differences, these traditions have provided filmmakers with ready-made ruminations on the relationship between surface and depth as well as with engaging plot lines and striking scenes. In films like "The Matrix" (1999) and "The Truman Show" (1998), Gnostic myths have offered speculations on the real as well as conspiracy theories. The Cabbalistic motif of golem-making has provided such movies as "A.I." (2001) and "Blade Runner" (1982) with mediations on the human and with parables of machines yearning for life. Pictures like "Dead Man" (1996) and "Altered States" (1980) have drawn on alchemical symbols to explore the possibilities of transmutation and to feature stories of the dead rising to life. Recent commercial Gnostic films are meditations on the conundrums of the post-modern age and the timeless soul. These pictures constitute archetypal sites for sacred contemplation. They create spaces akin to the caves of Eleusis or Lascaux, chambers where habits are annihilated and the ego is shattered. Maybe this spiritual attraction is the secret reason behind the recent abundance of Gnostic films. If so, then the dream factory is betraying its purpose. It is negating its deceptions and sales in the name of a bewildering reality that cannot be found. "Secret Cinema" explores these possibilities through engaging in three related activities. One, the book establishes the theoretical foundations and implications of the genre of Gnostic cinema. It develops these theoretical elements in the contexts of Gnosticism and the esoteric traditions emerging from it, Cabbala and alchemy. Two, in undertaking this work, Wilson considers several collateral issues. The book discusses the functions of genre, the relationships between cinema and psychology, the connections between the moving image and sacred power, the role of the cinematographic apparatus, and the romance of film. Three, the book is a broad meditation on the seductions of cinema. It is attuned to material attractions of the movies, those gorgeous lights and lurid shadows, but also the film's spiritual invitations, the gaps between the pictures, the empty spaces at the heart of life.

"It is not the time of the creation in itself that disturbs us, nor is it the so-called fall or the time when mankind wandered the world between light and darkness. What disturbs us is what we suspect transpired in the time before time." Magister Amarantus Sodalitas Sanctum Seth Classical Gnosticism points to a path, which is not a path, but rather a path between the paths. It is a story told at the strike of the thirteenth hour on the mystical dial of the wise; from a mental position between truth and falsehood, reality and dream, in a spiritual place that unites all things in a point without a centre. The tradition, to which this book refers is based on Biblical stories of creation, the nature of God, how man came to live on earth, and how we may recapture what humanity lost. This tradition has a systematic enquiring approach to redemption. It thus relies on our own understanding and our own experiences to grasp it. This is the path called Gnosticism; Sethian Gnosticism.

The Kephalaia of the Teacher is the most detailed account available to modern scholarship of the teachings of Mani, and of the universal religion that he founded as the final successor to Buddha, Zarathushtra and Jesus. This volume provides the first complete English translation of the Coptic text (c. 400 CE), together with introduction, commentaries and indices. Topics include the apostleship of Mani, the practices of the Manichaean community, accounts of the heavenly and demonic beings and worlds, as well as discussions of astrology and religious psychology. In Manichaeism many of the gnostic and dualistic themes of early Christianity achieved the status of a world religion, and the subject is the heir to contemporary interest in heterodoxy and the deconstruction of received histories (see the Nag Hammadi codices).

The Mandaeans are a Gnostic sect that arose in the middle east around the same time as Christianity. What little study of the religion there has been has focused on the ancient Mandaeans and their relation to early Christianity. Buckley examines the lives and religion of contemporary Mandaeans, who live mainly in Iran and Iraq but also in New York and San Diego. She provides a comprehensive introduction to the religion and shows how its ancient texts inform the living religion, and vice versa.

The Macarian writings are among the most important and influential works of the early Christian ascetic and mystical tradition. This book offers an introduction to the work of Macarius-Symeon (commonly referred to as Pseudo-Macarius), outlining the lineaments of his teaching and the historical context of his works. The book goes on to examine and re-evaluate the complex question of his relationship with the Messalian tendency and to explore the nature of his theological and spiritual legacy in the later Christian tradition. In so doing the book also offers substantial treatments of the work of Mark the Monk, Diadochus of Photice, Abba Isaiah, and Maximus Confessor. It stands therefore not only as an exploration of the teaching and legacy of Macarius-Symeon but also as a chapter in the history of the Christian spiritual tradition.

Despite the surge of interest in Gnostic texts following the discovery of the Nag Hammadi library, the Coptic Books of Jeu and Pistis Sophia remain understudied. Often dismissed as convoluted, confused, and repetitious, Erin Evans convincingly shows that these texts represent the writings of a distinct religious group with a consistent system of theology, cosmology, and ritual practice. This book offers an in-depth examination of these texts, their relationship to other contemporary Gnostic ideas, and their use in the context of a practicing religious group. Three thematic sections demonstrate how the collection of texts functions as a whole, covering baptisms and mystical ascent procedures, guides to moral living, and introductory texts and myths.

Important essays on Gnosis and Gnosticism. Contributors include Rudolph, Pagels, Grant, and Barrett.

Even as public interest is attracted to this esoteric religion, Escholars have debated its origins, its relationship to Judaism and Christianity, and even whether one distinctive and separate Gnostic "religion" ever existed. Birger Pearson's expert and accessible introduction brings the reader into the debate. Directly addressing the nettling questions of origins and definition, Pearson situates the advent of Gnosticism within the Greco-Roman religious world and critically appraises the sources. With illustrations, maps, timeline, and bibliography, Pearson's volume facilitates the pursuit of gnosis, at least historically, by general readers, students and scholars alike.

This volume in honour of Johannes van Oort, formerly University of Utrecht, presently Professor of Patristics and Gnosticism at the Universities of Nijmegen and Pretoria, and past-President of the International Association of Manichaean Studies (IAMS), brings together a rich variety of studies on Augustine, Manichaeism, and other Gnostic currents, thus reflecting the honorand's research interests. The unique collection is divided into four sections: I. Studies in Augustine: Confessions, Sermons, Letters & De Haeresibus; Augustine on Grace & Pluralism; Augustinian 'Gnosis'; II. Studies in Manichaeism: Origins & Myth; Doctrines & Cult; Diffusion & Art; III. Studies in Manichaeism and Augustine: Doctrines; Polemics & Debates with Manichaean Contemporaries; IV. Studies in 'Other Gnosticism': Gnosticism and 'Apocryphal' Texts; Sources of (Ps.) Hippolytus' Refutatio; the Gospel of Judas; Modern Yesidi Gnosticism. The 35 studies are preceded by an overview of Prof. van Oort's scholarly activities and publications

The book reveals that Whitefield was both a great man of prayer, and a voracious reader. For instance, he acknowledges Matthew Henry s Commentary, Alleine s Alarm, A Call to the Unconverted, A Serious Call to a Devout and Holy Life, among the many classics that he fed upon and found both soul-stirring and soul-satisfying. In his personal life, he very much reminds one of Jonathan Edwards, being so dedicated in all his activities. In fact, all his hours were assigned in this way: ''I . . . generally divided the day into three parts eight hours for study and retirement, eight hours for sleep and meals, and eight hours for reading prayers, catechizing and visiting the parish.'' (p. 41). The Second Journal covered May 1738 to November 1738. This is the first journal that he consented to be printed. He arrived in Georgia on May 17, 1738 He then gives various experiences, sometimes day by day, sometimes a week or more between. The Third Journal covers December, 1738 through June, 1739, when he returned to London. He spoke to huge crowds. He preached almost constantly, and often from morning to midnight he was either preaching or witnessing personally. People almost hung on the rafters to hear him. Throughout this book you will see demonstrated the Scriptures in action. He breathed spirituality in his every appearance, private or public. At this time he was yet but 24 years of age. Such a life, some may say, is not for them. So prone are we to think that some of our hours and thoughts are our own. Whatever one s progress in holiness may be, the reader of these journals may be sure that much of Whitefield s spirit will greatly profit his or her soul. After all, how many opportunities does one have to look into the heart and soul of such a committed servant of God. Get it. It may be but a personal account, but it is sure to be of great value to any Christian. Whitefield (1714-1770) is the justly famous evangelist of the eighteenth century. He wrote his first rather full autobiographical account while on board ship in 1736. The balance of the book chronicles his travels as an evangelist through 1756.Despite the well-known differences in doctrine between Whitefield and John Wesley (which resulted at last in his famous letter to that one), he counted both John and Charles Wesley as dear friends. 332 pages, hard cover

In 2009 the Seventh International Conference of Manichaean Studies was held at the Chester Beatty Library in Dublin. The 22 selected papers of this volume offer a deep insight into the faith of Manichaean communities ranging from the very beginning of the 3rd century up to the last traces of worship today. Among others the authors deal with sources from Augustin, John the Grammarian, Ephrem the Syrian and further sources written in Coptic, Sogdian, Middle Persian, Parthian and Chinese. Several studies about Manichaean art and iconography offer a visual impression, which gives a new opportunity for understanding the religion of Light.

Modern interpretation of the Manichaean religious tradition requires a firm foundation in the sober and meticulous reconstruction of highly fragmentary sources. The studies collected in this volume contribute to such a foundation by bringing new primary texts to the public for the first time, extracting new data from previously known sources, and defining and delimiting important but previously neglected sets of material. The studies are authored by an international group of leading scholars in the fields of ancient Mediterranean and Near Eastern studies, comparative religion, early Christianity, patristics, art history, Turkic studies and Coptology. The textual and art historical materials examined possess distinctive histories, character and significance representing the broad geographical range of Manichaeism from Algeria to China. By elucidating these essential remains of the Manichaean religion, the comprehensive treatments contained in "Emerging from Darkness" provide a provocative picture of Manichaeism as a diverse and productive tradition in a variety of settings and media. The volume will be foundational for future scholarly studies on the sources presented and for studies in Manichaeism and late antique religions in general.

"Come to us you who thirst for the nature of reality. Come you who yearn for yourself. Come brothers of the breach and broken sisters. Come you who cannot find rest, and who can have no peace." -The Book of Specularis. This is the second book in a trilogy on the Sethian Gnostic tradition of today, and it contains a selection of texts from the Charaxio, the holy book of the organization Sodalitas Sanctum Seth. This collection of modern Sethian writings intends to give new perspectives to those who have stumbled upon an encounter with Metanoia, Our Lady of Unexpected Insight and Perplexity, and thus perceived the shape of the Mystery. Consider this entire book as a projective test. As in the field of psychology, such a test has no meaning in itself: It is you; with your background, opinions, cultural frame of mind and self-understanding that determine what you see, or are shown. As in the previous volume, The Key, it is important to remember that as you read this book, the book is also reading you.