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  1. Cross Bones: queering sacred space?

    “Meaning is not in things, but in between; in the iridescence, the interplay; in the interconnections; at the intersections, at the crossroads. Meaning is transitional as it is transitory; in the puns or bridges, the correspondence.”
    Norman O Brown, Love’s Body

    Whenever I exit London Bridge station, I make a brief nod in the direction of Cross Bones graveyard – its part of my recognition of London’s network of sacred spaces. I’ve been to some of the monthly vigils held at this place, but more often than not, just strolling past it – and knowing that it’s there amid the bustle of London is enough for me. Continue reading »

  2. Practice Notes: Wot, no circle?

    “Infinite and endless creations are threaded on me as pearls on a string. I myself am the lord that resides in the causal and subtle bodies of the jivas. I am Brahma, Vishnu, and Shiva. I am the sun, moon, and stars. I am the beasts and birds, the Brahmin and the untouchable. I am the noble soul as well as the hunter and the thief. I am male, female, and hermaphrodite. Whenever there is anything to be seen or heard, I am found there, within and without. There is nothing moving or unmoving that can exist without me.” Devi Gita

    Pretty much all of the Pagan public rituals I have participated in over the last decade or so have shared a common feature – some kind of circle – which does not feature in my own practice of tantra puja. Whenever I facilitate open pujas, some of the commonest questions that arise are related to the differences between contemporary Pagan ritual processes and tantra puja as I practice it, so this post is an attempt to reflect on these very basic distinctions and how they are underwritten by very different ritual ontologies. Continue reading »

  3. Shamanism and gender variance: the eighteenth century – two sexes, three genders?

    “Among the women I saw some men dressed like women, with whom they go about regularly, never joining the men. The commander called them amaricados, perhaps because the Yumas call effeminate men maricas. I asked who these men were, and they replied that they were not men like the rest, and for this reason they went around covered in this way. From this I inferred that they must be hermaphrodites but from what I learned later I understood that they were sodomites, dedicated to nefarious practices. …I conclude that in this matter of incontinence there will be much to do when the Holy Faith and the Christian religion are established among them.”Fray Pedro Font, Font’s Complete Diary of the Second Anza Expedition 1775-1776

    Continue reading »

  4. Reading the Saundarya Lahari – III

    Continuing from my last post in this series I will now turn to a brief examination of verse 7 of Anandalahari – which together with verse 8, provides a preliminary dhyana – a meditation/ritual image of the goddess. Continue reading »

  5. Some Reflections on Transcendence – II

    “She who comes into being through the breath of life,
    from whom the Gods all took their birth,
    the Boundless Goddess of Infinity,
    who enters the cave [of the heart] and dwells there –
    This, I now declare, is that!”
    Kath Upanishad, IV, 7-9

    Continue reading »

  6. Jottings: Queer Pagans or Queering Paganisms?

    I’ve been involved in the UK Queer Pagan scene for a number of years now, but whenever I decide to try and write about this, I find myself reflecting on what for me is a core issue – what happens when “Queer” is placed next to Pagan? Continue reading »

  7. Group Book Review: Sadhus and Yogis

    For this Group Book Review, I’m going to review three books which focus on Indian Sadhus and Yogis. In popular texts, sadhus and yogis are frequently represented as disengaged from the world – socially isolated and in popular works on tantra, often portrayed as marginalised “antinomian” figures existing on the edges of Indian society. All of these books challenge these representations in various ways. Continue reading »

  8. Jottings: talking “energies”

    “Energy” is one of those words which has to do a great deal of work. It has become something of a generic term that gets used in multiple contexts, sometimes to the extent where any exercise/experience which gives rise to sensations or emotions is attributed to an impersonal ‘energy’ being present, moving, flowing, or being blocked, trapped, or stored. Continue reading »

  9. Reading the Saundarya Lahari – II

    For this post, I’m going to begin a brief examination of some of the themes present in verses 1-41 of Saundaryalahari – often referred to as Anandalahari – “wave of joy”. As I noted in the first post in this series, the Anandalahari is perhaps the most explicitly “tantric” half of Saundaryalahari providing cues for the dhyana (puja image) of the Goddess, Her mantra, yantra and her relationship to organising schemas of Cakras and Rays. For the present, I will concentrate on the first six verses of Anandalahari. Continue reading »

  10. Jottings: On queering deity

    “The problem is not to discover in oneself the truth of one’s sex, but, rather, to use one’s sexuality henceforth to arrive at a multiplicity of relationships.”
    Michael Foucault

    I’ve been thinking a lot recently about Queer as a form of resistance to identification – a refusal to be categorised or reified into some kind of essential formation. Continue reading »