Donald Michael Kraig (1951-2014) was a highly acclaimed author and teacher – perhaps best known for his 1988 book Modern Magick: Twelve Lessons from the High Magickal Arts (published by Llewellyn Publications). His new book – published posthumously – is Modern Tantra: Living One of the World’s Oldest and Continuously Practiced Forms of Pagan Spirituality in the New Millennium (Llewellyn, 2015). It is available as a paperback, Kindle edition, and via Scribd subscription. Continue reading »
For some time now, I’ve been idly collecting notes for a monograph – or perhaps a lecture or two – on the early twentieth-century European authors who played a role in shaping contemporary western discourse on the chakras; in particular, it’s reification into the ubiquitous seven-chakra schema reproduced ad nauseum in hundreds of contemporary new age, occult, and yoga texts, together with its increasing medicalisation.
The obvious sources for much of contemporary chakra discourse are Sir John Woodroffe, whose translation of the Ṣaṭ-chakra-nirūpaṇa, entitled “The Serpent Power” appeared in 1918, and Charles Webster Leadbeater’s 1927 book, The Chakras. I also thought it would be interesting to take a look at Jung’s 1932 Kundalini lectures, and how he interpreted chakras in terms of individuation. A recent blog post by scholar-practitioner Christopher Wallis: The Real Story on the Chakras has rekindled my interest in this project, and I thought that – rather than posting about the “big three” mentioned above, I’d write about a rather less well-known author with a rather novel interpretation of chakras – James Morgan Pryse. Continue reading »
The King of Mantras, O dear One! is at all times engendered by the union of Śiva and Śakti, and by that of the Yoginīs, the Vīras, and the Vīrendas. Thus constituted, delighting in the utmost bliss, the Goddess, whose nature is vibration [spanda], of innate beauty, once known, is to be freely worshipped.
Yoginīhṛdaya 2, 17-18 (transl. André Padoux & Roger-Orphé Jeanty)
At the end of the last post in the Saundaryalahari series, I promised that I would say something on the subject of mantras. This is a vast subject, and even with over a quarter-century of study & practice at my back, it is still a topic which I would approach only slowly. Before diving into the historical & philosophical complexities of mantra, I thought I’d begin then, with some reflections on my own early encounters with mantra-practice. Continue reading »
Back in 2012 I started a series of posts entitled “Lecture Notes” which related – in various ways – to the lecture I did at Treadwells Bookshop that year examining the widespread view that tantra is fundamentally, about sex. More specifically, I wanted to present the idea that this identification is the end-product of particular historical processes and cultural ping-ponging, and chose to do so by looking at three different textual representations of tantra & sexuality – the writing of William Ward at the beginning of the nineteenth century, Richard Burton’s translation of the Kamasutra at the other end of the nineteenth century, and finally Omar Garrison’s Tantra: the yoga of sex which was published in 1964. (there were also two posts on Edward Sellon which was an initial dive into the fuzzy boundaries between anthropology and pornography). But I never actually got around to writing up some of my thoughts on Omar Garrison until now, having become sidetracked into looking into early sexological writing on the subject of “sacred sex” (Marie Stopes and Havelock Ellis) and some futher work on the Kamasutra. Continue reading »
I’m often asked by correspondents if there’s “one book” that will cover all aspects of tantra for a general reader. Of course there are many books which make the bold claim of being “the only book” a reader will ever need, but if there’s one book that I would unhesistatingly recommend to anyone – indeed that deserves a place on any bookshelf – it would be Christopher Wallis’ Tantra Illuminated (Mattamayūra Press, 2013, 506pp, p/bk). Continue reading »
Devdutt Pattanaik’s 2002 book, The Man Who Was a Woman and Other Queer Tales from Hindu Lore (Harrington Park Press) was one of the first non-academic works to provide an in-depth exploration of potential queer themes in Hindu mythology, so I was interested to see what his latest offering – Shikhandi: And Other Tales They Don’t Tell You (Zubaan and Penguin Books India, 2014) – would be like. Shikhandi is retellings of tales from a variety of sources, ranging from the Mahabharata, the Yoga Vasishtha, various Puranas, Tamil literature and oral traditions, to the Navanatha Charita and oral traditions of the Hijras. Continue reading »
The one who repeats the fifteen-syllable mantra of Tripurā attains all desires, all enjoyments, conquers all the worlds, causes all words to emerge; achieving identity with Rudra, one breaks through the veil of Viṣṇu and obtains the supreme Brahman.
So to verses 32-33 of Anandalahari. These stanzas are held by all commentators to express the secret fifteen/sixteen-syllable mantra of Tripurā-Sundarī. Continue reading »
I seek refuge with Tripurasundarī,
The Spouse of the Three-eyed One,
Who dwells in the Kadamba forest,
And who is ever wandering;
The Large-eyed One who holds a golden vīnā,
Wearing a necklace of priceless gems,
Whose face is glowing with wine,
And who of Her mercy grants prosperity to Her devotees.
Tripurasundarīstotra, Hymns to the Goddess, Arthur Avalon
Now for some brief comments on verses 30-31 of Anandalahari. Continue reading »
Back in 2011 I gave a lecture at Treadwells Bookshop for LGBT History month on Richard Payne Knight’s A Discourse on the Worship of Priapus under the title “A Phallic (K)night”. Due to one thing and another, I never got around to writing up the lecture for publication, so I’m going to serialise it here. This first post provides a general introduction and outlines some biographical information on Payne Knight and some of his colleagues. In future posts I’ll examine Discourse itself – and the circumstances in which it came to be written, and then go on to look at the role it played in the nineteenth-century enthusiasm for theories of “phallic worship”. Continue reading »
But yoga is known to be of two kinds.
The first is considered the yoga
of non-being. The other is the great yoga, the very best of all yogas.
The yoga in which one’s own essence
is known to be empty, free from all
false appearances, is named the yoga
of non-being. Through it, one sees the self.
The yoga in which one discerns the self
as eternally blissful, free from blemish,
and united with me is called
the great yoga of the supreme lord”.
Īśvara Gītā 11, 5-7. (transl. Andrew J. Nicholson)
David Gordon White’s The Yoga Sutra of Patanjali: A Biography (Princeton University Press 2014) – part of Princeton’s “Lives of Great Religious Books” series – may seem a little out of place here. However, given that many contemporary Yoga movements (and commentators) see the Yoga Sūtra as the ur-text from which all yoga springs – and often claim a direct chain of transmission to it – I thought it was worth including. Continue reading »