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  1. Yogis, Magic and Deception – IV

    “The great classic of Sanskrit literature is the Aphorisms of Patajañali. He is at least mercifully brief, and not more than ninety or ninety-five percent of what he writes can be dismissed as the ravings of a disordered mind.”
    Aleister Crowley, Eight Lectures on Yoga

    Given the general disdain with which physical yoga was viewed at the turn of the twentieth century, Aleister Crowley’s incorporation of yoga into Western Esotericism is all the more remarkable. (He’s also, by the way, the first western esotericist to develop practical exercises relating to the chakras.) However, in bringing elements of yoga practice into his formulation of magic, Crowley left a good deal out – including any suggestion that yoga practices could lead to the flowering of extraordinary abilities ranging from flight to being able to enter the body of another person. In fact, he seems to have been decidedly skeptical of the very idea. Continue reading »

  2. Yogis, Magic and Deception – III

    In the previous post in this series, I examined how the powers of yoga were represented in the writings of the leaders of the Theosophical Society, such as HP Blavatsky and William Quan Judge. For the next two posts, I will examine some of Aleister Crowley’s ideas about yoga and yoga powers. First though, I will take a look at Patañjali’s Yogasūtra – which is widely held to be the original source for Crowley’s take on Yoga – and show how the attainment of extraordinary powers is dealt with. Continue reading »

  3. Exhibition review – Tantra: enlightenment to revolution

    At the British Museum, 24 Sep 2020 – 24 Jan 2021

    The British Museum’s new exhibition Tantra enlightenment to revolution is a stunning tour through the influence of tantric culture across South Asia and beyond. Curated by Imma Ramos, the collection begins with the early influences of tantric iconography with some fine representations of Bhairava, through to Buddhist influences, and the rise of Tantric traditions in Tibet, Nepal, and Japan. There is a dizzying array of material artifacts, ranging from statues to ritual objects and artworks. Continue reading »

  4. The Kaula traditions – I

    Who, or what, are the Kaula traditions? It’s a question that has bedeviled me ever since I read the teasing footnote references to “Kaula comment” in Kenneth Grant’s Typhonian trilogies back in the early 1980s. In Cults of the Shadow (Frederick Muller, 1975) for example, Grant made several references to the “Kaula Cult of the Vama Marg”, its secret rites and esoteric sexual practices. It seemed to be all very secret, hush-hush, and confusing. Over the years, I’d occasionally find people throwing the term Kaula about in various forums, and would ask them what the “Kaula Cult” actually was. It was hard to get a straight answer, and I often came away with the impression that these folk didn’t really have much of a sense of what the Kaulas actually consisted of, much less be able to point to a particular historical tradition or scripture. Continue reading »

  5. On the dakṣiṇācāra and the vāmācāra – IV

    In the previous post in this series I took a quick look at the earliest form of the non-Saiddhāntika or vāmācāra traditions of the tantras – the Caturbhaginī or “Four Sisters” system. For this post I shall briefly examine two more early vāmācāra streams, the Mantrapīṭha and the Vidyāpīṭha. Continue reading »

  6. 21 Years On, Revisiting Ellwood’s The Politics of Myth

    I don’t mention this often, but technically my PhD is in Folklore AND Mythology. I don’t like to call attention to it because I feel like it makes a fluffy sounding degree sound even fluffier, and frankly, I am a shitty mythologist. Continue reading »

  7. On the dakṣiṇācāra and the vāmācāra – III

    In the previous post in this series I gave a brief overview of the “mainstream” or base of the Śaiva mantramārg – the Śaiva Siddhānta. I will now turn to an examination of the non-Saiddhāntika traditions that developed around it. These were a diverse array of traditions focused on the worship of the fierce ectype of Śiva – Bhairava – often seen as a “higher” form of Śiva, and various forms of the Goddess – Śiva’s power or Śākti. Continue reading »

  8. Book Review: The Rise of the Indian Rope Trick

    I have to thank David Southwell for sparking my interest in the Indian Rope Trick. In 2019, I was preparing a lecture on the relationship between Yoga and Magic for Treadwells Bookshop (see Yogis, Magic and Deception – I) and was reading an early draft to David. He pointed out, quite rightly, that of all the Yogic feats I had mentioned, I had omitted the most famous of them all – the Indian Rope Trick! Continue reading »

  9. On the dakṣiṇācāra and the vāmācāra – II

    In the last post in this series I began my examination of the two streams of tantric discipline – the dakṣiṇācāra and the vāmācāra – or as they have become known, the Right-Hand and the Left-Hand Path. The key point I wanted to make was that the relationship between the two streams was not oppositional and exclusionary – as the two streams are represented in popular occulture. In this post, I will provide a brief overview of the Śaiva Siddhānta tradition. Continue reading »

  10. On the dakṣiṇācāra and the vāmācāra – I

    Of late I have been revisiting some earlier work I did on the passage of the concept of the “Left-Hand Path” into Western Esotericism. A consistent theme throughout Western Esoteric discourse almost from its inception (in the work of Madame Blavatsky and later Theosophical works) is that the so-called “Right-Hand Path and Left-Hand Path are binary opposites, and to align with one is to exclude the other. Continue reading »