For an analysis of the intersection of tantra and Western Esotericism, see
Urban 2003.
Quoted in Syman 2010: 97.
Los Angeles Times 1919. Also quoted in Syman 2010: 82.
For a more elaborate account of Westerners “playing Oriental,” see Nance 2009.
See Kramer 2011.
Cullen et al. 2007: 580. See also Deslippe 2014. For an analysis of Yogis, “Hindoos,”
and racial passing, see Rocklin 2016 and Bald 2013: 49– 93.
See Prothero 2004: 13– 14.
Chicago Daily Tribune 1911.
Prothero 2004: 17.
New York Times 1909.
Los Angeles Times 1910.
Los Angeles Times 1926.
Adams 1935: 1.
Washington Post 1910.
See, for instance, Bednarowski 1980; Wessinger 1993; and Braude 2001.
See Love 2010: 76– 77.
Reed 1914: 117.
Reed 1914: 131.
Reed 1914: 129.
Reed 1914: 131.
Gross Alexander is the author’s husband. Her proper first name is not available,
which is perhaps telling in itself.
See Jain 2014a: 23– 24 and Schmidt 2010.
Chapter 2
See, for instance, Moore 1977 and Carroll 1997 for a treatment of the features,
widespread popularity, and ideological implications of American Spiritualism.
On the subject of the diffuse nature of mind cure ideolog y as concerning the har-
monial religious but also secular psychological spheres, see Meyer 1965.
Burke 1958: 211.
See Singleton 2007b: 125– 46. Of course, Indian religious history is itself replete
with traditions centered on the ritual perfection of the human body and the
broader ideologies behind these are surely not to be discounted when examining
the Indian origins of modern yoga or the figure of the Yogi.
