Whenever there is a decline of virtue, an uprising of vice and injustice in the world, a Great Soul incarnates on earth for the establishment of righteousness, the destruction of the wicked, and the preservation of the just. The Hindu Redeemer preceded the Christian by some thousands of years; between the two, Gautama Buddha, reflected Krishna (who appears in every yuga) and projected into the night of the future his own luminous shadow, out of whose collected rays were shaped the outlines of the mythical Jesus, and from whose teachings were drawn those of the historical Christos. Krishna, Gautama, and Jesus appeared like true gods, each in his epoch, and bequeathed to humanity three great religions built on the imperishable rock of ages. If their religions are cleansed from the dross of priestly dogmas, they will be found to be identical for the primitive truths of all three rest on one foundation, the Archaic Wisdom Religion. Kapila, Orpheus, Pythagoras, Plato, Basilides, Marcian, Ammonius and Plotinus, founded schools and sowed the germs of many a noble thought and, disappearing, left behind them the refulgence of demi-gods. As Mussulmans will not admit that their Koran is built on the substratum of the Jewish Bible, so the Christians will not confess that they owe next to everything to the Hindu religions. The most praiseworthy Christians are modified Buddhists, though probably not one of them ever heard of Prince Siddhartha. Cruelty and mercy are finite feelings. But the Supreme Deity is infinite, hence it can only be Just, and Justice must be blind. The doctrine of Vicarious Atonement is one of the most demoralizing of doctrines. Even the faintest glimmering sense of Justice revolts against such a pernicious dogma of atonement by proxy and salvation by prayer. The effects of a cause are never limited to the boundaries of the cause, nor can the results of crime be confined to the offender and his victim. The action may be instantaneous, the effects are eternal.

Draws parallels between different religious faiths by presenting side-by-side comparisons of four leaders' teachings on topics such as knowledge, suffering, death, and liberation, along with commentaries for each topic.

THE following pages are derived from "The Book of the Golden Precepts," one of the works put into the hands of mystic students in the East. The knowledge of them is obligatory in that school, the teachings of which are accepted by many Theosophists. Therefore, as I know many of these Precepts by heart, the work of translating has been relatively an easy task for me. It is well known that, in India, the methods of psychic development differ with the Gurus (teachers or masters), not only because of their belonging to different schools of philosophy, of which there are six, but because every Guru has his own system, which he generally keeps very secret. But beyond the Himalayas the method in the Esoteric Schools does not differ, unless the Guru is simply a Lama, but little more learned than those he teaches. The work from which I here translate forms part of the same series as that from which the "Stanzas" of the Book of Dzyan were taken, on which the Secret Doctrine is based. Together with the great mystic work called Paramartha, which, the legend of Nagarjuna tells us, was delivered to the great Arhat by the Nagas or "Serpents" (in truth a name given to the ancient Initiates), the Book of the Golden Precepts claims the same origin. Yet its maxims and ideas, however noble and original, are often found under different forms in Sanskrit works, such as the Dnyaneshvari, that superb mystic treatise in which Krishna describes to Arjuna in glowing colors the condition of a fully illumined Yogi; and again in certain Upanishads. This is but natural, since most, if not all, of the greatest Arhats, the first followers of Gautama Buddha were Hindus and Aryans, not Mongolians, especially those who emigrated into Tibet. The works left by Aryasanga alone are very numerous.

Any attempt to explain the mysterious connections between consciousness and matter, and self-consciousness in particular, necessarily involves much complexity. Because all levels of relative reality are present here and now, the human being embodies the whole hierarchy of the cosmos: a microcosm of the macrocosm, to use an insightful Renaissance expression. Besides the physical human body, there is the dynamic structural plan of that body (called the 'astral body'), the desire nature, the life force that permeates all living creatures, consciousness involved in sense perception and practical operations, consciousness capable of universal thought and awareness, and pure consciousness manifest in pristine intuition. Above these six principles of human nature broods the luminous spirit called the Atman. Many people are seldom aware of anything more in themselves than the first five of these principles, although many also have intuitive glimpses of universal understanding, often as transcendent experiences which cannot be sustained. Because understanding cannot be separated from experience, and experience cannot be divorced from the way we live, think, feel and have our being, various spiritual traditions have offered practices to nurture these inner awakenings to our higher natures and to a greater awareness of spiritual reality. Theosophy connects together how we live our lives, what we think and how we focus our attention, the bold exploration of our inner natures, how we react to what comes to us (karma), and how we can build depth of awareness across lifetimes, with Enlightenment. Theosophy, therefore, connects ethics and action, including both physical action in the world and the action of our own thoughts. Where we are ignorant of all the dimensions of our circumstances-and, short of Enlightenment, we are all ignorant-motive for thought and action is fundamental for altering one's karmic trajectory and future incarnations. The selections from The Secret Doctrine in this book are gathered with a focus on the consciousness exhibited in Nature, its origin and destiny, and on human self-consciousness, in particular. This book therefore explores one vital current in the Ocean of Wisdom that is Theosophy. A thoughtful and persistent reading of these texts will radically transform one's understanding of the unity of self-consciousness and the world around us, and of one's place in the greater scheme of things.

Now in a fully corrected edition, one of the true spiritual classics of the twentieth century. Published for the first time with an index and Cardinal Hans Urs von Balthasar’s afterword, this new English publication of Meditations on the Tarot is the landmark edition of one of the most important works of esoteric Christianity. Written anonymously and published posthumously, as was the author’s wish, the intention of this work is for the reader to find a relationship with the author in the spiritual dimensions of existence. The author wanted not to be thought of as a personality who lived from 1900 to 1973, but as a friend who is communicating with us from beyond the boundaries of ordinary life. Using the 22 major arcana of the tarot deck as a means to explore some of humanity’s most penetrating spiritual questions, Meditations on the Tarot has attracted an unprecedented range of praise from across the spiritual spectrum.

At the Feet of the Master was the first book published by Jiddu Krishnamurti. Written when he was 14 under the name "Alcyone" and published in 1910, it has been translated into 40 languages. There has been some debate over whether the author was Krishnamurti or his mentor C.W. Leadbeater. Krishnamurti never said that he wrote the work, and in the foreword he says: "These are not my own words but of the Master who taught me." He was referring to Leadbeater's claim that the Master Kuthumi was releasing the instruction to the young boy during the night while he was asleep. The book is considered a theosophical classic.

"A history-making manual,interreligious study and names list, with stories by Westerners who entered Hinduism and Hindus who deepened their faith"--Cove