yes, go ahead, hit your one-click order button now. for anyone interested in the life, thought, ideals and teachings of a GREAT american original, this is a book you want and need. brilliant, beautiful, eternal, this book will not go out of date. universal wisdom is timeless and Emerson was a master. he was an avid admirer of the wondrous Bhagavad Gita and his writings reflect that. he had an understanding of the need for each self to connect with the eternal Self or spirit, to use his americanized way of saying it. his teaching keeps pointing the reader right back to the very heart of himself or herself: the place divinity lives, the place where God is found. shortly after resigning as a minister of the unitarian church, he wrote, "i will not live out of me. i will not see with other's eyes. my good is good, my evil ill. i would be free---i cannot be, while i take things as others please to rate them. i dare attempt to lay out my own road, that which myself delights in shall be good. that which i do not want--indifferent. that which i hate is bad, that's flat. henceforth, please God, forever i forgo the yoke of men's opinions. i will be lighthearted as a bird and live with God". o k, hit that button a couple of times, this book makes a wonderful gift and you ain't gonna wanna give up your copy!!!

Harold Bloom repeatedly names Ralph Waldo Emerson as the great theological architect of the "American religion" in his book of that title. However controversial some of Bloom's other theses may be, there is much truth in his characterization of the Sage of Concord. Probably most of us have been influenced by Emerson, at least indirectly, in far more ways than we realize.

But reading Emerson directly is at once an enlightening and maddening experience: "enlightening" because Emerson was a philosopher in the best sense of the word -- a lover of wisdom -- and "maddening" because he was _not_ a philosopher in any _other_ sense of the word. He was stubbornly disinclined to argumentation or even systematic exposition; his essays read more like sermons than like philosophical arguments; he preferred to deliver himself of his oracular insights without, it seems, subjecting them either to the criticism of other minds or even to the rigors of critical self-reflection, on the view that Reason was an all but infallible source of insight into truth and its objects are known with the same immediacy with which we know that we are awake. (It is a curious view of reason which makes no allowances for improvement of one's understanding.)

As a result of this take-it-or-leave it approach, his writings are all too easy to misunderstand, and for this he must bear much of the blame. For example, his remarks on charity in "Self-reliance" have led some readers to suppose that he was opposed to charity altogether, whereas in truth he believed that we are each of us suited by talent and temperament to be "charitable" to a special class of persons for whom we are therefore _truly_ responsible. Then, too, his remark in the same essay on "a foolish consistency" has been infamously and endlessly misquoted -- but even in its proper context it invites misunderstanding by failing to pay sufficient attention to the non-foolish variety of consistency (which Emerson supposed would take care of itself more or less automatically). Here again, Emerson's account of Reason, in giving so much weight to intuition, leaves strangely little room for reflection.

But in my own opinion, at least, Emerson's insights are genuine, sometimes brilliant, and essentially right, and it would be a shame if the readers who needed him most were unable to profit from his writings merely because he had been needlessly obscure. It would be nice, then, to have from another writer the guidance that Emerson himself was unwilling or unable to provide.

As you've probably guessed by now, that's where Richard Geldard comes in.

In this volume (which is a revised edition of _The Esoteric Emerson_, so don't buy them both!) Geldard does a marvelous job of exposition. He knows his Emerson backwards and forwards, and he sets out the essential features of Emerson's thought in clear and orderly fashion, chapter by chapter.

His essential "take" on Emerson, as you can tell from his title, is that Emerson is best approached as a spiritual teacher. I think this is not only correct but even obviously so; yet it is surprising how few available critical studies of Emerson are actually written from this point of view. At any rate, Geldard's exposition will provide the reader of Emerson with a much-needed "map" of the territory traversed in his writings.

I suspect that Geldard's "map" will make Emerson available to many readers who might otherwise have found him unpalatable. Some readers may, for example, be put off by what seems to be Emerson's extraordinarily cavalier attitude toward tradition in favor of present experience.

But according to Geldard, Emerson's actual meaning was as follows: "We have to break, lovingly, the vessels of our tradition in order to become one with the source of that tradition" [p. 176]. Now, certainly there is a difference in emphasis here with the religious tradition in which Emerson was brought up. But surely this is not far from, say, the Christian doctrine that the scriptures are a closed book unless read "in the Spirit." (Granted, Emerson had much more in common with the Quakers than with the Calvinists in what he made of this point. Nevertheless it is not alien to even the most theologically conservative Christianity.)

Not being a Christian myself, though, I am interested not primarily in reconciling Emerson with Christian theology but in simple exposition of his teaching. And Geldard excels in this regard: in ten straightforward chapters he sets out the essentials of Emerson's teaching and places it into the context of his life. Not bad for 177 pages of text.

There are one or two points on which I wish Geldard had done a _little_ bit more explaining (for example, on the difference between the meanings of "idealism" in its philosophical and its popular senses), since he does not seem to be presuming any prior acquaintance with philosophy on the part of his readers. But this is just nitpicking on my part. (Hey, I have my own favorite hobby horses too.) This is a fine book and it will be of immense value to anyone who wants to understand what in the world Emerson was on about.

Emerson had a persona of being withdrawn, and rarely showed emotion. However, if he were here today, I believe that he would be very pleased with Geldard's interpretation of his work. Most of us have read Emerson's essays. They are thick and difficult, but the spirit of the work rings through and speaks very loudly to the authentic heart. Geldard has done the work of specific interpretation for us. If you feel a need for being yourself, which most of us do (healthy people do), then this book is a must read. Emerson turned away from the path that seemed to have been chosen for him, took a chance, and listened to his authentic self. The author points out that Emerson had some difficult years, and that rings true today for those of us that know, and chose to march to the beat of our own drum (Thoreau??). Emerson was inspired and was a great gift to us. Geldard makes his work understandable and relates it to our lives, today. Emerson was highly intellectual, and after reading Geldard's book, I'm preparing to read Emerson's essays once again, with the light that Geldard has placed upon it. It's pure, and it's spirit, and it is authentic. Of the five best books I've ever read, like my five friends out of the many, I can count this one on the top five. Read it, read it slowly, devour it, contemplate it. Let it permeate your being and at the very least have a place in your thought patterns during your day. This work is meant to teach and inspire and it has succeeded!

If your intention in Greece is to explore the wonders of the ancients, this is the best book to take. Of the several books I had with me, it was the most complete, detailed, informative and enjoyable--it was the one I came to trust and refer to the most often. Small enough to stuff into a pocket, it allows you to sit at the sites and read while looking at the ruins. The facts and suppostions were generally supported by other sources, so being able to rely on its accuracy is another plus.

This book is an excellent starting point for
anyone remotely interested in the ancient Greeks --
not merely the most famous ones of the 6th and
5th centuries B.C. Here interweave myth,
mystery, knowledge, mysticism (Pythagorean and
Orphic introductions), plus excellent explanations
of attributes and psychological aspects related
to the gods.
[here is a section from the "Introduction"]
Each site has its "myth," a term which means
a story of the life of a place, human being, or
god. All myths have meaning, and the task has
been to translate the myth into the myth-language
of our own era. For the most part, the language
of our mythology is the language of psychology.
And of course there are several styles of
psychological language: Jungian, Freudian, Adlerian,
and so on. In this case, the language goes back
to Plato and has been brought to the present
idiom through the work of Paul Diel, the late
Austrian psychologist.
Plato, the great voice of the journey of the
human soul, was the first Western writer to speak
of the idea of spiritual development, the idea
that a human being might lead his life in such a
way as to AWAKEN [my caps] within himself the
divine life. The possibility of such a discovery
makes Plato's works a psychology, or a study of
human behavior in the physical, intellectual,
and spiritual sense. Plato was indebted to the
voices of his own culture and his predecessors in
philosophy, both Eastern and Western [Orpheus;
Pythagoras]. These fragments from the past form
a living mythology which still has power to
transform lives. -- Richard G. Geldard.
*The Traveler's Key to Ancient Greece.* (1989).
* * * * * * * * *

The Traveler's Key To Ancient Greece: A Guide To Sacred Places is the ideal guidebook for exploring sacred locations that once were home to the secret mysteries at Eleusis, the oracle at Delphi, the Labyrinths of Knossos, the vast theater and healing center at Epidauros, the perfect symmetry of the Parthenon, and more! This unique and very special travel guide offers informative and expert commentary on the Hellenic world's palace and temple cultures and sites; Greek drama, philosophy, art, and sculpture; sacred geometry and architecture; and gallery collections in three major museums. Whether you are an armchair explorer or plan to be an on-site visitor, The Traveler's Key To Ancient Greece is a compelling, informative, superbly written and flawlessly produced introduction to understanding as well as visiting these sacred sites of antiquity.

So don't buy them both (as I see some shoppers have done). Here's what I wrote in my review of the later edition:

Harold Bloom repeatedly names Ralph Waldo Emerson as the great theological architect of the "American religion" in his book of that title. However controversial some of Bloom's other theses may be, there is much truth in his characterization of the Sage of Concord. Probably most of us have been influenced by Emerson, at least indirectly, in far more ways than we realize.

But reading Emerson directly is at once an enlightening and maddening experience: "enlightening" because Emerson was a philosopher in the best sense of the word -- a lover of wisdom -- and "maddening" because he was _not_ a philosopher in any _other_ sense of the word. He was stubbornly disinclined to argumentation or even systematic exposition; his essays read more like sermons than like philosophical arguments; he preferred to deliver himself of his oracular insights without, it seems, subjecting them either to the criticism of other minds or even to the rigors of critical self-reflection, on the view that Reason was an all but infallible source of insight into truth and its objects are known with the same immediacy with which we know that we are awake. (It is a curious view of reason which makes no allowances for improvement of one's understanding.)

As a result of this take-it-or-leave it approach, his writings are all too easy to misunderstand, and for this he must bear much of the blame. For example, his remarks on charity in "Self-reliance" have led some readers to suppose that he was opposed to charity altogether, whereas in truth he believed that we are each of us suited by talent and temperament to be "charitable" to a special class of persons for whom we are therefore _truly_ responsible. Then, too, his remark in the same essay on "a foolish consistency" has been infamously and endlessly misquoted -- but even in its proper context it invites misunderstanding by failing to pay sufficient attention to the non-foolish variety of consistency (which Emerson supposed would take care of itself more or less automatically). Here again, Emerson's account of Reason, in giving so much weight to intuition, leaves strangely little room for reflection.

But in my own opinion, at least, Emerson's insights are genuine, sometimes brilliant, and essentially right, and it would be a shame if the readers who needed him most were unable to profit from his writings merely because he had been needlessly obscure. It would be nice, then, to have from another writer the guidance that Emerson himself was unwilling or unable to provide.

As you've probably guessed by now, that's where Richard Geldard comes in.

In this volume (which is a revised edition of _The Esoteric Emerson_, so don't buy them both!) Geldard does a marvelous job of exposition. He knows his Emerson backwards and forwards, and he sets out the essential features of Emerson's thought in clear and orderly fashion, chapter by chapter.

His essential "take" on Emerson, as you can tell from his title, is that Emerson is best approached as a spiritual teacher. I think this is not only correct but even obviously so; yet it is surprising how few available critical studies of Emerson are actually written from this point of view. At any rate, Geldard's exposition will provide the reader of Emerson with a much-needed "map" of the territory traversed in his writings.

I suspect that Geldard's "map" will make Emerson available to many readers who might otherwise have found him unpalatable. Some readers may, for example, be put off by what seems to be Emerson's extraordinarily cavalier attitude toward tradition in favor of present experience.

But according to Geldard, Emerson's actual meaning was as follows: "We have to break, lovingly, the vessels of our tradition in order to become one with the source of that tradition" [p. 176]. Now, certainly there is a difference in emphasis here with the religious tradition in which Emerson was brought up. But surely this is not far from, say, the Christian doctrine that the scriptures are a closed book unless read "in the Spirit." (Granted, Emerson had much more in common with the Quakers than with the Calvinists in what he made of this point. Nevertheless it is not alien to even the most theologically conservative Christianity.)

Not being a Christian myself, though, I am interested not primarily in reconciling Emerson with Christian theology but in simple exposition of his teaching. And Geldard excels in this regard: in ten straightforward chapters he sets out the essentials of Emerson's teaching and places it into the context of his life. Not bad for 177 pages of text.

There are one or two points on which I wish Geldard had done a _little_ bit more explaining (for example, on the difference between the meanings of "idealism" in its philosophical and its popular senses), since he does not seem to be presuming any prior acquaintance with philosophy on the part of his readers. But this is just nitpicking on my part. (Hey, I have my own favorite hobby horses too.) This is a fine book and it will be of immense value to anyone who wants to understand what in the world Emerson was on about.

....someone has given some long overdue credit to this brilliant pre-socratic philosopher.
Geldard has done a good job articulating and intelligently interpreting Heraclitus though, mildly clouded by his personal understanding and experiences.
In any case this is one of the best attempts to explain a very difficult and often confusing subject matter. The suggested readings at the back of the book were particularly helpful to me.

_Remembering Heraclitus_ is an exposition of the philosophy of Heraclitus as revealed to us in the few fragments of his that have been preserved. The book is quite profound and asks us questions that concern the very nature of man and his universe. The author describes Heraclitus as a thinker who rejected life in the political sphere for a life removed from the Greek polis where he could engage in speculation and his own researches into the process in all things. Central to his thought is the idea of Logos. This has influenced the thought of many future generations, as well as the Christian religion. By achieving contact with the Logos, man can achieve a more harmonious existence. Heraclitus can be understood using the concept of apophasis, or "affirmation through negation". This is a way of telling us what something is, by telling us what it is not. The author explains how this works for Heraclitus in much detail. The author also discusses such terms as physis (nature), ethos (human nature), and telos (purpose) and how they all play an essential role in the thinking of Heraclitus. He also discusses how Heraclitus' thinking is applicable to the modern day understanding of consciousness, modern day physics, society, and the historical understanding of the development of philosophy. Finally, the author discusses how one should view the notion of esotericism, esoteric thought, and whether we should reject, or alternatively, idolize the past. Heraclitus is indeed a fascinating figure, a philosopher, an alchemist, a teacher, and a profound thinker who has left his mark on Western civilization (and is even popular among some Eastern philosophers). And, this book is a fine survey of the meaning of his thought.

In Remembering Heraclitus, educator and scholar Richard Geldard reveals Heraclitus as one of the principal sources of Western mystical thinking. With new translation of all the essential fragments of Heraclitus writings, readers are treated to both an academic and a brightly articulate study that present very real and contemporary existential and phenomenological challenges. Enhanced with appendices on "The Problem of the Text"; "The Essential Fragments"; Glossary of Greek Terms"; and "Suggested Readings", Remembering Heraclitus is rewarding and very highly recommended reading for students Greek antiquarian history, literature, culture, philosophy, religion, and metaphysics.