The Path to the Guru: The Science of Self-Realisation According to the Bhagavad Gita, by Scott Teitsworth
Inner Traditions, 978-1-62055-321-3, 342 pp. (incl. prologue, introduction, epilogue, notes, bibliography, and index), 2014
In The Bhagavad Gita, guru Krishna employs a “secret dialectic” with his pupil Arjuna. “Teacher and taught begin as polar opposites in whom a kind of osmotic interchange takes place, each stimulating and edifying the other, until they become as one in realization.” The oppositional stance Teitsworth takes in The Path to the Guru seems intended to provoke the same kind of response in the reader.
It strikes me that this review is a commentary on a commentary on other commentaries about a story of a guru guiding a guru guiding a guru. I feel like the Hindu deity on the cover, waving a thousand arms in front of a mirror, my image refracting into reflection upon reflection — one of the more pleasant effects of reading Teitsworth’s dense and thought-provoking book. Continue reading
Compassion Conquers All: Teachings of the Eight Versus of Mind Transformation, by Tsem Rinpoche
New Page Books, 978-1-60163-354-5, 192 pp. (incl. foreword, appendix, glossary, and author bio), 2014
His Eminence Tsem Rinpoche, an unrealized monk, received the teachings of the Eight Verses of Mind Transformation at the age of 13 from His Holiness, the 14th Dalai Lama. The teachings are a translation of the Lord Buddha’s teaching on compassion and, when followed, develop the Bodhicitta or compassionate mind, ultimately leading to enlightenment.
The text begins with a discussion of motivation and how motivation affects an action and the outcome of any single action. The eight worldly concerns are introduced and discussed and the reader is instructed to memorize these concerns and use them as a reference point to check their motivation in day-to-day life. When working from the eight worldly concerns, suffering is guaranteed and can only lead to negative states of mind. Continue reading
Old World Witchcraft: Ancient Ways for Modern Days, by Raven Grimassi
Weiser Books, 9781578635054, 272 pp. 2011
Raven Grimassi is a name familiar to those of us who have been reading books on Wicca and witchcraft for a number of years as to date he has authored 14 of them. His background is varied and extensive, running the gamut from Rosicrucian studies and kabbalah and various forms of “traditional” witchcraft. This background allows him to approach the subject from a variety of perspectives.
In Old World Witchcraft Grimassi is presenting his take on the argument that witchcraft is a survival of an ancient pre-Christian religion. One thing I am sure of is that this book has the potential to polarize the community because of Grimassi’s emphasis on the Goddess as the primary deity of early witches, with the God perceived as an invisible presence. This is not the only sacred cow he goes after, although I must emphasize that this is not a malicious attack, but merely an attempt to show how the Christian concept of witches and witchcraft coloured the perceptions of everyone — including both medieval and modern-day witches. Continue reading
A pilgrimage is a journey to a sacred site. It can demonstrate the depth of your devotion, be it to your deity, your community or to yourself and your practice. It is a key feature in many religions, such as Islam, which mandates that everyone of able body conduct a pilgrimage to Mecca.
In this technological age, there are few places that cannot be reached in relative ease and comfort. For a pilgrimage, however, the journey is as important as the destination. Continue reading
Let’s get something straight. Thelema is most certainly satanic, but it is not in any way, whatsoever, Satanism. Now, I am sure many reading this statement will ask, what’s the difference? The answer lies in the role Satan plays. Continue reading
“No spiritual development begins without that person having a mystical experience,” claimed my friend Hans in recent conversation. We had been discussing mysticism and he made a few points that made me pause. He continued, “Mystical experience connects a person to the higher states of being. Without this, no one make any serious progress on the spiritual path.” I thought this was a rather provocative statement and asked him to clarify. He said that only once someone has tasted the ultimate can they really begin to direct themselves and their actions towards it. Until then it is like trying to create a trail with no guide or point of reference in sight.
I must admit I was taken aback by such a frank assertion, one he was quite adamant was universal. Additionally, I take seriously Aleister Crowley’s warning about the ways mysticism can delude a person and have thus always been suspicious of it. I pointed out how Crowley noted that mysticism was all subjective and lacked any kind of objectivity. Hans countered that this is wrong and that all true mysticism connects to a universal higher reality to which all humans share access. Humans, he claimed, were “wired” for these mystical states. He then pointed to all the great religions and mystics and said they all went up different paths to the same mountain peak.
I asked then, why did each of these mystics have such different responses to the same experience. Why did Jesus appear as the sole son of God after his time in the desert while the Buddha, Mohammed, Theresa Avilla, and so many others had different responses? Continue reading