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8.6.26

Tomaso Albinoni



Tomaso Albinoni (1671-1751) was an Italian musician and composer of the Baroque period, who was born and resided in Venice.  In the view of this writer he was a realised soul.

Albinoni was famous in his day as an opera composer. However, most of these operas were unpublished and the manuscripts were lost during the destruction of the German city of Dresden in 1944-5. 

He is mainly remembered today for his instrumental music mostly written in the concerto and sonata forms for strings and wind instruments such as the oboe.

The now famous Adagio attributed to Albinoni was reconstructed by Giazotto in 1945 from a manuscript fragment and is played at a slow tempo curiously not found in Albinoni's surviving music.

 

Bibliography

Michael Talbot, Tomaso Albinoni: the Venetian composer and his world (Oxford: Clarendon Press, 1990)

Michael Talbot, Venetian music in the age of Vivaldi (Aldershot, UK: Ashgate Variorum, 1999)

 

From John Noyce, Enlightened Musicians (lulu press, 2015)

28.5.26

144,000

Advice by H.H.Shri Mataji Nirmala Devi:

"Such a time has to come, it has to work out that way, John has said that there will be only 144,000 people saved, I don’t think so, there have to be many many more, but one must remember that there is a force which is raising you upwards and there is force which is putting you down towards hell. But you have the freedom to choose the heaven or the hell." (1987-1007)

"It is said in the Bible that there will be only 144 thousand people who will enter into the kingdom of God. I do not know but perhaps we are reaching that number. It is very surprising that it is so limited. But, everybody should get Realization, that is my desire, they should all achieve that state because that is their right as human beings. Maybe it is my love that I feel everybody should achieve it." (1988-0714)

One thing one has to know that the time is precarious and important and very serious. In the Bible John in his revelation has said, ‘only 144,000 people will be realized.’ Can you imagine what a number? I’m sure already I must have given realization to about 35,000 people already. Mostly Indians of course, but what about the rest of the world? Are they all going to be left out?" (1982-0429)

"But according to John, I think, the target is over now. So now, we have to think about something unlimited. I think the Divine is anxious to get more and more people into it. He’s said it. He said 144 thousand. But we have crossed that limit definitely."(1990-0320)

"but we cannot guarantee that everybody will be there. According to John he just said 144 thousand – we have already crossed that limit. So, I don’t know how many will be there. It’s a question of one’s own seeking and also they have to deserve it. You should be worthy of it"(1992-0303)

15.5.26

Bulleh Shah

 A large amount of what is known about Bulleh Shah (1680-1757) comes through legends, and is subjective, together with some biographical detail deduced from his writings. He is believed to have been born and brought up in the part of the Punjab now in Pakistan. This Punjabi Sufi-poet believed that the path of spiritual realization was open to all, beyond the formal religions: 

There is no Hindu, there is no Muslim, Let us abandon our pride and sit together like young girls at their spinning wheels I am neither Sunni nor Shi’ah. I’ve chosen the path of the lineage of peace. 

Bullhe Shah, like other Sufis of his time, maintained contacts with yogis, as this verse shows: 

Ranjha [the Lord] hath come as a Yogi It is wonderful, Ranjha hath come as a yogi. The eyes of this Yogi, in wide sockets Plunge over the victims like falcons All the sorrows end when He comes in sight My eyes have realised the dearest Lord. What is the sign of this Yogi? He has rings in his ears and the coloured string around his neck. … I shall serve him with all my heart.

Bulleh Shah attempted in his poetry and writings to provide commentary understandable by the ordinary people on the complex problems of the world around him, especially the turbulence that the Punjab was passing through during his lifetime. Many of his poems have been set to music in the 20th century and sung by renowned Sufi singers such as Nusrat Fateh Ali Khan and Abida Parveen. In the 1990s several of Bulleh Shah’s poems were performed by the Pakistani rock band, Junoon. In 2004 Rabbi Shergill turned the poem ‘Bullah Ki Jaana’ into a rock/fusion song that became popular in India and Pakistan. Several of Bullah Shah’s verses have also been adapted and used in Bollywood film songs.

Bibliography
Shuja Alhaq, A forgotten vision (Selangor: Thinker’s Library, 1995)
Surindar Singh Kohli, Bulhe Shah (New Delhi: Sahitya Akademi, 1987)
C.F.Usborne, Bullah Shah: Sufi, mystic and poet of the Panjab (1905; reprint: Lahore: Saadi Panjabi Academy, 1976)
Robin Rinehart, ‘The portable Bullhe Shah: biography, categorization, and authorship in the study of Punjabi Sufi poetry’ Numen 46(1), 1999:53-87
J.R.Puri and Tilaka Raja Shangari, Bulleh Shah (Punjab: Radha Soami Satsang Beas, 1986) 
Denis Matringe, ‘Krsnaite and Nath elements in the poetry of the eighteenth-century Panjabi Sufi Bullhe Shah’, in Devotional literature in South Asia: current research, 1985-1988, edited by R.S.McGregor (Cambridge: Cambridge University Press, 1991)

From John Noyce, Enlightened Sufis (lulu press, 2nd ed, 2020)

24.7.25

Hazrat Ali

 Ali ('Ali ibn Abi Talib) (Hazrat Ali) 600-661 

Cousin and adopted son of the Prophet Mohammad, husband and companion of Fatima, and father of Hassan and Hussein. Regarded as the first Iman by the Shi'as (lit: followers of Ali).

The Nahjul Balagha (Peak of Eloquence) contains sermons, letters and sayings attributed to Ali, and is regarded by many Shi'a Muslims as being second only to the Qur'an. His breath-taking poetic description of the Creation reflects the aspect of God the Creator:

"When Almighty created the openings of atmosphere, expanse of firmament and strata of winds, He flowed into it water whose waves were stormy and whose surges leapt one over the other. He loaded it on dashing winds and breaking typhoons, ordered them to shed it back as rain, gave the wind control over the vigour of the rain and acquainted it with its limitations. The wind blew under it while water flowed furiously over it… The Divine dimensions of his personality and mission are also clearly visible in his sermons: Act constantly, set yourself an objective, persevere in your action, be patient and fear the Lord. You already have an objective; dedicate yourself to its achievement. You have a point of reference to which you have to refer. Islam has a goal, try to reach it. Accomplish your duties towards the Lord, and fulfil the obligations He has set upon you. On the Day of Judgment, I will be the Witness for the prosecution and the defense and I shall bring the proofs." 

During the ministry of Mohammad, Ali served as commander of the Prophet’s armies and was always at the forefront of battles. The Prophet himself praised Ali as the greatest of all heroes. His impressive sword Dhulfikar can still to be seen in the Topkapi museum in Istanbul and is an untarnished testament to his military prowess. As a statesman, Ali was the archetype of a benevolent leader, demonstrating fairness and generosity in all circumstances yet chastising bad conduct wherever it manifested itself. Above all, Ali was known for his uncompromising morals and the transparent and fair use of collective money and state assets. While Islamic scripture is full of accounts relating the praise Mohammed bestowed upon Ali, the most memorable has to be:

“I am the City of Knowledge and Ali is its Gate.”

Shri Mataji Nirmala Devi has stated that Ali was an incarnation of Brahmadeva (1977-0222, 1977-0321, 1988- 0814) and later incarnated as the thirteenth century Maratha saint, Sopandev, brother of Jnaneshwara:

Ali came on this earth, he was the incarnation of Brahmadeva, and his other incarnation was Sopandev. You can go to Pune, you can see the temple of Sopandev there. (1988-0814)


Bibliography
Peak of eloquence (Nahjul balagha): sermons, letters and sayings of Imam Ali, translated by Askari Jafery (USA: Islamic Seminary for World Shia Muslim Organization, 1977)
http://www.al-islam.org/nahj
Barnaby Rogerson, The heirs of the prophet Muhammad, and the roots of the Sunni-Schia schism (London: Little, Brown, 2006)
'Hazrat Ali material on the Ismaili Web'
https://www.amaana.org/ali/hazratali2.htm


from John Noyce, Saints, Sufis and Yogis, 3rd ed, Vol.1 (Lulu Press, 2015)

2.9.24

The Dervish Path

Whoever is given the dervish path 
may his posturing cease and may he shine. 

May his breath become musk and amber. 
May whole cities and homelands 
gather fruit from his branches. 

May his leaves be healing herbs for the sick. 
May much good work be done in his shadow. 

May his tears become a clear lake. 
May reeds sprout between his toes.
 
And among all the poets and nightingales 
in the Friend's garden, 
may Yunus hop like a partridge.

Yunus Emre 



thanks to Andrew Perusco for the text.

21.5.24

Kundalini Awakening in Java

In the Dharmasunya (1418) from the island of Java in what is now Indonesia, the terminology of the South Indian Saivite tradition is used to explain, in Old Javanese and Sanskrit, the ascent of the Kundalini through the chakras and nadis to the Sahastrara and the achievement of yoga.


Canto III, verses 3,5

There is a river, ancient and remote [the Sushumna nadi], which penetrating through the mountain’s centre, emerges at its summit;

On that summit there is a pool, glittering like crystal, its pureness constantly radiating forth;

Within it is the nectar of immortality – he who finds it is able to achieve the highest bliss of firm union,

The recognition of concepts ceases and one experiences supreme pleasure, beyond the power of words to describe. …

Lovely is this lake whose waters flow over a great waterfall, constantly tumbling downwards [the divine nectar];

A small part of the river is borne along by the breath, sprinking on its way the agnimandala [located between Agnya and Sahastrara];

That is the reason for drops [of nectar] developing and multiplying in our hearts, becoming manifold in our minds;

Hold firmly to the means of union, let your powerful sense organs be subdued or eliminated.

 

Canto XVII, verse 1:

How blissful is the holy man who achieves holy union, all at once he’s calm, motionless, self-motivating, firm, without thoughts, a Perfect One,  the sole Truth, excellent, without abode, his presence in all things cannot be discerned, for he who has already achieved his goal is regarded as the Ultimate with the Inconceivable and Immaterial One. Originally written on palm leaves in Java, with copies made also in Bali. 


Source: Extracts from the translation by Geoffrey Forrester, The Dharmasunya (the philosophy of the void): an Old-Javanese treatise on yoga and liberation (Honours sub-thesis, Australian National University, Canberra, 1968)

Note: This text should not be confused with later Indonesian texts with the same or similar name.


Additional bibliography:

Aris Aryanto, et al. 'Social criticism in the text scripture of Dharmasonya' Komunitas 9(1) 2017:70-80

A.Aryanto, et al, 'Variants text Darmasonya' Proc. 2nd Int Conf of Arts Language and Culture

Bernard Arps, 'The power of the heart that blazes in the world: An Islamic theory of religions in early modern Java' Indonesia and the Malay World 47(139) 2019:308-334 


13.5.24

Fake prophecy: John of Jerusalem

Summary: the John of Jerusalem prophecy does NOT exist before its publication in Paris in 1994. 
No writer in either French or English has mentioned this prophecy in any books or scholarly articles published on the Crusades or the knight orders.

My original post on the History Enlightened blog (2005):

There are many historical prophecies that people use to promote a point of view in this, the beginning of the third millennium. Unfortunately not all are as genuine as the promoters would like them to be.

And if a prophecy sounds modern, then it probably is - modern!

One crucial test for any prophecy is: where's the original text? If that's not available, then the prophecy HAS to be considered doubtful.

One example is the 'Secret Register of Prophecies' of John of Jerusalem. Now depending on the version you encounter, that is John of Jerusalem of the 12th century, or the bishop of the same name of the 3rd/4th century.

And the original text?

If its from the 12th century we would be expecting a Latin text.
If from the 3rd/4th century Greek, may be Aramaic?

But what have we got?

A text in modern French with a sprinking of archaic words, 'translated' (from what?) by a Russian professor, M.Galvieski, and published in France in 1994 by Editions Jean-Claude Lattes.
OK, so we have no original text, just a modern French rendition. Hmm.

Let's check the translator, Professor M.Galvieski. Anyone heard of him?

So far, no trace in Russian sources (thanks Maxim) or in English in the major library catalogues.

And the origins of this prophecy that conveniently no one has the original of?
Depending on who you consult, Prof. Galvieski found it in a Russian monastery, or in the KGB archives.

Any further interesting details to spice up the story?

Although John of Jerusalem is traditionally associated with a Hospital, here he's associated with the Knights Templar, which nicely ties this prophecy in with all the wacko stuff Dan Brown uses in his detective novel, the Da Vinci Code.

Pity, its a really nice prophecy, and so modern in its concepts. Yeh, right.

13.6.23

Gospel of Thomas



Thomas travelled to India via Egypt, probably visiting the great Hellenic city of Alexandria, and left his eye-witness account of the life of Jesus, most likely in oral form, with local Greek-speaking Jews. The Greek text of the Gospel of Thomas survives in three fragmentary copies, all found in Egypt, the earliest dated to c.120CE.  The Gospel of Thomas found at Nag Hammadi (also in Egypt) is in Coptic and likely to have been translated from the earlier Greek text sometime in the early 4th century. 

Most modern scholars regard the Gospel of Thomas as being a text that developed during the first and early second centuries CE within an environment that was primarily oral rather than written. One view, increasingly discredited, is that it was in Edessa (in Syria) that the Gospel of Thomas, written in Greek,  may have reached its present form, c.120CE.  The alternative hypothesis is that Thomas, on his way to India, visited Alexandria, the great Hellenic city in Egypt, and left his eye-witness account, probably in oral form, with local Greek-speaking Jews.


Bibliography:

Stevan Davies, The Gospel of Thomas: Annotated & Explained (Woodstock, VT: SkyLight Paths Publishing, 2002)

Ian Brown, Where Indeed Was the Gospel of Thomas Written? Thomas in Alexandria Journal of Biblical Literature 138(2), 2019:451-472

e-clavis - Gospel of Thomas

Early Christian Writings: Gospel of Thomas



26.2.22

Skovoroda

The Ukrainian philosopher and spiritual writer, Hryhorij (Gregory) Skovoroda (1722-1794) wrote of divine Wisdom and of the Holy Spirit within: 

When a man reflects upon himself, responds to the Holy Spirit that lives and calls within him, 
and follows its secret nod instead of his own whims or the advice of others, 
by applying himself and adhering to the station for which he was born into the world
and to which he was assigned by the Highest Being Himself – this is to undertake happily one’s calling with God. 

Whilst he was critical of the veneration of icons, Skovoroda defended iconographic portrayals of divine Wisdom as a woman, emphasising that ‘basic theological concepts are framed in metaphors for a complex and imperceptible reality which cannot be conveyed through literal means.’ Skovoroda was familiar with both the German Pietists and with Boehme’s own works as he is known to have authored several manuscript translations from Boehme, later discovered among Ukrainian peasants.

from John Noyce, The Wisdom Tradition (2006)

Bibliography 
Richard H.Marshall, jr, and Thomas E.Bird, Hryhorij Skovoroda: an anthology of critical articles (Edmonton: Canadian Institute of Ukranian Studies, 1994) 
T.Zakydalsky, ‘Skovoroda, Hryhorii’, Encyclopedia of Ukraine (Toronto: University of Toronto Press, 1993), v5:734-735 
‘Special issue on Hryhorii Skovoroda’, Journal of Ukranian Studies 22(1-2), 1997

1.1.22

Mary Magdalene

For centuries Mary Magdalene has been refered to as a prostitute. This still reflects the majority view amongst Christians.
 
However, it should be noted that the portrayal of Mary Magdalene as a prostitute began in 591 when Pope Gregory I conflated Mary Magdalene (Luke 8:2), with Mary of Bethany (Luke 10:39) and the unnamed "sinful woman" who anointed Jesus's feet (Luke 7:36–50). Pope Gregory's Easter sermon resulted in a widespread belief that Mary Magdalene was a repentant prostitute or promiscuous woman. There is no mention of this in early Christian writings before Gregory I.
 
In 1969, Pope Paul VI removed the identification of Mary Magdalene with Mary of Bethany and the "sinful woman" from the General Roman Calendar, but the view of her as a former prostitute has persisted in popular culture.
 
A brief glimpse into the role of Mary Magdalene amongst the disciples of Jesus can be found in the Gospel of Philip.
 

14.11.20

Vallabhachariya

Born into a Telugu Brahmin family in Champaranya in what is now Chhattisgarh state in central India, Vallabha (1478-1530) was a spiritual teacher and philosopher famous for his teachings on bhakti as a vehicle for devotion to Krishna. 

His many writings were in Sanskrit and included commentaries on earlier treatises. Few have been translated into English. The Shodash Granthas are a collection of 16 texts of guidance for devotees in the Pustimarga tradition.

Shri Mataji Nirmala Devi has described Vallabhachariya as a great realised soul (1982-1126; 1985-0602) who talked about Kundalini (1990-1205) and was a partial incarnation of Shri Krishna. (1983-0329).

He founded the Vallabha Sampradaya, also known as the Pustimarga (Path of Grace),  to continue his teachings and practices. Unlike other Hindu sects where transmission is from guru to disciple, succession in the Sampradaya is through biological descent from father to son. Vallabha’s younger son Vitthalanatha (1516-1586) established eight gaddis (thrones), one for each of his sons, and this succession has been handed down through the centuries.

 

Bibliography

Richard Barz, ‘Vallabha Sampradaya’ in Brill’s encyclopedia of Hinduism. Vol.III , edited by Knut A.Jacobsen (Leiden: Brill, 2011):606-616

R.K.Narain, The philosophy of the Vallabha School of Vedanta (Varanasi: Indological Research Centre, 2004)

James D.Redington, Vallabhacarya on the Love Games of Krishna (Delhi: Motilal Banarsidass, 1983)

Shandip Saha, ‘The movement of Bhakti along a North-West axis: Tracing the history of the Puṣṭimārg between the sixteenth and nineteenth centuries’ International Journal of Hindu Studies 11(3), 2007:299-318

Jeffrey R. Timm, ‘Prolegomenon to Vallabha's Theology of Revelation’ Philosophy East and West 38(2), 1988:107-126

Jeffrey R. Timm, ‘The celebration of emotion: Vallabha's ontology of affective experience’ Philosophy East and West 41(1), 1991:59-75


[expanded entry from John Noyce, Saints, Sufis and Yogis, 3rd ed., vol.3 (2016)] 

15.7.20

Joachim of Fiore

Joachim of Fiore (Gioacchino da Fiore) was an Italian Christian abbot who proposed a three-age (status) theory of the world which has resonated down the centuries in much of the apocalyptic and prophetic activity in Christian Europe.



Joachim of Fiore in his Liber Concordie, part of his Expositio in Apocalypsim (begun in 1183), Chapter 5, f. 5r-v, states:

The first of the three status of which we speak was in the time of the Law when the people of the Lord served like a little child for a time under the elements of the world. They were not yet able to attain the freedom of the Spirit until he came who said: “If the Son liberates you, you will be free indeed.”
The second status was under the Gospel and remains until the present with freedom in comparison to the past but not with freedom in comparison to the future.
The third status will come toward the End of the world, no longer under the veil of the letter, but in the full freedom of the Spirit when … those who will teach many about justice will be like the splendour of the firmament and like the stars forever.
In that [third] status the Holy Spirit will seem to call out in the Scripture “The Father and the Son have worked until now; and I am at work.” [Joachim’s version of John 5:17]

The letter of the Prior Testament [Old Testament] seems by a certain property of likeness to pertain to the Father. The letter of the New Testament pertains to the Son. So the spiritual understanding that proceeds from both pertains to the Holy Spirit. Similarly, the order of the married which flourished in the first time seems to pertain to the Father by a property of likeness, the order of preachers in the second time to the Son, and so the order of monks to whom the last great times are given pertains to the Holy Spirit. According to this, the first status is ascribed to the Father, the second to the Son, the third to the Holy Spirit, although in another way of speaking the status of the world should be said to be one, the people of the elect one, and all things at the same time belonging to Father, Son, and Holy Spirit.



Bibliography
Warwick Gould and Marjorie Reeves, Joachim of Fiore and the myth of the Eternal Evangel in the nineteenth and twentieth centuries (Oxford: Clarendon Press, rev ed. 2001)
Bernard McGinn, The Calabrian abbot: Joachim of Fiore in the history of Western thought (London: Macmillan, 1985)
Bernard McGinn, ‘Who was Joachim of Fiore?’
Marjorie Reeves, Joachim of Fiore and the prophetic future (London: SPCK, 1976)
Marjorie Reeves, ‘The originality and influence of Joachim of Fiore’ Traditio v36, 1980:269-316
Marjorie Reeves, The prophetic sense of history in Medieval and Renaissance Europe (Aldershot, UK: Ashgate, 1999) [collection of articles]
Stephen E.Wessley, Joachim of Fiore and monastic reform (New York: Peter Lang, 1990)
Delno C.West, ed., Joachim of Fiore in Christian thought (New York: Burt Franklin and Co., 1975)
Delno C.West and Sandra Zimdars-Swartz,  Joachim of Fiore: a study in spiritual perception and history  (Bloomington: Indiana University Press, 1983)




6.7.20

Hazrat Inayat Khan


Born into a noble Indian Muslim family, Inayat Khan (1882-1927) became a Sufi in the Nizamiyya sub-branch of the Chishti order. With the encouragement of his shaykh, he left India in 1910 to go to the West, travelling first as a touring musician and then as a teacher of Sufism, visiting Europe and North America, and eventually settling in Paris. 

His message of divine unity through love and wisdom was attractive to many seekers in the West, and he founded the Sufi Order in the West, now known as the Sufi Order International.

Inayat Khan expressed the view that:

There is no line of work or study which woman in the West does not undertake and does not accomplish as well as man. Even in social and political activities, in religion, in spiritual ideas, she excels man. … I can see as clear as daylight that the hour is coming when woman will lead humanity to a higher evolution.


Bibliography
The Sufi message of Hazrat Inayat Khan (London: Barrie and Rockliff, 1960-1969. 12v)
The heart of Sufism: essential writings of Hazrat Inayat Khan (Boston: Shambhala/ Random House, 1999)
'Quotes – Hazrat Inayat Khan on Music and Sound' https://www.dougberch.com/quotes-hazrat-inayat-khan-on-music-and-sound/
Marcia Hermansen, ‘Two Sufis on molding the new Muslim woman: Khwaja Hasan Nizami (1878-1955) and Hazrat Inayat Khan (1882-1927)’ in Islam in South Asia in practice, edited by Barbara D.Metcalf (Princeton: Princeton University Press, 2009), chapter 25

12.6.20

Confucius

Confucius(551-479BCE) was a Chinese sage, teacher and administrator, whose ideas have profoundly influenced Chinese society through 2,500 years. His observations and teachings are to be found in the Analects (Li chi), which were mostly compiled by his disciples and successors in later years. There are alternative versions of his life in the later Mengzi by Mencius, and also in the later Zuozhuan.

His family and personal name was Kong Qiu. He is also known as Kongzi or Kong Fuzi (lit: Master Kong). The Latinized name, Confucius, is derived from Kong Fuzi, and was first used by the Jesuit missionaries to China in the sixteenth century.

Shri Mataji Nirmala Devi has stated that Confucius was an incarnation of the Primordial Master, who “taught the humanity how we can improve our relations with other human beings” (1995-0913), and who “wanted to establish a quality of people, a category of people who would have a feeling for others and we say in samajikata or the public-minded people” (1986-1009).

In 1990 in Hong Kong, Shri Mataji observed that Lao Tse was working out the left side, and that Confucius was working out the right side. (reported by Alex Henshaw)


Bibliography
The Analects of Confucius, translated by Burton Watson (New York: Columbia University Press, 2007)
Mark Cartwright, ‘Confucius’
http://www.ancient.eu.com/Confucius/
Raymond Dawson, Confucius (Oxford: Oxford University Press, 1981)
Alex Henshaw, ‘The left and right side’ in Eternally Inspiring Recollections of our Divine Mother, edited by Linda J.Williams (London: Blossomtime Publishing, 2nd ed., 2013), vol.5:125
Jeffrey Riegel, ‘Confucius’ [2002; rev. 2013] Stanford Encyclopedia of Philosophy
http://plato.stanford.edu/entries/confucius
Mary Evelyn Tucker and John Berthrong, eds., Confucianism and ecology: the interrelation of heaven, earth, and humans (Cambridge, Mass: Harvard University Press, 1998)
Tu Weiming and Mary Evelyn Tucker, eds., Confucian spirituality (New York: Crossroad, 2003)

25.5.20

Caitanya

Caitanya, also known as Caitanya Mahaprabhu  and as Krishna Caitanya  
(Chaitanya)

(c.1486-1533)

Mystic and saint who lived in Bengal in eastern India, and is the founder of the Vaisnava tradition of devotion to Krishna and Radha, specifically Gaudiya Vaishnavism which has formed the basis in the later twentieth century for ISKCON (the Hare Krishna movement)  and other Krishna-centred devotional groups.

Caitanya left only one piece of writing, the eight Sanskrit verses known as the Siksastakam which is preserved in the Caitanyacaritamrita, a near-contemporary Bengali hagiography composed by Krishnadasa Kaviraja in the late 16th century.

Caitanya instructed six of his followers, who later came to be known as the six goswamis of Vrindaban,  to present in their writings the theology and practice of the Krishna-centred ecstatic bhakti that he had taught and practiced.

Caitanya is an important link in the Sahaja tradition in Bengal that begins with the earlier Buddhist and siddhi traditions and extends through the Vaisnava Sahajiya tradition to the Bauls and others in contemporary Bengal.


Bibliography
M.M.Bose, The post-Caitanya Sahajia cult of Bengal (Delhi, reprinted 1986)
Bhaskar Chatterjee, ‘Social perspective of Caitanyaism’ in: Medieval bhakti movements in India, edited by N.N. Bhattacharyya (New Delhi: Munshiram Manoharlal, 1989):315-324
S.Das Gupta, Obscure religious cults (Calcutta: Firma K.L.Mukhopadhyay, rev ed.1969)
Glenn A.Hayes, ‘Sahajiyas’ in Brill’s Encyclopedia of Hinduism, vol.3 , edited by Knut A.Jacobsen (Leiden: Brill, 2011):507-513
Glenn A.Hayes, ‘The Vaisnava Sahajiya traditions of medieval Bengal’ in Religions of India in practice, edited by D.S.Lopez (Princeton: Princeton University Press, 1995):333-351
A.K.Majumdar, Caitanya: his life and doctrine. A study in Vaisnavism (Bombay: Bharatiya Vidya Bhavan, 1969)
Radha Govinda Nath, ‘A survey of the Caitanya movement’ in The Cultural Heritage of India: volume 4: The Religions, edited by Haridas Bhattacharyya (Calcutta: Ramakrishna Mission, 2nd edition, 1956):186-200
Susmita Pande, ‘Caitanya’ in her Medieval Bhakti movement (its history and philosophy) (Meerut, India: Kusumanjali Prakashan, 1989):72-83
Asoke Chatterjee Sastri, Caitanya (New Delhi: Sahitya Akademi, 1988)
Sukumar Sen, History of Bengali literature (New Delhi: Sahitya Akademi,  3rd ed., 1979), chapters 7-9
Tony K.Stewart, The Final Word: the Caitanya Caritamrta and the grammar of religious tradition  (Oxford: Oxford University Press, 2010)
Kenneth Valpey, ‘Gaudiya Vaisnavism’  in Brill’s Encyclopedia of Hinduism, vol.3 , edited by Knut A.Jacobsen (Leiden: Brill, 2011):312-328

[from John Noyce,  Saints, Sufis and Yogis. 3rd ed. Vol.1. A-H (2015)] 

22.10.19

Nichiren

Nichiren (1222-1282) was a Japanese Buddhist monk who taught devotion to the Lotus Sutra as the means to enlightenment and established his own following. Nichiren was a vocal critic of the government officials and leaders of the Buddhist schools in Japan in his time. Many of his letters show empathy with the down-trodden of his day, and include letters to women believers who he encouraged to attain enlightenment in their lifetime. He also made a number of prophecies which have been interpreted in later centuries, eg.

When, at a certain future time, the union of the state law and the Buddhist Truth shall be established, and the harmony between the two completed, both sovereign and subjects will faithfully adhere to the Great Mysteries. Then the golden age, such as were the ages under the reign of the sage kings of old, will be realized in these days of degeneration and corruption, in the time of the Latter Law. Then the establishment of the Holy See will be completed, by imperial grant and the edict of the Dictator, at a spot comparable in its excellence with the Paradise of Vulture Peak. We have only to wait for the coming of the time. Then the moral law will be achieved in the actual life of mankind. The Holy See will be the seat where all men of the three countries [India, China and Japan] and the whole jambudvipa [world] will be initiated into the mysteries of confession and expiation; and even the great deities, Brahma and Indra, will come down into the sanctuary and participate in the initiation.













Bibliography
Selected writings of Nichiren, translated by Burton Watson and P.B.Yampolsky (New York: Columbia University Press, 1990);
Letters of Nichiren, translated by Burton Watson and P.B.Yampolsky (New York: Columbia University Press, 1996)
‘The major writings of Nichiren Daishonin’ http://nichiren.info/gosho.html
Masahara Anesaki, Nichiren, the Buddhist Prophet (Cambridge, Mass.: Harvard University Press, 1916; reprint: Gloucester, Mass: Peter Smith, 1966)
Jacqueline I.Stone, Original enlightenment and the transformation of medieval Japanese Buddhism (Honolulu: University of Hawaii/Kuroda Institute, 1999), chapter 6
B.Petzold, The Buddhist prophet Nichiren – a lotus in the sun (Tokyo: Hokke Janaru, 1978)


from John Noyce, Saints, Sufis and Yogis, vol.2 (3rd ed., 2016)

15.6.19

Nicholas Roerich





Nicholas Roerich (1874-1947) was a Russian painter, theosophist and spiritual teacher who produced paintings and frescos to the World Mother. The painting reproduced above is the first such painting, dated from 1924. Roerich commented that he had not shown the face of the World Mother as She had not yet revealed Her face. 

He left Russia after the Revolution, living in New York in the 1920s. After travelling in Asia, he and his family settled in India in 1929. He gave his name to the Roerich Pact, an early international agreement on cultural property signed by members of the Pan-American Union in 1935.  

Shri Mataji Nirmala Devi has refered to Roerich as "a very good man" (1995-0919) but not a realised soul (1989-1022).



Bibliography
Nicholas Roerich, Writings  
Nicholas Roerich,  Selected paintings  [slide show]
Kenneth Archer, ‘Nicholas Roerich and his theatrical designs: a research survey’ Dance Research Journal 18(2) Winter, 1986-1987:3-6
Jacqueline Decter, Nicholas Roerich: the life and art of a Russian master (London: Thames and Hudson, 1989)
Jacqueline Decter, Messenger of beauty: the life and visionary art of Nicholas Roerich (Rochester, VT: Park Street Press, 1997)
Kenneth Archer, Nicholas Roerich: East and West (Bournemouth, UK: Parkstone, 1999)


Queen of Heaven  

3.10.18

O Queen of the heights

O Queen of the heights, goddess of heaven,
daughter of the Artist supreme –
for your divine face teaches that you are no mortal,
nor do you lament our race’s taint –
your countenance proves you a goddess,
your sceptre proclaims you queen,
and your glory shows you are born of God:
To you the abode of the gods lies open,
and the way of heaven,
the bounds of Olympus,
the world beyond our world,
the realm of the Thunderer –
and the throne of God and the fate beyond

Alain de Lille
Anticlaudianus de Antirufino (1184)