In an extraordinary exposition, Lorenzen - an expert beekeeper and student of contemporary spiritual science - describes the `Logos mysteries', based at the ancient temple of Artemis in Ephesus, where priestesses were known as `Melissas' (`honeybees') and the sacrificial priests were called `Essenes' (or `bee-kings'). These cultic mysteries, he says, bore remarkable parallels to the workings of a bee colony - specifically in the relationship between the queen and worker bees to the spiritual `group-soul' of the bees. Lorenzen commences his unique study with a discussion of flowers and insects, exploring their common origins. He then describes the beginnings of the honeybee, its connection with the fig wasp, and the subsequent controlled transformation of the latter that took place in pre-historic mystery-centres. Breeding the honeybee from the fig wasp - a sacred deed performed at consecrated sanctuaries - was part of the `Fig-tree mysteries'. The initiates behind this task developed the ability to commune with the bees' group-soul and to work consciously on the mutual development of the hive and humanity. This concise but rich work features an illuminating foreword by Heidi Herrmann of the Natural Beekeeping Trust as well as a lucid introduction by translator Paul King that explains the anthroposophical concepts employed by Lorenzen in his text.

Delivered in the context of post-war cultural and social chaos, these lectures form part of Rudolf Steiner's energetic efforts to cultivate social understanding and renew culture through his innovative ideas based on `threefolding'. Steiner develops a subtle and discerning perception of how social dynamics could change and heal if they were founded on real insight into our threefold nature as individuals, social beings and economic participants in the world. He doesn't offer a programmatic agenda for change, but a real foundation from which change can organically grow. Social forms and reforms, says Steiner, are `created together', not imposed by lone geniuses. Nevertheless, the detail of some of the thoughts and ideas he presents here as a possible model - down to the economic specifics of commodity, labour, taxation, ground rent and capitalism itself - are staggering in their clarity and originality. This is no mystic effusion but a heartfelt plea, backed by profound insights, to change our thinking and the world we live in. As he points out, thoughts create reality, and so it is vital how and what we think. Among the many contemporary and highly-relevant topics Steiner discusses here are: the nature of money and capital; taxation and the state; free enterprise and initiative; capitalism and Marxism; the relationship between employer and employee; `added value' theory and the concept of commodity; and `class consciousness', the proletariat and the bourgeoisie.

Today's orthodox notions of science--which is to say, of knowing--are exceedingly narrow; they posit, implicitly or otherwise, that the only knowledge possible, if any, is that of the physical world. But the skeleton key to unlocking the door, behind which lies the root of the problems and difficulties of our age, and thus their solution, is to be able to fully answer this question: What is it to know something? This question lies at the foundation of spiritual science. Rudolf Steiner had first to solve it for himself, pointing the way for others to do the same (in, for example, his Philosophy of Freedom), long before he could give such lectures as these. Rudolf Steiner's work and words, still largely undiscovered as compared to their value for humanity, continue to point the way toward a different path--a way of knowing that encompasses the fullness, the breadth and depth of life and the worlds we inhabit. This knowing--which is to say, science--does not ignore or even contradict the narrower physical sciences of technologists and other specialists, but offers an expansive understanding of reality that also includes a deeper engagement with those aspects of our experience that we are told are beyond the ken of science. But is truth not accessible through art? Are poetry and literature, indeed the beauty and wisdom of each human language, not portals through which we can glimpse truths, every bit as real (though of a different order) than those we might grasp through a microscope? These thirteen lectures were given in Dornach, Switzerland, from January to May 1915, between the fifth and ninth month of World War I. Given the interrupted, fragmented nature of this sequence, one might assume that the lectures could not possibly present a tight, coherent whole. This is not the case. Rudolf Steiner lays down the framework for the series in a concise but detailed manner in the first two lectures, and then goes on to demonstrate in lecture after lecture how, on this basis, many aspects of life reveal the hidden presence and activities of the realities--and the approach--he has established in the framework. In fact, it is humbling to witness Rudolf Steiner's powers of attention and presence of mind: to see how, after a significant interval, in the same tone of voice and with seamless continuity, he can pick up and further develop and interweave his announced intention: namely, to provide "a detailed look at things we have been considering for years."

In Gnostic Afterlives, fourteen scholars explore the intersection of Gnostic spirituality in American religion and culture. Papers theorize Gnosis/Gnostic in modernity, examine neo-Gnostic movements in America, and investigate the Gnostic in popular American films, literature, art, and other aspects of culture.