Tantra originated in India many centuries ago but it's uniquely placed to help people use real life as grist to the mill for spiritual transformation. The purpose of the book is to articulate what Tantra can be in our modern times and how it can be applied to all aspects of our everyday life. Traditionally Tantra was a path that brought spirituality out of the caves and monasteries and into the life of householders. It didn't seek to separate sexuality and spirituality and to force people to make a choice but rather to integrate the life of family and relationship with spirituality. This includes sexuality but it's not all about sexuality, and this is a rare book that applies Tantra to every aspect of life.Living Tantra is a body of work that aims to bring the essence and core message of tantra into relevance for our contemporary life and society as a path of spiritual growth and human development. It's based on her legendary workshops which book up via word of mouth and attracts attendees from across Europe and North America, especially Sweden, Austria, USA, Germany, Spain and the Czech Republic. The exercises here come out of these workshops and mean that we can benefit from this work in our own homes. The principles of Living Tantra are to use all life, all experience to learn and become more conscious of ourselves and the world around us, to care more for ourselves, each other and the world and to develop greater compassion. Tantra includes everything. It is "the weaving together of all that is".

Annually during the months of autumn, Bengal hosts three interlinked festivals to honor its most important goddesses: Durga, Kali, and Jagaddhatri. While each of these deities possesses a distinct iconography, myth, and character, they are all martial. Durga, Kali, and Jagaddhatri often demand blood sacrifice as part of their worship and offer material and spiritual benefits to their votaries. Richly represented in straw, clay, paint, and decoration, they are similarly displayed in elaborately festooned temples, thronged by thousands of admirers. The first book to recount the history of these festivals and their revelry, rivalry, and nostalgic power, this volume marks an unprecedented achievement in the mapping of a major public event. Rachel Fell McDermott describes the festivals' origins and growth under British rule. She identifies their iconographic conventions and carnivalesque qualities and their relationship to the fierce, Tantric sides of ritual practice. McDermott confronts controversies over the tradition of blood sacrifice and the status-seekers who compete for symbolic capital. Expanding her narrative, she takes readers beyond Bengal's borders to trace the transformation of the goddesses and their festivals across the world. McDermott's work underscores the role of holidays in cultural memory, specifically the Bengali evocation of an ideal, culturally rich past. Under the thrall of the goddess, the social, political, economic, and religious identity of Bengalis takes shape.

The first book to put the sacred and sensuous bronze statues from India's Chola dynasty in social context From the ninth through the thirteenth century, the Chola dynasty of southern India produced thousands of statues of Hindu deities, whose physical perfection was meant to reflect spiritual beauty and divine transcendence. During festivals, these bronze sculptures-including Shiva, referred to in a saintly vision as "the thief who stole my heart"-were adorned with jewels and flowers and paraded through towns as active participants in Chola worship. In this richly illustrated book, leading art historian Vidya Dehejia introduces the bronzes within the full context of Chola history, culture, and religion. In doing so, she brings the bronzes and Chola society to life before our very eyes. Dehejia presents the bronzes as material objects that interacted in meaningful ways with the people and practices of their era. Describing the role of the statues in everyday activities, she reveals not only the importance of the bronzes for the empire, but also little-known facets of Chola life. She considers the source of the copper and jewels used for the deities, proposing that the need for such resources may have influenced the Chola empire's political engagement with Sri Lanka. She also investigates the role of women patrons in bronze commissions and discusses the vast public records, many appearing here in translation for the first time, inscribed on temple walls. From the Cholas' religious customs to their agriculture, politics, and even food, The Thief Who Stole My Heart offers an expansive and complete immersion in a community still accessible to us through its exquisite sacred art. Published in association with the Center for Advanced Study in the Visual Arts, National Gallery of Art, Washington, DC

Through pointed studies of important aspects and topics of dharma in Dharmasastra, this comprehensive collection shows that the history of Hinduism cannot be written without the history of Hindu law. Part One provides a concise overview of the literary genres in which Dharmasastra was written with attention to chronology and historical developments. This study divides the tradition into its two major historical periods-the origins and formation of the classical texts and the later genres of commentary and digest-in order to provide a thorough, but manageable overview of the textual bases of the tradition. Part Two presents descriptive and historical studies of all the major substantive topics of Dharmasastra. Each chapter offers readers with salest knowledge of the debates, transformations, and fluctcating importance of each topic. Indirectly, readers will also gain insight into the ethos or worldview of religious law in Hinduism, enabling them to get a feel for how dharma authors thought and why. Part Three contains brief studies of the impact and reception of Dharmasastra in other South Asian cultural and textual traditions. Finally, Part Four draws inspiration from "critical terms" in contemporary legal and religious studies to analyze Dharmasastra texts. Contributors offer interpretive views of Dharmasastra that start from hermeneutic and social concerns today.

Introduced to the West by Paul Brunton, Bhagavan Sri Ramana Maharshi (1879-1950) is widely hailed as the greatest Indian saint and sage in modern times, whose teachings continue to influence thousands around the world today. This intimate biography by his disciple Arthur Osborne interweaves the story of Ramana's life with his spiritual journey, from his awakening as a teenager to his later teachings and writings, offering a detailed account of a unique life. Osborne shares many of Ramana's lessons, including his emphasis on the importance of self-enquiry - that self-knowledge cannot be gained externally, but only through becoming aware of our own state of pure being. With his emphasis on the qualities of insight, simplicity and kindness, Ramana has much to offer us today.

This innovative introductory textbook explores the central practices and beliefs of Hinduism through contemporary, everyday practice. * Introduces and contextualizes the rituals, festivals and everyday lived experiences of Hinduism in text and images * Includes data from the author s own extensive ethnographic fieldwork in central India (Chhattisgarh), the Deccan Plateau (Hyderabad), and South India (Tirupati) * Features coverage of Hindu diasporas, including a study of the Hindu community in Atlanta, Georgia * Each chapter includes case study examples of specific topics related to the practice of Hinduism framed by introductory and contextual material

Hinduism has become a vital 'other' for Judaism over the past decades. The book surveys the history of the relationship from historical to contemporary times, from travellers to religious leadership. It explores the potential enrichment for Jewish theology and spirituality, as well as the challenges for Jewish identity.

Every year thousands of pilgrims travel to Brindavan, the village where Krishna is said to have lived as a child. There, they witness a series of religious dramas called ras lilas, whose central roles are performed by children. By translating four plays that collectively span this cycle, John Hawley provides a lively perspective on the mythology of Krishna as Hindus experience it today. Originally published in 1981. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

South India is a land of many temples and shrines, each of which has preserved a local tradition of myth, folklore, and ritual. As one of the first Western scholars to explore this tradition in detail, David Shulman brings together the stories associated with these sacred sites and places them in the context of the greater Hindu religious tradition. Originally published in 1980. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Most Americans know about the "Hare Krishnas" only from encounters in airports or from tales of their activities in the East Village and Haight-Ashbury in the 1960s. This entertaining and sensitive book deepens our knowledge by tracing the paths of those Western Hare Krishnas who eventually traveled to or lived in India. The charismatic leader of the sect, the Indian monk Swami Bhaktivedanta, aimed to save Westerners from what he saw as materialism and atheism by converting them to worship of the Hindu god Krishna. In addition, he hoped that Western disciples would inspire Indians to rediscover their own religious heritage. Charles Brooks describes in full detail the work of the "reverse missionaries" in the town of Vrindaban--which, since it is traditionally considered to be identical with Krishna's spiritual world, is one of the holiest places in India and the site of some of its most engaging rituals. Have the Western Hare Krishnas really become part of Indian culture? Can it be that Indians accept these foreigners as essentially Hindu and even Brahman? Brooks answers in a way that radically challenges our accepted images of Indian social dynamics. Analyzing the remarkable success of the International Society for Krishna Consciousness and their temple complex in Vrindaban (where Bhaktivedanta was buried in 1977), Brooks describes the intricate social, economic, and religious relationships between Westerners and Indians. He demonstrates that social rank in the town is based not only on caste but also on religious competence: many Indians of Vrindaban believe, in Bhaktivedanta's words, that "Krishna is for all." Originally published in 1989. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Chakravarthi Ram-Prasad offers illuminating new perspectives on contemporary phenomenological theories of body and subjectivity, based on studies of classical Indian texts that deal with bodily subjectivity. Examining four texts from different genres - a medical handbook, epic dialogue, a manual of Buddhist practice, and erotic poetry - he argues for a 'phenomenological ecology' of bodily subjectivity in health, gender, contemplation, and lovemaking. An ecology is a continuous and dynamic system of interrelationships between elements, in which the salience accorded to some type of relationship clarifies how the elements it relates are to be identified. The paradigm of ecological phenomenology obviates the need to choose between apparently incompatible perspectives of the human. The delineation of body is arrived at by working back phenomenologically from the world of experience, with the acknowledgement that the point of arrival - a conception of what counts as bodiliness - is dependent upon the exact motivation for attending to experience, the areas of experience attended to, and the expressive tools available to the phenomenologist. Ecological phenomenology is pluralistic, yet integrates the ways experience is attended to and studied, permitting apparently inconsistent intuitions about bodiliness to be explored in novel ways. Rather than seeing particular framings of our experience as in tension with each other, we should see each such framing as playing its own role according to the local descriptive and analytic concern of a text.

Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts--like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy--have come to dominate modern discourses on Indian philosophy.

Every day millions of Tamil women in southeast India wake up before dawn to create a kolam, an ephemeral ritual design made with rice flour, on the thresholds of homes, businesses and temples. This thousand-year-old ritual welcomes and honors Lakshmi, the goddess of wealth and alertness, and Bhudevi, the goddess of the earth. Created by hand with great skill, artistry, and mathematical precision, the kolam disappears in a few hours, borne away by passing footsteps and hungry insects. This is the first comprehensive study of the kolam in the English language. It examines its significance in historical, mathematical, ecological, anthropological, and literary contexts. The culmination of Vijaya Nagarajan's many years of research and writing on this exacting ritual practice, Feeding a Thousand Souls celebrates the experiences, thoughts, and voices of the Tamil women who keep this tradition alive.

The proposed book presents an overview of select theories in the classical Vaisesika system of Indian philosophy, such as the concept of categories, creation and existence, atomic theory, consciousness and cognition. It also expounds in detail the concept of dharma, the idea of the highest good and expert testimony as a valid means of knowing in Vaisesika thought. Some of the major themes discussed are the religious inclination of Vaisesika thought towards Pasupata Saivism, the affiliation of the Vaisesika System to the basic foundations of Indian philosophical thought, namely Veda and Yoga, and their insights into science, hermeneutics and metaphysics. In addition, this book includes recent Sanskrit commentaries on key Vaisesika texts and provides a glimpse of Vaisesika studies across the world. Overall, this book enunciates the Vaisesika view from original sources and is an important work for Vaisesika studies in current times for serious students as well as researchers.

The medieval vernacular (non-Sanskrit) traditions of yoga represent an aspect of Hinduism that to date has received much less scholarly attention than classical and contemporary Hinduism. Gordan Djurdjevic here brings together a representative selection of medieval Hindi poetry attributed to the legendary guru Gorakhnath. Gorakhnath is famed as the founder of the influential order of the Nath yogis, who are credited with the development of hatha yoga. The poetry gathered in the collection, known as The Sayings of Gorakh Bani, reflects this worldview. Its major thematic concerns relate to the practice of yoga, engagement with the various chakras within the body, and the attempts to reverse the flow of seminal fluid, by which process yogis believe the state of immortality may be reached. These often-enigmatic texts on the one hand provide a criticism of religious authority based on bookish knowledge, while on the other hand they celebrate yogic engagement with the subtle body and its centers of occult energy and miraculous powers. Sayings of Gorakhnath offers translations or the complete sabad and pad sections from the Gorakh Bani, the two largest sections in the collection. Some additional texts from the collection are also provided. Translations are preceded by an introduction and accompanied by notes, which contextualize and elucidate the subject matter.

Inside the Yoga Sutras presents a clear, up-to-date perspective on the classic text of Yoga theory and practice: the Yoga Sutras of Patanjali. This comprehensive sourcebook includes: commentary for each sutra, extensive cross referencing, a study gu

In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric "the determinate religion." This is a part of his corpus that has traditionally been neglected since scholars have struggled to understand what philosophical work it is supposed to do. In Hegel's Interpretation of the Religions of the World, Jon Stewart argues that Hegel's rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel's argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously, a theory of mythology, history, and philosophical anthropology, Hegel's account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.

The Upanishads represent for the Hindu approximately what the New Testament represents for the Christian.

The earliest of these spiritual treatises, which vary greatly in length, were put down in Sanskrit between 800 and 400 BC. This selection from twelve Upanishads, with its illuminating introduction by Juan Mascaró, whose translation of the Bhagavad Gita is also in the Penguin Classics, reveals the paradoxical variety and unity, the great questions and simple answers, the spiritual wisdom and romantic imagination of these ‘Himalayas of the Soul’.

Practicing Caste attempts a fundamental break from the tradition of caste studies, showing the limits of the historical, sociological, political, and moral categories through which it has usually been discussed. Engaging with the resources phenomenology, structuralism, and poststructuralism offer to our thinking of the body, Jaaware helps to illuminate the ethical relations that caste entails, especially around its injunctions concerning touching. The resulting insights offer new ways of thinking about sociality that are pertinent not only to India but also to thinking the common on a planetary basis.