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

often allows for its emission, regarding the ejaculation as a sacred sacrifice.
In some teachings, if the male initiate ejaculates in his shakti's vagina, he is
urged to reabsorb the bindu through his penis, redirecting it upwards through
his body. Alternately, the male adept may orally ingest the intermingled male
and female fluids, which is also thought to reintegrate the bindu back into the
initiate (Chinese Taoist sexual rites also call for the ingestion of the mixed
elixirs of yin and yang.) In both the Indian Vama Marga and Chinese Taoist
sex magic, it is not the physical substance of the fluids that is thought to be
beneficial. Rather, it is the indwelling subtle energies, which are theoretically
reintegrated into the spiritual body.
The essential principle here is more than the containment of the
spiritual power of the seed. Of equal significance is the inversion of natural
sexual processes – the willful backwards action of currents in the physical
organism mirrors the adept's increasingly god-like ability to shape the world
of matter through contrary action.
While we do not believe that learning this technique is absolutely
necessary for the practical accomplishment of left-hand path sex magic (in
fact, ejaculation is very often a useful tool for sex magic) it should at least be
understood philosophically as one of the many backward-flowing actions of
the left-hand path's Viparit Karani. The reversal of the male ejaculation also
creates a profound state of rapture in the initiate which can greatly contribute
to the attainment of a deified psyche.
As always, every action taken in left-handed erotic rites can be seen
to possess many layers of meaning. For the practical magician, by far the
most important is the effect that a given action will exercise upon in his or
her consciousness, a factor that can easily be divorced from less relevant
cultural overlays. This obsessive guarding of the precious seed seems to us to
be the least useful aspect of traditional left-hand path practice.
However, the application of opposite-doing to other aspects of the
magician's life, inclusive of his or her erotic sphere, is extremely relevant to
left-hand path initiation in any cultural background. We have already
described one dramatic example of viparit karani, the Tantric juxtaposition
of the body's sexual pleasure with thoughts of inevitable decay of that same
body. The possibilities for opposite-doing are infinite, exemplified by the
left-hand path adept's frequently described determination to "turn day into
night". Perhaps the most commonly utilized method of initiatory inversion in
a sexual context is the practice of transmuting the adept's initial repugnance
for any given sexual act into a tool of ecstasy. In such cases, opposite-doing
serves to deprogram one's own sexual conditioning while viscerally
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demonstrating the fragility of seemingly fixed aspects of maya. Once sexual
boundaries are broken, expanding the established perimeter of the magician's
being, others can follow, eventually reaching into the boundary between
human and divine consciousness.
Kundalini – The Many Faces Of The Fire Serpent
On a sexual level, the male Tantric left-hand path initiate's most supreme act
of opposite-doing is the awakening of the goddess Shakti within his own
body, a psychosexual transmutation that allows him to actually become the
goddess. One Tantric proverb states: "What need have I of an external
woman? I have a woman within me." The walker of the Vama Marga seeks
to become that sexually opposite being, creating a fully integrated
androgyne, facilitating the universe-creating coitus of Shakti and Shiva
within his or her own consciousness. One of the many forms of Shiva
venerated by Tantric adepts is known as Ardhanarisvara; in this guise the
deity is depicted as an androgyne; the left side of his body is female, the
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right side is male. (The mysterious Western hermaphroditic egregore called
Baphomet symbolizes the same principle.) The left-hand path magician