This book illustrates the extent to which we can understand the writings of the leading tantricas whose views regarding the universe and enlightenment developed from ritual practice and yoga. Contributors to this anthology include Helene Brunner, Gudrun Buhnemann, Richard H. Davis, Vrajavallabha Dviveda, Sanjukta Gupta, Minoru Hara, Paul Muller-Ortega, Navjivan Rastogi, Alexis Sanderson, Jan A. Schoterman, Raffaele Torella, and Teun Goudriaan.

During the Enlightenment, Western scholars racialized ideas, deeming knowledge based on reality superior to that based on ideality. Scholars labeled inquiries into ideality, such as animism and soul-migration, “savage philosophy,” a clear indicator of the racism motivating the distinction between the real and the ideal. In their view, the savage philosopher mistakes connections between signs for connections between real objects and believes that discourse can have physical effects—in other words, they believe in magic. Christopher Bracken’s Magical Criticism brings the unacknowledged history of this racialization to light and shows how, even as we have rejected ethnocentric notions of “the savage,” they remain active today in everything from attacks on postmodernism to Native American land disputes. Here Bracken reveals that many of the most influential Western thinkers dabbled in savage philosophy, from Marx, Nietzsche, and Proust, to Freud, C. S. Peirce, and Walter Benjamin. For Bracken, this recourse to savage philosophy presents an opportunity to reclaim a magical criticism that can explain the very real effects created by the discourse of historians, anthropologists, philosophers, the media, and governments.

One of the first attempts ever to present in a systematic way a non-western semiotic system. This book looks at Japanese esoteric Buddhism and is based around original texts, informed by explicit and rigorous semiotic categories. It is a unique introduction to important aspects of the thought and rituals of the Japanese Shingon tradition. Semiotic concerns are deeply ingrained in the Buddhist intellectual and religious discourse, beginning with the idea that the world is not what it appears to be, which calls for a more accurate understanding of the self and reality. This in turn results in sustained discussions on the status of language and representations, and on the possibility and methods to know reality beyond delusion; such peculiar knowledge is explicitly defined as enlightenment. Thus, for Buddhism, semiotics is directly relevant to salvation; this is a key point that is often ignored even by Buddhologists. This book discusses in depth the main elements of Buddhist semiotics as based primarily on original Japanese pre-modern sources. It is a crucial publication in the fields of semiotics and religious studies.