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  1. Theosophy and Race V – Some general observations

    I began this series on the relationship between the Theosophical movement and race in order to contest the popular view that it is through the writings of Theosophical authors – Madame Blavatsky in particular – that the concept of the ‘Aryan’ passed into Nazi ideology. In the first post in this series, I outlined the ‘birth’ of this concept in the work of Sir William Jones and Max Muller. In the second post, I discussed how the concept of the Aryan was entangled with nineteenth-century racial science. The third post outlined how the notion of the Aryan was taken up in India, and the fourth, how Blavatsky and Olcott’s notion of India’s shared Aryan roots led to a brief alliance with the Ārya Samāj until both organizations discovered that their notions of who could be ‘Aryan’ were quite distinct.

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  2. On the “third-nature” – II

    In the previous post in this series, I examined the representation of non-normative sexualities and gender presentations in the Code of Manu and the Kamasutra. This time, it is the turn of ‘queer’ Buddhist anxieties. Again, this is an expansion of a Twitter thread earlier in the year.

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  3. On the “third-nature” – I

    Over on Twitter, I’ve been doing a series of threads examining early Indian texts of various kinds and how they present matters relating to non-normative sexualities and gender presentation, as a preamble to getting around to the tricky concept of “third-nature” (tṛtīyāprakṛti) in classical sources. In this series of posts, I will expand on my necessarily brief Twitter comments. It is complex stuff at times, but I shall strive for conciseness.

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  4. On the ‘Queering’ of Ganesha

    You create this world. You maintain this world. All this world is seen in you. You are Earth, water, Fire, Air, Aethyr. You are beyond the four measures of speech. You are beyond the Three Gunas. You are beyond the three bodies. You are beyond the three times. You are always situated in the Muladhara. You are the being of the three Shaktis. You are always meditated upon by Yogins. You are Brahma, you are Vishnu, you are Rudra, You are Agni, You are Vayu, You are the Moon, You are the Sun, You are Brahma, Bhur-Bhuvah-Svar.

    Ganesa Upanisad

    What makes a god ‘queer’? How – and perhaps more importantly – who makes that identification, and when does it become canonical?

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  5. Book Review: Essays on Women in Western Esotericism – II

    Continuing with my review of Essays on Women in Western Esotericism from March (part 1).

    As editor Amy Hale points out in her introduction, the women profiled in this collection (for the most part British, living between the late nineteenth to mid-twentieth centuries) lived at a time when women’s involvement in the esoteric was becoming more visible, as was women’s involvement with other social movements. These women saw esotericism – in varying degrees, as a route for both personal and social transformation.

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  6. Kali: the Furious

    “Will the Bengalee worshipper of Shakti shrink from the shedding of blood? … The worship of the goddess will not be consummated if you sacrifice your lives at the shrine of Independence without shedding blood.”

    Jugantar

    “Mother, incomparably arrayed,
    Hair flying, stripped down,
    You battle-dance on Siva's heart,
    A garland of heads that bounce off
    Your heavy hips, chopped-off hands
    For a belt, the bodies of infants
    For earrings, and the lips,
    The teeth like jasmine, the face
    A lotus blossomed, the laugh,
    And the dark body billowing up and out
    Like a storm cloud, and those feet
    Whose beauty is only deepened by blood.
    So Prasād cries: My mind is dancing!
    Can I take much more? Can I bear
    An impossible beauty?”
    Ramprasād Sen

    As Mike Magee’s new book – Kālī Magic – for my Twisted Trunk imprint nears completion, I thought I’d do a brief essay on the goddess Kali and her key characteristics – the most enduring of which is her fury.

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  7. “The Antics of Drunkards” – ascetics and Indian Satire

    As an aside from my series on armed yogis, I thought I’d take a look at some examples of Indian satirical plays that feature ascetics – particularly the so-called heterodox religions, such as the Jainas and Buddhists, but also some tantric (or at least proto-tantric) practitioners.

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  8. On “continual recollection” – II

    By constant practice the manifested universe
    gets merged in the universal self.
    The world of name and form gets merged in the
    vastness of the void as one homogenous whole.
    This, O Brahmin, is the true doctrine.

    Lalleśwarī
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  9. Theosophy and Race IV – India’s Aryans – II

    “We place ourselves under your instruction. Perhaps, we may directly and indirectly aid you to hasten the accomplishment of the holy mission, in which you are now engaged; for our battle-field extends to India: from the Himalayas to Cape Comorin there is work that we can do.
    You venerable man, who have learned to pierce the disguises and masks of your fellow-creatures. Look into our hearts and see that we speak the truth. See that we approach you not in pride but humility, that we are prepared to receive your counsel, and do our duty as it may be shown to us. If you will write us a letter, you will know just what we wish to know, and will give us what we need.”

    Colonel Olcott, letter to Dayānand Saraswatī, February 18, 1878

    In the previous post in this series, I gave a brief examination of one of nineteenth-century India’s reform movements – the Brāhmo Samāj, founded by Raja Rammohun Roy. For this post, I’m going to examine the Ārya Samāj, founded in 1875 by Dayānand Saraswatī. It is here that the Theosophical Society enters the picture – as the TS briefly allied itself with the Ārya Samāj, and it is arguable that Dayānand Saraswatī played a key role in the Society’s eastward turn.

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  10. Book Review: Essays on Women in Western Esotericism – I

    The scholarly focus on women in Western Esotericism has, as editor Amy Hale points out in her introduction to Essays on Women in Western Esotericism: Beyond Seeresses and Sea Priestesses (Palgrave MacMillan, 2021), often been framed as marginal or secondary to studies of male occultists. This new book then is a welcome and much-needed corrective to that lacuna. Divided into four sections, the contributions cover women both well-known – Dion Fortune, Pamela Colman Smith, Florence Farr, and Doreen Valiente, to the more obscure (at least to me), such as Eleanor Kirk and Colette Aboulker-Muscat.

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