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 »
“…those who always ponder over this [fivefold act of the Lord], knowing the universe as an unfoldment of the essential nature [of consciousness], become liberated in this very life. This is what the [sacred] tradition maintains. Those who do not ponder like this, seeing all objects of experience as essentially different, remain for ever bound.”
Now for some brief discussion of verses 26-27 of Anandalahari. Continue reading »
“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.
“Using the plow of truth,
sowing the seeds of love,
plucking the weeds of falsehood,
pouring the waters of patience;
they look directly into themselves
and build fences of virtue.
If they remain rooted in their good ways,
The Bliss of Siva will grow.”
Appar (seventh-century Tamil poet-saint, from Pandian, 2009, p21)
“Ethical encounters are jubilant, joyous encounters of both affectivity and liberty.”
Patricia MacCormack, Posthuman Ethics
A great deal has been written about tantra as a transgressive practice and the perceived necessity of moving beyond normative values in order to discover “freedom”. However, the idea of tantra as an ethical practice seems to me to be relatively unthought. For this post then, I want to make some preliminary reflections on the possible ethical dimensions of contemporary tantra practice. Continue reading »
There are times when I languidly linger and times when I awaken and hurry in search of my goal; but cruelly thou hidest thyself from before me.
Rabindranath Tagore Gitanjali Poem #14
1. to remain or stay in a place longer than is usual or expected, as if from reluctance to leave
2. to remain alive; continue or persist, although gradually dying, ceasing, disappearing, etc.
3. to dwell in contemplation, thought, or enjoyment.
4. to be tardy in action; delay; dawdle
5. to walk slowly; saunter along
Last year, on my birthday, we went to the Whitechapel Gallery in London, where we experienced Zarina Bhimji’s haunting film – Yellow Patch. There was one sequence – where the camera zooms slowly towards the crumbling facade of an old Indian palace, revealing a world of untold richness and depth. Afterwards, I was struck by the thought that it is when we slow down – even momentarily – that the world – in particularly the everyday or mundane world that so much of contemporary magical writing tends to disdain – becomes wondrous. Continue reading »
My working day begins with a passage through London, a tour through a slice of history in a city which continually rewrites itself. It is during my daily walk to my workplace that I take time to connect to my sense of the sacred – found in moments of connection; in chance encounters; in memories of my own past entwined with the histories of of the places I pass and the spaces passed through; in those instants when I am caught unawares by wonder; thoughts stilled in the swirl of the senses. Continue reading »
“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 »