Plutarch on Phocion Chrestos


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Studies in Occultism


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Occultism is not magic. It is comparatively easy to learn the trick of spells and the methods of using the subtler, but still material, forces of physical nature; the powers of the animal soul in man are soon awakened; the forces which his love, his hate, his passion, can call into operation, are readily developed. But this is Black Magic — Sorcery. For it is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator. For, unless the intention is entirely unalloyed, the spiritual will transform itself into the psychic, act on the astral plane, and dire results may be produced by it. The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is DIVINE MAGIC.




Phocion


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Thomas R. Martin recounts the unmatched political and military career of Phocion of Athens, and his tragic downfall Phocion (402-318 BCE) won Athens's highest public office by direct democratic election an unmatched forty-five times and was officially honored as a "Useful Citizen." A student at Plato's Academy, Phocion gained influence and power during a time when Athens faced multiple crises stemming from Macedonia's emergence as an international power under Philip II and his son Alexander the Great. Following Athens's defeat by Macedonia, Phocion unsuccessfully sought mild terms of surrender. Oligarchy was imposed on democratic Athens, and more than twelve thousand "undesirable" Athenians were exiled. When the oligarchic regime was overthrown and the exiles returned, dispossessed Athenians took out their volcanic anger on Phocion, who throughout his career had often been a harsh critic of the citizens' political decisions. His inflammatory rhetoric contributed to the popular conclusion that he lacked a genuine sense of belonging to the community he wished so desperately to preserve. When he was eighty-four, the Athenians convicted him of treason and condemned him to die by hemlock. In this fresh biography, Thomas R. Martin explores how and why Phocion ultimately failed as a citizen and as a leader. His story offers unsetting lessons for citizens in democracies today.




Studies in Occultism by H. P. Blavatsky


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♥♥ Studies in Occultism by H. P. Blavatsky ♥♥ A collection of articles from Lucifer, H. P. Blavatsky's magazine, published between 1887-1891. Chapters include: Practical Occultism; Occultism versus the Occult Arts; The Blessings of Publicity; Hypnotism; Black Magic in Science; The Signs of the Times; Psychic and Noetic Action; Kosmic Mind; The Dual Aspect of Wisdom; The Esoteric Character of the Gospels; Astral Bodies, or Doppelgangers; and, Constitution of the Inner Man. ♥♥ Studies in Occultism by H. P. Blavatsky ♥♥ Occultism is the study of occult or hidden wisdom. To the occultist it is the study of "Truth", a deeper truth that exists beneath the surface: 'The truth is always hidden in plain sight'. It can involve belief in such parapsychological phenomena as extra-sensory perception, astrology, spiritualism, numerology and lucid dreaming as well as magic (alternatively spelled and defined as magick), . There is often a strong religious element to these studies and beliefs, and many occultists profess adherence to various religion beliefs such as Gnosticism, Hermeticism, Luciferianism, Thelema, and Neopaganism. ♥♥ Studies in Occultism by H. P. Blavatsky ♥♥ While Islam, Hinduism, Buddhism, Christianity and Judaism are generally not considered as occult, some of their modern interpretations can be, as the interpretation of Hinduism within Theosophy or the various occult interpretations of the Jewish Kabbalah. ♥♥ Studies in Occultism by H. P. Blavatsky ♥♥ Orthodox members of such religions are likely to consider such interpretations as false; For example, the Kabbalah Centre has been criticised by Jewish scholars.




Lucifer


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Space, Time and Language in Plutarch


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'Space and time' have been key concepts of investigation in the humanities in recent years. In the field of Classics in particular, they have led to the fresh appraisal of genres such as epic, historiography, the novel and biography, by enabling a close focus on how ancient texts invest their representations of space and time with a variety of symbolic and cultural meanings. This collection of essays by a team of international scholars seeks to make a contribution to this rich interdisciplinary field, by exploring how space and time are perceived, linguistically codified and portrayed in the biographical and philosophical work of Plutarch of Chaeronea (1st-2nd centuries CE). The volume's aim is to show how philological approaches, in conjunction with socio-cultural readings, can shed light on Plutarch's spatial terminology and clarify his conceptions of time, especially in terms of the ways in which he situates himself in his era's fascination with the past. The volume's intended readership includes Classicists, intellectual and cultural historians and scholars whose field of expertise embraces theoretical study of space and time, along with the linguistic strategies used to portray them in literary or historical texts.




In Search Of The Lost Testament of Alexander the Great


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A unique ‘backstory’ of Alexander and his successors: the biased historians, deceits, wars, generals, and the tale of the literature that preserved them. ‘Babylon, mid-June 323 BCE, the gateway of the gods; prostrated in the Summer Palace of Nebuchadrezzar II on the east bank of the Euphrates, wracked by fever and having barely survived another night, King Alexander III, the rule of Macedonia for 12 years and 7 months, had his senior officers congregate at his bedside. Abandoned by Fortune and the healing god Asclepius, he finally acknowledged he was dying. Some 2,340 years on, five barely intact accounts survive to tell a hardly coherent story. At times in close accord, though more often contradictory, they conclude with a melee of death-scene rehashes, all of them suspicious: the first portrayed Alexander dying silent and intestate; he was Homeric and vocal in the second; the third detailed his Last Will and Testament though it is attached to the stuff of romance. Which account do we trust?’ In Search Of The Lost Testament Of Alexander The Great is the result of a ‘decade of contemplations on Alexander’ presented as a rich thematic narrative Grant describes as the ‘backstory behind the history’ of the great Macedonian and his generals. Taking an uncompromising investigative perspective, Grant delves into the challenges faced by Alexander’s unique tale: the forgeries and biased historians, the influences of rhetoric, romance, philosophy and religion on what was written and how. Alexander’s own mercurial personality is vividly dissected and the careers and the wars of his successors are presented with a unique eye. But the book never loses sight of central aim: to unravel the mystery behind Alexander’s ‘unconvincingly reported’ intestate death. And out of Grant’s research emerges one unavoidable verdict: after 2,340 years, the Last Will and Testament of Alexander III of Macedonia needs to be extracted from ‘romance’ and reinstated to its rightful place in mainstream history: Babylon in June 323 BCE. Although the result a decade of academic research, In Search Of The Lost Testament Of Alexander The Great is written in an entertaining and engaging style that opens the subject to both scholars and the casual reader of history looking to learn more about the Macedonian king and the men who ‘made’ his story. It concludes with a wholly new interpretation of the death of Alexander the Great and the mechanism behind the wars of succession that followed.







Theosophy


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