The essays collected in The Gospel of Thomas and Christian Origins offer a series new chapters in the history of Christianity's first century. Stephen J. Patterson, whose work on the Gospel of Thomas has circulated widely for more than two decades, argues that taking this new source seriously will require rethinking a number of basic issues, including the assumed apocalyptic origins of early Christian faith, the supposed centrality of Jesus' death and resurrection, and the role of Platonism in formulation of both orthodox and heterodox Christian theology.

This volume offers new approaches to some of the biggest persistent challenges in the study of esotericism and beyond. Commonly understood as a particularly "Western" undertaking consisting of religious, philosophical, and ritual traditions that go back to Mediterranean antiquity, this book argues for a global approach that significantly expands the scope of esotericism and highlights its relevance for broader theoretical and methodological debates in the humanities and social sciences. The contributors offer critical interventions on aspects related to colonialism, race, gender and sexuality, economy, and marginality. Equipped with a substantial introduction and conclusion, the book offers textbook-style discussions of the state of research and makes concrete proposals for how esotericism can be rethought through broader engagement with neighboring fields.

This book spotlights individual expressions of atheist, agnostic, and secular humanist opinion-both public and private-to shed light on the phenomenon of religious disbelief throughout history and across cultures. Voices of Unbelief: Documents from Atheists and Agnostics is the first anthology to provide comprehensive, annotated readings on atheism and unbelief expressly for high school and college students. This diverse compilation brings together letters, essays, diary entries, book excerpts, blogs, monologues, and other writings by atheists and agnostics, both through the centuries and across continents and cultures. Unlike most other anthologies of atheist writings, the collection goes beyond public proclamations of well-known individuals to include the personal voices of unbelievers from many walks of life. While readers will certainly find excerpts from the published canon here, they will also discover personal documents that testify to the experience of living outside of the religious mainstream. The book presents each document in its historical context, enriched with an introduction, key questions, and activities that will help readers understand the past and navigate current controversies revolving around religious belief. Documents include book and diary excerpts, letters, blogs, and video and radio scripts, bringing historical settings and individual lives into focus A chronology helps place the writings and writers in history and in relation to each other

One of the first attempts ever to present in a systematic way a non-western semiotic system. This book looks at Japanese esoteric Buddhism and is based around original texts, informed by explicit and rigorous semiotic categories. It is a unique introduction to important aspects of the thought and rituals of the Japanese Shingon tradition. Semiotic concerns are deeply ingrained in the Buddhist intellectual and religious discourse, beginning with the idea that the world is not what it appears to be, which calls for a more accurate understanding of the self and reality. This in turn results in sustained discussions on the status of language and representations, and on the possibility and methods to know reality beyond delusion; such peculiar knowledge is explicitly defined as enlightenment. Thus, for Buddhism, semiotics is directly relevant to salvation; this is a key point that is often ignored even by Buddhologists. This book discusses in depth the main elements of Buddhist semiotics as based primarily on original Japanese pre-modern sources. It is a crucial publication in the fields of semiotics and religious studies.

To comprehend the significance of great world changes, before Time has fully done his work, is difficult. While mighty events are still in their formative period the future is obscure. But our inability to outline the future cannot blind us to the unmistakable trend of the evolutionary forces at work. One thing that is clear is that our boasted Christian civilization is the theater in which has been staged the most un-Christian war of recorded history and in which human atrocity has reached a point that leaves us vaguely groping for a rational explanation of it. Another obvious fact is that the more than twenty nations involved have been forced into measures and methods before unknown and which wholly transform the recognized function and powers of governments. With these startling facts of religious and political significance before us thoughtful people are beginning to ask if we are not upon the threshold of a complete breaking down of modern civilization and the birth of a new order of things, in which direct government by the people throughout the entire world will be coincident with the rise of a universal religion based on the brotherhood of man. In such a time any contribution to current literature that will help to clear the ground of misconceptions and to bring to the attention of those interested in such things, that set of fundamental natural truths known as theosophy, may perhaps be helpful. Whether or not the world is about to recast its ethical code there can at least be no doubt that it is eagerly seeking reliable evidence that we live after bodily death and that it will welcome a hypothesis of immortality that is inherently reasonable and therefore satisfies the intellect as well as the heart. Those who are dissatisfied with the old answers to the riddle of existence and demand that Faith and Reason shall walk hand in hand, may find in the following pages some explanation of the puzzling things in life-an explanation that disregards neither the intuitions of religion nor the facts of science. Of course no pretension is made of fully covering the ground. The book is a student's presentation of some of the phases of theosophy as he understands them. They are presented with no authority whatever, and are merely an attempt to discuss in simple language some of the fundamental truths about the human being. No claim is made to originality but it is hoped that by putting the old truths in a somewhat different way, with new illustrations and arguments, they may perhaps be seen from a new viewpoint. The intention has been to present elementary theosophy simply and clearly and in the language familiar to the ordinary newspaper reader. All technical terms and expressions have been avoided and the reader will not find a single foreign word in the book.

This book focuses on Abraham Abulafia's esoteric thought in relation to Maimonides, Maimonideans, and Islamic thought in the line of Leo Strauss' theory of the history of philosophy. A survey of Abulafia's sources leads into an analysis of the esoteric meaning on the famous parable of the three rings, considering also the possible connection between this parable, which Abdulafia inserted into a book dedicated to his student, the 13th century rabbi Nathan the wise, and the Lessing's Play "Nathan the Wise." The book also examines Abulafia's universalistic understanding of the nature of the Bible, the Hebrew language, and the people of Israel (or the Sinaic revelation). The universal aspects of Abulafia's thought have been put in relief against the more widespread Kabbalistic views which are predominantly particularistic. A number of texts have also been identified here for the first time as authored by Abulafia.

This book (hardcover) is part of the TREDITION CLASSICS. It contains classical literature works from over two thousand years. Most of these titles have been out of print and off the bookstore shelves for decades. The book series is intended to preserve the cultural legacy and to promote the timeless works of classical literature. Readers of a TREDITION CLASSICS book support the mission to save many of the amazing works of world literature from oblivion. With this series, tredition intends to make thousands of international literature classics available in printed format again - worldwide.

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.

New Light on Manichaeism provides the latest discoveries and insights into the Manichaean religion throughout its more than one thousand year history, ranging from glimpses into the life and thought of Mani himself, to developments in doctrine and practice in the religion's North African, Iranian, Central Asian, and Chinese settings. The volume includes contributions from the leading scholars in the field, offering new reconstructions of Manichaean literary and artistic productions, and innovative analyses of the religious, social, and political dynamics that shaped the rise and fall of this world religion.

Helena Blavatsky's translations of three fragments of ancient Buddhist wisdom, sourced from texts such as The Book of Golden Precepts, are contained in this thought-provoking volume. A valiantly sought collection of sage advice and spiritual instruction, The Voice of the Silence offers readers advice on inner growth. Principally the text echoes the principles of Buddhism, advising readers to put aside personal desires and focus upon fostering the inner wealth of the soul to achieve a life of contentment. Blavatsky's book was published as part of her personal investigations into ancient wisdom pertaining to the human soul and reality. Her hunt turned up the formerly obscure fragments which she painstakingly translated. Although existing scholars generally poured cold water upon her efforts, which they considered a haphazard grouping of ancient precepts and mysticism, the reception was warmer among readers discovering the theosophist principles of spiritualism for the first time.