The Text-Book of Astrology, written by noted English astrologer Alfred John Pearce, was first published as a combined edition in London in 1911. It includes the author's individual books on: Genethliacal Astrology Mundane Astrology Astro-Meteorology Medical Astrology Elections This classic work is filled with numerous examples and its original publication was praised in the the Spiritualist: "Even for those who desire only to obtain a general knowledge of the subject, or at most be able to cast and read an astrological figure, Mr. Pearce's book may be recommended as easily intellligible, and containing much interesting matter, besides the process that will be chiefly useful to the student whose aims are more ambitious. To the latter it is invaluable. It is enriched with many interesting notices of nativities illustrating the different rules and doctrines of the science. "

Henry More (1614-1687), the Cambridge Platonist, is often presented as an elusive and contradictory figure. An early apologist for the new natural philosophy and its rational support for Christian doctrine, More also defended the existence of witchcraft and wrote extensively on the nature of the soul and the world of spirits. A vigorous and prolific controversialist against many varieties of contemporary `atheism' and `enthusiasm', More was himself a spiritual perfectionist and illuminist, believing that the goal of the religious life was a conscious union with God. Until now, most biographies of More have ignored these, his own, preoccupations, and have made of him a rather eccentric but important illustrative figure in one of several larger narratives dominated by canonical figures like Descartes, Boyle, Spinoza or Newton. This is the first modern biography to place his own religious and philosophical preoccupations centre-stage, and to provide a coherent interpretation of his work from a consideration of his own writings, their contexts and aims. It is also the first study of More to exploit the full range of his prolific writings and a number of unknown manuscripts relating to his life. In addition, it contains an annotated handlist of his extant correspondence.

For thousands of years the great spiritual adepts from all corners of the globe have guarded the secret teachings enclosed in this book. Now, we are able to receive these teachings so that we too may be able to cultivate the high spiritual levels that have been lost for ages. The Divine Science is the systematic and exact process of the discovery of the mystical capabilities of the human soul. In all ancient religions and cultures the wise men and women used sacred words, the intonations of mantras, and the use of the magical art of Theurgy (mysticism or white magic). This book is filled with direct instruction and practices that anyone can use in order to discover the depth of authentic mysticism.

Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.