These interviews with 13 leading scholars represent one of the best ways to get to know ancient Gnosticism, the movement that has inspired Dan Brown, Philip Pullman, Philip K. Dick and The Matrix movies. Read what the best minds have to say about the Gnostic sects, the Gospel of Thomas, the Gospel of Judas, Mary Magdalene, heresy, the origins of Gnosticism, and the original teachings of Jesus. Elaine Pagels • Marvin Meyer • Bart Ehrman • Bruce Chilton • Stevan Davies • David Fideler • Birger Pearson • John Turner • Einar Thomassen • Jason BeDuhn • Karen King • Jane Schaberg • April DeConick “Gets at the Gnostics as they were, not as many people today would like them to be.”Bruce Chilton, author of The Way of Jesus and Rabbi Paul“Aeon Byte is one of the most exciting and far-seeing programs in the world of Webcasting.”Richard Smoley, author of Forbidden Faith, The Dice Game of Shiva, and Inner Christianity“A great help to all who possess an interest in and/or devotion to the Gnostic tradition. Warmly recommended!”Stephan Hoeller, author of Gnosticism: New Light on the Ancient Tradition of Inner Knowing and Jung and the Lost Gospels“An invaluable resource for those interested in the history and continuing relevance of Gnosticism.” Sean Martin, author of The Gnostics: The First Christian Heretics, The Cathars, and The Knights Templar“Sophia and her aeonic friends should be delighted.”Marvin Meyer, author of The Gospel of Thomas: The Hidden Sayings of Jesus, The Gospels of Mary“You are holding in your hands a Gnostic gem, a book that contains the rich wisdom of thirteen world-renowned scholars who study Gnosticism and the classical world.”April D. DeConick, author of The Thirteenth Apostle

    This book outlines the many mysteries of the Hell Fire Club, its' members, its' symbols, often carved into the chalk walls of the Hell Fire Caves, and even found in the shape of the Caves themselves, leading to the River Styx and the Inner Sanctum. A number of other symbols, alchemical and astrological correspondences,legends, folklore and poems not previously recorded are recounted by Mr. Loughran; and these he has taken collectively to re-establish the Hell Fire Club as an International Society of like-minded Magicians, Druids, Witches, Alchemists and Bon Vivants, the actual raising rituals of which can be found in Lougran's work "The Chapter Papers."This is the Revised and Updated 2nd Edition, with copious color photographs and illustrations, limited to 666 copies, 156 copies of which were bound Full Leather Blue Kidskin, signed and numbered by the author.

    Its discussion of human goals (artha or purpose, kama or pleasure, dharma or duty/harmony, and moksha or liberation) takes place in a long-standing tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of karma.The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced."Vaisampayana said, 'Then those valiant descendants of Kuru, who belonged to the same party (with Virata), having joyfully celebrated the nuptials of Abhimanyu and rested themselves that night, presented themselves at dawn, well pleased, in the court of Virata, And the chamber of the king of the Matsya was full of riches, and variegated with choice gems and precious stones, with seats methodically arranged, adorned with garlands, and filled with fragrance. And those mighty monarchs of men all came to that place, And on the seats in front sat the two kings Virata and Drupada. And the revered and aged rulers of the earth, and Valarama and Krishna along with their father, all sat there. And close to the king of Panchala was seated the great hero of the race of Sini, together with the son of Rohini. And side by side with the king of the Matsya sat Krishna and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna, and the two sons of Madri, and Pradyumna and Samva, both valiant in battle, and Abhimanyu with Virata's sons. And those princes, the sons of Draupadi, rivalling their fathers in valour, strength, grace, and prowess, sat upon excellent seats inlaid with gold. And when those mighty heroes wearing shining ornaments and robes had set themselves down, that gorgeous assembly of kings looked beautiful like the firmament spangled with resplendent stars.For additional information on publishing your books on iPhone and iPad please visit www.AppsPublisher.com

    Its discussion of human goals (artha or purpose, kama or pleasure, dharma or duty/harmony, and moksha or liberation) takes place in a long-standing tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of karma.The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced."Janamejaya said, 'Hearing that his sire Devavrata of unrivalled vigour and sturdiness, and might, energy and prowess, had been slain by Sikhandin, the prince of the Panchalas, what, indeed, O regenerate Rishi, did the powerful king Dhritarashtra with eyes bathed in tears do? O illustrious one, his son (Duryodhana) wished for sovereignty after vanquishing those mighty bowmen, viz., the sons of Panda, through Bhishma and Drona and other great car-warriors. Tell me, O thou that hast wealth of asceticism, all that he, of Kura's race, did after that chief of all bowmen had been slain.'"Vaisampayana said, 'Hearing that his sire had been slain, king Dhritarashtra of Kura's race filled with anxiety and grief, obtained no peace of mind. And while he, of Kura's race, was thus continually brooding over that sorrow, Gavalgana's son of pure soul once more came to him. Then, O monarch, Dhritarashtra, the son of Amvika, addressed Sanjaya, who had that night come back from the camp to the city called after the elephant. With a heart rendered exceedingly cheerless in consequence of his having heard of Bhishma's fall, and desirous of the victory of his sons, he indulged in these lamentations in great distress.'For additional information on publishing your books on iPhone and iPad please visit www.AppsPublisher.com

    The remarkable story of Christ and Christianity from the historical perspective that reveals Christ's teachings on enlightenment, practiced by the earliest Jewish disciples only recently revealed.

    Book by Peter R Jones

    Its discussion of human goals (artha or purpose, kama or pleasure, dharma or duty/harmony, and moksha or liberation) takes place in a long-standing tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of karma.The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced."Janamejaya said, 'O thou foremost of regenerate ones, deceitfully defeated at dice by the sons of Dhritarashtra and their counsellors, incensed by those wicked ones that thus brought about a fierce animosity, and addressed in language that was so cruel, what did the Kuru princes, my ancestors--the sons of Pritha--(then) do? How also did the sons of Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly over whelmed with misery, pass their days in the forest? Who followed the steps of those princes plunged in excess of affliction? And how did those high souled ones bear themselves and derive their sustenance, and where did they put up? And, O illustrious ascetic and foremost of Brahmanas, how did those twelve years (of exile) of those warriors who were slayers of foes, pass away in the forest? And undeserving of pain, how did that princess, the best of her sex, devoted to her husbands, eminently virtuous, and always speaking the truth, endure that painful exile in the forest? O thou of ascetic wealth tell me all this in detail, for, O Brahmana, I desire to hear thee narrate the history of those heroes possessed of abundant prowess and lustre. Truly my curiosity is great.'"Vaisampayana said, 'Thus defeated at dice and incensed by the wicked sons of Dhritarashtra and their counsellors, the sons of Pritha set out from Hastinapura. And issuing through Vardhamana gate of the city, the Pandavas bearing their weapons and accompanied by Draupadi set out in a northernly direction. Indrasena and others, with servants numbering altogether fourteen, with their wives, followed them on swift cars. And the citizens learning of their departure became overwhelmed with sorrow, and began to censure Bhishma and Vidura and Drona and Gautama. And having met together they thus addressed one another fearlessly. For additional information on publishing your books on iPhone and iPad please visit www.AppsPublisher.com

    Featuring a cover by C.G. Jung, Lance Owens on Jung's Red Book. Interviews with David Tibet of Current 93, Jacob Needleman and Zohar expert Daniel C. Matt. Articles on Gnostic anime, Robert Graves, Gnostic texts, the Gospel of Luke, William Blake, deja vu, coincidence, a ten page comic, reviews and much more.

    We will take you on the strangest journey from Kabbalism, Manichaeism, Gnosticism, Hermeticism, Rosicrucianism, Platonism, Neoplatonism, the Emerald Tablet, the Golden Dawn, Aleister Crowley, the “perennial philosophy”, genies, Aristotle, entelechy, Forms and matter, mind and matter, universals and particulars, all the way to M-theory.

    The controversial and influential Gnostic accounting of the Gospel of John; appearing in English for the first time.

    Its discussion of human goals (artha or purpose, kama or pleasure, dharma or duty/harmony, and moksha or liberation) takes place in a long-standing tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of karma.The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced.This book of the Mahabharata is important for two reasons. First of all, it contains the Bhagavad Gita, the best-known Hindu sacred text. Secondly, this book describes the start of the enormous battle which is the center-piece of the work, specifically the first ten days of conflict, up to the fate of the hero Bhishma.The Bhishma Parva starts with an overture of apocalyptic and unnatural portents. It then immediately digresses into a treatise on geography and natural history--one of several texts which the great epic accreted over time.After this comes the Bhagavad Gita, which unlike some of the other digressions, is a good thematic fit in the narrative. Arjuna, facing a battle in which he will have to fight many of his immediate relatives, is understandably hesitant to fight. The Avatar Krishna then proceeds to explain to Arjuna why he must fulfill his duty as a warrior, and how he can emerge from this spiritual crisis of conscience with a clean slate. This text deals with the contradictions of living a devotional life in an imperfect world. Even non-Hindus have found the Gita meaningful for this reason. Then Krishna reveals to Arjuna his divine form; this section is one of the best attempts to describe the indescribable ever written. For additional information on publishing your books on iPhone and iPad please visit www.AppsPublisher.com