When I began my commentarial series on Saundaryalahari I quickly realised that I’d have to give myself a ‘crash course’ in Indian poetics. This led me into pondering the relationship between imagination, visualisation, speech, metaphor and ritual production. Unlike western philosophies, which tend to a hard distinction between the imaginary and the “real”; between mental cognition and objective truth, the imagination has a central place in Indian philosophy and religion. There are many accounts of yogis, for example, who are able to directly transform reality by the power of their minds; similarly many tantric texts stress the capacity and power of internal ritual exclusively. The Cidvilāsastava for example, is a 40-verse text detailing the mental worship of the goddess Tripurā. Continue reading »
I’m probably not alone in feeling somewhat hysterical about the extent to which “Mindfulness” is being talked about. My employer is “a mindful employer” (they must be they have a logo telling me as much!), and apparently one can increase both business and combat productivity by making use of these techniques. Continue reading »
In twining creepers I see your body,
in eyes of startled does your glance,
in the moon the glow and shadow of your cheek,
in the peacocks’ crested plume your hair,
in the flowing waters’ quick ripples
the capricious frown on your brow,
but no single object holds
an image of your likeness.
Desire (kāma) is the will to take possession [of the other] (to make the other oneself). Veiling everything with his desire, the desirer can accomplish everything, since everything has as its ultimate principle desire itself.
Abhinavagupta, Mālinīvijayavārttika (1.281)
Now to verses 21-22 of Saundaryalahari. Continue reading »
The ancient masters have shown how to suppress it [the mind] through detachment and repeated practice. [Instead], we will teach how to obtain suppression with no effort. (v.12)
This is just like what happens when a rumbling thunder gradually vanishes: once the thunder has completely vanished, the mind too, due to its resting on it, becomes extinguished. (v.14)
The adept should fix his exclusive attention on any pleasant sound coming to his ears, till the moment in which the sound, having disappeared, becomes the cause of the supression [of the mind]. (v.15)
In this practice, the sensorial faculties, which are the instruments of perception, are to be brought to a state of ‘equality’. Equality comes from escaping from attachment, as well as from the extinction of aversion. (v.18)
If one is running without being determinately aware of his own efforts in making steps, and, consequently has his mental activity free from intentions and constructs, the supreme Self shines in him.(v.24)
Whatever longing he may experience for any object, like food and so on, he should satisfy it as far as possible. Thus he will become full and without support.(v.28)
Verses from Svabodhayamañjarī (transl. Raffaele Torella)
“On the occasion of a great delight being obtained, or on the occasion of delight arising from seeing a friend or a relative after a long time, one should meditate on the delight itself and become absorbed in it, then his mind will become identified with it”.
Vijnanabhairava (transl. Jaideva Singh) v71
In the previous post for this month I gave some short reflections on an “opportunistic practice” – grounded in verse 92 of the Vijnanabhairava. I’ve been reflecting on the possible consequences of this kind of approach to practice – and I think it is less about achieving – temporarily – a particular state, condition, or even a “result”; but rather, a process of habituating oneself to a general “stance” or attitude – that any moment of engagement can (potentially) unfold into an intensification of wonder, joy, delight (see Tantra keywords: Relational for some earlier reflections).
Verse 71 of Vijnanabhairava roots this unfolding of delight in everyday, human encounters and the recollection of of those moments of feeling: on the occasion of delight arising from seeing a friend or a relative after a long time, one should meditate on the delight itself.
i don’t think this requires any further comment.
“Likely, o beloved, [by meditating on Devi] in the form of Kāmakalā emerged in the sprout of madana, with the light-circle of the rising sun, a luminous body with an expanding flame top. She exists while gulping all the beings manifested to enjoy the world.
Existing in I-ness, keeping herself within her own supreme glory, and manifesting successively down to the ground of kāma, which is within the body, manifesting in two forms whilst being alone.”
Nityāṣoḍaśikārṇava, 4.34 – 4.37 (transl. Lidke, 2000)
Now to verse 20 of Saundaryalahari:
Whoever contemplates You in his heart,
O essence of ambrosia,
abundant and radiant like an image carved in moonstone,
will quell the pride of serpents
as if he were the king of birds,
he will cure those afflicted by fever,
with the streaming nectar that showers from his glance.
(transl. Clooney, 2005, p.52)
“To fit perfectly a man needs a woman, a woman needs a man. They are polar opposites, and that polarity is needed. It is just as if you are trying to create electricity without polar opposites, without positive and negative.”
If liberation could be attained simply by having intercourse with a śakti then all living beings in the world would be liberated just by having intercourse with women.
In the wake of some of my posts discussing approaches to gender in a variety of Indian contexts, I’ve been engaged in some thought-provoking correspondence. One correspondent recently commented – “don’t you find that traditional tantra is well, really heteronormative?” Continue reading »
Then, smiling, Prabhu showed to him his true form: Rasaraja (Krishna) and Mahabhava (Radha), the two in one form. And when he saw this, Ramananda was faint with joy; he could not control his body and fell to the earth. … Embracing him Prabhu comforted him. “Except for you, no one has seen this form. It is because of your perception of the tattva of the rasa of my play (lila) that I have shown this form to you. The golden-coloured body is not mine but is the touch of the body of Radha: she touches no one except the son of Gopendra. I experience in my heart and soul everything she feels; then I taste the rasa of the sweetness of myself.