Not long ago, I ran into a friend who asked what I was reading at the moment. I replied that I was reading a book on the work of Kumārilabhaṭṭa, a seventh-century Indian philosopher of the Mīmāṃsā school. This led to a good deal of explanation about what the Mīmāṃsās thought, what Kumārila had to say in particular, and why I was interested in his work in the first place. After all that he said something to the effect that he thought that Tantra wasn’t a philosophy – or at least that as a “tradition” it wasn’t given over to much philosophical speculation. Continue reading »
“Never have I seen such yogis, brother.
They wander mindless and negligent, proclaiming the way of Mahadeva.
For this they are called great mahants.
To markets and bazaars they peddle their meditation – false siddhas, lovers of maya.
When did Dattatreya attack a fort?
When did Sukadeva join with gunners?
When did Narada fire a musket?
When did Vyasadeva sound a battle cry?
These numbskulls make war. Are they ascetics or archers?
They profess detachment, but greed is their mind’s resolve.
They shame their profession by wearing gold. They collect stallions and mares,
acquire villages, and go about as millionaires.”
For my first post for 2017 I thought I’d explore an issue that I touched on in the introduction to the lecture I gave at Treadwells Bookshop in London – “Yogis Behaving Badly” last November – armed Yogis. Continue reading »
Earlier this year I started a series of posts examining some of the early ‘influencers’ of the modern chakra system as it tends to be represented in the west. I’d been interested in writing about this subject for some time, and had started to think that it would make an interesting book project – examining the development of the western chakra system within the larger context of biomedical discourses. However, I must admit that I baulked somewhat at the prospect of having to read through acres and acres of ‘new age’ material. Now I don’t have to, as Kurt Leland’s Rainbow Body: A History of the Western Chakra System from Blavatsky to Brennan (Ibis Press, 2016, 516pp, Paperback) is the definitive history of the evolution of the chakra system as it is known in the West today. Continue reading »
In the first post in this series I introduced the concept of alaṅkāra – ‘ornamentation’ – an extremely wide-ranging social category which remains tremendously important in Indian culture to this day. Ornamentation is intensely communicative and relational – it is as much about looking good in order to be seen in a particular way as it is about feeling good about oneself. Continue reading »
In the previous post in this series I outlined the publishing of Richard Payne Knight’s A Discourse on the Worship of Priapus and the ensuing scandal. For this post I’m going to look at some of Knight’s other works -and his later life – post-Discourse. My aim here is to highlight the wide range of Knight’s interests and show how he continued to express, in various ways, his antipathy to Christianity. I’ll get around to examining some of the background politics and social context in the next post. Continue reading »
Continuing from the previous post examining early sources for western chakra models, I’m examining the influence that Indian Theosophists had on shaping early Theosophical discourse concerning the Chakras, drawing primarily on the work of Karl Baier. Continue reading »
In the first post in this occasional series I took a brief look at the rather novel mapping of the chakras on to the Book of Revelation as done by Theosophist James Morgan Pryse. Prsyse’s book The Apocalypse Unsealed was first published in 1910 – the same year as C.W. Leadbeater’s The Inner Life within which is Leadbeater’s first treatment of the ‘force-centres’ or ‘chakrams’. I’ll take a closer look at both The Inner Life and Leadbeater’s 1927 book The Chakras another time, but for now I want to highlight two key questions that have been bothering me for some time. Firstly, what were the sources for the Theosophical treatments of the chakras, and secondly, at what point (and by who) did the chakras first become identified with nerve plexuses and so forth?
I have, up until recently, been eyeing up two possibilities for source texts for Theosophical discourse regarding chakras. Firstly, there is Babu Siris Chandra Basu’s 1887 translation of the Shiva Sanhita, and secondly, Pandit Rama Prasad Kasyapa’s 1889 work Occult Science, the science of breath. This latter text I am particularly interested in. Originally published as a series of articles under the name Nature’s Finer Forces between 1887-1889. Rama Prasad’s work was somewhat controversial due to his drawing on tantric sources – which Madame Blavatsky was not reticent to show her disapproval of. This text is also widely regarded as the means through which the Indian concept of Tattvas made its way into western occultism.
So I thought I had pretty much nailed down the origins of chakras into Theosophy. I was wrong. Continue reading »
Seeing is one thing,
looking is another.
If both come together,
that is god.
If you look for an elephant,
he comes as an elephant.
If you look for a tree,
he’s a tree.
If you look for a mountain,
he’ll be a mountain.
God is what you have in your mind.
Reflecting on the theme of beauty back in May reminded me that I wanted to start a series of posts on the subject of visualisation – particularly with respect to tantra sadhana which – together with gesture and utterance – is one of its central practices. Continue reading »
As I hope the treatise may be forgotten I shall not name the author, but observe, that all the ordure and filfth, all the antique pictures, and all the representations of the generative organs, in their most odious and degrading profusion, have been raked together, and copulated (for no other idea seems to be in the mind of the author) and copulated, I say, with a new species of blasphemy. Such are, what we would call, the records of the stews and bordellos of Grecian and Roman antiquity, exhibited for the recreation of antiquaries, and the obscene revellings of Greek Scholars in their private studies. Surely this is to dwell mentally in lust and darkness in the loathsome and polluted chamber at Capreae.”
Thomas James Mathias
Given that I’m going to give a lecture on Richard Payne Knight for the London Fortean Society in October, I thought I’d better get on with the series of posts on Knight I started last June. Continue reading »
A quick post to announce two forthcoming lectures:
Firstly, On Monday October 24, I will be presenting A Phallic (K)night for the London Fortean Society at Conway Hall (7.30-9.30pm).
A Phallic (K)night: will examine the life of Richard Payne Knight – collector, arbiter of taste and gentleman scholar whose book A Discourse on the Worship of Priapus proposes that all mythology and religion (including Christianity) is derived from primitive fertility cults. In such cults, he asserted, the male and female genitalia symbolise procreative power, and the primal life force is worshipped through this seemingly obscene imagery. “Priapus” caused scandal in the eighteenth century, but cast an influence that is still with us today – from psychoanalysis to contemporary Paganism. I will explore the key themes of “A Discourse on the Worship of Priapus” and its republication in the nineteenth century as both erotic and ethnographic text.
My second lecture for 2016 is entitled Yogis Behaving Badly and will be held at Treadwells Bookshop on Monday November 21 (7.30-9.15pm). For more information and booking visit the Treadwells Bookshop website.
Yogis Behaving Badly will examine the case of Raja Man Singh who, in the early nineteenth century, shared his kingdom with a group of Nath ascetics, to the extent that they became, effectively, “state-sponsored holy men”. It is not only a tale of political intrigue, assassination and poison, but also one which destabilises popular representations of Indian Yogis as being detached from the world and the state.