Curwen on the fall of Rome and other things

People on twitter have had big debates about when the Fall of Rome was-was it when the Goths took it , viz. Romulus Augustus, in the late 400s AD? was it in 1453 when the Ottomans overran Byzantium?I don’t think so in either case.

I think it was when the Flame of Vesta was extinguished , by order of the Christian emperor / his lot and Roman religion was suppressed. because, quite literally … they stopped bieng Roman when that happened. And in antiquity that element aroudn the Flame going out – well, that woudl, overtly, be viwewed as the life of the city … extinguished. At least till relit. They stopped being Roman and then tottered on for a few more decades till the Goths.

What Macaulay wanted to do to Hindu India was done to Roman Rome. When it came to the Flame of Vesta – there was a procedure,straightforward if .. not someting one wanted to have to do. To rekindle said flame from the Sun. However, to re-light the flame of a .. wel, a religion, a people,that is not so simple. Once it goes out,once it is allowed to gutter and dwindle and turn to ashes and ember it is very difficult to go the opposite way -Curwen replied to themself a warning, therefore, to – well, we do not take our religoin and its heritage, its multi-millennia unbroken span , for granted but yes, were it to be as … suppressed as the Romans wound up , or the Germanics wound up a devil of a time getting it back. even without the .. thousand yeras, thojusand five hundred … of additional time to forget that those two spheres have had .

Of course, this brings me to antoher thought. Basically it was rathert noted that POland, being a country / realm , located on a bunch of flat plains on the main invasion route eithetr direction in Eastern Europe was therefore in perma-danger of being overrun and overriden – overwritten in fact and usualy taht would mean the potential .. end of the thing except in amidst the rising great powers , and the realization that it was likely taht .. basically Poland was going to get overrun and ‘incorporated’ , sooner or later ,,, the Poles decided to try something different sow the ‘seeds’ , embed the ‘roots’ of Polishness in such a broad and deep fashion amonst the people rather than just an assimilatable – or executable – elite and Poland would still be around, Polishness would still bre around for such time , one day in the perhaps distant future when those great powers were battened back down again, and there would be scope for Poland, the (nation-)state to spring back into existence. And lo … thoug hit took .. what, four centuries? it worked.

The Ogha-traya(the lineage of the divine,siddha(perfected) and human teachers) of Bālā Tripurāsundarī’s tradition as described in two hymns

Divyaugha(the Divine transmission/flow [of the tāntrika teaching]). In this case,they seem to be deifics of certain technical terms of advaya śaivāgama(Nondual Śaiva tantra would be a close enough translation). The terms which would be specific to the traipura tradition building on the older Śaiva tradition would be kāma and kāmeśvara. Amṛta hearkens back to the older Mṛtyuñjaya/Mṛtyujit based based traditions,a technical excursus of which is provided here and an introduction on the Netra tantra,centred on the nectarine Rudra Tryambaka/evolute Amṛteśvara(Lord of Nectar). As noted by the author of that blog:

 …the bhairava srotas underwent a syncretic development with a much earlier independent stream of the mantra-mArga, i.e. the worship of mR^ityu~njaya. This resulted in the system of amR^iteshvara bhairava and amR^iteshvarI which is expounded by the netra tantra.

  • Prakāśānanda
  • Parameśānanda
  • Paraśivānanda
  • Kāmeśvarānanda
  • Mokṣānanda
  • Kāmānanda
  • Amṛtānanda

After the transmission/flow of teachings amongst the divyaugha,comes the siddhaugha(the transmission/flow of tantrik teachings in the line of the perfected ones). In this case,they are the five faces of Śiva,deifics of a famous pentad of 5 mantras in Śaivism known as the Pañca-Brahma-s.

  • Īśāna
  • Tatpuruṣa
  • Aghora
  • Vāmadeva
  • Sadyojāta

After the divyaugha and siddhaugha,comes the mānavaugha(the first humans who brought down the tantrik tradition as expounded in the hymn). In this case they are

  • Gaganānanda
  • Viśvānanda
  • Vimalānanda
  • Madanānanda
  • Ātmānanada
  • Priyānanda

And then one goes on to worship the immediate quartret of gurus(one’s own guru,his guru,his guru’s guru and that figure’s guru) before going on to worship other figures in the Goddess’ retinue. The hymn in question is the Bala Khadgamala stotra.

The 1000 names of Bālā as ascribed to the Rudrayāmala tantra have a slightly variant list

The divyaugha there consists of

  • Prakāśānandanātha
  • Śivānandanātha
  • Śaktyānandanātha
  • Samayānandanātha.
  • Kauleśa and Devī are mentioned though I am not sure if they are epithets for Śiva and Śakti in this case.

In this case the gurus are the dialogic union of Śiva-Śakti/deifics of this contexts

Klinnāṅgānandanātha, Vedānandanātha, and Sahajānandanātha are the siddhaugha gurus listed in this tradition of the hymn. Their names are significant and reflect on the nature of the Goddess on Her practical manifestation.

The human gurus in the 1000 names are listed as Vimalānandanātha, Madanānandanātha, Bhuvanānandanātha, and Svātmānandanātha.