This first lecture raises the topic of the human person in the context of comparative religion. It asks the question ‘how can we map the self across cultures?’ and ‘can inwardness be a topic of comparison?’ I propose firstly to present some general comments on inwardness and spiritual practice and the relationship between ‘subjectivity’ and ‘individuality’ (arguing that a traditional subjectivity is not individual but collective). Secondly I propose that we need to examine these questions about inwardness, subjectivity, body and world in three areas of method, history, and comparison. The lecture will make reference to classical phenomenology, particularly Heidegger’s early work on the phenomenology of the religious life.
Lectures by Prof. Gavin Flood
Towards a Comparative History of Inwardness
Religion and the Human Person Series
11 Oct 2012
Inwardness and Visual Contemplation in Tantric traditions
Religion and the Human Person Series
25 Oct 2012
In medieval Hinduism some renouncers and householders seeking a more intense religious experience adopted mystical or spiritual practices that involved the visualization of a deity or group of deities with a view to identification with the imagined image. This lecture will examine visual contemplation with reference to specific texts, showing how this pre-philosophical understanding of inwardness is shared by Śaiva and Pāñcarātra traditions. We see from these reading firstly how imagination can be guide to understanding them and secondly that these texts present us with ritual thinking and point to a layer of culture below a clearly articulated philosophical discourse. Yet this cultural layer is still a symbolic world, more complex than daily transaction, which entails a symbolism of the eradication of individuality and a process that we might call entextualisation.
Abhinavagupta’s Philosophy of Inwardness
Religion and the Human Person Series
8 Nov 2012
Abhinavagupta, the greatest thinker of the Śaiva Age, is a philosopher of inwardness. He presents an analysis of the human person in response to other competing philosophical systems and promotes a particular vision of human liberation and the highest good. The human person for Abhinavagupta is an appearance of pure consciousness, which becomes differentiated into subjects and objects in a process of development in which unity becomes fragmented. But even this language of emanation in some ways compromises the pure non-dualism Abhinavagupta wishes to promote. The lecture will examine his philosophy of the person and present the themes that Abhinavagupta is dealing with in a broader intellectual framework and the history of ideas in South Asia.
Christian Vision and Inwardness
Religion and the Human Person Series
30 Nov 2012
In 1196 Edmund, a monk in a monastery at Eynsham, fell into a two day trance during which he had a vision of the other world, of purgatory and of heaven. When he awoke on Easter Sunday he reported the vision to his brother Adam who wrote it down in Latin. The text was copied through the generations and translated into Middle English, German and French verse. This text in one of a genre of vision texts composed during the High Middle Ages. The lecture will examine this literature in relation to the question about the rise of individuality in the 12thcentury and in light of the shift in the later period from ‘participation’ to ‘conscience’ with a view to comparison with the Hindu material we have seen.
Hindu Scriptural Reasoning
11 Oct 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hindu Scriptural Reasoning
18 Oct 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hindu Scriptural Reasoning
25 Oct 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hindu Scriptural Reasoning
1 Nov 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hindu Scriptural Reasoning
8 Nov 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hindu Scriptural Reasoning
15 Nov 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hindu Scriptural Reasoning
22 Nov 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hindu Scriptural Reasoning
29 Nov 2012
Scriptural Reasoning is a practice of reading scriptures and thinking about them across traditions. It was founded by Peter Ochs as a practice of Jews, Christians, and Muslims reading their scriptures together in small groups and comes out of the post-liberal Theology of the Yale School along with traditional Jewish practices of reading scripture (called Textual Reasoning). With a view to broadening the scope of Scriptural Reasoning it is proposed to transplant the practice into a Hindu context. The enterprise is hermeneutical in orientation although it assumes that much of the text-historical or philological work has been done. The practice will be simply to take a theme and passages from Hindu scriptures and discuss them. The aim of Scriptural Reasoning is to understand difference rather than to arrive at consensus (although that too can arise) but the practice is open ended. It is practice driven rather than theory driven although general features of Scriptural Reasoning have developed over the last twenty years or so. Probably the best way to describe it is to let Peter Ochs speak:Scriptural Reasoning (SR) is an open-ended practice of reading- and reasoning-in-dialogue among scholars of the three Abrahamic traditions. There are no set doctrines or rules of SR, since the rules are embedded in the texts of scripture and their relation to those who study and reason together. Individual practitioners of SR do find it useful, however, to reflect occasionally on their group practice and identify its leading tendencies. Such reflections differ from individual to individual and from time to time, but there are overlaps, and both the overlaps and the differences stimulate http://etext.lib.virginia.edu/journals/jsrforum/Hindu Scriptural Reasoning will be by way of experiment to see whether a practice developed out of a Jewish context can work in a Hindu context.
Hinduism 2, Hindu Traditions (Paper 21)
16 Jan 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Hinduism 2, Hindu Traditions (Paper 21)
23 Jan 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Hinduism 2, Hindu Traditions (Paper 21)
30 Jan 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Hinduism 2, Hindu Traditions (Paper 21)
6 Feb 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Hinduism 2, Hindu Traditions (Paper 21)
13 Feb 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Hinduism 2, Hindu Traditions (Paper 21)
27 Feb 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Hinduism 2, Hindu Traditions (Paper 21)
20 Feb 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Hinduism 2, Hindu Traditions (Paper 21)
6 Mar 2013
Beginning with the early medieval period, this paper traces the development of Hinduism in devotional (bhakti) and tantric traditions. The paper examines the development of Śaiva, Śākta, and Vaiṣṇava traditions along with ideas about liberation, ritual, asceticism, yoga and devotion. There will be some exploration of Hinduism and Modernity and there may also be reference to major schools of Hindu philosophy such as Vedānta.
Elementary Sanskrit
18 Jan 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
Elementary Sanskrit
25 Jan 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
Elementary Sanskrit
1 Feb 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
Elementary Sanskrit
8 Feb 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
Elementary Sanskrit
15 Feb 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
Elementary Sanskrit
22 Feb 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
Elementary Sanskrit
1 Mar 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
Elementary Sanskrit
8 Mar 2013
The course continues an introduction to Sanskrit for the preliminary paper in Elementary Sanskrit. The class is designed to introduce students of Theology and Religion to the basics of the Sanskrit grammar, syntax and vocabulary. By the end of the course students will have competency in translating simple Sanskrit and reading sections of the story of Nala. The course book is Maurer’s The Sanskrit Language.
The Meaning of Religious Action
The Importance of Religion Series
18 Jan 2013
This is a series of four lectures based on Flood’s recent book The Importance of Religion: Meaning and Action in Our Strange World (Wiley-Blackwell, 2012).A prevailing idea from the Enlightenment, still with us today, is that the light of reason would dispel the darkness of religion and reveal the universe to us. While the desire for enlightenment and the attendant aspiration for a better human future are commendable, the identification of religion with darkness and ignorance is problematic. Religion has not gone away and is a topic of deep concern both because of its destructive capacity and for its constructive capacity as a resource that gives people truth, beauty, and goodness. These lectures are within the broad claim that the importance of religion is existential: religions provide significant meaning to life and guide people in their choices and practices.
The Inner Journey
The Importance of Religion Series
1 Feb 2013
This is a series of four lectures based on Flood’s recent book The Importance of Religion: Meaning and Action in Our Strange World (Wiley-Blackwell, 2012).A prevailing idea from the Enlightenment, still with us today, is that the light of reason would dispel the darkness of religion and reveal the universe to us. While the desire for enlightenment and the attendant aspiration for a better human future are commendable, the identification of religion with darkness and ignorance is problematic. Religion has not gone away and is a topic of deep concern both because of its destructive capacity and for its constructive capacity as a resource that gives people truth, beauty, and goodness. These lectures are within the broad claim that the importance of religion is existential: religions provide significant meaning to life and guide people in their choices and practices.
Religion and Art
The Importance of Religion Series
1 Mar 2013
This is a series of four lectures based on Flood’s recent book The Importance of Religion: Meaning and Action in Our Strange World (Wiley-Blackwell, 2012).A prevailing idea from the Enlightenment, still with us today, is that the light of reason would dispel the darkness of religion and reveal the universe to us. While the desire for enlightenment and the attendant aspiration for a better human future are commendable, the identification of religion with darkness and ignorance is problematic. Religion has not gone away and is a topic of deep concern both because of its destructive capacity and for its constructive capacity as a resource that gives people truth, beauty, and goodness. These lectures are within the broad claim that the importance of religion is existential: religions provide significant meaning to life and guide people in their choices and practices.
Religion and Rationality
The Importance of Religion Series
15 Feb 2013
This is a series of four lectures based on Flood’s recent book The Importance of Religion: Meaning and Action in Our Strange World (Wiley-Blackwell, 2012).A prevailing idea from the Enlightenment, still with us today, is that the light of reason would dispel the darkness of religion and reveal the universe to us. While the desire for enlightenment and the attendant aspiration for a better human future are commendable, the identification of religion with darkness and ignorance is problematic. Religion has not gone away and is a topic of deep concern both because of its destructive capacity and for its constructive capacity as a resource that gives people truth, beauty, and goodness. These lectures are within the broad claim that the importance of religion is existential: religions provide significant meaning to life and guide people in their choices and practices.
Readings in the Netra Tantra
7 Mar 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.
Readings in the Netra Tantra
17 Jan 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.
Readings in the Netra Tantra
24 Jan 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.
Readings in the Netra Tantra
31 Jan 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.
Readings in the Netra Tantra
7 Feb 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.
Readings in the Netra Tantra
14 Feb 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.
Readings in the Netra Tantra
21 Feb 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.
Readings in the Netra Tantra
28 Feb 2013
The Netra Tantra is an important early medieval Śaiva text. We will read and discuss sections of the text based on the two manuscripts in the NGMPP Library and compare these with the published KSTS edition. Apart from reading the text we will discuss its meaning.