Helena Petrovna Blavatsky (1831 91), writer, traveller and spiritualist, is well known for her role in nineteenth-century theosophy. Born in the Ukraine, Blavatsky travelled extensively and claimed to have spent seven years studying esoteric mysteries in Tibet. From 1863 she began working as a medium and later counted W. B. Yeats among her followers. In 1875 she founded the Theosophical Society with Henry Steel Olcott. Influenced by Eastern philosophy and the Templars, Freemasons and Rosicrucians, the Society aimed to unravel the occult mysteries of nature. First published in 1877, this book outlines theosophy's precepts. The book is a mishmash of Hermetic philosophy, Christian history and Asian theology, and was allegedly dictated astrally from authorities including Plato, Solomon and Roger Bacon. In Volume 1, Blavatsky addresses the 'infallibility of science', attacking the methods of Darwin and others by arguing that scientific truth can only be accessed through occult understanding.

Helena Petrovna Blavatsky (1831 91), writer, traveller and spiritualist, is well known for her role in nineteenth-century theosophy. Born in the Ukraine, Blavatsky travelled extensively and claimed to have spent seven years studying esoteric mysteries in Tibet. From 1863 she began working as a medium and later counted W. B. Yeats among her followers. In 1875 she founded the Theosophical Society with Henry Steel Olcott. Influenced by Eastern philosophy and the Templars, Freemasons and Rosicrucians, the Society aimed to unravel the occult mysteries of nature. First published in 1877, this book outlines theosophy's precepts. The book is a mishmash of Hermetic philosophy, Christian history and Asian theology, and was allegedly dictated astrally from authorities including Plato, Solomon and Roger Bacon. Volume 2 questions the 'infallibility of religion'. Blavatsky attacks the Church's authority on spirituality and outlines its historic crimes. The book also explores the influence of Eastern philosophy on Christianity.

In the early part of the last century, Professor Hermann Beckh began a search to discover the truth about the Mystery wisdom of antiquity. As a recognized authority on Buddhist texts, he knew that complete knowledge of such Mysteries was not to be found within the limitations of waking consciousness, sense perception and logic. Beckh was already aware that Gautama Buddha had indicated the stages of higher knowledge. Furthermore, his studies of Rudolf Steiner's anthroposophical teachings revealed that such knowledge could be experienced directly, given disciplined meditation. Clairvoyant cognition included the conscious penetration of sleep consciousness, the dream state and an experience of pre-natal consciousness. Both the Mysteries and Rudolf Steiner's major books, he concluded, were founded on the same perceptions. Beckh - a worldwide expert on Tibetan, Sanskrit, Pali and Avestan texts - quickly became disenchanted with Madame Blavatsky's Theosophy, as it displayed little precise academic knowledge of primary records. At the same time, university departments showed scant trace of understanding the texts they analysed through philology and sociology. Thus, based on comprehensive studies and personal experience, he resolved to present his own perceptions and vision to the public. The results are to be found in this invaluable book, bringing together for the first time in English three groundbreaking publications: Our Origin in the Light (Genesis 1-9) (1924); Zarathustra (1927) and From the World of the Mysteries

How can we truly understand the vital questions of health and illness, which are so much part of our everyday lives? Good nutrition, exercise and relaxation are only some of the answers, says Buhler. What we really need is a comprehensive insight into our true human nature, including the various forces working within and through us. In this classic, concise study we are given a vivid picture of the human being's threefold nature, consisting of body, soul and spirit. The author analyses the key aspects of our physical being and inner selves: the heart (organ of the 'heart quality'), the metabolism (relating to the will), and the sensory-nervous system (as 'mirror of the soul'). He provides a deeper understanding - and hence a solid basis for work - for teachers, medical professionals and therapists, and anyone seeking encouragement to lead a healthy lifestyle.

Francis Crawford Burkitt (1864-1935) was a prominent theologian and biblical scholar. Originally published in 1932, this book contains the substance of five lectures delivered by Burkitt during October 1931 at Union Theological Seminary, New York, as the Morse Lectures for that year. Various aspects of the relationship between Church doctrine and Gnostic thought are discussed, providing a highly informative analysis of a complicated topic. Rigorous and thought-provoking, this text will be of value to anyone with an interest in the early development of Christianity and biblical scholarship in general.

George Robert Stow Mead (1863 1933) was for twenty-five years a prominent member of the Theosophical Society and worked closely with its founder, Helena Blavatsky. He was fascinated both by eastern religions and by western esotericism, including gnosticism, and published widely in these areas. Pistis Sophia, an important, probably second-century, text preserved in a Coptic manuscript, presents complex gnostic teachings in 'gospel' format, as having been addressed by Jesus Christ to his disciples after the resurrection. This translation, based on a Latin version published in 1851, appeared in 1896 and was the first English version of a major gnostic work. The book also includes passages from the Books of the Saviour found in the same manuscript. Mead's introduction discusses the origin of the texts and highlights their difficulty. It also describes the upsurge of scholarly interest in Gnosticism in the mid-nineteenth century and the mysterious history of the manuscript itself.

Henry Steel Olcott (1832 1907), co-founder of the Theosophical Society, was a versatile man. He is regarded as one of the pioneers of American agricultural education and also served in the U.S. War Department. Later Olcott was admitted to the New York Bar and became interested in psychology and spiritualism, travelling to India and Sri Lanka with Madame Blavatsky to explore eastern spiritual traditions, especially Buddhism. In this volume (published in 1900) Olcott chronicles how he and Madame Blavatsky journeyed to India and Sri Lanka (then Ceylon) in the years 1878 to 1883 to oversee the foundation of new branches of their Society. This is part classic travel writing in which the author gives breathless descriptions of the beauty of Indian nature, culture and philosophy and part characterisation of Madame Blavatsky's 'psychological eccentricities' as Olcott experiences them. To him she was and remained 'an insoluble riddle'.

Henry Steel Olcott (1832-1907), co-founder of the Theosophical Society, was a versatile man. He is regarded as one of the pioneers of American agricultural education and also served in the U.S. War Department. Later Olcott was admitted to the New York Bar and became interested in psychology and spiritualism, travelling to India and Sri Lanka with Madame Blavatsky to explore eastern spiritual traditions, especially Buddhism. In this polemical volume (first published in 1932), Olcott describes his view of the history of the Society between 1893 and 1896: conflicts and long-standing tensions had led to a split in 1895, precipitated by a clash between Olcott and William Judge, Vice-President of the Society in America. After the split Olcott carried on travelling widely and lecturing, having established a study centre in Chennai, India, for the movement now known as the Theosophical Society - Adyar.

"The right ground in which we must lay today's Foundation Stone, the proper soil, this is our hearts in their harmonious cooperation, in their love-imbued good will to carry the will of anthroposophy through the world together with one another." --Rudolf Steiner This volume brings together for the first time two classic booklets: "The Foundation Stone" and "The Life, Nature, and Cultivation of Anthroposophy." The first contains Steiner's comments of "The Foundation Stone Meditation," made during the reestablishment of the Anthroposophical Society at the Christmas Conference of 1923-24. "The Foundation Stone Meditation" is central in the meditative life of many students of spiritual science. Part two, "The Life, Nature, and Cultivation of Anthroposophy," contains letters that Steiner wrote to members of the Anthroposophical Society following the Christmas Conference. They contain thoughts and guidelines regarding the Anthroposophical Society and its members' conduct in the world. An excellent companion to this book is Constitution of the School of Spiritual Science: An Introductory Guide. CONTENTS Part One The Foundation Stone Introduction by Michael Wilson The Laying of the foundation Stone of the Anthroposophical Society Working With the Meditation The Right Entry into the Spiritual World The Original Printed German Version of the Verses Alternative Translations of the Printed Verses Part Two The Life, Nature, and Cultivation of Anthroposophy The Founding of the General Anthroposophical Society at the Christmas Conference of 1923 Letters to the Members

While we know of Ahriman from Persian mythology, Rudolf Steiner spoke of him as an actual, living spiritual entity. This being, he said, works to embed people firmly into physicality, encouraging dull, materialistic attitudes and a philistine, dry intellect. In these extraordinary lectures Steiner, in rare prophetic mode, talks about an actual incarnation of Ahriman on the earth and the potential consequences. Just as Christ incarnated in a physical body, so would Ahriman incarnate in the Western world - before 'a part' of the third millennium had passed. Steiner places this incarnation in the context of a 'cosmic triad' - Lucifer, Christ and Ahriman. Ahriman will incarnate as a counterpoint to the physical incarnation of Lucifer in the East in the third millennium BC, with the incarnation of Jesus Christ in Palestine as the balancing point between the two. Over the period during which Steiner developed anthroposophy - a speaking career that spanned two decades and more than six thousand lectures - he referred to the idea of Ahriman's incarnation only six times. These six lectures, together with an additional supporting excerpt, are reproduced in their entirety, and under one cover, for the first time.

Frederick Leigh Gardner (1857-1930) was a well-known British occultist who belonged to societies including the Hermetic Order of the Golden Dawn, the Freemasons, the Societas Rosicruciana in Anglia and the Theosophical Society. Born to spiritualist parents, Gardner worked as a stockbroker and later became an antiquarian bookseller. He planned a detailed catalogue of books on the occult sciences to cover Rosicrucian, astrological, Masonic and alchemical writings. Volume 4 was never published; the others were printed privately between 1903 and 1912 in runs of 300 copies each, and reprinted in 1923. This single-volume reissue of Gardner's important reference work contains the first editions of all three volumes, including the now extremely rare Volume 3. Introductions by Gardner's friend William Wynn Westcott (1848-1925), coroner, ceremonial magician, and Supreme Magus of the Rosicrucians of England, respectively cover the history of the Rosicrucians, the history of astrology, and English Masonic Lodge histories.

The renowned lawyer and journalist Henry Steel Olcott (1832 1907) published this work in 1885. In this work Olcott carefully lays out his arguments for the basis of theosophy, arguing for the truth of all religions because they share the same ancient roots or 'ur-religion'. As a founding member and the first president of the Theosophical Society, Olcott uses the work to set out the aims and objectives of the Society and attempts to reconcile his spiritual beliefs with science, reason and modernity. The work also includes accounts of his attempted empirical investigations into hypnotism, mesmerism and other spiritualist activities. The final chapters include discussions of India, Buddhism and Zoroastrian religion. The work was deeply influenced by Helena Blavatsky (1831 1891), then Olcott's close friend but later his opponent. It is a key text of the nineteenth-century theosophical movement and is an indispensable source for research into Victorian occult philosophy.

Austrian philosopher, playwright, and artist Rudolf Steiner (1861-1925) is perhaps best known as an educational philosopher and reformer, the founder of Steiner (or Waldorf) schools located around the world. These schools' philosophy represents the priorities Steiner discusses in Theosophy: the development of body, soul, and spirit. Goethe was an important influence on Steiner, and he edited the poet's scientific works (1889-1896). Steiner was an active member and leader of the German branch of Madame Blavatsky's Theosophical Society, eventually broke away from theosophy, as he developed his own spiritual philosophy termed 'anthroposophy'; this philosophical movement asserted the potential of realizing a spiritual reality through cognition. This 1910 translation by Elizabeth Douglas Shields is of the book's third German edition; it was first published in 1904. This work will be of particular interest to historians of philosophy, of spiritual movements and of education.

Harry Houdini (1874 1926), whose real name was Erik Weisz, was one of the most famous magicians and escapologists of all time. He was highly sceptical of the many claims made concerning psychic and paranormal phenomena, which were very popular in the late nineteenth and early twentieth centuries. He attended hundreds of s ances for the purposes of his study, and never experienced one he believed genuine. In this book, published in 1924, he described the mediums and psychics whom he revealed as fraudulent, exposing the tricks which had convinced many notable scientists and academics. These included spirit writing, table rapping, spirit manifestations, and levitation. Among those he revealed as frauds was the famous medium Mina Crandon, and his exposures led to a public split with his former friend Sir Arthur Conan Doyle, a firm believer. The book is a fascinating account of superstition and gullibility.

Anna Kingsford (1846 1888) published her first book at the age of 13. A passionate anti-vivisectionist, she also championed womens' rights and vegetarianism. Leaving behind her husband and daughter, she travelled to France to study medicine, accompanied by the writer Edward Maitland. The pair shared a fascination with the spiritual and became leading members of the Theosophical and Hermetic societies. This book, first published anonymously in 1882, is a collection of lectures on theosophical topics delivered to a private audience in summer 1881. It explores the basis of all religions, the nature of the soul, spiritualism and the feminine aspect of the divine, and also discusses blood sacrifice, vegetarianism, pantheism and the teachings of the Kabbalah and the Bhagavad Gita. The author hoped this wide-ranging study of allegories, symbols and myths would 'restore and rehabilitate the truth', reconciling mind and heart, religion and science, and promoting liberty and reason.

German-born Sanskritist and philologist Max M ller (1823 1900) was a pioneer in the field of comparative mythology and religion. Settling in England in 1846, during his distinguished career he served as Taylorian professor of modern European languages, curator of the Bodleian Library and Oxford's first professor of comparative philology. The content of this book was originally presented as part of a lecture series delivered at the University of Glasgow in 1893, where M ller was serving as the Gifford Lecturer. M ller's aim in presenting these lectures was to show that the only way of properly understanding religious phenomena was through utilising historical method. The three volumes preceding this one focused on 'physical religion', 'natural religion' and 'anthropological religion'; this fourth book, on theosophy, contains fifteen lectures, the subject matter ranging from Alexandrian Christianity and the eschatology of Plato to the journey of the soul after death.

Henry Steel Olcott (1832 1907), co-founder of the Theosophical Society, was a versatile man. He is regarded as one of the pioneers of American agricultural education and also served in the U.S. War Department. Later Olcott was admitted to the New York Bar and became interested in psychology and spiritualism, travelling to India and Sri Lanka with Madame Blavatsky to explore eastern spiritual traditions, especially Buddhism. This volume (1895) describes the first meeting between Olcott and Madame Blavatsky and the founding of the Theosophical Society in 1875. Olcott continued to practise as a lawyer (and supported the Society financially) while in the evenings he and Madame Blavatsky would entertain visitors or collaborate on the book Isis Unveiled. The author portrays his friend as a spiritual medium and describes how Madame Blavatsky's body was from time to time possessed by other 'entities'.

Hargrave Jennings' 1870 work joins the debates of the nineteenth century that sought to determine the relationships between modern science, religion, and the supernatural. A prolific writer and an occultist, Jennings (1817 1890) had previously published on the religions of India. He spent two decades researching and writing this work, which is the first history in English of the Rosicrucians. As he states, his 1858 Curious Things of the Outside World first asserted the ideas he elaborates in this text, and he is not a member of the Rosicrucian sect, simply a historian of it. This was his best-known book, in which the discussion extends to the Kabbalah, Gnosticism, the Druids, and ancient and medieval cultures; five editions were subsequently printed, and it was translated into German in 1912. It will interest scholars of the history of ideas, of the relationship of science and magic, and of the occult.

Ukrainian-born Madame Helena Blavatsky (1831-1891) was a co-founder of the theosophy movement in the United States, which she later extended to Europe and India, though her later years were dogged by ill health and controversy. In this book, published in 1886, A. P. Sinnett (1840-1921), a fellow theosophist and writer, sets out a defence of Blavatsky, writing that 'I have reason to believe that the attempt will respond to the wishes of a great many people ... who regard the current aspersion on Mme. Blavatsky's character with profound indignation'. He outlines the many extraordinary events in her life, covering her childhood in Russia and claims to an early connection with the supernatural world, her brief unhappy marriage and decade of extensive global travels, her time of study in India, and the criticism she received about some of her 'phenomena' and practices.

When Annie Besant (1847 1933) wrote in her 1893 Autobiography that her life was 'much attacked and slandered' she was only 45 years old, and many more controversies were yet to come. In this book, Besant charts her dramatic political and ethical awakenings, up to the point where she joined the Theosophical movement. She describes how she was unhappily married to a clergyman, contemplated suicide, embraced atheism, and legally separated from her husband. She recounts how she became a prolific writer and public speaker, joined the National Secular Society, was involved in the highly controversial publication of a birth control leaflet, and engaged in activism for workers' rights and home rule for Ireland. She also reflects on her own ideology and spirituality. Besant did much to shock and challenge Victorian society, and this book vividly portrays her struggles and successes.

`Be a person of initiative, and take care that the hindrances of your own body, or hindrances that otherwise confront you, do not prevent you from finding the centre of your being, where the source of your initiative lies. Likewise, you will find that all joy and sorrow, all happiness and pain, depend on finding or not finding your own individual initiative. - Rudolf Steiner, Dornach, 4 August 1924 Rudolf Steiner urges those who feel the calling of the Archangel Michael to become people of initiative. The anthroposophist should be aware that, `... initiative lies in his karma, and much of what meets him in this life will depend on the extent to which he can become willingly, actively conscious of it.' In the second half of this inspiring lecture, Steiner describes how the being of Ahriman is able to work through the personal intellect of human beings today. As a consequence, we are called upon to be inwardly awake and vigilant at all times.

"What if religions are neither all true nor all nonsense? "Alain de Botton's bold and provocative book argues that we can benefit from the wisdom and power of religion--without having to believe in any of it.
He suggests that rather than mocking religion, agnostics and atheists should instead steal from it--because the world's religions are packed with good ideas on how we might live and arrange our societies. De Botton looks to religion for insights into how to build a sense of community, make relationships last, overcome feelings of envy and inadequacy, inspire travel, get more out of art, and reconnect with the natural world. For too long non-believers have faced a stark choice between swallowing lots of peculiar doctrines or doing away with a range of consoling and beautiful rituals and ideas. "Religion for Atheists" offers a far more interesting and truly helpful alternative.