The essays in Imagining the East explore how Theosophists during the formative period imagined the religions and cultures of the East. The authors examine the relationship of such representations to orientalism, the history of ideas, politics, and culture at large and discuss how these esoteric or theosophical representations mirrored conditions and values current in nineteenth-century mainstream intellectual culture. The essays also look at how the early Theosophical Society's representations of the East differed from mainstream 'orientalism' and how the Theosophical Society's mission in India was distinct from that of British colonialism and Christian missionaries.

The seven sisters of the Pleiades are known throughout the world and appear again and again in stories from many cultures. Beginning with her grandmother's tale, Munya Andrews takes the reader to the stars, around and across the planet through Indigenous North America, Australia, Japan and the Pacific, and back through time to Ancient Egypt, India, Greece and South America. She explores the commonalities of legends to discover our common human origins. The Subaru from Japan share much with the young women depicted as birds in the stories from Greece and Indigenous Australia. The Pleiades have been the source of much mythology, wisdom and science over many millennia. The book is also an examination of culture and how culture is expressed through symbols and stories related to stars and other astronomical phenomena. Her work is distinguished from other studies in the field because she brings to it an Indigenous perspective which enriches its interpretative power. No other writer has captured the richness of this mysterious constellation.

Is Lemuria a real place or the fever dream of crackpots, mystics, conspiracy theorists, and Bigfoot hunters? Below the waters where the Pacific and Indian Oceans lies a lost continent. One of hopes and dreams that housed a race of beings that arrived from foreign planets and from which sprang humanity, religion, civilization, and our modern world. It was called Lemuria and it was all fake. What began as a theoretical land bridge to explain the mystery of lemurs on Madagascar quickly got hijacked to become the evolutionary home of humankind, the cradle of spirituality, and then the source of cosmological wonders. Abandoned by science as hokum, Lemuria morphed into a land filled with ancient, advanced civilizations, hollowed-out mountains full of gold and crystals, moon-beings descending in baskets, underground evil creatures, and a breast-feeding Bigfoot. The history of Lemuria is populated with a dizzying array of people from early Darwinists to conspiracy spouting Congressmen, globetrotting madams, Rosicrucians, Hollow-Earthers, sci-fi writers, UFO contactees, sleeping prophets, New Age channelers, a “Mother God”, and a tequila swigging conspiracy theorist. Historian Justin McHenry provides a thoughtful exploration of how pseudo-science hijacked the gentle Victorian-era concept of Lemuria and, in following decades, twisted it into an all-encompassing home for alternative ideas about race, spirituality, science, politics, and the paranormal.

Karma and Rebirth: Post Classical Developments explains the religious concepts most central to Asian philosophy, religion, and society, presenting articles representative of contemporary understanding and practice. The contributors look not only at the understanding of karma and rebirth in modern India, but also in Sri Lanka and Southeast Asia, Tibet, China, Japan, and the Western world. This broad treatment underscores the fact that karma and rebirth have become part of the religious history and cultural fabric of the Western world. The collection is divided into three sections. Part I deals with figures and movements of the Hindu renaissance in India in the nineteenth and twentieth centuries. Part II on Buddhism deals with Indian, Chinese, Tibetan, and Japanese treatments of karma. Part III is devoted to the influence of karma and rebirth in the Western world through theosophy, new religious movements, and recent developments in psychology.

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"The great lights who have come out of all the world’s spiritual traditions and graduated from earth’s schoolroom have become widely known as masters. They demonstrate that in the world of Spirit, there is no division of race, religion or philosophy—there is simply oneness, ineffable sweetness and love. What is not so widely known is that these great masters have retreats—temples and cities of light in the heaven world—where we can go in spiritual meditation and while our bodies sleep at night. In this comprehensive work, Mark and Elizabeth Prophet talk about these great masters, the stories of their lives and their magnificent spiritual retreats."

This title represents pioneering research into an important but under-researched current. The three sections in the book are devoted to the Theosophical Society, Theosophically influenced religious currents, and the interaction between Theosophy and surrounding culture.

George Grant (1918-88) has often been called Canada's greatest political philosopher and his work continues to influence the country's political, social, and cultural discourse and institutions. The fourth and final volume of the Collected Works of George Grant contains his writings from the last period of his life and includes unpublished material such as lectures, interviews, and excerpts from his notebooks. With comprehensive annotations for his articles, reviews, and the three books he published during this period - Time as History, English-Speaking Justice, and Technology and Justice - the volume also contains his writings on Nietzsche, Heidegger Simone Weil, and Céline that were central to this phase of his thought. Volume 4 reveals his engagement with technology and the nature of technological society that is as insightful today as during Grant's lifetime and is lasting proof of his legacy. Arthur Davis is Associate Professor in the School of Social Sciences, Atkinson Faculty of Liberal and Professional Studies, York University. During the 1950's, he studied undergraduate philosophy with George Grant.