Hall's legendary The Secret Teachings of All Ages is a codex to the ancient occult and esoteric traditions of the world. Students of hidden wisdom, ancient symbols, and arcane practices treasure Hall's magnum opus above all other works.While many thousands of copies have sold since its initial publication in 1928, The Secret Teachings of All Ages has previously been available only in oversized, expensive editions. For the first time, Hall's celebrated classic is now published in an affordable trade paperback volume. Literally hundreds of entries shine a rare light on some of the most fascinating and closely held aspects of myth, religion, and philosophy from throughout the centuries.More than one hundred line drawings and a sixteen-page color insert reproduce some of the finest illustrations of the original book, while reset and reformatted text makes this edition of The Secret Teachings of All Ages newly accessible to readers everywhere.

    Indeed, Georg Lukacs—one of the most trenchant opponents of Benjamin’s aesthetics—singled out this work as one of the main sources of literary modernism in the twentieth century.The Origin of German Tragic Drama begins with a general theoretical introduction on the nature of the baroque art of the sixteenth and seventeenth centuries, concentrating on the peculiar stage-form of the royal martyr dramas called Trauerspiel. Benjamin also comments on the engravings of Durer, and the theatre of Shakespeare and Calderon. Baroque tragedy, he argues, was distinguished from classical tragedy by its shift from myth into history.The characteristic atmosphere of the Trauerspiel was consequently ‘melancholy’. The emblems of baroque allegory point to the extinct values of a classical world that they can never attain or repeat. Their suggestive power, however, remains to haunt subsequent cultures, down to this century.

    Returning always to this personal experience of poetry, Owen Barfield at the same time seeks objective standards of criticism and a theory of poetic diction in broader philosophical considerations on the relation of world and thought. His profound musings explore concerns fundamental to the understanding and appreciation of poetry, including the nature of metaphor, poetic effect, the difference between verse and prose, and the essence of meaning.Forward by Howard Nemerov.

    Taking as his starting-point the irrationality of the world, he offers by contrast something 'wildly paradoxical and subversive' - a belief that reason should determine human actions. Today, besieged as we are by the numbing onslaught of twenty-first-century capitalism, Russell's defence of scepticism and independence of mind is as timely as ever. In clear, engaging prose, he guides us through the key philosophical issues that affect our daily lives - freedom, happiness, emotions, ethics and beliefs - and offers no-nonsense advice.

    Expelled with other philosophers by the emperor Domitian in 89 or 92 he settled permanently in Nicopolis in Epirus. There, in a school which he called 'healing place for sick souls', he taught a practical philosophy, details of which were recorded by Arrian, a student of his, and survive in four books of Discourses and a smaller Encheiridion, a handbook which gives briefly the chief doctrines of the Discourses. He apparently lived into the reign of Hadrian (117–138 CE).Epictetus was a teacher of Stoic ethics, broad and firm in method, sublime in thought, and now humorous, now sad or severe in spirit. How should one live righteously? Our god-given will is our paramount possession, and we must not covet others'. We must not resist fortune. Man is part of a system; humans are reasoning beings (in feeble bodies) and must conform to god's mind and the will of nature. Epictetus presents us also with a pungent picture of the perfect (Stoic) man.The Loeb Classical Library edition of Epictetus is in two volumes.

    I Volume X was published in 1966. Its editor, Rudolf Boehm, provided the title: Zur Phiinomen%gie des inneren Zeitbewusst- seins (1893-1917). Some of the texts included in Volume X were published during HusserI's lifetime, but the majority were not. Given the fact that the materials assembled in Volume X do not constitute a single and previously published Husserlian work, some acquaintance with their history and chronology is indis- pensable to understanding them. These introductory remarks are intended to provide the outlines of such an acquaintance, together with a brief account of the main themes that appear in the texts. The Status of the Texts In 1928, HusserI's "Vorlesungen zur Phanomenologie des inneren Zeitbewusstseins" appeared in the Jahrbuch fur Philoso- I Edmund Husserl, Zur Phiinomen%gie des inneren Zeitbewusstseins (1893 1917) [On the phenomenology of the consciousness of internal time (l893 1917)I, herausgegeben von Rudolf Boehm, Husserliana X (The Hague: Martinus Nijhoff, 1966). The references in Roman numerals that occur in parentheses in this Introduction are to Rudolf Boehm's "Editor's Introduction" to Husserliana X. References in Arabic numerals, unless otherwise noted, will be to this translation. Corresponding page numbers of Husserliana X will be found in the margins of the translation. The translation includes Parts A and B of Husserliana X, with Boehm's notes.

    In this book, Steiner recalls the first thirty-five years of his life and spiritual path. It was written in weekly installments for the anthroposophic newsletter to the members. Steiner did not often speak or write of himself in a personal way. Thus this book offers us an extremely rare opportunity to intimately view his inner life, the relationships he developed with those he encountered along the way, and the events that shaped him.This is no ordinary narrative of life's successes and failures but an autobiography of a soul. Each event and personal encounter is seen and gauged in relation to its spiritual roots and consequences. We witness the evolving consciousness of a modern spiritual master.This book is the self-portrait of a man whose ideas remain ahead of our time -- a man whose ideas are sorely needed in an increasingly confused and materialistic world.

    For the scope of its critical imagination, it is the most radical work of Laura Riding's early period. This period extends from the end of 1925, when she left America for Europe and Robert Graves, to 1939, the year she returned to America, renounced any further writing of poetry, and soon after married Schuyler Jackson.Published in 1928, when Riding was twenty-seven, Anarchism is a kind of early autobiographia literaria. Long out of print and now available for the first time in paperback, this is one of the most imaginative and daring works of literary theory ever written by a modernist figure. Lisa Samuels's edition sets the work in its historical context and elucidates its central intellectual difficulties. Her introduction and notes are a valuable aid to an understanding of Riding's work.

    Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

    It has realisedthe most complete perversion of any rational order ofthings. Reign of matter, of gold, of machine, ofnumber, it no longer possesses breath, or libetry, orlight. The West has lost the sense of command andobedience. It has lost the sense of Action and ofContemplation. It has lost the sense of hierarchy, ofspiritual power, of mangods (...)Are liberation and renewal still possible in thiscrepuscular world? Is Europe capable today of thelevel of awareness necessary for such a task? Let usnot be mistaken: it is only after having understoodthe magnitude of the task that we will be able to act.The threatening reality of a destructive spiritualprocess, whose roots originate almost in the ground ofprehistory, whose culmination phases coincide withthose which contemporary men exalt as their essentialcivilisational values, and whose influences nowmanifest themselves in all fields of thought andaction, must be acknowledged. This is not a matter ofcompromises or adaptations. The power of a new MiddleAges is needed - a revolt, interior aswel as exterior,of a barbaric purity. Philosophy, "culture", everydaypolitics: nothing of all this. It is not a matter ofturning on the other side of this bed of agony. It isa matter of finally waking up, and getting up."147 pagesOriginal Italian title: Imperialismo PaganoGerman version: Heidnischer Imperialismus

    45-120 CE, was born at Chaeronea in Boeotia in central Greece, studied philosophy at Athens, and, after coming to Rome as a teacher in philosophy, was given consular rank by the emperor Trajan and a procuratorship in Greece by Hadrian. He was married and the father of one daughter and four sons. He appears as a man of kindly character and independent thought, studious and learned.Plutarch wrote on many subjects. Most popular have always been the 46 Parallel Lives, biographies planned to be ethical examples in pairs (in each pair, one Greek figure and one similar Roman), though the last four lives are single. All are invaluable sources of our knowledge of the lives and characters of Greek and Roman statesmen, soldiers and orators. Plutarch's many other varied extant works, about 60 in number, are known as Moralia or Moral Essays. They are of high literary value, besides being of great use to people interested in philosophy, ethics and religion.The Loeb Classical Library edition of the Moralia is in fifteen volumes, volume XIII having two parts.

    Included is a URL for a free full audiobook read by Kevin I. Slaughter.Benjamin DeCasseres (is) the Pontius Pilate of America. -H.L. MenckenA passionate, erratic poet... strives to shake the foundation of the world. -The Saturday Review of LiteratureHe occupies a niche that is all his own and asks space to stand for no other man . -The NationDeCasseres is the most fiery and independent writer that I know of. -Remy de GourmontThere is but one Benjamin DeCasseres. And he is perhaps the one living wonder of the literary world. It is fortunate that such an one must be born, that he cannot be made; especially that he cannot be imitated, for if every one wrote like DeCasseres readers would go mad. That he can keep in any semblance of thought-order such whirls of words is something to marvel at. Yet to read him once, twice, is to experience the greatest mental exhilaration. -New York Times

    

    45-120 CE, was born at Chaeronea in Boeotia in central Greece, studied philosophy at Athens, and, after coming to Rome as a teacher in philosophy, was given consular rank by the emperor Trajan and a procuratorship in Greece by Hadrian. He was married and the father of one daughter and four sons. He appears as a man of kindly character and independent thought, studious and learned.Plutarch wrote on many subjects. Most popular have always been the 46 Parallel Lives, biographies planned to be ethical examples in pairs (in each pair, one Greek figure and one similar Roman), though the last four lives are single. All are invaluable sources of our knowledge of the lives and characters of Greek and Roman statesmen, soldiers and orators. Plutarch's many other varied extant works, about 60 in number, are known as Moralia or Moral Essays. They are of high literary value, besides being of great use to people interested in philosophy, ethics and religion.The Loeb Classical Library edition of the Moralia is in fifteen volumes, volume XIII having two parts.

    

    

    Translated by Belfort Bax and Bailey Saunders. One of the greatest philosophers of the 19th century, Schopenhauer seems to have had more impact on literature and on people in general than on academic philosophy. His system of philosophy was based on that of Kant's. Schopenhauer did not believe that people had individual wills but were rather simply part of a vast and single will that pervades the universe and that the feeling of separateness that each of has is but an illusion. This sounds much like the Spinozistic view or the Naturalistic School of philosophy. The difference with Schopenhauer is that, in his view, the cosmic will is wicked...and the source of all endless suffering. His masterpiece of philosophical writing is The World as Will and Idea. The essays contained in this volume give Schopenhauer's views upon a number of important problems in Metaphysics and Ethics, valuable, as an introduction to his more abstract expositions, to the specialist in philosophy, and yet presented in such a manner as to appeal to the general reader and student of literature. See other titles by this author available from Kessinger Publishing.

    This book has been very difficult to find, but now appears in this special Mises Institute series.