forced into retirement from his library job. Although he had published more than 250 works before his ban, most of Hamvas's body of work was written anonymously later on. He got a licence to farm in the garden of his brother-in-law in Szentendre, and tended plants there between 1948 and 1951, during which time he also completed Karnevál, one of his major essays. Between 1951 and 1964 he was employed as an unskilled worker in power plants in Tiszapalkonya, Inota and Bokod, under harsh conditions. Whenever he had spare time he translated from Sanskrit, Hebrew and Greek, and wrote about the Cabala, Zen, and Sufism. Between 1959 and 1966 he completed Patmosz, his last major work. Aged 67, he finally received a pension. Béla Hamvas died of a hemorrhagic stroke in 1968. He is buried in Szentendre. In 1990 he posthumously received the Kossuth Prize. Literature He was a great thinker and essayist who integrated Eastern and Western traditions as well as posing many serious questions about the modern age, together with the possibility of resolving them. According to one of his central thoughts: "The present eon, since 600 B.C. stands in the sign of personal salvation. Only since this time is there a notion of humanity, because there is only one single collective category of personality and this is humanity." Béla Hamvas found his form of expression in the essay, a genre at once literary and philosophical. His early essays were published in Magyar Hüperion (1936, Hungarian Hyperion), marking the end of his first period of thinking, to be followed by Szellem és egzisztencia (1941, Spirit and Existence), an essay discussing the philosophy of Karl Jaspers, one of the main inspirations for Hamvas’ thinking. He published a selection of essays on literature, psychology, philosophy and cultural history in A láthatatlan történet (1943, The Invisible Story). Analyzing the spiritual crisis of the age, Hamvas read himself into the metaphysical tradition, the collective spiritual knowledge of humanity conveyed by sacred books. His collection Scientia Sacra (the first six volumes, 1942–43) served to direct the attention of the age towards the philosophy of the Far East (The Upanishads, Tao Te King, The Tibetan Book of the Dead and others) and European mysticism. From 1945 Hamvas belonged to the spiritual renaissance for three years, during which time he edited the series Leaflets of the University Press, held lectures and published the metaphysical Anthologia