The best books on India and the occult

Aleister Crowley (1875-1947) remains understudied and misunderstood. His colorful and often scandalous biography still occludes his intellectual and spiritual brilliance. Crowley robustly argued a deep commonality between Western ritual magick and Indian Yoga.

This book is his magnum opus; the first part, “Mysticism,” deals with the “eight limbs of Yoga.” Crowley’s argument is that a pursuit of magic and meditation, which he sees as two sides of the same coin, should manifest one’s inner genius and lead to a purposeful life aligned with one’s true will.   

Urban was among the first scholars who took seriously connections between Indian Tantra and some strands of Western occultism, even while remaining critical of the latter’s take on the former.

This book is a study of Western fascinations with (often amounting to a series of misunderstandings about) Tantra and its conflation with sex, in the process of which it is misconstrued as “the cult of ecstasy.” Urban applies to the Victorian discovery and captivation with Tantra, the well-known Foucault’s contention about sexuality–that, far from being repressed by a scandalized silence, it is, in fact, incessantly and obsessively talked about. 

To say that Kenneth Grant’s (1924-2011) writing style is idiosyncratic would be a huge understatement, for to read him often equals entering into a dream state shot through with sinister overtones and illumined by the morbid light of witch’s Moon. Grant is mostly known for his “Typhonian Trilogies”–nine volumes that explore Crowley’s Thelema in connection with Lovecraftian mythos, Haitian Vodou, Austin Osman Spare’s art and sigil magic, Asian Tantra, and a number of related subjects.

Grant casts a wide conceptual net over the topics he explores by integrating them as aspects of a putative “Typhonian” or “Draconian” tradition, with its roots in pre-dynastic Egypt, that focuses on the mysteries of sexual magic and gives preeminence to the mystical power of female sexual vibrations. His argument is that this tradition often glossed over as the “left-hand path” sans negative moral connotations in its nomenclature, suffered historical repercussions by the representatives of “solar” patriarchal cults.

While all nine books of the “Trilogies” include references to and discussions of Indian Tantra, Aleister Crowley and the Hidden God, the second book in the series, states from the outset that it represents a “critical study” of its affinities with Crowley’s system.

Just as Crowley, Grant also emphasizes the cardinal importance of the kuṇḍalinī, typically glossed as the “fire snake,” but his book, just as the sister volumes of the “Trilogies,” explores much more, and none of it amendable to put one’s proverbial finger on. And yet, one emerges from the reading as if one has undergone a oneiric initiation.  

This book is based on the series of articles that Dion Fortune (1890-1946) originally published in The Inner Light Magazine in 1939-1940. It was published in a book format with an added contribution by Gareth Knight (1930-2022), who continued and made more widely known Fortune’s work and ideas.

Fortune is mostly associated with championing the “Western Esoteric Tradition,” and she was critical of those Westerners practicing foreign spiritual systems, such as Indian Yoga, arguing that cultures should not mix. Nevertheless, this particular series of essays on “the circuit of force" displays her deep familiarity with Yoga, in particular as it concerns subjects such as the kuṇḍalinī and prāṇa. “I have tried both methods,” wrote she somewhat surprisingly, “and in my opinion, the Eastern method is incomparably the more efficacious.”

Knight’s comments benefit the book, as is usual, because they are based on his deeply personal experience with the subject matter and a healthy dose of common sense.

This book chronicles the changing landscape of Western spirituality as it encounters “the wisdom of the East,” primarily India’s religious heritage, alongside its fascination with and assumed similarity to the archaic and “pagan” European past.

The ideas of the primacy of solar worship are entertained side by side with the notions of the importance of phallic worship and fertility cults. The title of the book is a tip of the hat to Frances Yates’ study of Rosicrucian Enlightenment–in both cases, the suggestion is that the project of Enlightenment does not consist of the “cult of reason” exclusively but that it contains important undercurrents best described as esoteric, which in Godwin’s book have their focus on the Theosophical Society of Madame Blavatsky and its many associated propagators.