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© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Bibliography Acri, Andrea. 2011. “Dharma Patanjala: A Saiva Scripture from Ancient Java: Studied in the Light of Related Old Javanese and Sanskrit Texts.” PhD diss., Leiden University. Agni Purana. See Upadhyaya 1966. Aithal, Parameswara. 1972. Descriptive Catalogue of Sanskrit Manuscripts. Vol. 8, Samkhya, Yoga, Vaisesika, and Nyaya. Chennai: Adyar Library and Research Centre. Aiyangar, K. V. Rangaswami. 1945. Krtyakalpataru of Bhatta Laksmidhara. Vol. 14. Vadodara: Oriental Institute. Albanese, Catherine. 2007. A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion. New Haven, CT: Yale University Press. Alles, Gregory D. 2002. “The Science of Religions in a Fascist State: Rudolf Otto and Jakob Wilhelm Hauer during the Third Reich.” Religion 32 (3): 177–204. Alter, Joseph S. 2004. Yoga in Modern India: The Body between Science and Philosophy. Princeton, NJ: Princeton University Press. ———. 2007. “Endpiece.” Asian Medicine: Tradition and Modernity, Special Yoga Issue, edited by Mark Singleton, 3 (1): 177–88. ———. 2011. Moral Materialism: Sex and Masculinity in Modern India. New Delhi: Penguin Books. Angot, Michel. 2008. Le Yoga-Sutra de Patanjali. Le Yoga-Bhasya de Vyasa avec des extraits du Yoga-Varttika de Vijnana-Bhiksu. Paris: Les Belles Lettres. Apte, Hari Narayana, ed. 1903. Apararkaparabhidhaparadityaviracitatikasameta Yajnavalkyasmrtih. Vol. 1. Pune: Anandashrama. ———. 1905. Vayu Purana. Pune: Anandashrama. Aranya, Swami Hariharananda. 1963, 1981, 1983. Yoga Philosophy of Patanjali, edited by Paresh Nath Mukherji. Kolkata: University of Kolkata (1963 and 1981 editions); Albany: State University of New York Press (1983 cited edition). Ball, Valentine. 1889. Travels in India by Jean Baptiste Tavernier, Baron of Aubonne, Translated from the Original French Edition of 1676 with a Biographical Sketch © Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. of the Author, Notes, Appendices, etc. 2 vols. London and New York: Macmillan. Bailey, Alice. 1927. The Light of the Soul, Its Science and Effect: A Paraphrase of the Yoga Sutras of Patanjali. New York: Lucis. Ballantyne, J[ames] R., trans. 1852. The Aphorisms of the Yoga Philosophy of Patanjali with Illustrative Extracts from the Commentary by Bhoja Raja. Allahabad: Presbyterian Missionary Press. Ballantyne, J[ames] R., and Govinda Shastri Deva. 1983. The Yoga Philosophy: Being the Text of Patanjali with Bhoja Raja’s Commentary. Mumbai: Bombay Theosophical Fund, 1885. Reprinted as Yoga-Sutras of Patanjali with Bhojavrtti Called Rajamartanda (in English Translation). Delhi: Parimal Publications (1983 cited edition). Bangali Baba, trans. 1976. Yogasutra of Patanjali with the Commentary of Vyasa. 1943; Delhi: Motilal Banarsidass (1976 cited edition). Bardach, A. L. 2012. “What Did J. D. Salinger, Leo Tolstoy, and Sarah Bernhardt Have in Common?” Wall Street Journal Magazine, March 30. Found at http://online.wsj.com/article/SB1000142405270230340470457730558122723365 6.html?KEYWORDS=sarah+bernhardt. Bayly, Christopher A. 1993. Rulers, Townsmen, and Bazaars: North Indian Society in the Age of British Expansion, 1770–1870. Cambridge: Cambridge University Press, 1983. Indian reprint, Delhi: Oxford University Press (1993 cited edition). Benavides, Gustavo. 2001. “Jakob Wilhelm Hauer, or Karmayoga as a Cold War Weapon.” In The Academic Study of Religion during the Cold War, edited by Iva Doležalová, Luther H. Martin, and Dalibor Papoušek, 225–38. New York: Peter Lang. Bernasconi, Robert. 2003. “With What Must the History of Philosophy Begin? Hegel’s Role in the Debate on the Place of India within the History of Philosophy.” In Hegel’s History of Philosophy, edited by David A. Duquette, 35–49. Albany: State University of New York Press. Besant, Annie. 1907. “An Introduction to Yoga.” Found at http://www.anandgholap.net/Introduction_To_Yoga-AB.htm. Bhagavad Gita. See Van Buitenen 1981. © Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Bhagavata Purana. See Goswami 1971. Bhandarkar, Shridhar R. 1888. A Catalogue of the Collections of Manuscripts Deposited in the Deccan College with an Index. Mumbai: Government Central Press. Bhattacharya, Ram Shankar. 1985. An Introduction to the Yogasutra. Delhi: Bharatiya Vidya Prakashana. Birch, Jason. 2011. “The Meaning of Hatha in Early Hathayoga.” Journal of the American Oriental Society 131 (4): 527–54. ———. 2013. “Rajayoga: The Reincarnations of the King of All Yogas.” International Journal of Hindu Studies 17 (3): 401–44. Blavatsky, Helena Petrovna. 1967. “Comments on a Treatise on the Yoga Philosophy.” In H. P. Blavatsky Collected Writings. Vol. 2, 453–73. Wheaton, IL: Theosophical Press. Found at http://www.katinkahesselink.net/blavatsky/articles/v2/y1880_058.htm. Borges, Jorge Luis. 1962. “The Library of Babel.” In Labyrinths: Selected Stories and Other Writings. New York: New Directions. Bouy, Christian. 1994. Les Natha-Yogin et les Upanisads: Etude d’histoire de la littérature Hindoue. Paris: De Boccard. Bronkhorst, Johannes. 1981. “Yoga and Sesvara Samkhya.” Journal of Indian Philosophy 9: 309–20. ———. 1983. “God in Samkhya.” Wiener Zeitschrift für die Kunde Südasiens und Archiv für indische Philosophie 27: 149–64. ———. 1985. “Patanjali and the Yoga Sutras.” Studien zur Indologie und Iranistik 10: 191–212. Bryant, Edwin. 2009. The Yoga Sutras of Patanjali. New York: North Point Press. Bühnemann, Gudrun. 2007. Eighty-Four Asanas in Yoga: A Survey of Traditions (with Illustrations). New Delhi: D. K. Printworld. Burley, Mikel. 2007. Classical Samkhya and Yoga: An Indian Metaphysics of Experience. New York: Routledge. Ceccimori, Silvia. 2001. Cent ans de Yoga en France. Paris: Edidit. Chandra, Mitra Subal. 2008. Isvar Chandra Vidyasagar: Story of His Life and Work. 2nd ed. Kolkata: Parul Prakashini. © Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Chapple, Christopher Key. 2008. Yoga and the Luminous: Patanjali’s Spiritual Path to Freedom. Albany: State University of New York Press. ———. 2012. “The Sevenfold Yoga of the Yogavasistha.” In Yoga in Practice, edited by David Gordon White, 117–32. Princeton, NJ: Princeton University Press. Chapple, Christopher Key, and John Thomas Casey. 2003. Reconciling Yogas: Haribhadra’s Collection of Views on Yoga. Albany: State University of New York Press. Chilcott, Travis Loyd. 2011. “The Transformative Path of Krsna Bhakti: The Cognitive Dynamics of Religious Experiences in the Gaudiya Vaisnava Tradition.” PhD diss., University of California, Santa Barbara. Ciurtin, Eugen. 2008. “Raffaele Pettazzoni et Mircea Eliade: Historiens des religions généralistes devant les fascismes (1933–1945).” In The Study of Religion under the Impact of Fascism, edited by Horst Junginger, 333–64. Leiden: Brill. Colebrooke, Henry Thomas. 1837. Miscellaneous Essays. 2 vols. London: W. H. Allen. Volume 1 found at http://books.google.com/books?vid=OCLC04738624&id=ay7lMFRLy20C&pg=P A1&lpg=PA1&dq=inauthor:Henry+inauthor:Thomas+inauthor:Colebrooke&as_b rr=1#v=onepage&q&f=false. Colebrooke, Thomas Edward. 1873. Miscellaneous Essays, by H. T. Colebrooke with Life of the Author by His Son. 3 vols. London: Trübner. Volume 1 found at http://books.google.com/books?id=iYAoAAAAYAAJ&printsec=frontcover&dq= colebrooke+miscellaneous+essays&source=bl&ots=HGbs7B7q2r&sig=BpqeEs0J zd2dBzHx5zayGzyzEfk&hl=en&ei=h2w2TKugC8exnAeaoYSNBA&sa=X&oi= book_result&ct=result&resnum=1&ved=0CBIQ6AEwAA#v=onepage&q=pandit &f=false. Coward, Harold. 2002. Yoga and Psychology: Language, Memory, and Mysticism. Albany: State University of New York Press. Cowell, E. B., and A. E. Gough, trans. 1978. The Sarva-darsana-samgraha; or, Review of the Different Systems of Hindu [sic] Philosophy by Madhava Acharya. London: Trübner, 1906; Varanasi: Chowkamba Sanskrit Series Office (1978 cited edition). Cullen, Lisa Takeuchi. 2005. “Stretching for Jesus.” Time, August 25. Found at © Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. http://www.time.com/time/magazine/article/0,9171,1098937-2,00.html. Dahnhardt, Thomas. 2002. Change and Continuity in Indian Sufism: A Naqshbandi- Mujaddidi Branch in the Hindu Environment. New Delhi: D. K. Printworld. Dasgupta, Surendranath. 1975. A History of Indian Philosophy. Vol. 1. Cambridge: Cambridge University Press, 1922; Delhi: Motilal Banarsidass (1975 cited edition). Dass, Khemraj Shrikrishan, ed. 1984. Matsya Purana. Mumbai: Sri Venkateshwar Steam Press, 1923; reprint, New Delhi: Meharchand Lachhmandas (1984 cited edition). Davis, Craig. 2005. “The Yogic Exercises of the 17th Century Sufis.” In Theory and Practice of Yoga: Essays in Honour of Gerald James Larson, edited by Knut Jacobsen, 303–16. Leiden: Brill. De Michelis, Elizabeth. 2004. A History of Modern Yoga: Patañjali and Western Esotericism. New York and London: Continuum.
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  • Tantra As Experimental Science in the Works of John Woodroffe

    Tantra As Experimental Science in the Works of John Woodroffe

    Julian Strube Tantra as Experimental Science in the Works of John Woodroffe Abstract: John Woodroffe (1865–1936) can be counted among the most influential authors on Indian religious traditions in the twentieth century. He is credited with almost single-handedly founding the academic study of Tantra, for which he served as a main reference well into the 1970s. Up to that point, it is practically impossible to divide his influence between esoteric and academic audiences – in fact, borders between them were almost non-existent. Woodroffe collaborated and exchangedthoughtswithscholarssuchasSylvainLévi,PaulMasson-Oursel,Moriz Winternitz, or Walter Evans-Wentz. His works exerted a significant influence on, among many others, Heinrich Zimmer, Jakob Wilhelm Hauer, Mircea Eliade, Carl Gustav Jung, Agehananda Bharati or Lilian Silburn, as they did on a wide range of esotericists such as Julius Evola. In this light, it is remarkable that Woodroffe did not only distance himself from missionary and orientalist approaches to Tantra, buthealsoidentifiedTantrawithCatholicism and occultism, introducing a univer- salist, traditionalist perspective. This was not simply a “Western” perspective, since Woodroffe echoed Bengali intellectuals who praised Tantra as the most appropriate and authen- tic religious tradition of India. In doing so, they stressed the rational, empiri- cal, scientific nature of Tantra that was allegedly based on practical spiritual experience. As Woodroffe would later do, they identified the practice of Tantra with New Thought, spiritualism, and occultism – sciences that were only re-discovering the ancient truths that had always formed an integral part of “Tantrik occultism.” This chapter situates this claim within the context of global debates about modernity and religion, demonstrating how scholarly approaches to religion did not only parallel, but were inherently intertwined with, occultist discourses.