100 books like Grow Long, Blessed Night

I love this book because it explores a new way of understanding human emotions. When you laugh, cry, or scowl with anger, you often assume that the emotions you're feeling are the same as everyone else’s. Lisa Feldman Barrett explains that this is not necessarily the case, according to the new science of emotion.

She clearly describes the research, including her own, that shows that emotions are not hard-wired at birth but are constructed by our brains and our bodies as we go through life. It means that we can be the architects of our emotional lives, and the implications for society are profound. Reading this book has excited me and given me a great deal of hope and optimism about how we can have more agency over our emotional lives. 

I wrote my own book inspired by this charming little encyclopedia of emotions.

Smith has collected 156 emotion words in English and other languages, along with delightful discussions of them. Stuff like David Foster Wallace’s ambiguphobia: “feeling uncomfortable about leaving things open to interpretation,” and l’appel du vide, French for “the call of the void,” that unnerving impulse to leap when perched on a high steep cliff. I love the Inuit word, iktsuarpok: the fidgety and restless feeling we get right before guests arrive.

Smith thinks that instead of trying to come up with a reductive list of basic and universal emotions, we should be looking for more–more words in more languages to get at the textures of what we can feel.

Indian thinkers writing in Sanskrit spent 1500 years theorizing and debating the nature of emotions and aesthetic experience as we experience them in literature and the performing arts. Pollock assembles, translates, and helps us interpret many of these debates. While not about emotions as such, these texts get at the finer shades of feeling as they relate to ways we relish the romantic, the tragic, the comic, the macabre, and so on.

While I am inspired by contemporary writing on emotions, the core of my imagination and intellectual life has been built by ideas from ancient and classical India. Sheldon Pollock is second to none in bringing the world of Sanskrit knowledge systems to a modern audience. 

Though I am not an anthropologist, I devour ethnographies with a gusto that can only be attributed to disciplinary envy. There are several fascinating ethnographies of emotions and how they differ across cultures. Beatty’s book stands out among them for its rich ethnographic description as well as the sophistication with which he treats the relationship of emotion and culture.

He spots the limitations that lab experiments impose on studying emotions and suggests instead that we have to pay attention to the narratives in which emotions are situated, made, and deemed meaningful. And I rather like how he punctures “affect theory.”

Sometimes fiction speaks truer than facts. This adventure set in India in the 1970s brings to life what it means to balance yogic ideas with a Western mindset. It's a mixture of hippie idealism, academic disillusionment, and searches for meaning as things fall apart. Beautifully written and wise, it evokes the common ground between yoga and Buddhism—particularly on causes of suffering and how to transcend it. 

Considered to be the longest poem in the world, the Sanskrit Mahabharata is comprised of around 1.8 million words (for comparison: the combined length of the seven Harry Potter books is barely 1.1 million words). At 928 pages, Mahabharata: A Modern Retelling is by no means a short book, but it does make the massive Sanskrit epic very accessible for general readers. While the Sanskrit Mahabharata is primarily composed in couplets called shlokas, Carole Satyamurti’s masterful retelling is in blank verse, which is the meter of my two favorite English epics: John Milton’s Paradise Lost and Jack Mitchell’s The Odyssey of Star Wars. I also especially love the way Satyamurti presents Karna, the secret elder brother of Pandavas and one of the greatest tragic heroes in world literature. 

It is possibly the oldest surviving collection of 84 Indian fables, written around 200BC by Vishnu Sharma. He became a tutor to a king’s children. He engaged their interest by telling stories of animals with a moral message at end of each story rather like Aesop’s Fables. The animals are somewhat different. e.g The Monkey and the Crocodile, the Hare and Lion. Many elements of Rudyard Kipling’s children’s books such as the Just So Stories were inspired by The Panchatantra. There are of course Hindi editions available too.

This book provides a historical overview of yoga philosophy and psychology and is a great introduction to the study of yoga. It was originally written in French by Mircea Eliade, who became the dean of Religious Studies all over the world, for decades training graduate students at the University of Chicago. The book is now a little dated on certain topics such as tantra and the yogic practices of Buddhism. Nevertheless, it stands as the preëminent classic in the field of yoga studies. It has a bouncy but elegant style and has been a favorite in the courses I have taught on yoga at the University of Texas at Austin.

While a student in India in his early twenties, Eliade had an affair with the daughter of his Sanskrit teacher, the renowned and august scholar, Surendranath Dasgupta. There is apparently a novel by Eliade in Romanian about this and another… show more.

Bhasa, the ancient Indian poet and dramatist, who lived two thousand two hundred years ago, was perhaps the first one to think of an alternative ending to Mahabharata in his play, Pancharatra. His Oorubhanga was the first play to be sympathetic to Duryodhana, the antagonist of Mahabharata. In Pratihna- Yaugandharayanam, one of the classical Sanskrit plays in this collection, a wooden elephant in which soldiers hide is used, making us wonder whether the Trojan horse was inspired by this ancient play or vice versa. No one has reimagined Mahabharata more boldly than this dramatist of antiquity.

Bhagavad Gītā. This is an indispensable primary source for yoga philosophy and practice, and there are many translations: by Edgerton, Easwaran Eknath, Van Buitenen, Sargeant, A. Mahadeva Sastri, H. Maheshwari, Mascaro, and others.

Unfortunately, the Gītā has been used for political ends, but I daresay it transcends politics. It continues the traditions of meditation of older Upanishads—jñāna-yoga, the “yoga of knowledge”—and introduces karma-yoga, the “yoga of action,” with principles that can be applied in practically every endeavor of life. No longer does practice require seclusion. Although the context is a battle, Krishna, the yoga teacher, urges ahiṃsā, “non-injury,” and other yogic values that can be put into play in practically anything that you do. Bhakti-yoga, the “yoga of devotion and love,” is a third broad type of practice laid out in the Gītā. Eliade disparages bhakti as yoga for the masses but surely it… show more.