I. VAMA MARGA Foundations Of The Left-Hand Path - staticfly.net
I. VAMA MARGA Foundations Of The Left-Hand Path - staticfly.net
I. VAMA MARGA Foundations Of The Left-Hand Path - staticfly.net
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the universe. Diverting the physiological and spiritual life-force which is<br />
usually expended in procreation or momentary sexual relief into prolonged<br />
rapture is the method through which the mayin of the left-hand path effects<br />
this god-like ability to change the seemingly unchangeable. Key to this fluid<br />
interaction between the mind of the perceiver and that which is perceived is<br />
an understanding of endless, cyclical time that transcends the limits of the<br />
straight line into which mundane consciousness is locked. But the magically<br />
charged orgasm is only one of the left-hand path techniques of opening the<br />
door to this time outside of time in which maya can be most potently<br />
modified.<br />
<strong>The</strong> outside observer watching a rite of traditional left-hand path<br />
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magic would see almost nothing to indicate the all-important internal<br />
process of maya-alteration taking place. To be sure, the sexual union that<br />
this theoretical voyeur would witness is carried out with far more<br />
deliberation than the ordinary satiation of lust. <strong>The</strong> chanting of unintelligible<br />
mantras by the sexual partners would clearly not be the usual expression of<br />
endearments associated with sex. <strong>The</strong> systematic breathing (pranayama)<br />
engaged in throughout the rite would not be the uncontrolled panting of the<br />
normal couple hurtling toward orgasm. But what could not be observed is<br />
one of the key factors of Vama Marga sorcery: the disciplined mastery of<br />
the human image-creating function generated by the feminine maya-stuff of<br />
mind.<br />
Maya, imagery and magic – these three interconnected words come<br />
together during the activation of sexual sorcery. <strong>Left</strong>-hand path magicians<br />
perform the divine deed of recreating the world according to will through<br />
mental image alteration empowered by enhanced sexual bliss. To call this<br />
process "visualization" is to trivialize the absolute realism that is attained, an<br />
inner realism which is then reflected in the outer mirror of maya. We will<br />
return to the development and application of this integral Vama Marga<br />
technique in Chapter Nine. For now, it suffices to say that left-hand path<br />
magic is based on the theory that the seemingly ethereal and subjective<br />
electrical impulses of thought brought about during heightened sexual<br />
ecstasy form an energy that can take on mass in the objective universe.<br />
In defiance of the religious edict that only the Gods have the right<br />
to change the universe <strong>The</strong>y created, the left-hand path magician takes on<br />
the role of co-creator. Although only great discipline can train the bodymind<br />
to effect magical change through the application of Eros, the sex<br />
magician never gets very far from the idea of divine play, the lila through<br />
which Shiva/Shakti's endless copulation creates and destroys the world of<br />
appearances. <strong>The</strong> grim, austere magic practiced by many initiatory groups is<br />
quite foreign to this idea. Even Kali, the most terrifying of the deities<br />
revered by left-hand path adepts, is often portrayed in the throes of wild<br />
laughter, as if she is infinitely amused by the cosmos. <strong>The</strong> darkest<br />
manifestations of the Kali Yuga are only the forms of her ecstatic game of<br />
lila, a consciousness the magician can attain in the joy of the sexual rite.<br />
<strong>The</strong> force of controlled orgasm during the maithuna rite of sexual<br />
union may also be used to temporarily release the subtle body from its<br />
physical sheath, allowing the adept's consciousness a deliberate "out-of-body<br />
experience." <strong>The</strong> subtle, or etheric, body is described as leaving the physical<br />
body from an aperture at the crown of the skull known as the brahmarudhra,<br />
"the gateway of Brahma". This cranial passage is sometimes thought to be<br />
related to the opening in a newborn's skull which closes in the first three<br />
years of life, known colloquially as the "soft spot." This notion is not unique<br />
to left-hand path magical practice; the Sikhs also consider this area to be a<br />
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conduit to the spiritual realm, just as the Middle Eastern custom of covering<br />
the head in places of prayer derives from an ancient idea that demonic forces