Michael Wynn's Occult Reference Library
TANTRA,TRANTRAS

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ALEISTER CROWLEY TAO TEH KING

nd practice. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especially with regard to the practical question of spiritual development, the sufi doctrines, the upanishads, the sankhya, vedanta, the bagavad gita and purana, the dhammapada, and many other classics, together with numerous writings on the tantra and yoga of such men as patanjali, vivekananda, etc. etc. not a few of these teachings are as yet wholly unknown to scholars. i made the scope of 1 my studies as comprehensive as possible, omitting no school of thought however unimportant or repugnant. i made a critical examination of all these teachers in the light of my practical experiences. the physiological and psychological uniformity

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

hierarchy tibetan bodies and souls ritual texts important figures 2. origins where he began where he is now the seven riders settings variations tsiu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle features and purpose oracle trance and ceremony oracles and the laity the tsiu marpo oracle pehar oracles and society conclusion deity mobility further research appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragme

a..ala painted on the wall of the but n temple, gyantse. 18. more ma..alas on the walls of the but n temple, gyantse. 19. the giant demoness pinned by thirteen buddhist temples. 20. the jokhang temple at the center of lhasa. 21. samy monastery. 22. torma offerings kept behind glass at tengy ling monastery. 23. torma offerings in the g nkhang at k ndeling monastery. 24. title page of the warlord s tantra. 25. tibetan page from the warlord s tantra (1) 26. tibetan page from the warlord s tantra (2) xi 25 26 27 28 42 42 43 44 45 46 63 64 65 66 67 68 68 69 70 70 98 99 100 101 102 vii 27. tibetan page from the warlord s tantra (3) 28. monks at sera monastery, lhasa during a tsok ritual. 29. drepung gomang monks in tallahassee, florida performing a ma..ala offering. 30. monks at sera monastery

97. 1979. the unprecedented elegant explanations describing mere portions of the hagiographies of the ocean of oath-bound guardians of the teachings (dam can bstan srung rgya mtsho i rnam par thar pa cha shas tsam brjod pa sngon med legs bshad, vol. 2. thimphu: kunzang topgey, pp. 113-124. mpg ngari pa.chen padma wangyel (mnga ris pa. chen padma dbang rgyal; 1487-1542. 19th century. the warlord s tantra with accompanying s.dhanas (dmag dpon gyi rgyud sgrub thabs dang bcas pa bzhugs so. in the great treasury of termas (rin chen gter mdzod chen mo, vol. 62. jamg n kongtr l lodr tay( jam mgon kong sprul blo gros mtha yas; 1813-1899, pp. 299-332. nbgl lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. 18th century. the perfect feast petition offering for tsiu marpo, king of the violen

theless, my methodological approach and the various elements involved in my research have borrowed heavily from the above studies. methodology the methodological approach of this thesis is primarily synchronic with diachronic elements. the synchronic elements consist of four tibetan texts that exclusively concern tsiu marpo. these works are the foundation of my study and include: 1. the warlord s tantra with accompanying s.dhanas (dmag dpon gyi rgyud sgrub thabs dang bcas pa. this text consists of seven chapters and accompanying propitiatory ritual scriptures. it was written by ngari pa.chen p ma wangyel dorj (mnga ris pa.chen padma dbang rgyal rdo rje; 1487-1542) with redactions by chokyur dechen zhikpo lingpa (mchog gyur bde chen zhig po gling pa; 1829-1870, and is found in the 62nd volu

it was written by ngari pa.chen p ma wangyel dorj (mnga ris pa.chen padma dbang rgyal rdo rje; 1487-1542) with redactions by chokyur dechen zhikpo lingpa (mchog gyur bde chen zhig po gling pa; 1829-1870, and is found in the 62nd volume of the great treasury of termas (rin chen gter mdzod chen mo) compiled by jamg n kongtr l( jam mgon kong sprul; 1813-1899. it will be referred to as the warlord s tantra when discussed within this study. this text is tsiu marpo s root text (gter gzhung, meaning that it is the core text that concerns him and his ritual program. tantra, as well as other textual and ritual terms encountered here, will be defined and explored more fully in chapter 1. 2. a section concerning tsiu marpo found in the unprecedented elegant explanations describing mere portions of t

us prayers to protector deities written by an unknown author and called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba).8 it will be referred to as the lightning garland. the warlord s tantra will serve as the foundation for my central research and observations, with the other scriptures acting as further support. translations of these texts are provided as appendices. their content and fragments are quoted and analyzed within this study to support my arguments. other synchronic materials include ethnographic information culled from secondary sources as well as field observation

plays an integral part in the understanding of the tibetan worldview and is important in the monastic context so that it may be utilized toward buddhist ends. ritual texts tibet has an extensive literary tradition. the vast array of genres and textual categories is too grand to cover briefly, but a description of some of the key textual types that will be encountered in this study is necessary.28 tantra (rgyud) is a sanskrit word that refers to a specific category of texts. these are the central texts studied and practiced within vajray.na buddhism since its conception in north india. they are considered to be composed or inspired by great bodhisattvas and in some instance..kin.s. richard payne notes that, despite the bibliographic origin of the word, tantra has become an abstract label sy

truth in order for the practitioner to commune with that truth in an embodied form for the purpose of ritual endeavor.34 the content and use of a s.dhana will be explored along with its ritual context in chapter 4. these terms are significant for the discussion to follow. i define them here in order to justify the continued use of these terms without the aid of uncomfortable english equivalents. tantra and terma are important as categories and it is the convention of most scholarship to leave them untranslated. likewise, s.dhana as a ritual manual is a significant term to retain in its original language. english words such as "liturgy" are too broad to define properly the specific nature of the s.dhana; conversely, attempts at english phrases based on the etymology, like "means of achieve

debate. 38 padmasambhava was originally from uddiyana in the swat valley, which is in modern-day pakistan. 39 see samuel 1993, pp. 168-171. 22 it is tamdrin who first subjugates the local deities of tibet. he is propitiated in many rituals for protector deities so that he may overpower these deities yet again and force them to succumb to the will of the ritual practitioner.40 since the warlord s tantra is central to this study, a note should be made on two important treasure-revealers who are connected with it. the first is ngari pa.chen p ma wangyel dorj, who discovered this terma and composed it; the second is chokyur dechen zhikpo lingpa, who added interlinear notations to the text in order to illuminate its obscurities. ngari pa.chen "the great pa..ita of ngari" was a nyingma scholar

erma he discovered and composed when he was forty-six, the final gathering of the transmitted precepts which is the doctrinal cycle of the entire gathering of awareness-holders, the means for the attainment of the seven-chapter supplication (bka dus phyi ma rig dzin yongs dus kyi chos skor gsol debs le u bdun ma i sgrub thabs. this terma was discovered at samy; perhaps he discovered the warlord s tantra around the same time. along with his younger brother, lekden dorj (legs ldan rdo rje; 1512-1625, and a treasure-revealer named rinchen p ntsok ch kyi gyelpo (rin chen phun tshogs chos kyi rgyal po; 1509-1557),41 he reconsecrated samy monastery. ngari pa.chen is considered to have been a great propagator of buddhist wisdom and nyingma teachings.42 chokyur dechen zhikpo lingpa is considered t

95, pp. 216-217; cuevas 2003, pp. 147-148; and dudjom 2002, pp. 676-677 for more on rinchen p ntsok ch kyi gyelpo. 42 this account is a summary of ngari pa.chen s biography available in dudjom 2002, pp. 805-808. 23 started as early as thirteen.43 since chokyur lingpa is a reincarnation from trisong deutsen s line, it is appropriate that he was allowed to redact and possibly transmit the warlord s tantra; the text declares more than once that only those who are of trisong deutsen s line can transmit its instructions without detrimental consequences. establishing these concepts now will allow the following deeper analysis to develop without the constant repetition or tangential introduction of such foundational details. having presented this material, let us now look more closely at the prot

et us now look more closely at the protector deity tradition in tibet through the eyes of tsiu marpo. 43 this account is a summary of chokyur lingpa s biography available in dudjom 2002, pp. 841-848. see doctor 2005 for a more detailed account of chokyur lingpa s life and compositions. also see bradburn, et al. 1995, pp. 353-354. 24 figure 2. an example of..kin.-script; found within the warlord s tantra (mpg, pp. 315, 320) 25 figure 3. the tibetan buddhist king trisong deutsen, who invited padmasambhava to tibet in order to institutionalize buddhism. statue at pabongkha (pha bong kha) monastery, lhasa (photo: c. bell 2005) 26 figure 4. padmasambhava, the tantric master who tamed the indigenous spirits of tibet. statue at the jokwukhang (lcog dbug khang) temple, residence of tsiu marpo at s

athful aspect of avalokite.vara. notice the turquoise horse head sticking out of his crown. statue at the kumbum temple (sku bum) in the city of gyantse (rgyal rtse (photo: c. bell 2005) 28 2 origins in order to understand tsiu marpo in his multiple contexts, it is necessary to begin with his origins. what follows is an account of tsiu marpo s birth and subsequent exploits as provided in his root tantra, the warlord s tantra by ngari pa.chen. portions of this account also draw on lelung zh p dorj s text, the unprecedented elegant explanations. after discussing his origins, i will explore tsiu marpo s current residency at samy, as well as his entourage, the seven riders. an analysis of the various settings found within the tsiu marpo narrative will follow, along with a discussion of signifi

rom then on we promised to guard the buddhist teachings" padmasambhava then asked "tell me, where is your abode? who are your parents? where is your essence" tsiu marpo replied "my abode is this very charnel ground of india. in tsang (gtsang),45 it is called the split cavern. my father is the savage demon lord lekpa. my mother is the violence demoness dongmarma. the essence of my life-energy is a tantra recited by glorious tamdrin" then the great spiritual master bestowed empowerments and gave tsiu marpo his secret name of k nkyap dorj drakpotsel (kun khyab rdo rje drag po rtsal "the power of the fierce, all-pervading vajra" later, when padmasambhava arrived in tibet, he was welcomed by tsiu marpo and his team of riders. there is some complexity in the conversion portion of this narrative

ited by glorious tamdrin" then the great spiritual master bestowed empowerments and gave tsiu marpo his secret name of k nkyap dorj drakpotsel (kun khyab rdo rje drag po rtsal "the power of the fierce, all-pervading vajra" later, when padmasambhava arrived in tibet, he was welcomed by tsiu marpo and his team of riders. there is some complexity in the conversion portion of this narrative. the root tantra explains that tsiu marpo and his team of horsemen were subdued and converted by avalokite.vara, yet its accompanying ritual scripture and lelung zh p dorj s text describe how the seven horsemen were initially subdued by tamdrin.46 after an encounter with 44 this refers to three realms discussed in the introduction; the heavenly, intermediate, and earthly realms. 45 one of the two main provi

mpg, p. 327.4 and appendix a, p. 159; and dcts, p. 122.18-20 and appendix d, p. 215, respectively. 31 padmasambhava, the horsemen s vows to protect the teachings of buddhism were renewed. this seeming confusion is resolved when we are reminded that tamdrin is a wrathful aspect of avalokite.vara, as explained in the introduction. where he is now surprisingly, there is nothing explicit in the root tantra or the other texts concerning tsiu marpo s residency at samy monastery. this has simply become a culturally recognized truism.47 due in part to a lack of scriptural support, there is no specific time understood in the mythos when tsiu marpo came to samy monastery; neither is it clear when he became its head protector deity.48 regardless of these uncertainties, tsiu marpo has an understandab

ar lcog dbug khang. the outer walls of this edifice are covered by red cloth. the upper floor of the building is reserved as living-quarters for the oracle-priest, and on the lower floor, next to the mgon khang,49 lies a room which is opened only once a year, at the time when the so-called glud gong [person embodying a ransom ritual] arrives at 47 however, it is significant that tsiu marpo s root tantra and accompanying liturgical texts were discovered at samy or at temple sites on nearby mount chimpu (mchims phu. see appendix a, p. 171. 48 the most common answer that i have been given by tibetan monks has been that the time tsiu marpo came to samy is uncertain, but it was probably around the time of padmasambhava. this would suggest he was assigned as a protector of samy soon after his co

itual activity underlies many of his key texts, particularly in the primary resources utilized for this study.64 for future study, a fuller exploration of these deities would first require a translation and analysis of the root ritual text of the seven riders, also written by ngari pa.chen and available in the great treasury of precious termas; understandably, it immediately follows the warlord s tantra.65 settings it is self-evident that tsiu marpo s origin story takes place in legendary time, in the uncertain past. such uncertainty is the nature of cosmogonic narrative; a specific placement in time is unimportant. tsiu marpo s mythic pre-existence in a buddhist land like khotan is a common motif found among tibetan protector deities.66 also common is that these deities were buddhist monk

nd highly revered in major tibetan histories and tantras; the supremacy of india is permanently glorified as the originating land of the buddha. although tsiu marpo is an indigenous tibetan deity with no known texts that tie him to india, this creative connection further authenticates him as a buddhist protector despite his low stature as a worldly deity. this is also evident in tsiu marpo s root tantra, which begins with the title in tibetan-transliterated sanskrit.68 a word should be said on the altering perceptions regarding india and tibet. there is a consistent reverence for india within tibet; even so, a spiritual evolution has taken place in tibetan historiography. beginning from the period of the later transmission (eleventh century) onward, the land of tibet is perceived as a budd

tery, the first buddhist monastery in tibet. tsiu marpo continues to be associated with his previous dwellings and their significance despite new sacred geography. see childs 2004, pp. 74-97; diemberger 1993; reinhart 1978; acharya and dokham 1998; and sardar-afkhami 1996 for more on tibetan hidden lands. 68 this method of authentication, which establishes a supposed connection to a true sanskrit tantra now lost, is a common motif within the terma textual tradition. see mpg, p. 300.1 and appendix a, p. 155. 69 see kapstein 2000, pp. 51-65. 37 locations that become connected to him. this fact is succinctly described in the perfect feast invocation, which declares "he who has iron-hooked light rays appearing in his heart center resides at the red copper fields in the might demon land of the

on the world of recorded events. aside from this, some 38 nonetheless, innate incongruities are worth exploring for the nuances they reveal in the propagation of deity narratives and origins. the unprecedented elegant explanations happens to be an excellent resource for providing and comparing the multiple variations of tsiu marpo s origin story as it exists in previous sources including the root tantra. there are numerous variations, but a few in particular are worth examining for their illuminating idiosyncrasies. first, tsiu marpo, as well as most other deities and even peripheral characters and settings, have variant names. tsiu marpo himself is variously called tsi marpo (rtsi dmar po, tsi dmar po, tse marpo (tse dmar po, rtse dmar po, tsi mara (tsi ma ra, ch kyong n jin marpo (chos s

DAVID ICKE THE BIGGEST SECRET

life.in the east, asia and china, they have retained the understanding of the power ofsexual energy over thousands of years and this knowledge has been practised in thewest in the secret societies and satanic rituals. once again the sexual energy is just that,energy, and can be used to create or destroy. in the eastern religions, the consciouscreation and stimulation of sexual energy is known as tantra. sexual intercourse isseen, quite rightly, as the union and balance of the male and female, the yang (male)and yin (female. the idea of tantric sex is to stimulate the sexual energy held in thebase of the spine, the kundalini energy as it has become known. this was symbolisedas uncurling serpents and in tantra the participants control and delay orgasm totransform the kundalini from its orig

mos. by the end of this book you will see the importance of this and its scientificbasis. when the kundalini explodes into your energy field as it did with me in 1990-91,it can blow you away mentally, emotionally and spiritually, sometimes physically too,until you have mastered its power. stimulating the kundalini is described as lightingthe inner fire. mine wasnt a fire, it was a nuclear strike! tantra is designed to completethis process in a more controlled way, but sometimes the uncontrolled way offers amore extreme and enlightening experience. once the kundalini is awakened, you havea constant supply of enormously powerful energy with which to create whatever youchoose. the satanists use sex as a fundamental part of their ritual so they can tap thissexual, kundalini force, for their ho

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

in hebrew words, especially words found in the torah (q.v) and other mystical books. methods include: gematria (q.v, notarikon (q.v, and temurah (q.v kabalah, practical: refers to kabalistic methods of making talismans (q.v) and amulets (q.v. kabalah, unwritten: that part of the kabalah which deals with the correspondences of the tree of life (q.v. kalakakra: a tantrik magick circle. see tantra. karezza: a male technique for delaying orgasm. it is said by the oriental mystics, to have beneficial effects to both members of a loving couple. karma: sanskrit for "action" it is the law of cause and effect extended to its widest possible this law states that you get back what you give out. a very important concept in hindu philosophy that is used to justify apparent injustices in the wo

to signify the death of the old life and the birth into the magickal life. also called the motto (q.v. magnatism, animal: a universal fluid postulated by fredrich anton mesmer (1733-1815) that renders human bodies susceptible to the influences of celestial bodies and other human beings. it manifests itself in the body with opposite poles of force similar to those of the magnet. mahatantra: great tantra (q.v. an orgasmic experience that result in an altered state of consciousness commonly known as enlightenment. mait-tete: literally, the "master of the head" each worshiper in voudoun (q.v) has a special loa (q.v, usually the one by which the person was first possessed, with which the person enjoys a more familiar relationship. malkuth: pronounced "mahl-koot" it means "kingdom" in hebrew. t

talisman: a type of charm (q.v. any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward the achieving of a specific end. for occultists today, a device that will draw something (health, money, wisdom, etc) toward the practitioner or wearer. tallit: a prayer shawl used by male jews during prayer. talmud: a huge commentary on the jewish law, or torah (q.v. tantra: sanskrit for "warp and woof of all creation" or "that which extends knowledge" a mystical philosophy from ancient india (and later tibet) which sees the physical world as spiritual. also, several books about tantrik philosophy. tantra centers on the great mother, shakti, as the fountain of all life. in the west, it is understood in a narrow sense to be the yogic practices and rituals invol

tical philosophy from ancient india (and later tibet) which sees the physical world as spiritual. also, several books about tantrik philosophy. tantra centers on the great mother, shakti, as the fountain of all life. in the west, it is understood in a narrow sense to be the yogic practices and rituals involve piercing the seven major chakras (q.v) of the body with awakened kundalini (q.v) energy. tantra of the "left hand" advocates sexual practices that have been traditionally condemned by ascetic christian and buddhist priests, yet their ultimate goal is an exalted one- no less than the union of shiva and shakti vessels of human flesh for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, li

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essor, university of calcutta; standing counsel to the government of india, 1902.03; puisne judge of the high court of calcutta, 1904.22; and officiating chief justice of bengal, november 1915. upon returning to england, he was reader in indian law at oxford university, 1923.30. he published scholarly translations of rare hindu esoteric religious scriptures and became a leading authority on hindu tantra and yoga. sources: avalon, arthur. the garland of letters: varnamala; studies in the mantra-shastra. madras, india: ganesh, 1922. the serpent power. madras, india: ganesh, 1924. shakti and shakta. 3d ed. madras, india: ganesh, 1929. avatar a term used in hindu religion to indicate the incarnation of a deity. avatara is a sanskrit word meaning descent, and the hindu gods take on animal or hu

pendent and autonomous, thus providing a meeting place between iskcon and informed scholars of religious history, theologians, sociologists, and others. bharati, agehananda (1923.1991) scholar of eastern religion and mysticism who was ordained as acharya in dashanami mahavidyalaya, benares, india, in 1951. scholars in the west considered him an important interpreter of hindu tradition, especially tantra. he became a professor and chair of the department of anthropology at syracuse university, new york. he traveled throughout thailand and japan as a visiting professor and is the author of a number of scholarly but somewhat skeptical writings about eastern mysticism. in 1974 he contributed an important paper on separate realities: sense and (mostly) nonsense in parapsychology to the rhine-sw

, and the principles of love and justice. it is the assertion of cai dao, that any believer following the esoteric practice of their present religion will lead them to the same ultimate goal. the cao dai also teach a set of esoteric practices that attempt to transform matter into vital energy and then into spiritual energy. a basic meditation exercise utilizes the subtle body anatomy derived from tantra, including activation of the energy centers known as chakras and the raising of kundalini energy. the cao dai grew across vietnam, but was profoundly effected by the vietnamese war and the suppression of religion under the post-war government. during this time it spread quietly within the vietnamese expatriate communities around the world. in the 1990s it has suddenly emerged into public no

se of the author. chang showed that rampa s knowledge of buddhism and tibetan occultism was inaccurate and superficial and characterized the book as interesting and highly imaginative fiction. this review appeared alongside a second article, which noted that lopsang rampa had been born cyril henry hoskins, son of a british plumber. sources: chang, garma chen-chi. esoteric teachings of the tibetan tantra. lausanne, switzerland: falcon s wing press, 1961. teachings of tibetan yoga. new hyde park, n.y: university books, 1963. tibetan phantasies. tomorrow 6, 2 (spring 1958: 13.16. chang, garma chen-chi, ed. the hundred thousand songs of milarepa. new hyde park, n.y: university books, 1962. reprint, boulder, colo: shambhala, 1977. changelings a manikin, or elf, secretly substituted for a young

tally unique occurrence but certainly an uncommon one. over the next years, a series of new entities walked into their bodies as others departed, thus the same body became known by different names. in this way, john, once known as avinash, became known as aktivar, alarius, savizar, and zavirah. arthea became known as akria, polaria, silarra, and ziva rah. alana became known as akrista and then as tantra. it is believed that each of these names refers to an extraterrestrial person who inhabits the body of the earth person. the emergence of aktivar, akria, and akrista occurred at the end of the summer of 1987. during the last three months of 1987 and into 1988, these three entities toured the united states, during which time the extraterrestrial earth mission began to make its initial public

ring which time the extraterrestrial earth mission began to make its initial public impact. the three made a videotape on humanity s role as a cocreator of heaven on earth and a series of cassette tapes aimed at overcoming particular individual dysfunctions. in march 1988 a new phase of work began when aktivar, akria, and akrista left and were replaced by three new walk-ins, alarius, polaria, and tantra. shortly thereafter tantra exited from the trio and began to work separately. alarius and polaria described their work as temporary, as preparing the way for savizar and silarra. under the guidance of the couple known as savizar and silarra, the extraterrestrial earth mission matured into a new age organization announcing the planetary shift of humans from dense physical bodies into bodies

s the basic thelemic affirmation of individualism, every man and woman is a star. the average person is considered by the order as a veiled star, in a state of sleep. the individual must awaken. to assist the process of awakening, the order provides the wisdom of the qabala (also spelled kabbalah or qabalah, ceremonial magic, and esoteric psychology. it also draws on eastern teachings, especially tantra. to follow the path and become an awakened self requires an act of will on the part of the individual. once the individual begins the path, members of the order begin to share the keys of wisdom which were given to the three founders of the order in the early 1960s. individual members work alone in developing their magical skills and report back to the other members. the order confers no gr

and reproductive agency. each of the principal gods possesses his own shakti, through which his creative acts are performed. the shaktas or tantrics developed an elaborate picture of the subtle anatomy of the individual, independent drawing and painting encyclopedia of occultism& parapsychology. 5th ed. 784 proposing that each person had a secondary body composed of spiritual/psychic energies. in tantra, sexual energy in the yogi is manifested in a pure form as kundalini, a psychophysiological force resting like a coiled snake at the base of the spine. when awakened, the kundalini travels up the spine to the several psychic centers called chakras and eventually to the top of the head. the rise of the kundalini to the highest chakra brings higher consciousness and spiritual enlightenment. t

. tantrics usually can be divided into two distinct groups. the original self-existent gods were supposed to divide themselves into male and female energies, the male half occupying the right-hand and the female the left-hand side. from this conception we have the two groups of right-hand observers and left-hand observers. in distinction to the ascetic worlddenying approach to the religious life, tantra does not offer enlightenment as a result of denying the material world, but from using it. tantric practice takes things specifically denied to the ascetic and accepts them as the means of overcoming the world and gaining enlightenment. the righthand path does this symbolically, the left hand path actually eats denied food and participates in denied activities. most controversial of all is

. tantric practice takes things specifically denied to the ascetic and accepts them as the means of overcoming the world and gaining enlightenment. the righthand path does this symbolically, the left hand path actually eats denied food and participates in denied activities. most controversial of all is sexual activity, for which tantrics have been most frequently criticized. the left-hand path of tantra involves participation in sexual intercourse as a means of union with the goddess. the right hand tantrism was expounded by sri aurobindo and pandit gopi krishna. lefthand tantrism has found a major exponent in swami satyananda saraswati whose students have moved to the west. brahmanism brahmanism is a system originated by the brahmans, the sacerdotal caste of the hindus, at a comparatively

. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. encyclopedia of occultism& parapsychology. 5th ed. india 787 bernard, theos. philosophical foundations of india. london: rider, 1945. crooke, william. the popular religion and folk-lore of northern india. allahabad, india: government press, 1894. reprint, 2 vols. london: a. constable, 1896. garrison, omar. tantra.the yoga of sex. new york: causeway books, 1973. gervis, pearce. naked they pray. london: cassell, 1956. gopi krishna, pandit. the biological basis of religion& genius. new york: harper& row, 1971. kundalini: the evolutionary energy in man. london: stuart& watkins, n.d. reprint, boulder, colo: shambhala, 1967. oman, j. campbell. cults, customs& superstitions of india. london: t. fisher unwi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

maison des spirites was located at 8 rue copernic, paris, and was intended to propagate knowledge of spiritism. it became the secretariat of the federation spirite internationale (international spiritualists federation) and hosted the second international spiritualist congress in paris in 1925 (see also france) maithuna sanskrit term for sexual intercourse, one practice espoused in tantric yoga. tantra differs from more ascetic forms of hinduism in eschewing the way of denial. instead of refraining from such things as alcohol and sex in order to attain spiritual realization, tantra suggests using items commonly denied as a tool to enlightenment. sexuality is by far the most controversial of such tools. within tantric systems, the practice of maithuna may be either symbolic (the right-hand

of hinduism in eschewing the way of denial. instead of refraining from such things as alcohol and sex in order to attain spiritual realization, tantra suggests using items commonly denied as a tool to enlightenment. sexuality is by far the most controversial of such tools. within tantric systems, the practice of maithuna may be either symbolic (the right-hand path) or actual (the left hand path. tantra seeks union with the goddess shakti and speaks of the male s union with the goddess. in left-hand rites, the woman is seen as the goddess present in flesh. tantra also developed the understanding of occult anatomy in hinduism focused in the seven chakras, or psychic centers, located horizontally in the body from the base of the spine to the top of the head, and kundalini, the mystical energ

ocused in the seven chakras, or psychic centers, located horizontally in the body from the base of the spine to the top of the head, and kundalini, the mystical energy that is usually pictured as lying latent, like a coiled serpent, at the base of the spine. in tantric practice, kundalini is released to travel up the spine, opening the chakras, and eventually bringing enlightenment. in right-hand tantra, this awakening is done with meditation and concentration. in the left-hand path, the kundalini is awakened in part by sexual intercourse ending in coitus interruptus, with a cooperating female. there has also existed in the west since the late nineteenth century an occult system that includes sexual practices, its encyclopedia of occultism& parapsychology. 5th ed. maithuna 969 major expone

hand path, the kundalini is awakened in part by sexual intercourse ending in coitus interruptus, with a cooperating female. there has also existed in the west since the late nineteenth century an occult system that includes sexual practices, its encyclopedia of occultism& parapsychology. 5th ed. maithuna 969 major exponent having been aleister crowley. this system is often seen as a derivative of tantra, but in fact has quite different origins. since the 1970s, western sex magick and tantra have been the subject of many books and articles, and sycretistic forms of sexually oriented practices have begun to emerge. maitland, edward (1824.1897) co-founder with anna bonus kingsford of esoteric christianity and the hermetic society. born october 27, 1824, at ipswich, england, maitland graduated

in vienna but was later taken by his family to prague, czechoslovakia, where his mother s family owned a bank. as a young man meyrink worked in the bank, but he was attracted to occult teachings. by 1891 he joined the theosophical lodge of the blue star, whose members practiced various occult disciplines. meyrink translated nature s finer forces by rama prasad, one of the first works to introduce tantra to a popular audience in the west. in 1903 he published his first collection of short stories. many of his writings have themes of fantasy or occultism, with echoes of e. t. a. hoffmann, edgar allan poe, and franz kafka. his best-known novel was der golem (1915; translated by m. pemberton as the golem, 1928. this is a brilliant and strangely disturbing book concerned with the kabala and the

in bio-cybernetics. vol. 2. 1975. consciousness and reality. new york: morrow/avon, 1983. destiny and control in human systems. dordrecht, netherlands: kluwer academic publishers group, 1984. east-west fire; schopenhauer s optimism and the lankavatara sutra: an excursion toward the common ground between oriental and western religion. london: j. m. watkins, 1955. esoteric teachings of the tibetan tantra. falcon s wing press, 1961. an evaluation of relativity theory after a half-century. 1953. illumination of jacob boehme: the work of dionysius andreas freher. 1951. the limits of consciousness. journal for the study of consciousness 1 (1968. the politics of psi; acculturation& hypnosis. in joseph k. long, ed. extrasensory ecology: parapsychology and anthropology. 1977. prismatic voices; an

oks as the gods of india: hindu polytheism; shiva and dionysus and while the gods play. the hindu word napunsaka designates some 16 categories of non-heterosexual, gender variant types mentioned in the sanskrit dictionary of v. s. apete. members of the order seek to reestablish the natural, divine order found in pre-aryan shaivism, but with an emphasis on gay, lesbian, bisexual, and transgendered tantra. the outer order is open to all napunsakas (people who define themselves as other than heterosexual; affiliates are considered associate members. an inner order, the cultus skanda-karttikeya (cs-k, is open to gay males only, and only upon formal, in-person diksha, or initiation. the focus of the cs-k is on gay tantra with special emphasis on the sadhana (or worship or more properly, adorati

aches a system of magic that combines insights from the western hermetic tradition with eastern tantric practice. training is open to associate members of the society who can present themselves at one of their centers in oxford and london. there is also a correspondence course in magic. the society considers itself a sister group to amookos, which it recommends to members especially interested in tantra. the society meets in various venues for its different activities. the oxford group has an internet page at http/ www.cix.co.uk/ mandrake/ogdos.htm and the london group maintains a page at http//www.lawbright.com/logdos. the society may be contacted through either site. the society is a small organization of fewer than 100 members in the united kingdom. sources: oxford golden dawn occult so

, england. following the opening of the path of gnostic light, a set of inner orders were created. they include the order of the gnostic black serpent (for males, the order of the gnostic black dove (for females, the order of the gnostic black star (for both males and females) and a fourth order known only by its initials, p.o.k.a. included in the work of these orders is the practice of left-hand tantra, that is, sex magick. the teachings of the path are a path of self-exploration that begins in the direct experience of one s personal nature and the destruction of the illusionary presentation of the mind about oneself. following the path leads to the complete identification of the self to the primal it. the teachings of the path of gnostic light use the symbolism of the snake and the assoc

4. gordon, james s. the golden guru. lexington, mass: stephen greene press, 1986. milne, hugh. bhagwan: the god that failed. new york: st. martin s press, 1986. reprint, london: sphere books, 1987. rajneesh, bhagwan shree. the great challenge: a rajneesh reader. new york: grove press, 1982. i am the gate. new york: harper& row, 1977. the orange book. rajneeshpuram, ore: rajneesh foundation, 1983. tantra, spirituality, and sex. san francisco, calif: rainbow bridge, 1977. rajneesh: the most dangerous man since jesus christ. zurich, switzerland: rebel publishing house, 1983. strelley, kate. the ultimate gate. san francisco: harper& row, 1987. raj-yoga math and retreat a monastic community founded in 1974 by yogi father satchakrananda bodhisattvaguru on an ecumenical basis, combing both hindu

y. he attended the university of california.berkeley, from which he graduated in 1973 with a b.a. in religious studies. he held a variety of jobs through the next decade, but also began to teach meditation and gay spirituality in the san francisco bay area and emerged as a channeler of various spirit entities. in his workshops, he began to relate traditional heterosexual occult techniques such as tantra to homoeroticism. in his first book, two flutes playing: spiritual love/sacred sex: priests of father earth and mother sky (1990, his spirit guides spoke to the situation of gay men seeking a spiritual way of being. they asserted that gay men are tuned differently, a fact that allows them to be drawn to each other. the same year his book appeared, ramer joined with three like-minded associa

lla organization for several closely related spiritual movements, each claiming some form of illumination by stellar-gnosis. through it, the sss is closely related to the order of napunsakas in the west (on, a tantrick order for non-heterosexuals. the on exists through an outer order for both males and females, though its inner order, the cultus skanda-karttikeya (cs-k, is open only to males. the tantra (from hinduism) and thelema (the magical system developed by aleister crowley) systems have a common interest in sex magick, though traditionally they approach sexuality from different perspectives. the sss has a webpage at http//www.wild.au/sss/index.html. sources: servants of the star and the snake. http//www.wild.au//sss/ index.html. servier, jean h(enri (1918) professor of ethnology who

ed edition of crowley s magical diaries, which contained the account of some of his sexual experiments, within a decade all of crowley s writings on sex magic and all of the secret materials of the oto were published. these books provided the basis for the spread of sex magic throughout the western world. at the same time, through the bihar school of yoga in bengal, the sexual teachings of indian tantra were for the first time spread to the west in such detail that tantric practice could be institutionalized. from the 1980s to the present a host of different sex magic groups drawing upon the crowley/oto tradition have arisen. at the same time a number of tantric groups (and a few taoist groups) have also appeared. while each tradition seems to be aware of the other and has some superficial

s been recounted. he was the author of many ballads of considerable excellence, which were published in the second part of the minnesinger of friedrich h. von der hagen (leipzig, 1838) and in the sixth volume of moriz haupt s zeitschrift fur deutsches althertum (1841. the most authentic version of this legend is given in j. l. uhland s alte hoch und niederdeutsche volkslieder (stuttgart, 1844.45. tantra a science or sadhana (spiritual practice) based on a vast collection of religious and occult hindu scriptures that emphasize the shakti (energy of the deity, usually called kundalini, which comes from the goddess. the scriptures are generally in the form of a dialogue between the god shiva and his wife parvati. in treatises where shiva answers the questions, they are called agama; where par

itual practice) based on a vast collection of religious and occult hindu scriptures that emphasize the shakti (energy of the deity, usually called kundalini, which comes from the goddess. the scriptures are generally in the form of a dialogue between the god shiva and his wife parvati. in treatises where shiva answers the questions, they are called agama; where parvati answers it is a nigama. the tantra scriptures represent a cumulation of knowledge dating to ancient times. the majority of texts are written in sanskrit, but are also found in pali, prakit, tibetan, hindi, and bengali. they are considered encyclopedias of esoteric wisdom, covering topics such as creation and destruction of the universe, worship of the gods, spiritual disciplines, rituals, occult powers, and meditations. the

he connection paths between them through which the kundalini energy travels. the tantras are also supposed to be specially relevant to kali yuga (the present age of devolution. as vast and varied as the scriptures appear, however, they all have one characteristic in common: an integrative approach to sadhana, with the objective of making the best use of all available resources within and without. tantra can be considered the holistic approach to spiritual practice. in opposition to traditional judeo-christian and aesthetic eastern practices, tantra does not seek to sublimate the flesh to the spirit, the physical to the metaphysical. instead, tantra seeks to reintegrate all aspects of life, to dissolve boundaries we ve created, the separateness, the diconnectedness and become more connected

holistic approach to spiritual practice. in opposition to traditional judeo-christian and aesthetic eastern practices, tantra does not seek to sublimate the flesh to the spirit, the physical to the metaphysical. instead, tantra seeks to reintegrate all aspects of life, to dissolve boundaries we ve created, the separateness, the diconnectedness and become more connected with all of life. since the tantra s purpose is to integrate all aspects of life, it is a practice where numerous varieties of sciences can blend: hatha yoga, pranayama, medras, rituals, kundalini yoga, nada yoga, mantra, yantra, mandala, visualization of deities, alchemy, aryurveda, and astrology can all comfortably fit within the realm of tantra. but because so many intricate sciences and techniques can be employed, it is

tegrate all aspects of life, it is a practice where numerous varieties of sciences can blend: hatha yoga, pranayama, medras, rituals, kundalini yoga, nada yoga, mantra, yantra, mandala, visualization of deities, alchemy, aryurveda, and astrology can all comfortably fit within the realm of tantra. but because so many intricate sciences and techniques can be employed, it is usually advised that the tantra is studied under a competent master, who can lead the student through the complex weave of ideas and procedures. in the west, tantra is often identified with sexuality and sexual practices. tantric ideas are often used to help individuals and couples transform love making into a more satisfying experience, on the physical, emotional, and spiritual realm. by integrating the male and female a

er, who can lead the student through the complex weave of ideas and procedures. in the west, tantra is often identified with sexuality and sexual practices. tantric ideas are often used to help individuals and couples transform love making into a more satisfying experience, on the physical, emotional, and spiritual realm. by integrating the male and female aspect of the individual and the couple, tantra is used to raise the sexual union to a reflection of the mystical union between the shiva and shakti aspects of the divine. encyclopedia of occultism& parapsychology. 5th ed. tantra 1529 a popular knowledge of tantric anatomy came to the west through theosophy. western scholar sir john woodroffe (1865.1936) wrote several pioneering books on tantra and translated tantric scriptures under a p

osophy. western scholar sir john woodroffe (1865.1936) wrote several pioneering books on tantra and translated tantric scriptures under a pseudonym, arthur avalon. the various systems of tantric yoga based on the tantras have spread in the west through the twentieth century. sources: avalon, arthur. the serpent power. london: luzac& co, 1919. shakti and shakta. 3d ed. madras, india: ganesh, 1929. tantra of the great liberation (mahanirvana tantra. london: luzac, 1913. reprint, new york: dover publications, 1972. chakravarti, chintaharan. tantras: studies on their religion and literature. calcutta, india: punthi pustak, 1963. feuerstein, georg. the shambala guide to yoga. boston& london: shambala, 1996. greenwell, bonnie, ph.d. energies of transformation. valencia, calif: shakti river press

ation (mahanirvana tantra. london: luzac, 1913. reprint, new york: dover publications, 1972. chakravarti, chintaharan. tantras: studies on their religion and literature. calcutta, india: punthi pustak, 1963. feuerstein, georg. the shambala guide to yoga. boston& london: shambala, 1996. greenwell, bonnie, ph.d. energies of transformation. valencia, calif: shakti river press, 1990. mookerjee, ajit. tantra art. new york: random house, 1971. mookerjee, ajit, and m. khanna. the tantric way: art, science, ritual. new york: graphic, 1977. rawson, philip. tantra: the indian cult of ecstasy. london: thames& hudson, 1974. tigunait, pandit rajmani the living science of tantra, yoga international (may 1998: 22-29. williams, stephen. tantra: an introductory dialogue with raymont powers c.t.t. gentleman

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e in what ways is the mystical qabalah distinct from the practical or hermetic kabbalah? e in what ways is the mystical qabalah distinct from the rabbinical jewish kabbalah? e what is the relationship between the mystical qabalah and mystical christianity? e what is the relationship between the mystical qabalah and sufism? e what are the similarities between the mystical qabalah and north indian tantra? chapter one concludes with a comparison between the qabalistic teachings regarding the work of creation (ma aseh b reshith) and the work of the chariot (ma aseh merkabah, and contemporary ideas in modern scientific cosmology. chapter two introduces and describes the primary textual sources of the mystical qabalah of the children of abraham. these sources include the sefer hashmoth (book of

e routes, where they established the monotheistic religion of shiva/shakti long before the invasion of the aryans down from the persian steppes. the sea route could have gone through the gulf of aqaba, down the red sea, through the gulf of aden along the coast of yemen and oman, across the arabian sea to the mouth of the indus river, and up into the indus valley. in india, this religion is called tantra, and is often referred to in the west as the tantras. when the aryans invaded northern india in the fourteenth 8- f e 3 century bce, they encountered a dark-skinned people inhabiting the sandya hills above the indus valley, for whom the tantric traditions and rituals of shiva/shakti were centuries old. the tantric tradition is one of the most poorly understood and misrepresented of the worl

the aryans invaded northern india in the fourteenth 8- f e 3 century bce, they encountered a dark-skinned people inhabiting the sandya hills above the indus valley, for whom the tantric traditions and rituals of shiva/shakti were centuries old. the tantric tradition is one of the most poorly understood and misrepresented of the world s mystical traditions. the written books of the tantras (called tantra shastra, such as the mahanirvana tantra and the satchakracidrupini, are distinct from the vedic/upanishadic literature of the sanatana dharma.37 many of the primary names of the divine in the tantras, such as shiva and kali, are also found in the hebrew torah. the map of the sefiroth (lit. spheres) in the tree of life (etz ha-chayyim) and the map of the chakras (lit. wheels) of the tantras

in the hebrew torah. the map of the sefiroth (lit. spheres) in the tree of life (etz ha-chayyim) and the map of the chakras (lit. wheels) of the tantras have much in common. the kundalini spoken of in the tantras and the shekhinah of the qabalah appear to have the same function. the kundalini is described as a coiled snake asleep at the base of the chakric tree. on page 12 of the introduction to tantra shastra, sir john woodroffe says: kundalini means coiled. hence, kundalini, whose form is that of a coiled serpent, means that which is coiled. she is the luminous vital energy (jivashakti) which manifests as prana [ed. same as qi in chinese, and ruach in hebrew. she sleeps in the muladhara chakra [sefirah kingdom, and has three and a half coils corresponding in number with the three and ha

ractices similar to those performed by the virabhava tantrikas and chinese taoist alchemists.41 unfortunately, the sexual disciplines (which are just one component of the tantric tradition overall) are poorly understood, dangerous, and have long suffered from corruption and exploitation. while there is a plethora of material to compare between the qabalah and the north indian and tibetan buddhist tantra, it is well beyond the scope of this book* 4* 4 '0* a number of elements in the qabalistic teachings regarding the work of the chariot (ma aseh merkabah) and the work of the creation (ma aseh b reshith) provide rich opportunities for comparison with the ideas and models of modern physics and astrophysics. for instance, it has been particularly popular in some recent books to compare the lur

nd its whiteness, a gem and its sparkle, a flame and its power to burn, and the sun and its rays.14 an old vedic analogy compares god to a spider that spins a web from and retrieves it back into its own body. an analogy in qabalah cites the relationship between the letters of the alphabet and the vowels: without the vowels (active aspect, the letters (inactive aspect) cannot be pronounced. in the tantra, it is said that without the vowels, shiva s bones can t dance. another analogy that illustrates the nature and relation of the two faces is presented in the parable of the rope and the snake: a man was walking down a road in the country at dusk. just as he turned a corner, he encountered what appeared to be a large snake. his whole body gripped with fear, and without thought, he jumped bac

esenting the sefiroth as sets of solid and broken lines. the polynesian kahunas, whose scriptures take the form of sacred hulas recorded on boards in rongo rongo writing, do not have a diagram for their tree, but represent the sefiroth by the different hi iakas of the goddess pele.1 the hi iakas are the same as the dakinis, the female emanations of the goddess kali in the north indian and tibetan tantra, the absorption and synthesis of many eastern mystical ideas into a myriad of new age therapies, holistic psychology, and tantric sexual ecstasy for the masses has made the chakra system the most salient map of consciousness in western culture. the chakric tree that comes from the north indian tantric tradition (see figure 1.3 on page 48) is most similar in format to the qabalistic tree of

, and elsewhere, the hebrew small face is described as raven-haired and black-bearded. vast face conversely is frequently referred to as the whitehaired, white-bearded, hoary ancient of days. for example: white are his garments, and his appearance is the likeness of a face vast and terrible.18..the head of days, his head white and pure as wool. and his raiment indescribable. 19 in the mahanirvana tantra, we find shiva described as: he who is white as camphor and the jasmine flower, the omnipresent one. 20 in sir john woodroffe s book the garland of letters, we find the translated inscription: she [small face as divine mother] stands upon the white, corpse-like shiva. he is white because he is the illuminating, transcendental aspect of consciousness. he is inert because he is the changeless

er size until greater than the size of the multiverse: physical body earth sun galaxy universe multiverse pure energy beyond multiverse. 2. imagine objects of increasingly smaller size until smaller than the size of the smallest nucleonic particle: physical body fertilized cell atomic nucleus planck dimension in one atomic nucleus beyond planck dimension (logic stops. the mystical qabalah and the tantra both have distinct male and female allusions for both small and vast face. in the mystical qabalah, and most notably in the idra rabba qadusha% e2 2 e" 2' 8: h 2 (greater holy assembly, small face is alluded to as a blackhaired and bearded male youth. vast face, often called atiqa (hidden one) in qabalistic texts, is distinguished by the contrary image of the white-haired and bearded ancien

abba qadusha% e2 2 e" 2' 8: h 2 (greater holy assembly, small face is alluded to as a blackhaired and bearded male youth. vast face, often called atiqa (hidden one) in qabalistic texts, is distinguished by the contrary image of the white-haired and bearded ancient of days. qabalah also alludes to small face as shekhinah, holy queen and divine mother, and to vast face as the ancient mother. in the tantra, small face is alluded to as the black-bodied goddess kali, who is seen emerging from the chest of vast face xthe inert, ashenwhite form of shiva. their union underscores the fact that the difference between the two faces is only distinguished by human thought. the tantra also has small face images of shiva as rudra, and female images of vast face such as mahakali. these variations reinforc

abbinical tradition, there is a contrary idea that keturah was actually hajar. this teaching is based on an exegesis of the name keturah( attached, which professes that when hajar was sent away by abraham at sarah s insistence, she strayed after the idols of her ancestors. but, in time, she renounced the idol worship and re-attached herself to a life of virtue. 37 woodroffe, sir john. mahanirvana tantra (the great liberation, ganesh, madras, 1953. woodroffe, sir john. the serpent power (satchakracidrupini and padukapanchakra, ganesh, madras, 1958. the vedas are sacred hindu scriptures. it is said that brahma (the creative aspect of vast face as brahman) sang a veda and thereby created the solar system. the sanatana dharma is the sacred tradition of the aryan hindus. 38 woodroffe, sir john

liberation, ganesh, madras, 1953. woodroffe, sir john. the serpent power (satchakracidrupini and padukapanchakra, ganesh, madras, 1958. the vedas are sacred hindu scriptures. it is said that brahma (the creative aspect of vast face as brahman) sang a veda and thereby created the solar system. the sanatana dharma is the sacred tradition of the aryan hindus. 38 woodroffe, sir john. introduction to tantra shastra, ganesh, madras, 1958. jivashakti is the energy of embodied consciousness. prana is the life force, synonymous with ruach in qabalah and qi in taoism. the hissing referred to in the quote is the sound of the nervous system. 39 woodroffe, sir john. chintamanistava (included in the serpent power, ganesh, madras, 1958. 40 rabbi luria s song of the sabbath has numerous verses, for which

a,b. unify the holy name means to see all as a unity in small face. bind the knot of faith is alluded to in the mystery of the circumcision of the heart. the proper place is maqom, which has the literal meaning of place, an allusion to the throne. 17 these are all traditions that espouse doctrines of non-duality. 18 idra rabba 39. 19 book of enoch 71:10. 20 woodroffe, sir john (trans. mahanirvana tantra (the great liberation, ganesh, madras, 1953. 34' 8: h" 2: 2 2:e 8% 21 woodroffe, sir john. the garland of letters, ganesh, madras, 1953. 22 torah b reshith 1:2. 23 the translations of the light and night of power surahs are those of the editor. relative to the darkness verse, the reader is encouraged to compare its allusions to those found in the first chapter of torah b reshith 1.2: now th

lat version of the tree in the sefer yetzirah. eti, eti (sanskrit: this, this: process of unifying all experiences in small face in bhakti yoga. etz hachayyim (hebrew: tree of life: a map of consciousness through the four qabalistic worlds, comprised of ten spheres connected by a total of twenty-two gates, and rooted in a negatively-existent substratum. corresponds to the system of chakras in the tantra, and latifas in sufism. everlasting arms: a descriptive term for the simple letters in the sefer yetzirah. eye of hashmal: term for vast face in the idra rabba. ezra hebrew: the alphabet devised in the fifth century bce and attributed to ezra, which replaced the original sinatic hebrew alphabet as the script in which the tanakh is written. face-to-face: a phrase in the sifra detzniyutha des

irah foundation/below on the qabalistic tree, the svadisthana chakra on the tantric tree, and the tan tien on the taoist tree. nar (hebrew: the youth: a name for metatron. nefesh (hebrew: the physical shell of embodied existence in the world of asiyah. neshamah (hebrew: soul: the shell of embodied existence in the world of atziluth. corresponds to atman in the vedas and purusha in the puranas and tantra shastra. small face as the one. neshamah haneshamah (hebrew: soul of the soul: negatively-existent shell corresponding to consciousness in the roots of the tree. neti, neti (sanskrit: not this, not this: words from the brihadaranyaka upanishad for the process of negating all experiences on every plane of existence in jnana yoga" 4 nirvikalpa samadhi (sanskrit: ecstatic absorption in godwith

ional judaism. shanti bhava (sanskrit: peaceful mood: a spiritual mood associated with vast face. shaykh (arabic: spiritual preceptor in sufism. shekhinah (hebrew: divine presence, neighborhood: a central name for the feminine aspect as the energy of consciousness of the lord hvhy, associated with the lower heh and the sefirah kingdom. corresponds to sakinat in the qur an, and to kundalini in the tantra" 40 shell of terror: a term for the experience of getting close to the throne i.e. to the awesome power of small face, when moving through the gate of the alef toward the abyss of the invisible sefirah knowledge/first. shem hameforesh (hebrew: name of brilliant fire: an appellation of the name hvhy, reflecting its appearance as dancing letters of fire. sheol (hebrew: a central name for qaba

the redactions of the halachic dialectics of the early rabbis tanakh (hebrew: acronym for torah (the law, nabiyim (prophets, and ketuvim (writings. tan tien (chinese: field of cinnabar: lowest of three primary centers on the taoist tree of life. corresponds to the sefirah foundation/below on the qabalistic tree, the svadhistana chakra on the tantric tree, and the latifa nafsiya on the sufi tree. tantra (sanskrit: mystical tradition of northern india, centered upon shiva/shakti" 4 tariqa (arabic: sufi term for the mystical path. tefillin (hebrew: phylacteries: two sets of small boxes within which there are partitions containing small scrolls bearing verses from the torah, and most notably, the shema. rabbinical jews affix the tefillin to their the foreheads and left arms several times dail

FRATER U D PRACTICAL SIGIL MAGIC

tonously. an exception to this rule are the gwords of power h la ter on *the letter b is missing in peter carro ample.an obvious typesetting mistake which we have not corrected f e sake of correct quotation. this does not, however, invalidate the example as a whole. ll fs exor th the mantrical spell method/ 57 ons long e psychic sensor is softened up t free. naturally, mantras play a mantra-yoga, tantra (of hindu and buddhist origin, buddhism g (for example, gom mani peme um, o t they l sigils, it is not strictly utright itioning, ogma, etc) incapable of working with any but one sigil by repeating it over and over again, for hours on end, if possible. the monotony of this procedure es occur even after in eastern cultures mantras are also employed to induce magical trances and mystical stat

GNOSTIC HANDBOOK

n was not required of them. the cathari form a major link in the lineage of the modern mysteries and sustained the esoteric teachings while under persecution from the apostate church and transmitted them, via small sects and cults, to today's gnostics. the gnostic handbook page 109 wisdom from india to give an example from hinduism of the amoral path. we find in traditional hindu (tantric- vedic) tantra there are two distinct traditions, the right and left hand path. these have nothing to do with white and black magic as the ignorant suggest but are two distinct methodologies of redemption. the right hand path is symbolic and the images regarding sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand p

are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of power for details of the different traditions within the buddhist tantra's. there is a significant difference between the two tantric paths, that of the right hand and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically upholds the relativity of every moral precept, the uselessness of worship, th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

g each level is given the directing intelligence, communication structure, science, religion and religious metaphor (fig 5) gnostic theurgy page 31 level. directing. communication science. religious intelligence. structure. metaphor. atomic. atomic. electron. physics. buddhism nucleus white light cellular. dna. rna. biology. hinduism reincarnation. somatic autonomic organs of the body.physiology. tantra. nerve plexes. kundalini. sensory. brain. sense organs. neurology. zen, sufism enlightenment mental-social. mind imprint. social behaviour. psychology. protestantism christ, messiah emotional. endocrines. emotional behaviour.psychiatry. fundamentalism the devil. void. body as flesh. body as flesh. anaesthesiology death cults void. fig 5 gnostic theurgy page 32 the hologram of matter now tha

m of both the male and female. it also has a specific sexual meaning in terms of tantric practise where it represents the psychic energy found within the sexual secretions themselves, the smell relating to the ripening of the energy at certain times of the year. this correlation of sexual secretions, time and energy represents one of the inner teachings of gnosticism as well as buddhist and hindu tantra. the characteristics of the city include life, earthquakes, plagues, fires and massacres. these refer to the intense dangers associated with the energies of this centre. it is the centre of sexual fire, and when the base centre is activated and force is manifested at this level it must be totally controlled so that the energies continue on upwards towards redemption. loss of control can mea

occur and he seceded from the church. valentinus taught what he claimed were the secret teachings of st.paul, these included a complex cosmology based on dualism and emanations. his teachings mixed greek philosognostic theurgy page 204 phy, mysticism and magic with an allegorical interpretation of the old testament, they are probably the most intellectual of all the gnostic traditions. mysticism, tantra and esoteric practise were part of the valentianian system and this led to claims of sexual excess against his followers by many church fathers. the same fathers, however, admit that valentinus lead a faultless life and that his erudition and education was superior to many of the supposed church academics. his secret gospel of truth is considered one of the major surviving gnostic texts. th

with cathar bishops in many regions. brethren of the free spirit the first gnostic to be known under the appellation of free spirit was amalric of bena (circa 1209, an italian antinomian who believed that we must do away with the priesthood and offer believers a direct experience of the divine. his approach was even more controversial in that he did not shy away from the use of sexual mysticism (tantra) as part of his system. generally, the term brethren of the free spirit has been used to denote those who combine antinomianism with sex mysticism. another example in this class is heinrich niclaes (1498-1561 ce, who not only taught that once you was born again you became free of sin and could live as you please, but that to become born again you had to experience a secret union with christ

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

istillation into the flask prepared for it. the elixir being then prepared solemnly and in silence, do thou consume it utterly. this elixir is the germ of life. aleister crowley, the book of the unveiling of the sangraal sex magick has many variations and expessions. in conjunction with enochian magick there are three major degrees. these three degrees are identical to the three taught in tibetan tantra as follows: 1. karmamudra. the three degrees are all called `madras' which can mean symbolic positions (you may already be familiar with the mudras as hand positions used in meditations. this is the first and lowest stage. it is magick using an external partner. any magical operation which is conducted by two or more people which calls on or uses sexual forces or currents is of the karmamud

HINE P OVEN READY CHAOS

vecraft s necronomicon that sounded good, but which in fact was spurious. so he got loads of letters from people who had done the rituals and wanted to chat about their results. this is also important when looking at beief as a magical tool, and i ll get on to that later. personally, i like to use lots of different systems, and use them as seems appropriate. i tend to flip between d.i.y, qabalah, tantra, cthulhu mythos, shamanism, and anything else that i feel to be appropriate at any particular time. it is worth going into a system in some depth, so that you become more or less competant (and confident) with it, but magicians tend to find that once you ve become competant in one system, then it s easier to get to grips with another one. if you re fairly expereienced with enochian for exam

anations for it. these explanations should contain at least one each of the following types: i. an explanation based on the parameters of the magical system that you have been employing. ii.strict materialism iii. something exceptionally silly. 2. when you have been experimenting with belief-shifting for a while, try contemplating two which appear to be mutually exclusive such as christianity and tantra, islam and radical feminism, new age celtic revivals and marxism. 3. meditations in menzies. read specialist magazines that you have no interest in, especially those written by enthusiastic amateurs. also read publications with oppposing views in quick succession, such as playboy and spare rib, or andrea 42 phil hine dworkin and the marquis de sade. 4. do not put live toads in your mouth. 5

buildings (the city of selfs, around the walls of which howls the wind of kia, then the continual process of deconditioning may be likened to chipping away at the towers, with the occasional nuke provided by recourse to a powerful form of gnosis such as sexual ecstasy, pain overload, or albert hoffman s elixir. deconditioning is a continual process- even as you discard one set of limitations (in tantra, this is known as klesha-smashing, you may find that you acquire new ones, usually unconsciously. often, belief-structures are nested within each other, and may have their roots in a powerful formative experience. timothy leary calls this process imprint susceptibility, where 44 phil hine the imprint forms a baseline response to experience, and establishes the parameters within which any su

pite the glamour, chaos magicians are rarely completely amoral. one of the basic axioms of magical philosophy is that morality grows from within, once you have begun to know the difference between what you have learned to believe, and what you will to believe. some excellent pointers towards the process of deconditioning can be found in: liber null by pete carroll, magick by aleister crowley, and tantra magick, the collected grade papers of the east-west tantrik order, amookos. 10. keeping a diary despite the glamour of chaos magic as being spontaenous, do-what-you-like, smash-the-sephiroth and loose your demons git ard magic, it s generally considered that keeping a diary of experiences& magical experiments is essential. a magical record charters your progress, failures, experiments and i

to maintain the mind-body seperation which is so fixed in our experience. much of new age so-called thinking appears to be concerned with removing or transcending the ego- behind which, it is implied, is a higher self. the fiction of higher- lower self maintains the divide between spirituality and everyday experience. personally, i prefer the idea that we are each a multiplicity of selves, or, as tantra has it, a squirming ball of shaktis (desire-comlexes) interacting (but not all at once) with shiva (or kia, the divine spark of consciousness. another useful concept is that of, rather than overcoming the ego, shifting from a condition of ego-centredness, to that of exo-centredness. in the former, the self is maintained by rejecting all that it is not, of being seperate to others. for the 6

magick, the book of lies- aleister crowley liber null& psychonaut, liber kaos- pete carroll the book of results- ray sherwin cosmic trigger- robert anton wilson illuminatus- robert anton wilson& robert shea principia discordia- malaclypse the younger the hunting of the snark- lewis carroll the book of pleasure- austin osman spare liber cyber- charlie brewster metamagical themas- d. r. hofstadter tantra magick- mandrake of oxford impro- keith johnstone practical sigil magick secrets of the german sex-magicians- fra. u.d. chaos servitors: a user guide- phil hine the spirit of shamanism- roger walsh escape attempts- stan cohen& laurie taylor chaos- james gleick ssotbme- ramsay dukes azoetia- andrew d. chumbley stealing the fire from heaven- stephen mace by the same author: prime chaos availa

INITIATION INTO HERMETICS

l is celebrated by hundreds of magicians, being handed down traditionally for one generation to the next. a member who has been declared to be mature is usually offered such a ritual as a sort of distinction. the grant of such a ritual which at the same time establishes the contact with the corresponding battery is called ankhur or abisheka in the orient. 2-5. loading by magic formulas, mantrams, tantra &c this kind represents one of the greatest and most powerful loadings but it requires high knowledge and a lot of preparation that i will describe in my following two works concerning magic evocation and the practical quabbalah. therefore i shall restrict myself to a short remark only. the first kind of loading is realized by repeating a magic formula and the desired effect is accomplished

ffect is accomplished with the help of an entity selected for this purpose. the loading by mantrams is done by imagining or speaking a magic sentence in worship of a deity many times into a suitable talisman japa yoga. the quality of the deity in question becomes materialized in this manner. it is absolutely certain that fabulous results can be compassed on all planes in this manner. a loading by tantra is nothing else but the correct use of word magic where certain cosmic powers are employed with the help of suitable letters, words, etc, regarding the cosmic rhythm, sound, color and quality. 2-6. loading by accumulation of elements this possibility of loading is offered to every magician who went through his practical training up to now. supposing the magician wants a certain result to be

an be exerted on nature through the elements or the electromagnetic fluid. this sort of weather-making is practiced often by the tibetan lamas. thus, in this as in so many other ways, the magician knows various methods to cause these phenomena and is able to do this with his own powers after a special training, just as the tibetan lama brings about with the help of rites, evocation of beings, and tantra. 17. power over life& death a magician who perfectly masters the elements and the electromagnetic fluid also is master over life and death of every human being. but he will never dare to menace the lives of his fellow men, though he knows exactly how to induce a magical death. there would be a lot of possibilities of doing so, but i desist from quoting such methods in order not to lead the

JASMUHEEN THE FOOD OF GODS

es that we attract in life. by this stage we have become aware of the power of our thoughts to create reality and hence we now choose thoughts that create the type of life where we feel as if we are thriving and in tune with a greater game. in stage 3 we have trained ourselves to see the god in all life and to recognize the perfection of creation and the natural cycles of all life, as we feel the tantra of life and duality and feelings of separation disappear and we realize that our dow is eternal and that death is just an illusion. divine nutrition: the madonna frequency& the food of gods with jasmuheen 21 in this stage our brain wave patterns are firmly anchored in the theta zone of 4 to 7 cycles per second. in this field divine revelations and holy visions are more common as are visitat

rds we ascend and are given the opportunity to ascend into a realm of pure light and leave our physical form. divine nutrition: the madonna frequency& the food of gods with jasmuheen 23 cycles of human awareness: delta stage 4: perfection consciousness theta stage 3: unified consciousness alpha stage 2: meditative consciousness beta stage 1: mass consciousness earth s field all that is us oneness tantra me them yoga me, me, mine service thriving& fulfilled seeking to thrive who am i? struggle to survive diagram no. 1 divine nutrition: the madonna frequency& the food of gods with jasmuheen 24. chapter 4 blocking our nourishment the atrophy of life in his book self matters current daytime tv guru and oprah winfrey supporter, dr phil mcgraw, shares that only people who choose to listen to the

old world greeting meaning peace and all good things. j) someone tuned to the madonna frequency divine love-wisdom channel will be capable of divine communication and hence understand how to bridge the worlds. they will be focused and trained in imprinting the world with some aspect of holistic education such as bridging the worlds of: religion and science; metaphysics and quantum; east and west; tantra and yoga: divine mathematics and divine signs; or bridging more traditional areas such as mainstream medicine and alternative therapies. they may also be in the field of environmental sustainability, resource sustainability, alternative, sustainable energy systems, new financial systems, and any field that provides a beneficial service to people. true divine communication always guides us t

ible as it can only be accessed by those whose 6th and 7th senses, and hence their pituitary and pineal glands, are open and tuned to the dow power channel. as we have already mentioned, dow power is, by its very essence, incorruptible. however, this suggestion brings in another interesting discussion and that is the perception of good and evil, wrong or right, corruptible and incorruptible. in a tantra view all is perfect and all is borne from god and is one. there is no wrong, no right. in this reality people are gods in forms, and as bio-systems of energy we are encoded with the same software programs that drive the cosmic computer called god. as we are creative gods with free will neither the intelligent quantum and virtual fields nor the cosmic computer as the creator of all, cares wh

the shamanic shape-shifting ability and can change the physical appearance at will. physical beauty is not an issue, vibrational beauty is and nothing is more beautiful than a being who is radiating the love and light of their own divine essence. q: how does living purely on divine light affect one s sex drive and sexual relations? for many pranic nourishers in partnership, the common practice is tantra or utilizing the taoist sexual energy flows which stimulate both brain orgasms, heart orgasms and full divine nutrition: the madonna frequency& the food of gods with jasmuheen 159 body orgasms. the conscious practice of this incorporates the sexual energy (lower base and sacral chakras) with the spiritual energy (crown and brow chakras) and the unconditional love energy (heart chakra) via t

stem. michael murphy s book the future of the body is just one of the many that now provides medical and scientific referencing. question 8: what else can you share about enlightenment for is this not the true gift of the gods, the experience that we are enlightened beings? answer q8: in the eastern cultures, enlightenment (or ascension in the west) is a much sought after state, with the yogis of tantra and chi masters aware of the need for discipline, dedication and devotion to the goal. few possess enough drive or determination to apply the physical, mental, emotional or spiritual commitment that is required to be disciplined enough to exist in, and are completely nourished by, these purer fields. yet millions are always trying. in the west the reality of ascension or enlightenment has l

LEFT HAND PATH AND RIGHT HAND PATH

ves and creates with his right hand, it is his wonderful ability to do all things. with his left hand he punishes. this hints at the obic nature of the lhp. it should be noted that the terms "left" and "right" as applied to politics, meaning "liberal" and "conservative" respectively, have an independent origin; they are derived from the seating in the french legislative assembly in 1791. usage in tantra tantra, a set of esoteric indian traditions with roots in both hinduism and buddhism, is often divided by its practicioners into two different paths: dakshinachara and vamachara, translated as right-hand path and left-hand path respectively. dakshinachara consists of traditional hindu practices such as asceticism and meditation, while vamachara also includes ritual practices that go against

ces that go against the grain of mainstream hinduism, including sexual rituals, consumption of alcohol and other intoxicants, animal sacrifice, and flesheating. the two paths are viewed as equally valid approaches to enlightenment; vamchara, however, is considered to be the faster and more dangerous of the two, not suitable for all practicioners. this usage of the terms is still current in modern tantra. adoption by western occultism the prevalence of these terms within the new age movement, particularly occultism and satanism, is often attributed to the influence of helena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-han

terms within the new age movement, particularly occultism and satanism, is often attributed to the influence of helena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. while this usage of the terms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, w

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

every year since 1986, which brings together many persons interested in the study and practice of thelemic magic. there is also an inner ritual group, involving both newer and long-term members of ogdos, that began working in 1994 and meets monthly. it is the latest of a series of such groups within ogdos, all of which have with a very eclectic approach to magic, incorporating elements of wicca, tantra, the cabala, shamanism, and so on, as they see fit. not surprisingly, the ethos of ogdos is highly individualistic and antihierarchical, since it is essentially a voluntary organization of individuals whose primary magical practice is solitary. see also magic and magical groups for further reading: ogdos homepage: http//www.cix.co.uk/ mandrake/ogdos.htm pact with the devil it is a most cert

LIBER 141

r with chapter xiv, observing in particular, underlying both systems, this one postulate: in the semen itself exists a physical force which can be turned to the magical or mystical ends of the adept. initiates will notice also that these heathen philosophers have made also one further march toward the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita. but the full glory of the sun, the simple and most efficacious and most holy sacrament, is reserved for the elect, the illuminated, the initiates of the sanctuary of the gnosis. xvii of a suggested course of experiment here is a series of operations of this art magick of the ix suggested for the use of any initiate as he begins his working. i. sex-force and sex

MICHAEL FORD WITCHMOON

onic goddess, kali stands atop her husband, shiva, holding in her hands blades dripping with blood, and upon her neck a necklace of human skulls. kali is black because all that transpires returns to her, she is the abyss in it's feminine aspect. all time melts into this goddess. kali is also life giving, a nurturing and loving mother, granting ecstasy to those who would invoke her in the rites of tantra, through which the sexual combination of opposites set in motion the process of creation. the union of male and female with a magickal aim or focus presents an accessible window to the astral and dream plane. thus through oz being pan can desire become flesh. it is through the divine woman that the essence of magick and witchcraft is found. those seeking beyond this path will often miss it

MICHAEL W FORD THE VAMPIRE GATE

mind itself, giving possibility to their anthropomorphic existence outside of humanity itself. the interpretation and experience is as unique as the shemhamforasch itself. herein is legion, the book of howling. contains a different approach to the 72 demons, invocations and evocations written by a luciferian and a working methodology on summoning and controlling powerful forces. adamu luciferian tantra and sex magick 94 by michael w. ford printed: 196 pages, 6" x 9, perfect binding, black and white interior ink isbn: 978-1-4116-9065-3 adamu is a grimoire of luciferian tantra. this path is of the exploration of the dark recesses of the mind and spirit, transforming the self into a vessel of divinity, the daemonic itself. found in adamu are foundation rituals and theory of luciferian sex ma

RUBY TABLET OF SET

amen and use this instead, but it should be setian for this ritual. o symbols, tools. wand: the wand is the symbol of the magicians will and a symbol of the baptism of fire. it represents his determination and commitment to setian principles, as well as his connection with his inner powers. the baptism of fire is the divine gnosis of the dark lord descending, the downward point of the triangle in tantra, the point of the pentagram in black magic. it can be of a traditional straight black wood, carved with setian symbols. the flail and the crook, symbols of the pharaoh's authority, can be substituted. cup: the cup is the representation of the reservoir of power, the female aspect of the dark lord, and the subconscious of the magician. this is the realm of the inner demons, the shadows. the

here is quite a difference in the effect when they are diluted in essential oils of the other classes. some examples are given in the recipe section, but a case in point is patchouli, a very dark essence associated with saturn. i have found it totally overpowers a perfume unless used in a ratio of 1 part patchouli (or less) to 10 parts of other oils. the reader is referred to any good resource on tantra. books on sexual magic also have a few usable ideas. but generally one has to give this matter thought to avoid having the aroma take over the setting. basically the fragrances when used properly are suggestive of warm body scents. in addition to use in religious rites and sex magic, some of these aromas have also found their way into medicine. myrrh with goldenseal root has been a famous f

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

om india. by the sixth century the religion had already gained two million followers. buddhism spread to japan in the thirteenth century ce, where it split into two major schools, zen and nichiren. at about this time buddhism also spread to tibet, a region in the himalayan mountains that is now part of china. it came to tibet with guru rinpoche, the indian master of what is known as vajrayana, or tantra, buddhism. this is a form of mahayana buddhism that employs techniques, including meditation and chanting and other methods, to speed up the way to enlightenment. by the sixteenth century vajrayana had become the dominant branch of buddhism in tibet under its leader, the dalai lama. until the chinese takeover of tibet in 1949, the dalai lama was both the spiritual and political leader of ti

uaded him to write down the practices of a coven to which he had once belonged. crowley also initiated gardner into the ordo templi orientis, a group that practiced the east asian form of magic called tantrism. tantrism is a spiritual movement which involves mantras (verbal formulas, symbolic body postures and hand motions, and sexual rituals. crowley s version of tantrism was a corrupted form of tantra yoga, a hindu discipline intended to awaken the energy in the body by using rituals to address relationships and sexuality. gardner soon opened his own lodge of the ordo templi orientis at his new home on the grounds of a nudist club to which he belonged. his lodge was made up mostly of men. in fact, the female membership of the group was often so low that he had to hire prostitutes from lo

SORCERIES OF ZOS

o, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formu

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

ent conceives of the freemasons and their coming prince to be rulers of all four corners of the globe (from the back cover of scottish rite journal, october 1998) black magic, masonic witchcraft, and triangle powers 375 eastern religions believe that the use of the sri yantra produces unparalleled spiritual power by evoking (inviting) help from the unseen spirit world. commonly employed in sexual tantra rituals, the design of the sri yantra meditation device begins with the four "t"s (tau) which, interestingly, is the same as the design of the mason's 3 2 n d degree jewel. from this base, the sri yantra is drawn from nine (666=6+6+6=18=1 +8=9) triangles, four pointed downward and five pointed upward, forming 42 (6x7) triangular fragments around a central triangle. occultists teach there is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ating funeral professionals and hospice workers about pagan beliefs and practices regarding death and dying. to keep current on pagan research, she participates in the nature religion scholars network. macha nightmare fs matron is kali ma, and her magical practice, inspired by feminism and a concern for the health of the planet, is formed of celtic, hindu, and tibetan practices, the sacred art of tantra, and the magic of enchantment. when the opportunity presents itself, nightmare travels the so-called gbroomstick circuit, h where she enjoys immersing herself in the diverse community that constitutes contemporary american witchcraft. she resides in marin county, california. m delving deeper m. macha nightmare fs website [online] http//www.machanightmare.com/bio.html. 27 february 2002. nigh

TYSON DONALD SOUL FLIGHT

d him to be remembered by sir walter scott as the "merlin of scotland" at other times she passes by travelers in a splendid procession, composed of hundreds of guards and courtiers and ladies in waiting. the prominent, active role of the fairy queen, in contrast to the more authoritative yet passive role of the king, expresses the feminine nature of all energy or force, which is recognized in the tantra texts of the hindus as the goddess shakti. the god shiva, the initiating spark, is essential and yet to some extent impotent, in the sense that he acts only in a secondary way through his agents, whereas shakti acts directly of her own accord. we see exactly the same dynamic in the game of chess. the king is the most important piece on the board-when the king is lost the game is forfeited-y

UNLEASHING THE BEAST

ness also resides in the other human beings around you. if you can transmit some of that excitement and potential for awareness into others not only will you have made the world a more darkly resplendent place to live, but you will have opened up the world around you for more exciting potentials for your own growth. uncle setnakt hopes you have a pleasant d hunleashing the beast aleister crowley, tantra and sex magic in late victorian england hugh urban ohio state university if this secret [of sexual magic, which is a scientific secret, were perfectly understood, as it is not by me after more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi what is peculiar to m

in life and the supreme source of magical power. taking an apparent delight in outraging the british society of his time, crowley made explicit use of the most "deviant" sexual acts- such as masturbation and homosexuality- as central components in his magical practice. at the same time, crowley was also one of the first western authors to taken an interest in the hindu and buddhist traditions of tantra- a highly esoteric body of teachings and that center, in part, around the use of sexual energy as a source of spiritual power- which had long been criticized by european orientalist scholars and christian missionaries as the very worst and most perverse confusion of sexuality and religion.v in fact, for most american readers today, tantra is typically associated with crowley-ian sex magick

zed by european orientalist scholars and christian missionaries as the very worst and most perverse confusion of sexuality and religion.v in fact, for most american readers today, tantra is typically associated with crowley-ian sex magick. one need now only browse the shelves of any barnes and noble bookstore or surf the endlessly proliferating web-sites on the internet to discover the secrets of tantra, sex magick and tarot, practice tantra without tears or even engage in wicca for lovers. as his early biographer, john symonds, remarks "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together western and eastern magical techniques."vi -139- but the question remains: how much did crowley actually know either first hand or second

and tarot, practice tantra without tears or even engage in wicca for lovers. as his early biographer, john symonds, remarks "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together western and eastern magical techniques."vi -139- but the question remains: how much did crowley actually know either first hand or second hand about indian tantra? and what connection, if any, did his system of sexual magic have with traditional indian tantric practices? this article will continue and expand upon some of the arguments made in a previous essay, in which i examined the impact of indian tantra on western esoteric traditions at the turn of the twentieth century, through figures like dr. pierre arnold bernard, known in the popular press a

ve with traditional indian tantric practices? this article will continue and expand upon some of the arguments made in a previous essay, in which i examined the impact of indian tantra on western esoteric traditions at the turn of the twentieth century, through figures like dr. pierre arnold bernard, known in the popular press as "the omnipotent oom."vii here i will trace the increasing impact of tantra on western spirituality in the later twentieth century through the work of crowley and his later disciples. crowley, i will argue, is not only a fascinating figure worthy of attention by scholars of religion, but he is also of profound importance for the understanding of modern western spirituality and culture as a whole. this importance is at least threefold. first, with his radical reject

ical rejection of victorian morality and his central emphasis on sex as the supreme magical power, crowley is a remarkable reflection of his era and of the sexual attitudes of late and post-victorian england.viii second, with his study of hinduism and buddhism, he was also a key figure in the transmission of indian religious traditions to the west, including the controversial traditions of indian tantra. but as i hope to show, although crowley did know a fair amount about hatha yoga, raja yoga and other indian religious practices, he does not appear to have known much about tantra. what he did know seems to have come through secondary, superficial and often highly distorted sources that are deeply colored by the victorian orientalist biases of the 19th century. nonetheless, not long after

hope to show, although crowley did know a fair amount about hatha yoga, raja yoga and other indian religious practices, he does not appear to have known much about tantra. what he did know seems to have come through secondary, superficial and often highly distorted sources that are deeply colored by the victorian orientalist biases of the 19th century. nonetheless, not long after crowley's death, tantra would soon become largely confused in the western popular imagination with crowleyian-style sex magic. ironically, despite his general ignorance about the subject, and arguably without ever intending to do so, crowley would become a key figure in the transformation and often gross mis-interpretation of tantra in the west, where it would become increasingly detached form its cultural context

owleyian-style sex magic. ironically, despite his general ignorance about the subject, and arguably without ever intending to do so, crowley would become a key figure in the transformation and often gross mis-interpretation of tantra in the west, where it would become increasingly detached form its cultural context and increasingly identified with sex. finally, in part because of this equation of tantra and sexual magic, crowley has also been one of the most influential figures in the revival of magic and a variety of alternative religions at the turn of the new millennium. much of the literature now being sold under the titles of "tantra" and "sex magic, i would argue, is largely the fusion (and perhaps hopeless confusion) of indian tantra with crowleyian magic. ix in my discussion of cro

was something of an obsession throughout crowley's life. beginning in 1899, crowley also began to explore a variety of eastern spiritual traditions. after studying yoga in mexico, he traveled to ceylon and india in 1901-2, during which time he studied various forms of buddhism and hinduism. as we will see below, it seems possible that he also learned something of the esoteric techniques of indian tantra- though perhaps not as much as most contemporary adepts generally suppose -142- however, it was in 1904 that crowley would receive his first great revelation and the knowledge that he was to be the herald of a new era in human history. according to his own account, crowley's guardian angel, aiwass, appeared to him and dictated the book of the law (liber al vel legis).xviii his most famous w

to merge with a (somewhat deformed) version of indian tantric practices. a wealthy austrian chemist and industrialist, kellner claims to have been initiated into indian sexual techniques in the course of his oriental travels, citing a sufi and two indian yogis as his masters.xlix reuss, too, had a general working knowledge of indian yogic practices and apparently some rudimentary understanding of tantra (though, like crowley, as i will argue below, his knowledge of tantra was probably simplistic and inaccurate).l -148- karl kellner others, however, believe that kellner and reuss true inspiration was in fact p.b. randolph, whose sexual-magical teachings had been spread to europe by a group of disciples in the late nineteenth century. many of randolph's ideas were transmitted to germany thro

n childhood, but he also makes the most deviant and anti-social of sexual acts- namely, masturbation, oral consumption of sexual fluids and homosexual intercourse- the ultimate keys to magical power. in other words, he set out to usher in his own new aeon by smashing and tearing down the entire social-moral structure of the world in which he was raised.lxi theodor reuss -150- iv. the yoga of sex: tantra and other exotic imports from the mysterious orient shiva, the destroyer, is asleep, and when he opens his eye the universe is destroyed..but the "eye" of shiva is also his lingam [phallus. shiva is himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishment of the great work--all these are

erse, the accomplishment of the great work--all these are different ways of saying the same thing--crowley, the book of lieslxii [p]aradoxical as it may sound, the tantrics are in reality the most advanced of the hindus- crowleylxiii already in the work of kellner, reuss and the early o.t,o, western sexual magic had begun to be mingled with the recently discovered traditions of hindu and buddhist tantra. but it is crowley and crowley's form of sexual magic that most westerners readers now think of when they hear the word tantra. as we will see, however, this association of crowley and tantra may turn out to be a good deal more spurious and unfounded than most authors have generally assumed. as it is used by most historians of religions today, tantra refers to a vast and extremely diverse b

nfounded than most authors have generally assumed. as it is used by most historians of religions today, tantra refers to a vast and extremely diverse body of texts, practices and traditions hat spread throughout the hindu, buddhist and even jain communities since at list the 3rd or 4th century ce. there is in fact intense disagreement, not only as to how it is best defined, but even as to whether tantra really "exists" at all. is it really an indigenous asian category, or is it instead- like the generic category of "hinduism" itself- the product of western orientalist scholars imposing their own fantasies and obsessions onto the exotic mirror of the oriental other?lxiv although it has been defined in many different ways, tantra centers in large part around the concept of shakti- power or e

s this power; but it is by no means the only, or even usually the most important, technique employed in tantric ritual. and even when it is used, it is typically restricted to very closely guarded, highly esoteric ritual settings and surrounded with the most severe injunctions warning of the dangers of its abuse. in the words of one of the most famous and influential medieval texts, the kularnava tantra -151- what i tell you must be kept with great secrecy. this must not be given to just anyone. it must only be given to a devoted disciple. it will be death to any others. if liberation could be attained simply by having intercourse with a [female partner, then all living beings in the world would be liberated just by having intercourse with women.lxvi many forms of tantric practice do invol

urse with women.lxvi many forms of tantric practice do involve explicit forms of ritual transgression. the ritual consumption of meat and wine, and in some cases sexual intercourse in violation of class laws, can be employed as a means of awakening and harnessing the awesome power or shakti that flows through all things. yet at the same time, as brooks, sanjukta gupta and many others have argued, tantra is really by no means the subversive, anti-social force that many western readers imagine it to be. on the contrary, it is in most cases a highly conservative tradition, which ultimately re-asserts the ritual authority and social status of male brahmins. social relations and sexual taboos are typically only violated in highly controlled ritual contexts and are generally re-asserted- indeed

side the boundaries of esoteric ritual "anti-caste statements should never be read outside their ritual context. returned to ordinary life, no high caste tantric would think of breaking social taboos..the ritual egalitarianism of tantrism in practice acted as a caste-confirming..force."lxvii since its first discovery by european orientalist scholars and christian missionaries in the 18th century, tantra has held a place of profound ambivalence in the western imagination. to most european scholars of the colonial era, tantra was identified as the very worst and most depraved aspect of the indian mind, the source of all the polytheism, idolatry and licentiousness that had led to the apparent degeneration of hinduism in modern times. above all, tantra was attacked because of its use of sensua

s attacked because of its use of sensual pleasure and even sexual union as a means of spiritual experience. ironically, although physical intercourse plays a very limited role in most indian tantric traditions, the sexual aspect was quickly singled out as the most infamous and most shocking aspect of this terrible perversion of true religion. as the great sanskritist, sir monier williams, put it, tantra is "hinduism arrived in last and worst age of medieval development" in which the noble philosophy of the vedas had been replaced by the obscene sexual perversions and black magic of the left-hand (vamacara) tantras "the rites, or rather, orgies, of the left hand worshippers presuppose the meeting of men and woman of all castes in the most unrestrained manner."lxviii -152- this identificatio

a is "hinduism arrived in last and worst age of medieval development" in which the noble philosophy of the vedas had been replaced by the obscene sexual perversions and black magic of the left-hand (vamacara) tantras "the rites, or rather, orgies, of the left hand worshippers presuppose the meeting of men and woman of all castes in the most unrestrained manner."lxviii -152- this identification of tantra with sexual licentiousness was only further complicated in the late 19th century, as tantra became increasingly confused with various pornographic and sexological literature proliferating in victorian england. one of the most widely-read authors on tantra (though also one of the least original) was edward sellon, who was best known as an author of cheap pornographic books, such as the new e

which he published in his annotations upon the sacred writings of the hindus. his vivid and titillating description of tantric worship- in which "natural restraints are wholly disregarded" and which "terminates with orgies amongst the votaries of a very licentious description- would become one of the most influential accounts in the late victorian popular imagination.lxx finally, this equation of tantra with its sexual aspects would be rendered hopelessly confused with the publication of various sanskrit erotic texts such as the ananga ranga and the kama sutra by sir richard francis burton and his cohorts in the kama shastra society.lxxi although the kama sutra in fact had little if anything to do with tantra, it would soon become largely confused and often completely identified with tantr

rotic texts such as the ananga ranga and the kama sutra by sir richard francis burton and his cohorts in the kama shastra society.lxxi although the kama sutra in fact had little if anything to do with tantra, it would soon become largely confused and often completely identified with tantra in the western popular imagination. crowley, too, seems to have inherited this orientalist identification of tantra with sex, and he would soon become infamous as one of the first western authors to wed sexual magic with the esoteric rites of tantra. as his disciple kenneth grant put it "the revival of tantric elements in the book of the law may be evidence of a positive move on the part of [crowley] to forge a link between western and oriental systems of magick."lxxii but the question is, how much did c

hown, this devastating complex is not merely responsible for most of the social and domestic misery of europe and america, but exposes the individual to neurosis..we resort to suppression, and the germs create an abscess. lxxiv -153- it also seems that crowley eventually came to have a certain respect for indian tantric traditions. unlike most of the orientalist scholars of his day, who denounced tantra as a horrible perversion, crowley described tantra not only a valid form of religion, but in fact the "most advanced" of all forms of indian spirituality. for unlike other forms of hinduism and buddhism, tantra does not deny the physical body or the natural world, but affirms and makes use of the flesh and the senses: the essence of the tantric cults is that by performance of certain rites

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

2 under the light of the lectures 4, 10 and 12 of this present course. white and black tantrism there exist two kinds of tantrism in the orient. in the positive tantrism, the ejaculation of the ens seminis is not taught, whereas in the negative tantrism the ejaculation of the ens seminis is practiced. there is also a grey tantrism in which the seminal ejaculation doesn t have any importance. this tantra is very dangerous because it can easily mislead the students towards negative tantra (black tantrism. the positive sexual yoga is practiced without the ejaculation of the seminal liquor. there exists a tantric sadhana for the connection of the membrum virille and the genitalia murielis; this connection is performed after an interchange of caresses between man and woman. the couple remains q

WESTERN MANDALAS OF TRANSFORMATION SR AL

e transmitter of the energies of the life-force, and is the sun behind the sun, since it resides behind tiphareth in the abyss. the number of daath, 474, also adds up to six, which is the number of tiphareth, the sun sphere on the tree. properly visualized, it is not just the etheric egg surrounding the body, but the point of contact through which we are made aware of the great transformation. in tantra, this concept is thought of as the bindu point, which, through great concentration, can release tremendous power. it is the chakra that will open up vast new areas of consciousness in the future. it is represented by pluto because true plutonian energy is transformative beyond the power of the ego to control. it is rather like the chain reaction of a nuclear bomb, which is beyond anyone's c

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