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

More documents

Recommendations

Info

work with another sex magician, outside the boundaries of one's primary romantic/sexual bond. Very powerful magical results can be obtained by occasionally dedicating all of your sexual energies to sex magic alone for a specified period of time, deliberately curtailing any non-initiatory use of Eros. Two long-term sex-magical allies might have cause to carry out a prolonged working that lasts many weeks or even months. Under such circumstances, sexual intensity and psychic focus on the long-term goal can be maximized by limiting all of your sexual activity to the series of workings with one designated ally. This repeated generation and release of sex-magical energy between two magicians – as opposed to a one-time working – is a technique that lends itself best to the realization of very long-range transformations in the psyche or in the manifestations of the external universe. The successive waves of sex-magical energy activated in this manner might also be aimed at periodically bombarding a particularly stubborn or deeply entrenched magical target not likely to be altered by only one working. Although the sex-magical alliance dedicated completely to initiatory activity alone may work well for months or even years, it has happened that these bonds can become less clear-cut with the passage of time. Any interaction involving the unpredictable power of Eros and the messy ambiguities of human emotion is likely to develop unforeseen complications. Should you form such a magical affiliation, don't be at all surprised if the strong emotional covenant created by such intense focus on sex magic leads to the intrusion of romantic passion or interpersonal conflict, with a corresponding lessening of magical clarity. Even without such emotional entanglement, any magical bond may simply run out of steam. The left-hand path magician welcomes spontaneous change and transformation. However, he or she will not cling to situations that have radically evolved beyond their original starting point and no longer provide what the initiate needs. Indeed, you should be somewhat suspicious of any magical collaboration that remains unchanging; stagnation is a sure sign that the vitality of your magical practice has been lost. The Third Sex And The Left-Hand Path The Majesty of Set said to the Majesty of Horus: "how beautiful are thy bullocks." —Hieratic Papyri from Kahun and Gurob The heterosexual reader may be inclined to skip this section, assuming that it will surely have no pertinence for him or her. However, the illuminated libertine has something to learn by contemplating every facet of erotic initiation, even those that present no personal attraction. On a pragmatic level, 387 successful dual-erotic sex magic per se is not dependent on the genders or genitals of the magicians involved. The disciplined build-up of sexual arousal to intense heights of ecstasy, the process of visualization and altered state of consciousness, and the release of the magician's will during wakeful, fully conscious orgasm can he effectively achieved through any sexual act – magic is completely blind to one's sexual preference and chosen mode of pleasure. The traditional Vama Marga teaching, in its transcendence of all taboos and establishment of the individual adept as arbiter of morality, condemns no human or divine action as perverse, immoral or unnatural. If anything, the left-hand path celebrates the "unnatural" as a manifestation of divinity, an expression of the initiate's heroic transcendence of the boundaries restricting the pashu. While not technically a Tantric cult, among some devotees of the erotically abandoned Indian deity Krishna, male adepts take on the appearance of the voluptuous gopis, the god's ever lascivious female consorts, whose lustful frenzy in his presence is reminiscent of the devotees of Dionysus. These male sacred androgynes even go so far as to retreat from society during the lunar cycle of menstruation, observing the widespread taboo against menstrual blood. The Tantric left-hand path, it has been said,
ejects nothing, least of all individual erotic predispositions. Nowhere in the Tantras does one find the vilification of male or female homosexuality that abounds in the Western magical tradition revived in the nineteenth century. We have already described Crowley's ambiguous attitude to homosexual magic, despite his own introduction of a homosexual grade to the O.T.O.'s sex magick curriculum, and his own frequent use of male-tomale buggery as a magical sacrament. Crowley's fellow Golden Dawn alumnus, Dion Fortune, was no less damning. In her influential Sane Occultism, she sniffs that the "unnatural vice known as homosexuality ... [is] a very cruel form of vice, as the victims are usually boys and youths on the threshold of life." Madame Blavatsky held much the same views on "the love that dare not speak its name", which did nothing to stop the leading Theosophist C. W. Leadbetter from indulging his taste for young boys, a predilection that led to no small amount of scandal for the puritanical Madame's sect. The homosexual sex magician who turns to the classic texts of the occult revival for inspiration will find little more than the prejudices of the Victorian age transmuted into esoteric language. All of this outraged moralizing is thankfully absent from left-handed Tantra. However, the homosexual sex magician of either gender must come to terms with some of the basic principles of left-hand path erotic initiation that might not be immediately apparent. It would be very easy, for instance, to mistakenly apply the absolute liberty sought by the left-hand path adept to modern politicized conceptions of sexuality. But just as we have urged the reader not to confuse the left-hand path reverence for the feminine power of 388 Shakti with mundane feminism, so must it be made clear that the left-hand path does not presume that heterosexual and homosexual sexuality are exactly the same phenomenon. In fact, it recognizes that very distinct magical energies are released in magical operations conducted between a man and a woman, a woman and a woman and a man and a man. Not necessarily better or worse, but very definitely different. This would seem to be only common sense, but for those who would like to erase all sexual, racial and gender differences in one undifferentiated blur of enforced equality, offense is sometimes taken at any suggestion of drawing a distinction between disparate forms of eroticism. As the first section of this book should have made amply clear, there is no getting away from the fact that the traditional left-hand path is inexorably focused on the unique qualities of sexual metaphysics evident in male-female eroticism. The yoni and the lingam, Shiva and Shakti, semen and menstrual blood, the lunar left and the solar right: the prevalence of all of these symbols in the sinister current illustrate that this is primarily a magic concerned with the mingling of sexual polarities, physical opposites incarnated most tangibly in the coupled bodies of the male and female initiate. Its magic is essentially the magic of bipolar electromagnetism bonding and surpassing its limitations through sexual ecstasy. Same-sex magic, obviously, is monopolar in character. The effects it achieves are based on the principle of like unto like, rather than on the transcendence of opposition manifest in heterosexual sex magic. The traditional Tantric left-hand path teaching, while it does not condemn homosexuality, does maintain that the sexual polarity in a homosexual's body operates differently than in a heterosexual's physical organism, being essentially reversed. Due to the contrary-flowing stream of bodily energy, it is understandably thought that a male homosexual will not derive the same magical benefit from the transmission of shakti power conferred from a female initiatrix in left-handed sex rites. Of course, this leaves aside the technical issue of whether a male homosexual would have any desire to perform the traditional Vama Marga ritual with a female mudra. Then there is the decided centrality of the Feminine Daemonic to the
Page 2 and 3:
Foreplay 4 BOOK ONE: The Sinister C
Page 4 and 5:
traveler doesn't know which end is
Page 6 and 7:
sexual power of woman, he wrote: "S
Page 8 and 9:
That sort of thing is useless, not
Page 10 and 11:
creates a numinous space in which t
Page 12 and 13:
sexual initiation. The best place t
Page 14 and 15:
Daemonic, allowing the initiate to
Page 16 and 17:
Thelema, all of which claimed to de
Page 18 and 19:
transplant the exact practices of t
Page 20 and 21:
present in most religions - has led
Page 22 and 23:
duality, the contrary complement to
Page 24 and 25:
power, even in its most extreme bha
Page 26 and 27:
of the normally despised female to
Page 28 and 29:
attempted to whitewash or otherwise
Page 30 and 31:
has lent this initiatory tradition
Page 32 and 33:
Tantrikas in the spirit of moral co
Page 34 and 35:
who react to their lusts and appeti
Page 36 and 37:
historical actuality is being invok
Page 38 and 39:
the universe. Diverting the physiol
Page 40 and 41:
that the initiate must recognize th
Page 42 and 43:
the factor that grants the mantra i
Page 44 and 45:
adically holistic vision of Tantra.
Page 46 and 47:
During two-person magical workings,
Page 48 and 49:
often allows for its emission, rega
Page 50 and 51:
electrical shock. Indeed, a jolt of
Page 52 and 53:
notorious for his insatiable sexual
Page 54 and 55:
distance until I became entirely un
Page 56 and 57:
islands. The same sexual activities
Page 58 and 59:
omnipresent Ether, which is symboli
Page 60 and 61:
that the right-hand path was a late
Page 62 and 63:
with so many aspects of the rite, a
Page 64 and 65:
a profoundly awakened state of cons
Page 66 and 67:
more intense levels of willed desir
Page 68 and 69:
sexual initiatrix, learn a method o
Page 70 and 71:
There are numerous interpretations
Page 72 and 73:
ecause they are considered valid in
Page 74 and 75:
understood as spiritual types. For
Page 76 and 77:
criteria the mere mention of which
Page 78 and 79:
the best consort, since she will be
Page 80 and 81:
scorned in favor of the opposite er
Page 82 and 83:
each divine status. Three of the el
Page 84 and 85:
apparent incongruity is well symbol
Page 86 and 87:
transformed through disciplined tho
Page 88 and 89:
of the Vama Marga that we take exce
Page 90 and 91:
The Sinister Current In The West 14
Page 92 and 93:
and "magician" derive most recently
Page 94 and 95:
implies at least some element of co
Page 96 and 97:
only vaguely tells us how his or he
Page 98 and 99:
156 initiated into a secret society
Page 100 and 101:
path is "without austerity and pain
Page 102 and 103:
external to the conscious self that
Page 104 and 105:
e to slip into merely abstract cons
Page 106 and 107:
Western sex magician of the past ce
Page 108 and 109:
Western psyche truly representative
Page 110 and 111:
is his hidden initiatrix, the femal
Page 112 and 113:
Of course, despite the intriguing s
Page 114 and 115:
power. Within the specifically Gnos
Page 116 and 117:
circumstances for a chosen elite of
Page 118 and 119:
Esau and Jacob. Is this a seemly th
Page 120 and 121:
`Offerimus tibi donum corpus Christ
Page 122 and 123:
a reference, perhaps, to the report
Page 124 and 125:
the male, allowing him to remanifes
Page 126 and 127:
purposes. The Demonization Of The G
Page 128 and 129:
However, the first inklings of the
Page 130 and 131:
simply the path of evil, whereas th
Page 132 and 133:
earlier ideas are illuminating. Wri
Page 134 and 135:
long-lost tradition of erotic-initi
Page 136 and 137:
left-hand path Shakti puja. He stat
Page 138 and 139:
slumber by all possible means, comi
Page 140 and 141:
scandalous, often impossible behavi
Page 142 and 143:
is also the preferred time in which
Page 144 and 145:
sorority may be considered to fulfi
Page 146 and 147:
personality cults, the Golden Arrow
Page 148 and 149:
some aspects of Tantra. His highly
Page 150 and 151:
little comfort for his aspirants. G
Page 152 and 153:
partner is referred to in one FS ri
Page 154 and 155:
The inconsistency of the search for
Page 156 and 157:
Some, like Aleister Crowley, have e
Page 158 and 159:
emphatic in his unqualified denunci
Page 160 and 161:
But Reuss cannot really be consider
Page 162 and 163:
Reuss insisted that he now had conc
Page 164 and 165:
uncensored words in his sex-magical
Page 166 and 167:
crucifixion of a toad symbolizing J
Page 168 and 169:
old in literature, comparing himsel
Page 170 and 171:
more markedly than has been general
Page 172 and 173:
Fourteenth Aire in Dr. John Dee's E
Page 174 and 175:
274 His stylized signature was mark
Page 176 and 177:
iped, both species were regarded eq
Page 178 and 179:
creation, which he once described a
Page 180 and 181:
mechanisms to allow for the more im
Page 182 and 183:
is the outer symbol of a spiritual
Page 184 and 185:
exasperated Crowley slit the goat's
Page 186 and 187:
Those who dismiss Crowley as a mere
Page 188 and 189:
of cruelty and defilement." The gra
Page 190 and 191:
unexpectedly remanifest from Crowle
Page 192 and 193:
seems to presage impending psychic
Page 194 and 195:
sisters of Agape. Crowley installed
Page 196 and 197:
Baron Gilles de Rais, also ended in
Page 198 and 199: synchronicity, as events will prove
Page 200 and 201: particularly interested in what you
Page 202 and 203: this same piece, Parsons affirms hi
Page 204 and 205: preparation for their departure. He
Page 206 and 207: "Thought is the subject matter of S
Page 208 and 209: dangerous. I let him undress me wit
Page 210 and 211: This choice, as explained by Robert
Page 212 and 213: found themselves with a public rela
Page 214 and 215: deity Set and the left-hand path. G
Page 216 and 217: 339 IX. Sex-Magical Self-Initiation
Page 218 and 219: Teachers, Schools And Sirens You ma
Page 220 and 221: Sexual Deconditioning And Reprogram
Page 222 and 223: there" somewhere. Examine your own
Page 224 and 225: abusive sexual situations, using th
Page 226 and 227: purposeless. However, some explorer
Page 228 and 229: human beings who actively seek to f
Page 230 and 231: high state of stimulation before ac
Page 232 and 233: except in those cases when accident
Page 234 and 235: ather than being suddenly relieved
Page 236 and 237: image has a tendency to change dras
Page 238 and 239: usually consists of the male adept'
Page 240 and 241: William S. Burroughs, whose writing
Page 242 and 243: oth magicians. It also is the sexua
Page 244 and 245: in almost every imaginable school o
Page 246 and 247: one's current partner is unsuited o
Page 250 and 251: left-hand path, which as we have ex
Page 252 and 253: Hmty, or "the effeminate one." Hmty
Page 254 and 255: left-hand path magical work, orgies
Page 256 and 257: current. Nothing could be further f
Page 258 and 259: is a neglected divinity linked to a
Page 260 and 261: 405 406 Rome, the chronicler Livy w
Page 262 and 263: necessarily be excluded, only that
Page 264 and 265: 412 diabetic who also injects heroi
Page 266 and 267: would also mount her partner(s) fro
Page 268 and 269: ite, his or her main goal is always
Page 270 and 271: according to desire and in accordan
Page 272 and 273: appropriate to the working is playe
Page 274 and 275: magicians is usually best dedicated
Page 276 and 277: through sexual induction into the c
Page 278 and 279: trembling of her displeasure. His s
Page 280 and 281: you actually begin to experiment wi
Page 282 and 283: the powers of a dominant as an abst
Page 284 and 285: Of course, this exercise in logical
Page 286 and 287: less familiar term algolagnia, a mo
Page 288 and 289: unknowable nature of the human mind
Page 290 and 291: */*/ are the more likely they will
Page 292 and 293: magical goals. From this point of v
Page 294 and 295: fear can generate great initiatory
Page 296 and 297: painful/pleasurable overstimulus wh
Page 298 and 299:
personal erotic taboo for awakening
Page 300 and 301:
eyehooks, and other tools of the ar
Page 302 and 303:
sufferings on the cross, and the ob
Page 304 and 305:
predilections; and perhaps most com
Page 306 and 307:
submissive sorcery also promise som
Page 308 and 309:
Garrison, Omar V. Tantra: The Yoga
Page 310:
Van Lysebeth, Andre. Tantra, Le Cul
show all

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

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?