By unveiling truly bizarre alliances, revisiting centuries-old ghostly events still haunting the birthplaces of religion, unraveling complex threads of history to discern the difference between myth and prophecy, and providing a thorough explication of the religious texts underlying all of this madness in the context of the times in which they were written, Baigent presents a very different view of the past, present, and future than that perpetuated by many loose interpretations of scripture. What are faith force multipliers? Which members of the U.S. military top brass have fought to employ them? Which world leader belongs to a secret messianic society called the Hojjatieh? What is the Chalcedon Foundation? And what is the correlation between its tenets, those of sharia law, and the fulfillment of end-time prophecies? The answers to these questions and others will intrigue, mystify, and enrage you, whether you're a person of faith or a staunch secularist. But the author's goal is not simply to shock the reader—it is to help diffuse the time bomb that has been set by the hard-liners of Judaism, Christianity, and Islam. In the end, Baigent asks these questions to deliver an urgent message: that spiritual yearning is actually a deep and personal issue of awareness, one that can bring hope and tolerance to the world, rather than the self-superiority and control that are born of fear and conflict.

    Comprising a number of often secret but sometimes very influential religious groups in the West and in the Islamic world, it affected mainstream and radical politics in Europe and the development of the field of religious studies in the United States.In the nineteenth century, at a time when progressive intellectuals had lost faith in Christianity's ability to deliver religious and spiritual truth, the West discovered non-Western religious writings. From these beginnings grew Traditionalism, emerging from the occultist milieu of late nineteenth-century France, and fed by the widespread loss of faith in progress that followed the First World War. Working first in Paris and then in Cairo, the French writer Rene Guenon rejected modernity as a dark age, and sought to reconstruct the Perennial Philosophy - the central religious truths behind all the major world religions - largely on the basis of his reading of Hindu religious texts.A number of disenchanted intellectuals responded to Guenon's call with attempts to put theory into practice. Some attempted without success to guide Fascism and Nazism along Traditionalist lines; others later participated in political terror in Italy. Traditionalism finally provided the ideological cement for the alliance of anti-democratic forces in post-Soviet Russia, and at the end of the twentieth century began to enter the debate in the Islamic world about the desirable relationship between Islam and modernity.

    Forerunner of many later attempts at establishing "Utopias" both in theory and in practice.

    An elegant mix of the philosophy and sociology of religion, Charles Taylor's powerful book maintains a clear perspective on James's work in its historical and cultural contexts, while casting a new and revealing light upon the present.Lucid, readable, and dense with ideas that promise to transform current debates about religion and secularism, "Varieties of Religion Today" is much more than a revisiting of James's classic. Rather, it places James's analysis of religious experience and the dilemmas of doubt and belief in an unfamiliar but illuminating context, namely the social horizon in which questions of religion come to be presented to individuals in the first place.Taylor begins with questions about the way in which James conceives his subject, and shows how these questions arise out of different ways of understanding religion that confronted one another in James's time and continue to do so today. Evaluating James's treatment of the ethics of belief, he goes on to develop an innovative and provocative reading of the public and cultural conditions in which questions of belief or unbelief are perceived to be individual questions. What emerges is a remarkable and penetrating view of the relation between religion and social order and, ultimately, of what "religion" means.

    Its first followers guarded them as priceless treasures. After an increasingly rigid hierarchy began to bury these truths in the early centuries A.D., they were known only to a few initiates, who communicated them privately, often in obscure language. In Esoteric Christianity, Besant's aim is to restore the secret truths underlying Christian doctrine. As public interest grows in the Gnostic Gospels and the mystical side of Christianity, Besant's remarkable book, first published in 1901, is attracting new attention.

    Their goal: to bring their individual egos into a state of superhuman power and awareness in which they could act "magically" on the world. Their methods: the practice of ancient Tantric and Buddhist rituals and the study of rare Hermetic texts. So successful were they that rumors spread throughout Italy of the group's power, and Mussolini himself became quite fearful of them. Now for the first time in English Introduction to Magic collects the rites, practices, and knowledge of the UR group for the use of aspiring mages. Included in Introduction to Magic are instructions for creating an etheric double, speaking words of power, using fragrances, interacting with entities, and creating a "magical chain." Among the arcane texts translated are the Tibetan teachings of the Thunderbolt Diamond Path, the Mithraic mystery cult's "Grand Papyrus of Paris," and the Greco-Egyptian magical text De Mysteriis. Anyone who has exhausted the possibilities of the mundane world and is ready to take the steps necessary to purify the soul in the light of knowledge and the fire of dedication will find a number of expert mentors here.

    With anecdote and memorable quotation, this long-needed work restores Zen to its living, human form.The truth of Zen has always resided in individual experience rather than in theoretical writings. To give the modern reader access to understanding of this truth, THE ZEN EXPERIENCE illumines Zen as it was created and shaped by the personalities, perceptions, and actions of its masters over the centuries.Beginning with the twin roots of Zen in Indian Buddhism and Chinese Taoism, we follow it through its initial flowering in China under the First Patriarch Bodhidharma; its division into schools of “gradual” and “sudden” enlightenment under Shen-hsui and Shen-hui; the ushering in of its golden age by Hui-neng; the development of “shock” enlightenment by Ma-tsu; its poetic greatness in the person of Han-shan; the perfection of the use of the koan by Ta-hui; the migration of Zen to Japan and its extraordinary growth there under a succession of towering Japanese spiritual leaders.Rich in historical background, vivid in revealing anecdote and memorable quotation, this long-needed work succeeds admirably in taking Zen from the library shelves and restoring its living, human form.TAGS: Zen History, Buddhism, Zen Buddhism, Zen History, Bodhidharma, Lin-Chi, Rinzai, Soto, Eisai, Dogen, Hakuin

    From the transformation on the road to Damascus of the Jew Saul into the Christian evangelist Paul to a twenty-first-century “religious marketplace” in which half of Americans have changed faiths at least once, nothing has been more important in the struggle for reason than the right to believe in the God of one’s choice or to reject belief in God altogether.   Focusing on the long, tense convergence of Judaism, Christianity, and Islam—each claiming possession of absolute truth—Jacoby examines conversions within a social and economic framework that includes theocratic coercion (unto torture and death) and the more friendly persuasion of political advantage, economic opportunism, and interreligious marriage. Moving through time, continents, and cultures—the triumph of Christianity over paganism in late antiquity, the Spanish Inquisition, John Calvin’s dour theocracy, Southern plantations where African slaves had to accept their masters’ religion—the narrative is punctuated by portraits of individual converts embodying the sacred and profane. The cast includes Augustine of Hippo; John Donne; the German Jew Edith Stein, whose conversion to Catholicism did not save her from Auschwitz; boxing champion Muhammad Ali; and former President George W. Bush. The story also encompasses conversions to rigid secular ideologies, notably Stalinist Communism, with their own truth claims.   Finally, Jacoby offers a powerful case for religious choice as a product of the secular Enlightenment. In a forthright and unsettling conclusion linking the present with the most violent parts of the West’s religious past, she reminds us that in the absence of Enlightenment values, radical Islamists are persecuting Christians, many other Muslims, and atheists in ways that recall the worst of the Middle Ages.(With 8 pages of black-and-white illustrations.)

    In this excellent reprint of a rare volume of essays, he reveals the essence of the Indian experience, rooted in "a constant intuition" of the unity and harmony of all life. Everything has its place, every being its function and all play a part in the divine concert led by Natarājā (Śiva), Lord of Dancers.In a series of 14 stimulating and provocative essays, Coomaraswamy unfolds the vast metaphysic of India: the magnificent revelation of its art; its conception of the universe; social organization; attitudes toward feminism; problems of family; romantic love, and marriage. His sweeping commentary considers the "intellectual fraternity" of mankind; the venerable past as it survives side by side with emerging modern India; and the individual, autonomy, and repudiation of "the will to govern."Enhancing the text are 27 black-and-white photographs — mostly of masterpieces of painting and sculpture from the second century B.C. to the eighteenth century, and including the glorious "Cosmic Dance of Nàtaraja." This handsome volume offers rich insight into the art, philosophy, and culture of a fascinating forty-centuries-old civilization.

    The joyful reflections this beautiful book contains transcend religion and draw from the teachings of renowned mystics from antiquity to the present.Whether you seek knowledge of the great mysteries or answers to the everyday questions of life, delve into Mystic Wisdom. Contemplate the wisdom it offers. Then look within your own being. The answers you seek will be there.Avicenna, Marcus Aurelius, Black Elk, Christian Bernard, William Blake, Catherine of Siena, Meister Eckhart, Albert Einstein, Mahatma Gandhi, Johann Wolfgang von Goethe, Hafiz, John of the Cross, Hazrat Inayat Khan, Martin Luther King, Jr., Carl Jung, G.E. Lessing, H.Spencer Lewis, Ralph M. Lewis, Plotinus, Cecil A. Poole, Pythagoras, Sri Ramana Maharshi, Tukaram, Rumi, Louis Claude de Saint-Martin, Thales of Miletus, Validivar

    When Mithra and Early Christianity met, the result was a ferocious implacable duel, the marks of which still can be detected on the body of present-day Christian doctrine.This definitive treatment of Mithrais religion by the recognized authority on classical religions pieces together information from the fragments of texts, bas-reliefs, statuary, etc., remaining from the almost total destruction of the religion centuries ago. In a work of masterful scholarship, Dr. Cumont reconstructs the charateristics of the principle divinities, the rituals, the mystery teachings, the liturgy and clergy, the attitude towards Mithra of the typical Roman soldier, the rapid dissemination of the religion in the early years of the Christian era. 70 illustrations—photographs and drawings of Mithraic art—are included.Preface to the French EditionTable of ContentsList of IllustrationsThe Origins of MithraismThe Dissemination of Mithraism in the Roman EmpireMithra & the Imperial Power of RomeThe Doctrine of the Mithraic MysteriesThe Mithraic Liturgy, Clergy & DevoteesMithraism & the Religions of the EmpireMithraic ArtIndex

    Author Greg Epstein, the Humanist chaplain at Harvard, offers a world view for nonbelievers that dispenses with the hostility and intolerance of religion prevalent in national bestsellers like God is Not Great and The God Delusion. Epstein’s Good Without God provides a constructive, challenging response to these manifestos by getting to the heart of Humanism and its positive belief in tolerance, community, morality, and good without having to rely on the guidance of a higher being.

    The selections, which are substantial in length, provide a generous sampling of Merton's vast output. +

    This is an account of the world's greatest ‘intellectual virtuosos,' who are also humanity's greatest doubters and disbelievers, from the ancient Greek philosophers, Jesus, and the Eastern religions, to modern secular equivalents Marx, Freud and Darwin—and their attempts to reconcile the seeming meaninglessness of the universe with the human need for meaning,This remarkable book ranges from the early Greeks, Hebrew figures such as Job and Ecclesiastes, Eastern critical wisdom, Roman stoicism, Jesus as a man of doubt, Gnosticism and Christian mystics, medieval Islamic, Jewish and Christian skeptics, secularism, the rise of science, modern and contemporary critical thinkers such as Schopenhauer, Darwin, Marx, Freud, Nietzsche, the existentialists.

    This literature, Asian as well as Western, weaves together the strands of different traditions to create a novel hybrid that brings Buddhism into alignment with many of the ideologies and sensibilities of the post-Enlightenment West.In this book, David McMahan charts the development of this "Buddhist modernism." McMahan examines and analyzes a wide range of popular and scholarly writings produced by Buddhists around the globe. He focuses on ideological and imaginative encounters between Buddhism and modernity, for example in the realms of science, mythology, literature, art, psychology, and religious pluralism. He shows how certain themes cut across cultural and geographical contexts, and how this form of Buddhism has been created by multiple agents in a variety of times and places. His position is critical but empathetic: while he presents Buddhist modernism as a construction of numerous parties with varying interests, he does not reduce it to a mistake, a misrepresentation, or fabrication. Rather, he presents it as a complex historical process constituted by a variety of responses -- sometimes trivial, often profound -- to some of the most important concerns of the modern era.