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The aim of this paper is to discuss sun worship and healing practices in Samayācāra Śrīvidyā, a Hindu tantric tradition. Thus, I use anthropological and philological perspectives to show how the contemporary Samayācāra Śrīvidyā guru of Śrī Lalitāmbikā and his disciples redefine healing and use sun-related meditations to energize and rejuvenate the human body. This paper shows how contemporary Tantric religiosity is multidimensional in nature and promises protection from disease and an overall better quality of life. Conversely, I endeavor to show how the Śrī Lalitāmbikā temple combines solar healing with tantric practices that lead to a reconnection with the divine and offer the ultimate dimension of healing, i.e., spiritual immortality. [ABSTRACT FROM AUTHOR]

Este artigo tem como objetivo fazer uma análise sobre a relação entre o tantra budista e o movimento Mahāsiddha, que floresceu durante o medievo indiano. Os Mahāsiddhas eram yogues e mestres espirituais que desempenharam um papel crucial na expansão e evolução dos ensinamentos budistas. Conhecidos por suas práticas excêntricas e pouco convencionais, incorporaram elementos relacionados à sexualidade sagrada, bem como a exploração de estados de consciência alterados, objetivando alcançar os cumes mais elevados da espiritualidade budista. Ademais, em muitas narrativas sobre esses seres aparece a menção aos textos tântricos, indicando que a relação entre eles é inseparável e central na transmissão e expansão do tantrismo budista ao longo da história. Quanto à metodologia, trata-se de um artigo essencialmente bibliográfico, utilizamos como referencial teórico obras de pesquisadores acadêmicos e também autoridades da tradição mahāyāna e vajrayāna.

Yoga represents both a philosophy and a practice, with the goal of liberation. Although ascetic practices existed previously, and the word yoga appears in the Vedas, the first definition is in the Kaṭha Upaniṣad, where it is described as ‘the steady restraint of the senses’, building on the idea of yoga as yoking, like a horse and carriage. The Bhagavadgītā, contained within the epic Mahābhārata, describes multiple types of yoga, reframing it as a world-affirming practice, explained as ‘skilfulness in action’. The first codification of yoga appears in Patañjali’s c. 400 CE Yogasūtra, which defines it as ‘the stilling of the fluctuations of the mind’, attained through practice and detachment, with the aim of isolation (kaivalya) of the self from material nature, like the philosophy of Sāṃkhya. The well-known eight-part (aṣṭāṅga) path also originates in this text, culminating in meditative absorption (samādhi). Beginning in the twelfth century – although most well-known from the fifteenth-century compilation, the Haṭhapradīpikā – a new kind of yoga emerged, with roots in Tantra. This haṭhayoga placed more emphasis on postures (āsana) and breath-control (prāṇāyāma), as a counterpart to rājayoga, whose aim was the union of the individual and universal self. While a Vedāntic yoga was first brought to the West by Vivekananda, who was dismissive of haṭhayoga, later teachers – particularly Krishnamacharya’s students – emphasized these physical practices, giving birth to modern yoga, which is now practiced by millions across the world, although often divorced from its roots. The enduring popularity of yoga is largely due to its adaptability through the ages.

How do we conceive diversification in the milieu of technics? Though associated-milieu is a useful concept, the Indian terrain of techniques impels one to underscore the notion as a milieu of subversion. The paper begins with a reading of the seminal work done by Debiprasad Chattopadhaya analyzing the impediments in writing a history of ancient Indian science and technology. Whether his effort resuscitating a history of materialism succeeds in interpolating a history of techniques in India is a critique this paper explores, taking cues from Yuk Hui’s incisive reading of the perceived absence of traditions of technical thinking in China, or broadly Asia. Present paper builds on Hui’s concept of “cosmotechnics” alongside the notion of “associated milieus” of counter-cultural techniques of Yoga and Tantra. In the second half, the paper brings into view how these Indian thought and practice traditions of Tantra and Yoga as techniques of the cosmic self and the body are woven into counter-cultures eliciting a critical framework for thinking these associated-milieus as exiled and migrated milieus.

Jungian psychology considers image to be the basis of psyche, and its principal technique is active imagination. While the importance of image is appreciated in Jungian circles, it is not shared outside the field, where the imagination is generally seen as "not real." The unreality of the imagination contradicts the assertion of French philosopher Corbin who insisted that the imaginal realm is not only real but also a crucial bridge between the spirit and material realms, whose split has been diagnosed as the root cause of many modern problems. The reality of the imaginal provides the ontological foundation to place Jung's active imagination in dialogue with the imaginal practice of self-generation from the Tibetan school of Tantric Buddhism, highlighting key tensions between the approaches. By applying the principle of Jung's transcendent function, it seeks a third path from that tension, providing modern psychological and spiritual adepts with insight to cultivate the power of the imaginal realm in their own lives. [ABSTRACT FROM AUTHOR]

This article scrutinizes the history of "esoteric" and "occult" as comparative terms and outlines a concrete methodology for their examination and potential practical application, based on the theoretical framework of Global Religious History. My main argument is that "esoteric" and "occult" are today de facto comparative terms that are employed worldwide within and beyond academia. Similar to the case of "religion," they are not the result of the unilateral diffusion of "Western" knowledge but of globally entangled exchanges that can serve as concrete objects of research. Their synchronic and diachronic historical contextualization forms the basis of the development of substantiated comparative terms and their (experimental) application in different contexts. Departing from scholarship on "Western esotericism," "esoteric Buddhism," and "the global occult," the article outlines a five-step methodology that illustrates the practical use of Global Religious History for religious comparativism based on concrete historical examples. [ABSTRACT FROM AUTHOR]

The aim of this paper is to discuss sun worship and healing practices in Samayācāra Śrīvidyā, a Hindu tantric tradition. Thus, I use anthropological and philological perspectives to show how the contemporary Samayācāra Śrīvidyā guru of Śrī Lalitāmbikā and his disciples redefine healing and use sun-related meditations to energize and rejuvenate the human body. This paper shows how contemporary Tantric religiosity is multidimensional in nature and promises protection from disease and an overall better quality of life. Conversely, I endeavor to show how the Śrī Lalitāmbikā temple combines solar healing with tantric practices that lead to a reconnection with the divine and offer the ultimate dimension of healing, i.e., spiritual immortality.

Ideas around sacred geometry in the Indian tradition are most clearly seen in the prolific use of yantras as tools of meditation in tantric art forms. These are typically two-dimensional diagrams or three-dimensional objects, regarded as representing the elemental powers of Earth, Water, Fire, Air and Ether commonly symbolised by a square, circle, triangle, hexagon and a dot or bindu respectively. These geometric shapes are combined to create energy fields of varying potencies within which sacred objects are conceived. Temple architecture in India is imbued with such yantras and used as a means of harnessing divine energies through their precision, power and beauty. While Odissi dance has been greatly inspired by the dance rituals of mediaeval Odishan temples, there has been no discussion about the possible role of yantras in actual movement and choreography. This is surprising as the ‘virtual lines’ held between different body parts in static dance postures as used in the dance tradition today, hold strong geometric shapes. This is amplified by movement sequences where the arms, hands, legs and feet create geometric forms in space, making patterns akin to ‘virtual yantras’. This recognition piqued my curiosity and the current paper is a self-reflexive account of a process of engaging with Odissi movement through visualising clarity of shape and form in movement patterns, before embodying them, based on a template of ‘3 Bindus on the body’s central axis’, which was formulated during the course of studio practice.

This paper studies historical and literary constructions of deity-figures like Krishna and Kali, and the sects representing them, that is, vaishnavas and tantra-predominant shaktas, in Bengal. While the overarching historical lens posits these deities/sects as radically different, even antagonistic, with syncretic attempts following periods of intense strife; literary archetypes, developed in proximate association with regional philosophy, intuit the most subtle traditions of deity/sectarian equivalence. I focus on three kinds of texts of the early modern period and analyse varieties of divine correspondence represented therein: Krishna-Shiva sharing souls, Kali becoming Krishna, Krishna becoming Kali, Kali-Shiva as the same essential energy, Kali-Krishna sexual union, and this synthesis understood variously as Kali's/Krishna's play with herself/himself, etc. These divinities are equated essentially as transformations (prithak) of the original cosmic buzz (AUM/pranav), and complex practices of sonic philosophy ground these equivalent deities within esoteric bodies. These practices and texts thus fuse Kali/Shiva/Krishna, and this tantric-devotional, shakta-vaishnava, prakriti/purusha continuum encompasses a longue-durée ethical habitus including idols, songs, poems, proverbs, theatre, pictures, manuscripts, and bodies. This lifeworld of sacred interchangeability enables, responds to, as well as supersedes historical realities of sectarian difference, opposition, and syncretism, rather than only mirroring immediate temporal concerns. Literary ontology thus nestles and surpasses historical religious constructions in Bengal. [ABSTRACT FROM AUTHOR]

Historians of Islamic occult science and post-Mongol Persianate kingship in the Ottoman, Safavid, and Mughal Empires have in recent years made clear just how central this body of knowledge was to the exercise of imperial power. Alongside, scholarship on tantra has pointed to its diffuse persistence in the early modern period. But what dynamics beyond courts and elite initiates did these investments in occult science and tantra unleash? Through a focus on the seventeenth-century Mughal court and the Rajput polity of Marwar in the eighteenth century, this article weaves together the history of animals with that of harmful magic by non-courtly actors. It demonstrates the blended histories of tantra , Islamicate occult sciences, and folk magic to argue that attributions of liminality encoded people, animals, and things with occult potential. For some, like the owl, this liminality could invite violence and death and for others, like expert male practitioners, it could generate authority. By the eighteenth century, the deployment of practical magic towards harmful or disruptive ends was a political tool wielded not only by kings and elite adepts for state or lineage formation but also by non-courtly subjects and "low"-caste specialists in local social life. States and sovereigns responded to the popular use of harmful magic harshly, aiming to cut off non-courtly access to this resource. If the early modern age was one of new ideologies of universal empire, the deployment of occult power outside the court was inconsistent with the ambitions of the kings of this time. [ABSTRACT FROM AUTHOR]

An exploration of the relatively rare references to skill in means in early Buddhist texts points to a close relationship to the cultivation of mindfulness, under the overarching aim of establishing the mind in wholesome conditions and preventing the arising of what is unwholesome. At the same time, however, a particular narrative related to the Buddha's half-brother Nanda and his struggle with sensual desire testifies to incipient tendencies for the evolution of a different conception of skill in means; in fact, to some extent this episode could even be considered an instance of proto-tantra. [ABSTRACT FROM AUTHOR]

The burning ground is both a place and a metaphor in the religion of Shaktism or goddess worship in West Bengal, India. As a place, it is where corpses are cremated. As a metaphor, it refers to the human heart, which has been left as a wasteland through sorrow and tragedy. It is when the soul loses its attachment to this world, when the heart is desolate and alone, that the dark goddess Kali descends from the heavens. She may bring the gift of salvation, bringing the soul to her paradise, or she may save it from unhappy rebirth by bringing a new and better life. She may also bring the universal consciousness that is moksha or liberation. Transcendence from the bondage of worldly attachments, which are left behind amid the ashes of the burning ground, brings divine vision and realization. This paper explores the roles of negation and desolation in ritual practice and religious experience in Bengali Shaktism. [ABSTRACT FROM AUTHOR]

How do we remember and write about powerful women and the impacts they have had on history? Who tells their stories, and to whose advantage are those narratives constructed? And what happens if we look carefully and acknowledge that when they enter historical narratives, many of these "women" are not adults, but actually relatively young girls? Rani Rasmani Dasi (1793–1861) and Bar-rajā Phuleshwari Kunwari (also known as Phulmati and Pramateshwari) (d. 1731) are each remembered as powerful women influencers of popular religion in South Asia, though in very different ways. These two "queens" were each remarkable women who variously defied, upended, and upheld common assumptions and narratives about caste, gender, power, and religion in Hindu society in early modern India. This study critically investigates the work of Rasmani and Phuleshwari's many chroniclers, biographers, and hagiographers, questioning received narratives and attempting to construct a glimpse of them as living girls and women. What do we actually know about them, about their activities and motivations? And what can we know, when so much of the evidence is unreliable? Thrust into unfamiliar social, political, and religious environments as young girls, they grew into deeply religious women who used their considerable influence and resources to promote their own visions of divine power. They also became full participants in and beneficiaries of problematic power structures of domination and exploitation. But with closer investigation, it appears that much of what we think we know about these women is incomplete or, in the case of Phuleshwari, completely unreliable. [ABSTRACT FROM AUTHOR]

This article provides an in-depth exploration of the contextual, epistemic, ethical, personal, practical, religious, and socio-cultural factors that sixteen Western practitioners of Vajrayāna Buddhism highlighted as having particularly challenged their ability to learn and engage in deity yoga, including what strategies they may have adopted in attempting to overcome their impact. While these have been largely overlooked by empirical research on meditation, their pertinence to understanding practice efficacy and outcome, as well as the phenomenological unfolding of particularly adverse practice-related experiences, have recently been recognized alongside the prevalence of the latter. In addition, these practitioner testimonies shed light on how the cross-cultural transmission of Vajrayāna Buddhism involves a process in which practice approaches and environments are undergoing adaptation and negotiation in light of the needs and lifestyles of lay practitioners, while meaning is being synthesized through their responses to the experiences that unfold not only from their exposure to teachers and their teachings but also from their engagement in tantric practice. [ABSTRACT FROM AUTHOR]

In the debate between Freud and Romain Rolland the latter asserted the infants' oceanic feeling to be saner than the adults' limited sense of self, and that mystics recover the oceanic feeling without losing the learning achieved during socialization. Freud retorted that the oceanic feeling involved a sense of shelterlessness, and whoever went through derealization was psychotic and needed to be cured. However, the feeling of shelterlessness comes from the fledging sense of separation, and although derealization is a dangerous process, when it develops unhindered the result is greater sanity. So, Buddhism and TP agree in valuing transpersonal and holotropic experiences, but TP must learn from Buddhism to distinguish between kinds of holotropic and transpersonal experiences, and attribute different value to them: the formless realms of the highest tier of samsara, the neutral condition of the base-of-all in which the precious human possibility is squandered, Awakening, different types of nirvana. [ABSTRACT FROM AUTHOR]

In this paper, we shall examine some major religious roles for women in West Bengal, India, and the challenges they must face. Among the Santals, an Adivasi group, religious women must avoid being called witches, for women's power is seen as dangerous and religious social roles are traditionally forbidden to them. Some women have been called by deities to become trance mediums, colloquially known as 'bhar ladies', and this role is generally not accepted by family members. Girls have had to undergo exorcisms by male healers to get them to renounce the gods that have called them to this role, while married women must deal with husbands who do not want their wives going into public trances. Many such women have learned tantric practices to control the trance possession. In rural areas, the combination of ascetic practices and stories known as bratas (vratas) are taught to young girls by female leaders called ayes. However, in more urban areas, this role has been taken over by male brahmin priests. We also see women in the bhakti tradition, who run ashrams and lead worship and who must deal with male devotees who question a woman's leadership abilities. All of these involve challenges, and many of these women have developed strategies to deal with the difficulties of being a religious influencer in their societies. [ABSTRACT FROM AUTHOR]

What are the connections between bodies, healing, and transcendence? I propose that by examining the intersections of the medical and the socio-cultural body with dance or the performative body, we can shine a critical light on this question. This paper brings Yoga and Indian dance together to explore how notions of health, spirituality, and morality came to be inscribed in particular kinds of bodies leading to selective ideas of bodily transcendence and spirituality in postcolonial India. I show through a diverse range of scholarships how the heterogeneous roots of Yoga have been homogenized in modern India as something Hindu and Brahminical (which is now integrated with rightwing Hindutva). Interestingly, the Indian classical dance revivalism shared the same logic as Yoga revivalism. As a result, the upper caste Hindu bodies distinguished themselves from their cultural others (Muslims and low caste Hindus) through concepts of purity, health, spirituality, and transcendence. I examine how some of these concepts of Yoga, dance, and embodiment from the east and west mingled in recent times and influenced narratives of 'contemporary dance' in India and the U.S. In these symbiotic, cross-cultural exchanges, concepts of somatics and neurobiology blended with modern Yoga and dance to render the elite, upper-caste/class bodies, and/or white bodies as universal, righteous, and transcultural. [ABSTRACT FROM AUTHOR]

The Mahānayaprakāśa of Śitikaṇṭha is an understudied text within Kashmir Śaivism, notable for its rich description of the inner structure of consciousness vis-à-vis the body and the natural world, and esotericization of Left-Handed Tantric Practice. Furthermore, it is also significant in its form; like the Buddhist dohākoṣas it consists of Apabhraṃśa verses with accompanying Sanskrit commentary. However, in the sporadic scholarship on this text it is consistently portrayed as an early attestation of "Old Kashmiri," and siloed off into obscurity. This article demonstrates that these verses are definitively composed in Apabhraṃśa, and argues that they should be examined alongside their Buddhist counterparts, which also articulate a mystical cosmology of the sacred realm Uḍḍiyāna located within the body. Afterwards the fourth chapter of this text is translated and presented, in which the human body takes center stage as the pīṭha, the pilgrimage destination and practice space of Tantric ritual. Ultimately this article argues that within medieval Tantric traditions the Apabhraṃśa verse form served as a privileged vehicle of esoteric teachings, and that it commands a unique linguistic value by indexing mystical states of consciousness. [ABSTRACT FROM AUTHOR]

Se han identificado varios elementos tántricos śivaitas en el Yogavāsiṣṭha, pero se ha escrito poco sobre el papel del despertar de la kuṇḍalinī en relación con la noción de liberación en vida (jīvanmukti) de este texto. La historia de Cūḍālā y Śikhidhvaja es relevante para los estudios tántricos no solo porque incluye una de las pocas descripciones dentro de la literatura sánscrita de una experiencia de kuṇḍalinī perteneciente explícitamente a una mujer, pero también porque ofrece elementos clave de comparación entre experiencias de iluminación: una que incluye el despertar de la kuṇḍalinī (Cūḍālā) y otra sin ella (Śikhidhvaja). Este artículo compara la experiencia de iluminación de Cūḍālā con la de Śikhidhvaja para comprender qué papel juega el despertar de la kuṇḍalinī en la búsqueda de la liberación.

Womb yoga is a women's yoga practice developed in the UK from the observation that male bodies and experiences are privileged in mainstream yoga. Based on modern postural yoga, womb yoga integrates the philosophy and mythology of śakta tantra in reference to scholarly texts and reinterprets tantric traditions in line with Anglo-American Goddess spirituality. Through body practice, chanting, visualization, and ritual, female cyclic experiences and the different stages of women's lives are approached as gateways to the divine and as opportunities for spiritual empowerment. In addition, by offering a seasonal understanding of the menstrual cycle and establishing energetic resonances between natural elements and the body, womb yoga fosters experiences of cosmic connection and communion. The study is based on ethnographic research, combining participant observation and in-depth interviews. It details the practice of womb yoga and the experiences it engenders among participants, and discusses its feminist potential. [ABSTRACT FROM AUTHOR]