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I. VAMA MARGA Foundations Of The Left-Hand Path - staticfly.net

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associate, the Typhonian sex magician Ken<strong>net</strong>h Grant, with whom an alliance<br />

was formed in the 1950s, the Satan-Lucifer complex exalted in the FS was<br />

"ante-Christian" rather than "anti-Christian." In fact, the FS doctrine<br />

regarding Lucifer and Satan was a sophisticated religious concept with deep<br />

roots in pre-Christian Gnosticism, reflective especially of some of the Ophite<br />

Gnostic ideas we have discussed in Chapter Five. Gregorius taught his<br />

Saturnian brethren that the Edenic serpent which orthodox Christianity<br />

knows as Satan, who gave mankind the gift of gnosis, was really the Christ,<br />

while Lucifer was envisioned as a separate entity, a heroic/rebellious bringer<br />

of light in darkness. This Gnostic identity of Christ and Satan is a theme that<br />

curiously recurs throughout the history of the Western sinister current.<br />

<strong>The</strong> FS, at least in theory, operated along the elitist lines of the true<br />

left-hand path; Gregorius did not simply welcome all applicants to join with<br />

open arms. He wrote that his lodge was based on a deliberate "exclusion of<br />

base humanity" – a concept not unlike the rejection of the pashu from Vama<br />

Marga initiation.<br />

<strong>The</strong> left-hand path criterion of self-deification as practiced in the<br />

FS is demonstrated most dramatically in the rites aimed at comprehending<br />

the Light from Darkness – Lux e Tenebris – a paradoxical juxtaposition of<br />

opposites Gregorius called the Dark Light. Gregorius later wrote a novel,<br />

Das Dunkle Licht, expanding on this subject. Despite his apparent<br />

acceptance of much Hindu dogma, Gregorius rejected the commonly<br />

accepted notion that the aim of initiatory liberation was dissolution of the<br />

self – rather, he sought to continually perpetuate the human self as a selfdeified<br />

daemon.<br />

Lucifer was presented as the progenitor of humanity; Saturnian<br />

theology attributed the first primordial sexual act to Eve and Lucifer.<br />

Gregorius also recognized the importance of a Feminine Daemonic Shakti<br />

form of Satan, the female Satana, associated with the serpent of Eden. This<br />

not only recalls Gnostic teachings identifying Sophia as the snake in<br />

paradise who granted Eve the forbidden knowledge, but may be a Saturnian<br />

form of the feminine serpent force Kundalini, derived directly from<br />

Gregorius' study of Tantra. In one of the FS's most secretive sex magic rites,<br />

later published by Hemberger, the magician calls on "the power to awaken<br />

the ancient serpent," an obvious reference to the sleeping fire snake of<br />

Kundalini, that also suggests "that old serpent, called the Devil" of<br />

241<br />

Revelations. Other expressions of left-hand path Shakti godheads in the<br />

Saturnian worldview included Sophia, Eve, and Lilith, all of them connected<br />

to the primordial myth of Eden, where the first gnosis was won.<br />

From this sexually tinged Luciferian/Satanic daemonology, we turn<br />

to the actual sex magical practices of the Brotherhood of Saturn, some of<br />

which were clearly adapted from the Indian left-hand path. Sexual magic,<br />

although important to the Gregorian system, was only one of the aspects of<br />

initiation that the Saturnian adept was led to master. Saturnian theory was<br />

centered on the willed and disciplined creation of a total man and woman.<br />

Initiation, according to Gregorius, did not encompass only the cerebral and<br />

spiritual centers; the physical body was also cultivated, a process that could<br />

not exclude the essential erotic sphere. Erotic initiation in its physical form<br />

was actually limited only to initiates of the Gradus Pentalphae (the 18°) of<br />

the Brotherhood's highly structured 33 degree system. It is strange that<br />

female chelas were not permitted to claim this particular grade, although<br />

they were certainly encouraged to participate in the sex magical rites<br />

associated with it. It must be said that the FS never entirely came to terms<br />

with the feminine principle. One detects a tinge of negativity associated with<br />

female sexuality in FS doctrine; even if woman's erotic force was considered<br />

to be of undeniable power for magic, it was also considered to be slightly<br />

suspect and dangerous. Thus, the "Daughter of Lilith", as the female sex

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