Naked Philosophers: The Brahmans in the Alexander Historians and the Alexander Romance

“The encounter of Alexander the Great with the Indian Brahmans or Oxydorkai/Oxydracae forms an important episode of the Alexander Romance1 as well as featuring in all the extant Alexander historians.2 The purpose of this paper is to consider how far the various accounts reflect genuine knowledge of India in the sources in which they are based,3 and to what extent the episode in the Alexander Romane diverges thes orm adds to and to what purpose. A future paper will consider the development of the episode in later works, Geneva Papyrus inv. 271 and Palladius De gentibus Indiae et Bragmanibus, as well as the Collatio Alexandri et Dindimi.

The episode in the Romance brings out explicitly several of the main themes of the work, including Alexander’s desire for immortality and world dominion, as well as his submission to the divine order. His claim in his reply to the Brahmans that he goes on conquering because ‘the master of my soul’ will not allow him to stop encapsulates the moral r conundrum nnr that the authors of the Romance works on Alexander were trying to encompass: how could the great hero, the world conqueror, also and simultaneously be a sage with a line to God, and a mortal subject to death like anyone else? What were the limits of his power? …”

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Author: Richard Stoneman

What I mean by
The Symbolic Life

This website makes liberal use of classical Indian visual art and refers mostly to traditional Indian texts (for example, the Upanishads, Bhagavad Gita and Yoga Sutras) in the courses, seminars, and discussions on offer. However, I am not presenting lessons in Hinduism; in fact, teaching mainstream Hinduism is neither my area of interest nor expertise. Rather, my interest in Yoga and Tantra is grounded in the concrete situation in which we find ourselves, in the places where we arrive and from which we depart. Beginning in the here and now, we will explore the underlying meaning of the symbols, stories, images, philosophies, and techniques found in Indian philosophical texts and practice, in light of our world and our current circumstance. We will excavate the meaning of the aphorisms and teaching stories; the symbolic figures of gods, people, and nature; and the sometimes terse, sometimes poetic, philosophy of the texts. Thus, in referring to the Symbolic Life of Yoga and Tantra, I mean not just the symbols themselves, but the rich explication of life that the symbols represent.

Our lived, concrete situation is wonderfully captured in the Sanskrit word loka, whose ancient meaning is “the world.” The root meaning of both the Sanskrit loka and the English locate (and local, locale, and location) is identical. In the ancient Indian mind, the world is where we are located, in our current circumstance. Thus, the meaning of the symbols of Yoga and Tantra can occur only in the now, in the places where we find ourselves, and not in any imagined ancient and/or foreign world.

To emphasize our place of origin and return, I use the terms “archetypal” and “symbolic” quite frequently. Archetypal meaning is associated with the universal and collective aspects of human experience—what we intimately share with all others regardless of culture or era or epoch—while symbolic language forms a bridge between the realms of the universal with the culturally specific and local. Symbols are the scaffolding upon which human beings build a world and imbue it with meaning.

Think for a moment of pain and pleasure, sorrow and joy, hatred and love, and greed and generosity—universal experiences that ancient Indian thinkers called the dvandva-s. This Sanskrit term is a combination of two words, or rather, one word spoken twice: the word dva (meaning the same as the English “two”) duplicated. Dvandva is commonly translated as “the pair of opposites” or literally “the two-twos” (dva–dva). The ancients who coined this compact symbol gave voice to an archetypal human experience that can be further unpacked to reveal deep insights into the human condition. Once we gain an understanding of the various symbols of Yoga and Tantra, we can further excavate their meaning and the archetypes they convey, and thus gain access to, in a practical and meaningful way, the vision of life experienced by the sages. These insights are available to us and are still relevant today, as are the resilient and adaptable techniques and forms of practice that can help us lead richer and more fulfilling lives