Michael Wynn's Occult Reference Library
TANTRIC

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ALEISTER CROWLEY MAGICK WITHOUT TEARS

he whole tradition of the indian peninsula very simply. to the vedas, the upanishads, and the tripitaka of the buddhists, we have only to add the tantras of what are called the vamacharya schools. paradoxical as it may sound the tantrics are in reality the most advanced of the hindus. their theory is, in its philosophical ultimatum, a primitive stage of the white tradition, for the essence of the tantric cults is that by the performance of certain rites of magick, one does not only escape disaster, but obtains positive benediction. the tantric is not 51 obsessed by the will-to-die. it is a difficult business, no doubt, to magic without tears get any book for free on: www.abika.com 91 get any fun out of existence; but at least it is not impossible. in other words, he implicitly denies the f

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ith other human units and with the pitris of the animal kingdom, and also the development of the power to act as the transmitter of energies from greater lives than his own, and to become a transmuting mediating agency. it might be of interest here to note that it is the problem of establishing a relation between the animal and himself which was the original basis of what is called hatha-yoga and tantric magic. the link was sought in this yoga with that which was known to be similar in the two kingdoms (the physical body with its activities and purposes) and that which should be negative in the human kingdom was stimulated into a positive agency through the power of the will. that followers of hatha-yoga are not aware of this purpose may be true, but the originating exponents of the hatha

of divine magic consists in the ability to perceive the essence of things in the light of nature (astral light, and by using the soul-powers of the spirit to produce material things from the unseen universe, and in such operations the above and the below must be brought together and made to act harmoniously. s. d, ii, 538. magic is the second of the four vidyas, and is the great maha-vidya in the tantric writings. it needs the light of the fourth vidya (atmavidya) thrown on it in order to be white magic. s. d, i, 192. black magic is defined by h. p. b. as follows: a. black magic employs the astral light for purposes of deception and seduction, whereas the white magician employs it for purposes of information, and the aiding of evolution. s. d, i, 274. b. black magic works with opposing pol

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

ch complete union with divinity. man discovers that sex (which has hitherto been a purely physical function, carried on sometimes under the impulse of love) is elevated into its rightful plane as the divine marriage, carried out and consummated upon the levels of soul awareness. it is this great truth which lies beyond the sordid story of sex expression, of sex magic and the distortions of modern tantric magic. humanity has stepped down the symbolism and in its thoughts debased sex to an animal function and failed to lift it up into the realm of symbolic mystery. men have sought through physical expression to produce the inner fusion and harmony which they crave and this cannot be done. sex is but the symbol of an inner duality which must be itself transcended and wrought into a unity. it

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

n be no fusion of the opposites of soul and personality apart from the physiological processes of sex, and i say this deliberately, for it is in the relation of the sexes that the element of time enters into the experience of the soul, and the understanding of this will come when the doctrine of reincarnation is properly comprehended and taught universally. it is here that sex magic and the inner tantric teachings have gone so woefully astray, and been centralised upon individual development and the attainment of some experience which is presumed to promote spiritual attainment. the underlying idea, governing all that has been given out on the sex relation heretofore, is twofold in its implications: a. to provide bodies for incarnating souls so that certain destined evolutionary unfoldment

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

local malicious spirit and, finally, into an important protector deity. this section will also elucidate on tsiu marpo s connection to samy monastery. the third chapter will explore the iconography surrounding tsiu marpo and his demonic cohorts. this chapter will discuss the significance of the frightening visual appearance these deities tend to share and how these appearances are understood in a tantric ritual context. like his origin story, the descriptions for tsiu marpo s iconography are found within his texts. this section will also explore the concept of the buddhist ma..ala and how it situates tsiu marpo as well as other deities within the tibetan mythic landscape. the fourth chapter will explore these foundational texts for the ritual manuals that they are. tsiu marpo s mythic orig

offrey samuel s classification scheme, discussed below, is most helpful toward this end because it incorporates the two-part system explored in de nebesky-wojkowitz s work with the taxonomy of deities provided by giuseppe tucci in his monolithic opus, tibetan painted scrolls. this scheme involves four major divisions. first, there are the symbolic tutelary deities (tib. yi dam; skt. i..adevat) of tantric buddhism (also called vajray.na, the form of buddhism practiced in tibet. these deities are encountered at the highest levels of buddhist monastic ritual practice. de nebesky-wojkowitz intentionally ignores this category of beings in his study. second are the transcendental deities( jig rten las das pa i srung ma, who consist of the heavenly gods and the innumerable buddhas and bodhisattva

white in color. the use of the term in this study will refer exclusively to this type of being in order to remain uniform. the words "deity" and "divinity" have thus provided suitable umbrella terms for all manner of supernatural beings. it is important to note that the tibetan word lha is far more convoluted in use. textual sources tend to use lha equally to refer to different beings, including tantric and worldly deities. 13 7. savage demons (tib. dmu: these demons are somewhat obscure, though they are considered to be very ancient tibetan deities. they are extremely savage and noxious in nature, and cause dropsy and drought. one of the primeval clans of tibet was also called dmu. mythologically, there is some connection between the tribe and the demon, which is related to tibet s early

lly belongs to the might demon (btsan) class but is considered the king of the violence demons (gnod sbyin; many of his appellations also refer to him as a violence demon. also, despite the numerous sanskrit terms associated with each demon, they are not necessarily indicative of the origin of these deities in india. most of these deities are indigenous and have been later assimilated into indian tantric classification systems, yet they still retain many of their tibetan attributes. however, it certainly appears that the tibetan divinity system has mimicked if not inherited the numerous classes of demonic entities found in the indian system.21 this classification scheme will be most useful in the translated materials, as it will provide recognition of the individual demon terms underlying

f in multiple bodies and souls, a tradition that is apparently pre-buddhist. there are two major bodies within the tibetan system: the coarse and subtle bodies. the coarse body is simply the physical body, through which we encounter the world on a daily basis. the subtle body, as its name implies, is hidden metaphysically beneath the gross physical shell. as a buddhist concept, the subtle body is tantric and yogic in origin and is a structure of 21 see bhattacharyya 2000 and decaroli 2004. 15 intersecting channels (tib. rtsa; skt. n..i) that fill the coarse body. there are six knots (tib. khor lo drug; skt. cakra.a) at the major intersections of these channels, and these are found vertically along the central axis of the body. an individual s mental constituencies (sems, their life-breath

b. rtsa; skt. n..i) that fill the coarse body. there are six knots (tib. khor lo drug; skt. cakra.a) at the major intersections of these channels, and these are found vertically along the central axis of the body. an individual s mental constituencies (sems, their life-breath (dbugs, and various impurities travel along these channels propelled by subtle winds (tib. rlung; skt. pr..a. in yogic and tantric practices, the control and purification of these various elements and the unwinding of the knots aids the process of liberation. to illustrate this metaphorically, samuel likens the subtle body to a mental model of the nervous system.22 to accompany the body, the various souls are the la (bla "life-force" sok (srog "life-energy" and wuk (dbugs "life-breath" as with the demon taxonomy, diff

. 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 synonymous with vajray.na buddhism overall, and thus we have the more familiar tantric buddhism.29 also, tantras are commonly contrasted with s.tras (mdo, the teachings of the historical buddha. s.tras are utilized in some lineages of tibetan buddhism as part of a combined approach to doctrinal studies. as both text classes refer to central buddhist teachings, payne likens s.tras to the warp (lengthwise thread) of a loom, with tantras being the woof (crosswise thread, and th

ic liturgical manuals. these manuals are prolific in tibetan ritual 32 see davidson 2005, pp. 210-243. 33 see germano and gyatso 2000; gyatso 1996 and 1998; and doctor 2005 for more on the terma tradition and famous treasure-revealers. 20 practice because they explicitly provide the instructions for attaining the goal of a ritual exercise. for bentor, the s.dhana represents the means by which the tantric practitioner through the use of visualizations, mudras (hand gestures, and mantras (powerful spoken formulae) dissolves the constructed, relative reality during a ritual program and arrives at an exalted state of reality full of the visual wonders detailed in the texts. it is in this exalted state that ultimate reality manifests out of emptiness to be approached by the practitioner. thus

ist" way of vajray.na was the correct path to enlightenment, and chinese buddhists represented by the chinese chan master hvashang mah.y.na, who represented the "spontaneous" enlightenment tradition. there is actually some dispute as to who won, but tradition holds that kamala..la defeated hvashang, thus resulting in the full adoption of vajray.na by tibetans.37 padmasambhava (8th century) is the tantric master invited to tibet by trisong deutsen to aid in the popular institutionalization of buddhism (figure 4).38 mythically, this process required that the numerous indigenous spirits of tibet be tamed; as a tantric master, padmasambhava had the skill for this task. upon disciplining these deities, he assigned to many of them the job of protecting the buddhist teachings hence their universa

the bodhisattva avalokite.vara (spyan ras gzigs, one of the most important figures in tibetan buddhism. tamdrin s name is suggested in his iconographic representation, which often depicts him as a red snout-nosed deity with an angry face and an aura of flames. he wears a crown, from which the head of a turquoise horse sprouts (figure 5. as a bodhisattva, tamdrin fits into the category of powerful tantric and tutelary deities, and has been fully assimilated from the indian deity of hayagr.va, found in both buddhist and hindu tantric traditions. as a wrathful deity, tamdrin is particularly known for keeping all protector deities in line. in some traditions, 35 for the first extensive study of the yarlung dynasty and its kings, see haarh 1969. also see s rensen 1994 and gyaltsen 1996. 36 tris

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 samy (photo: c. bell 2005) 27 figure 5. tamdrin, the wrathful 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

ness dongmarma, daughter of the might demon lord dawa t kar.79 this is important because tsiu marpo s root tantra agrees with the latter account. this suggests that either an oral tradition surrounding tsiu marpo existed and had its beginning in the former ambiguity, or that lelung zh p dorj, perhaps also relying on oral tradition, is retroactively situating tsiu marpo s narrative within an older tantric tradition. this latter possibility certainly agrees with general methods of authentication institutionalized within the terma tradition. tsiu marpo s mother is also questionable, as she is variously described as a serpent demoness named zangdrinma (zangs mgrin ma "copper-necked woman" a queen of the might demons named shelmikma (shel mig ma "crystal-eyed woman" and a demoness named sasin m

emons. that he is connected to both violence and might demons secures his position firmly as a protector deity tied to tibet s ancient mythic past. this is also indicated by his connections to multiple significant locations. a strong sign of tsiu marpo s ritual development is the multifaceted detail and significance within his iconographic representations. this iconography and its importance in a tantric buddhist context is the focus of the next chapter. 81 this is a particularly significant tibetan history as it is one of the first; it contains a great deal of information on the late imperial period of tibet. its date is uncertain, though it is considered to be earlier than the twelfth century. for a translation of the oldest available copy of the ba zh, see wangdu and diemberger 2000. 82

st mythic history. however, tsiu marpo s iconography is more significant for what it reveals about tibetan buddhism. the hostile expressions these iconographic descriptions convey may seem initially contrary to the more popular notion of buddhism as peaceful. however, the intense and gruesome visual nature of iconography so ubiquitous in tibetan buddhism has an underlying historic, pragmatic, and tantric importance. the iconography of tsiu marpo is not especially unique, but it provides an excellent example of how tibetan protector deities are visualized and what their appearances signify, particularly in regards to wrathful deities. after providing a selection of iconographic depictions commonly ascribed to tsiu marpo and his entourage, this chapter will explore the multiple layers of mea

arpo since they are emanations of him. these other numerous figures are the servants and entourage of tsiu marpo, who hail his coming and sing his praises. as the king of all might demons, this iconographic depiction is especially cogent given the royal imagery utilized here and in many other representations of protector deities. before discussing the retinue and its importance within the broader tantric cosmography, let us look closer at tsiu marpo and his immediate entourage of the riders that accompany him. as detailed in these two accounts, and noticeable in his statues and paintings, tsiu marpo is primarily red in body color, in keeping with the generic description of all might demons. his upper teeth gnaw at his lower lip and his face is permanently contorted with rage. in some of th

ctrine, these deities would act most hateful toward those who disparage it. when an enemy is destroyed or consumed by a protector deity, the act is considered to be ultimately good. the justification for such violence is that the enemy, once dispatched by a being representing buddhist truth, will ultimately be liberated. in many instances, the body of the enemy is offered up to transcendental and tantric gods for the production of merit.100 however, we must keep in mind that most of these violent activities are symbolically enacted in ritual. this is not to say that violence no longer occurs in the tibetan buddhist context, but rather that a great deal of the violence indicative of tibet s past has been redirected through ritual means. ren girard, in his book on violence and the sacred, di

this contrasts with murders performed in other contexts, which is motivated by blind anger and ignorance.104 again, this is not to say that physical violence does not occur; indeed, many instances have been recorded in tibetan history.105 rather, violence and violent imagery have been sacralized in the tibetan buddhist context through protector deities and associated rituals. in keeping with the tantric paradigm of using elements of sa.s.ra in order to attain nirva.a, this violence is transformed into a liberating force, justifiable in the defense of buddhism and its teachings. a contrast should be redrawn here between tutelary deities, transcendental deities, and worldly deities, as discussed in the introduction. while tutelary deities are personifications of the buddha nature that a pra

and tibetan deities to relate this brief survey of the ma..ala back to protector deities and to tsiu marpo in particular, i would like to look more closely at the mythographic nature of the tibetan landscape. the language and myth of tibet abounds with the concepts of taming and subjugation. this taming, or disciplining, is most pragmatically that of the initiate who must be disciplined in their tantric practice by their teacher. however, culturally, the concept relates back to the era of padmasambhava, who tamed the various demonic deities of tibet including tsiu marpo as part of the effort to establish buddhism. still further back through the curtains of legend, there is the first buddhist king songtsen gampo. this king subdued the giant demoness who represented the entire land of tibet

dly protector deities whom he must constantly keep in check. it is therefore understandable that one can only ritually access tsiu marpo by first propitiating and possibly embodying tamdrin. the initial act, however, is first to establish the ma..ala as the abode of these deities and, through this, contact them directly. the iconography of tsiu marpo and his horde is part of a much larger tibetan tantric tradition that commonly expresses its innumerable deities in wrathful guises. the reasons for this are multiple, but in the context of tsiu marpo and otherworldly protector deities, the purpose is primarily to convey a deity who engenders the dual powers of military and royal might. these powers are used to destroy the enemies of buddhism, as is expected of a protector deity. visual repres

lly considered highly impure. their significance is two-fold. first, they represent the base substances that protector deities like tsiu marpo once feasted upon during their careers as malicious local deities before subjugation. as these figures still exhibit such fierce tendencies and appetites, these offerings act as lures to attract them. second, as the goal of such rituals is connected with a tantric buddhist program, such profane substances, which are indicative of sa.s.ra, are transmuted into sacred substances within the environment of the ritual site to suit ritual ends. these references to flesh and blood are also indicative of the symbolically antinomian nature of tantric practice, which recognizes distinctions like pure and impure, sacred and profane, to be equally empty from the

nstructed to establish the pride of their tutelary deity.139 this process of deity yoga appears to be an essential preliminary step to any major ritual, as discussed above, but its mention was lacking in the warlord s tantra, allowing only for speculation about its inclusion. it is explicitly provided in this text, omitting the details that are familiar to the performer. deity yoga is specific to tantric practice in vajray.na, where a practitioner embodies a tutelary deity in order to utilize his powers for the pragmatic goals of the ritual.140 this process is done through meditation. the practitioner meditates on himself and the deity as truly empty. since both the practitioner and deity are empty, they are not ultimately distinct entities. by meditating on the deity s ma..ala (representi

BLACK WITCHCRAFT

sufis by idries shah secret societies by idries shah the book of shadows by gerald gardner michael w. ford is the magister of the order of phosphorus, a closed order of solitary initiates and the black order of the dragon, the inner guild based around yatukivah persian and chaos sorcery. he is the author of luciferian witchcraft: which contains 12 different grimoires including the left hand path tantric grimoire, adamu, a forbidden book of sexual magick, goetic sorcery, a luciferian approach to the 72 spirits of the shemhamforasche, yatuk dinoih and other works focused on the darksome rites of the path of shadow sorcery and so-called skir-hand witchcraft, introduced by nathaniel j. harris, a hereditary witch from the uk. known as akhtya seker arimanius, ford also is the author of liber hv

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

son it represents. then, with appropriate words, the witch takes a needle threaded with a twenty-one inch length of red silk, and sews up the mouth of the figure. she finishes off by winding the thread all around the body of the figure. the concentration is on the fact that the person is unable to speak on the forbidden subject whatever the secret may be that is being safeguarded. at the end* the tantric facial pack par excellence is liberal quantities of fresh, warm semen upon the skin, with special attention to the oily areas of the forehead and nose. as the semen dries, it closes the pores with an astringent action and tightens the wrinkles, feeds the skin cells and thus leaves the face rejuvenated and smooth. of the ritual the poppet is stored away in a safe place, wrapped in a piece o

DAVID ICKE CHILDREN OF THE MATRIX

himiko, who was called the daughter of the sun. the goddess aditi, the hindu great mother, was depicted as the sun. she was said to be the mother of the adityas, who was symbolic of the 12 signs of the zodiac. the sun was the "garment" of the goddess, who was "clothed with the sun. when christians made mother mary their version of the goddess, they said that mary was a "woman clothed in the sun. tantric buddhism had the goddess as the sun. the ancient arabs worshipped the sun as the goddess atthar and referred to her as the "torch of the gods. the celts had a sun goddess called sulis, a name that derives from suil, meaning both "eye" and "sun, both of which appear on the dollar bill and the reverse of the great seal of the united states. she was also known as sul, sol and sunna. one of he

nd sharp claws on his fingers. he wore a sort of "breast-plate" like the ones used by roman soldiers, she said. when he appeared she would first hear a high-pitched sound and a buzzing and clicking noise and soon found it hard to breath. she felt that her chest was being crushed. when she became paralysed and immobilised, the reptilian would "flip" her on to her chest and begin to have "a type of tantric sexual intercourse" that would leave her exhausted. feeding on her life force, probably. she said he was extremely powerful and very aggressive and a likely member of a warrior caste. but she didn't fear him and almost felt protected by him. california and arizona appear to be extremely important areas for reptilian activity, especially locations such as: mount lassen, a dormant volcano th

DAVID ICKE THE BIGGEST SECRET

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 original state (ching) into the higher energy (chi) andfinally its highest expression (shen. this is done by raising the energy up the spine anddow

DEMONIC BIBLE

is context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, ritually shaved his head and declared the formation of the church of satan and the start of the age of satan. the catchphrase of the church of satan was indulgence

DION FORTUNE PSYCHIC SELF DEFENSE

g those interested in popular occultism owing to the strictures passed upon it by mme blavatsky. now mine blavatsky was trained in the eastern school and had very little, if any, practical acquaintance with the inner aspect of western occultism, nor was she a master of its methods. she spoke from an eastern standpoint and judged western esoteric conditions by those she had seen in the east, where tantric magic has become depraved in the hands of dugpas and similar sects. in the dense and materialistic atmosphere of the west it is exceedingly difficult to get any results worth mentioning without the use of some form of ceremonial. even the theosophical society, of which she was the foundress, has unconsciously drifted into western methods, adopting the catholic ceremonial and the masonic in

the brain is the organ of perception of sense impressions and co-ordination of efferent impulses. it is the telephone exchange of the nervous system. it is only one of the points where mind touches body, the others being the ductless glands of the endocrine system, the pineal, pituitary, thyroid, adrenals, thymus and gonads; to which may be added the solar plexus and sacral plexus. the student of tantric physiology will be very dull if he has not observed that the chakras coincide in their physical location with the endocrine organs. now the endocrines have for their task the maintenance of the chemical composition of the blood. they pour into it their secretions, called hormones, in certain balanced proportions. if the balance is in any way upset, either by an overplus of one secretion or

redit a recurring series of scandals in connection with unnatural vice. if this were merely vice as such it would not come within the purview of these pages, but it appears to be used systematically as a means of obtaining occult power. those who have any knowledge of the deeper aspects of occultism know that sex force is one of the manifestations of kundalini, the serpent- fire that according to tantric philosophy lies coiled at the base of the spine, or in the terms of western occultism, the sacral plexus. the control and concentration of the kundalini force is an important part of the technique of practical occultism. there is a right way of directing it through thought-control, the technique of which i have explained in my little book, the problem of purity (rider; but there is also an

DONALDTYSON CHAKRAS

have written is based on my own experiments- other practitioners of kundalini yoga may have experienced the chakras somewhat differently. it is repeated endlessly in traditional eastern texts that the oversight of a guru is essential to the awakening of kundalini and the piercing of the chakras. evidently this is untrue, since i have never had a teacher, other than the ancient sages who wrote the tantric texts that i have studied. i should qualify this remark by saying that i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of coronzon at lunch) c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

association and buffalo and erie county library, 1975. kusche, lawrence d. the bermuda triangle.solved. new york: harper& row, 1975. kusche, lawrence david, and deborah k. blouin. bermuda triangle bibliography. tempe, ariz: arizona state university library, 1974. winer, richard. the devil s triangle. new york: bantam books, 1974. bernard, pierre (arnold (1875.1955) a pioneer teacher of hatha and tantric yoga in the united states. he was born in leon, iowa, in 1875 as peter coons. as a young man, he moved to california and worked at various seasonal jobs like fruit picking and salmon packing. in 1905 he teamed up with mortimer k. hargis to found the bacchante academy to teach hypnotism and soul charming (concerned bermechobus encyclopedia of occultism& parapsychology. 5th ed. 174 with sex

s and socialites, although the practice of hatha yoga was sufficiently novel at that date to attract criticism and scandalmongering from outside. however, it was bernard s policy never to give interviews or contradict false stories. he was something of a showman as well as an occultist, and he delighted in staging bizarre publicity stunts, such as his own specialty dance with a baby elephant. the tantric side of his activities seemed confined to a sensible scheme of sex education allied with psychophysical health, and he said he wanted to teach men and women to love, and make women feel like queens. his enlightened work in bodybuilding and character-training attracted the interest of dr. charles francis potter, a liberal new york city minister and one of the founders of humanism. potter sa

ti died in 1991. sources: bharati, agehananda. the light at the center: context and pretext of modern mysticism. santa barbara, calif: ross-erickson, 1976. the ochre robe. garden city, n.y: doubleday, 1970. separate realities: sense and (mostly) nonsense in parapsychology. in extrasensory ecology: parapsychology and anthropology. edited by joseph k. long. metuchen, n.j: scarecrow press, 1977. the tantric tradition. london: rider, 1965. bhrigu-samhita an ancient hindu astrological treatise, said to contain details of millions of lives, with horoscopes drawn for the time of consultation. the original bhrigu was a vedic sage and is mentioned in the mahabharata. as the bhrigus were a sacred race, it is difficult to identify the compiler of the bhrigu-samhita, but according to legend he lived 1

dutton, 1974. bodhisattva of compassion: the mystical tradition of kuayin. boulder, colo: shambhala, 1977. the jewel in the lotus: an outline of present-day buddhism in china. london: sidgwick& jackson, 1948. mahayana buddhism in southeast asia. singapore: asia pacific press, 1971. mantras: sacred words of power. new york: e. p. dutton, 1977. the secret and sublime. new york: e. p. dutton, 1973. tantric mysticism of tibet: a practical guide. new york: dutton, 1970. reprinted as the way of power. london: allen& unwin, 1970. the wheel of life. london: rider, 1959. rev. ed. boulder, colo: shambhala, 1972. bloxham, arnall (ca. 1881) british hypnotherapist who spent over 20 years taperecording hypnotic sessions with subjects whose memories apparently regressed to former incarnations. bloxham f

tivities as meditation in producing that state. it is clear that there are degrees of ecstasy, ranging from euphoric to transcendental states. hindu mystical teachings have charted the different stages of samadhi, mystical trance, with their qualitative degrees of ecstasy. samadhi is the aim of traditional yoga systems, in which body, mind, and spirit are controlled and purified. in some forms of tantric yoga, the vital energy known as kundalini, commonly the dynamic of sexual experience, is transformed into spiritual force as it follows its pathway through subtle channels along the spine and through the vital centers in the body (chakras) to the crown of the head, culminating in mystical experience accompanied by blissful sensations. however, this particular yoga is said to be more likely

nly the dynamic of sexual experience, is transformed into spiritual force as it follows its pathway through subtle channels along the spine and through the vital centers in the body (chakras) to the crown of the head, culminating in mystical experience accompanied by blissful sensations. however, this particular yoga is said to be more likely to result in sexual fixation and obsession. similar to tantric yoga is the sex magic of western occultists developed in the late nineteenth century out of the alchemical tradition. aleister crowley, best known for his experimentation and development in this field, viewed sex as the primary tool available to the magician in raising magic energy. in both the eastern and western mystical tradition, many have argued that celibacy is the more rewarding lif

teries and animates dead bodies, and the rakshasas, a whole order of evil demons that disturb sacrifices, harass devout people, and devour human beings. even lower than the rakshasas are the pishachas, the vilest and most malignant of fiends. in india the line between ghoulish and vampire figures is often unclear. in hinduism the eating of human flesh is a forbidden and degrading act, but certain tantric yoga groups (who find enlightenment by indulging in what other groups avoid) in india and tibet practice a necrophilistic rite of lying upon a corpse, or eating a portion of the flesh. in modern times the concept of the ghoul has become commonplace in hollywood horror movies. ghouls made probably their best-known appearance in george romero s 1968 horror classic night of the living dead an

upposed 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 sexual activity, for which tantrics have been most frequently criticized. the left-hand path of ta

rse of study at the california college of arts and crafts in oakland. the year 1975 became a turning point in her life. she radically changed her lifestyle which included becoming a vegetarian, stopping smoking, practicing yoga, and engaging in fasts. along the way she had a vivid out-of-body experience in which she saw a book on the chakras (the sense organs of the spiritual body as conceived in tantric thought) written by herself. she began to teach workshops and classes in the san francisco bay area on such topics as yoga, the aura, and psychology. she also spent a significant amount of time by herself in the backwoods, and as she attuned herself to nature she changed her name to anodea judith. as she was going through this change, she read zsusanna budapest s feminist book of light and

being. kagyu dharma group of centers founded in the united states by the late venerable kalu rinpoche, concerned with the teaching and practice of mahayana and vajrayana buddhism. rinpoche studied at the palpung monastery and was a teacher of the kargyupa. one of several primary sects of tibetan buddhism. which is revered as the most esoteric of all of the branches of buddhism. it absorbed hindu tantric emphases. in 1957 rinpoche established a monastery in bhutan and later founded his own center, samdup tarjeyling monastery, at sonada, darjeeling, india. he trained monks to establish centers in the west and during the 1970s founded centers in europe and the united states (new york, california, oregon, washington, hawaii, and alaska. there is also a center in british columbia, canada. nort

nn headed a sanitarium for tuberculosis patients (tuberculosis was still an incurable disease. utilizing kellner s chemical skills, the two developed what was termed the lignp-sulphite inhalation therapy for use in the sanitarium. as a student of the esoteric tradition, kellner claimed later that he had come into contact with three high adepts (a sufi, solomion ben aifa, and two hindus who taught tantric practices, bhima sena pratapa of lahore [then still in india] and sri mahatma agamya paramahamsa. no independent verification of the existence of these three masters has been located. he also founded an organization called the hermetic brotherhood of light. such an organization did exist in england and later the united states. however, in his travels, kellner claimed that he had discovered

nce. charles luk was one of the leading authorities on chinese yoga and buddhism. he lived in hong kong and spent many years studying and interpreting traditional texts of chinese buddhism and meditational practices, so that this teaching would be preserved and made available in the west. his works on taoist yoga and meditation indicated that the basic principles of kundalini, a teaching of hindu tantric groups, were also known and practiced in chinese tradition. sources: luk, charles. ch an and zen teachings. series 1, 2& 3. london: rider, 1960.62. practical buddhism. london: rider, 1971. the secrets of chinese meditation. london: rider, 1964. taoist yoga, alchemy, and immortality. new york: samuel weiser, 1973. the vimalakirti nirdesa sutra. berkeley, calif: shambhala, 1972. lully, raymo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

research. the 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 (

eft-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 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

d his/her true will is bound to identify with and follow it. members enter the order as a neophyte. work is then pursued in seven successive grades beginning with zelator. these grades or levels closely resemble the grades of the ordo templi orientis, the order that crowley headed during his lifetime. the seven grades are seen as corresponding to the seven chakras of the subtle body in the indian tantric system, the seven planets found in traditional astrology, and the seven metals included in alchemy. members consider themselves a body of free warriors whose task is to extend the law of thelema as contained in the book of the law, the text of which crowley claimed to have received from a preternatural entity named aiwass in 1904. to this end members engage in occult research, practical my

ts found in traditional astrology, and the seven metals included in alchemy. members consider themselves a body of free warriors whose task is to extend the law of thelema as contained in the book of the law, the text of which crowley claimed to have received from a preternatural entity named aiwass in 1904. to this end members engage in occult research, practical mysticism, ceremonial magic, and tantric alchemy. members are also expected to be thoroughly grounded in crowley s thought as found in his many books. the otgd is headquartered in los angeles. its website can be found at http//www.tgd.org. sources: crowley, aleister. magick: book four, parts i-iv. york beach, me: samuel weiser, 1994 [includes the book of the law, a brief text that has been reprinted numerous times. magick in theo

nter with the unity does not lead to absorption, but to a more clearly defined individual who also feels at one with the totality of the universe. it is the teaching of the order that magical activity does not make us more than human, but grants knowledge of what it means to be fully human. advanced students are free to explore the variety of distinct magical systems, from enochian to egyptian to tantric and thelemic. in the process, the initiate remembers him/herself as a divine being of his/her own creation. this realization provides the entrance into the mysteries of the inner order that guides the ordo stellae et serpente, known as the elect order of melchizedek. the order may be contacted through its internet site at http//members.aol.com/yechidah37/ossintro.html. it does not ask for

e. crowley later introduced an eleventh degree based upon his homoerotic predilections. ordo stellae et serpente encyclopedia of occultism& parapsychology. 5th ed. 1152 during the 1970s the secret materials of the oto were published. they revealed a system of sexual magic based on the use of sex to accomplish goals in magic. crowley s system is very different from the mystical sexual practices of tantric yoga, with which it has often been compared. reuss resigned his position in 1922 and crowley became the outer head of the order. the order became his major means of spreading his particular magical philosophy based on the revelatory the book of the law, which he claimed he had received from a disembodied intelligence in 1904. this book was translated into german in the mid-1920s, and many

others who share their magical interests but operate different magical systems. often meetings involve the working of various rituals on an experimental basis. the society has served as a catalyst for new groups to form by people who wish to follow up on a particular ritual or idea. the society also teaches 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 a

ool, the mahatma conjured perfumes out of the air by focusing light on the cotton-wool through the glass. each scent was waved away with the hand, to be succeeded by the next request. he produced in quick succession the scents of violets, musk, sandalwood, opium, heliotrope, flowering bamboo, nicotine plant, jasmine, and even cow-dung. a later book, naked ascetic by victor dane (1933, described a tantric yogi in bhawanipore who produced on request the smell of violets on dane s handkerchief without it leaving dane s hand; the perfume lasted for twelve hours. in the records of william stainton moses, we find highly illustrative experiences recorded. for example, at the closing of a seance, scents were often found to be issuing out of his head. the more they were wiped away, the stronger and

d his alphabet for lieges, illustrating relationships between sound vibration and matter. afterwards she extended her studies with special reference to vibrations of the human voice. she studied mongolian and tibetan overtone chanting (producing chords of simultaneous notes octaves apart, with harmonics) in the indian himalayas, her teacher being the chantmaster of the gyuto tibetan monastery and tantric college. she subsequently developed her studies with american indians and shamans from various traditions. purce has offered her research for the light it might shed on the mystic power of sound vibrations as they have operated in ancient traditions and practices. she has also tried to show that the human voice can act as a creative link between body and mind. in her lectures and workshops

nt segments of the body recalls the muscular armoring postulated by wilhelm reich, whose therapeutic techniques also involved intensive breathing to achieve catharsis. the relationship between sexual energy and higher consciousness had been charted in ancient hindu texts on kundalini, but the idea of achieving higher consciousness through unrestrained sexual expression differs somewhat from hindu tantric yoga teachings, which involve disciplined sexual activity under exacting conditions. rajneesh s teachings, which seemed to offer sanction for unrestrained sexual activity, had a great appeal to western seekers of eastern wisdom who were experiencing the freedoms of the modern sexual revolution. in 1970 rajneesh established a following in bombay, where he assumed the title bhagwan (lord) an

ern or western beliefs. several styles of reiki are practiced around the world. different reiki styles apply different methods to conduct the flow of energy during a treatment or therapy session. methods or tools may include meditation, prayer, use of colors or sounds, chants, mantras, applying hot and cold sensations, elements or healing rays (fire, air, water, earth, use of crystals, astrology, tantric healing, karmic body education, chakras, breathing exercises, and attunement openings. sources: arnold, larry, and sandy nevius. the reiki handbook. harrisburg, pa: psi press, 1982. barnett, libby. reiki energy medicine: bringing healing touch into home, hospital, and hospice. rochester, vt: healing arts press, 1996. henderson, jaclyn stein. insights to reiki: existing in a state of balanc

from its burning. buddhists suggest that reincarnation is as if, just as the flame is about to go out, it finds a new candle wick.a new body within which to burn. in the nineteenth century, during the height of british rule in india, christianity challenged hinduism, especially as it existed in village temple worship. christian leaders denounced animal sacrifice and the sexual promiscuity of some tantric groups, while slowly discovering the sophistication of hindu philosophy. one of the responses to christianity s invasion of the country, with the backing of colonial authorities, however, was a revival of philosophical hinduism in light of new nineteenth century western notions of progress, evolution, and moral striving. in this new hinduism of the nineteenth century, the succession of liv

der to provide for his family. in 1955, however, he announced to his fellow employees that he had attained enlightenment and was leaving his secular occupation to found a spiritual movement that he termed the path (marga) of bliss (ananda. the movement expanded rapidly. ananda marga was envisioned as a fully integrated socialspiritual movement and members were expected to practice yoga (a form of tantric yoga) and to engage in social work. the group founded over 400 schools and 250 children s homes. in 1958, under his given name, sarkar launched renaissance universal, an organization designed to propagate his social ideals, which he presented as the progressive utilization theory (prout. prout was offered as a political alternative to both the communists and the philosophy of the then indi

claims to have successfully healed injured race horses as well as human beings. sources: chambers, robert. domestic annals of scotland from the reformation to the revolution. 2 vols. edinburgh, 1858. lupton, thomas. a thousand notable things. london, 1660. sex magic the sexualization of spirituality has a long tradition in most non-western religious traditions and is especially prominent in hindu tantric yoga, which strongly influenced tibetan buddhism. sex was utilized as a means to unite with the goddess, in one of her several guises. it also emerged in chinese taoist traditions, where it was integrated into speculations of longevity and immortality. in the west, sexual activity was to a large extent denigrated and identified with original sin. thus the idea of positively integrating sex

f 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 similarity in its use of sexual intercourse for religious and magical

on 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 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&

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 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

cations, 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 s quarterly, august 1997, http//home.earthlink.net/-raypows/interview.htm. ta

ga international (may 1998: 22-29. williams, stephen. tantra: an introductory dialogue with raymont powers c.t.t. gentleman s quarterly, august 1997, http//home.earthlink.net/-raypows/interview.htm. tantric yoga a system of hindu yoga which emphasizes the shakti (sexual energy) associated with the female principle and usually characterized as kundalini. there are essentially two concentrations of tantric yoga, which can be called the pragmatic and the aesthetic. the pragmatic level focuses primarily on the sexual act and promotes a sacred style of sexuality which promotes communication, breath, and energy. in concert with the tantra philosophy, this concentration seeks to enhance the sexual experience through integration of the male and female (shiva/shakti) aspects of each individual, and

entration there is no separation of the physical from the metaphysical, the female to the male, of the animate to the inanimate, of the spiritual to the corporeal. the corporeal is not seen as a barrier to spiritual growth, as in many judeo- christian traditions, but instead as another source of divine energy. whatever is in the body is also in the universe. in addition to these concentrations of tantric yoga there exists a specifically left-hand or occult pathway of tantric yoga, known as tantrism, that involves a taboo-breaking ceremony with a female assistant. this form of tantrism tends to oppose ascetic forms of yoga that align spiritual development with the denial of the things of the world. instead of avoiding those things normally eschewed by a sanyassin (a person living the renoun

here exists a specifically left-hand or occult pathway of tantric yoga, known as tantrism, that involves a taboo-breaking ceremony with a female assistant. this form of tantrism tends to oppose ascetic forms of yoga that align spiritual development with the denial of the things of the world. instead of avoiding those things normally eschewed by a sanyassin (a person living the renounced life, the tantric uses those things and converts them into a tool of tantric development. the generally avoided items, called the five m s consist of: madya (wine, mansa (flesh, matsya (fish, mudra (a term implying both parched grain and mystic gesture, and maithuna (sexual intercourse. from hinduism, tantric beliefs and practices passed into buddhism and became a notable part of tibetan buddhism. knowledge

ESOTERISM AND THE LEFT HAND PATH

to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also corresponds to the luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living nature is important since this philosophy turns against an at

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

every other mystical tradition by way of comparison and confirmation. by the mystical qabalah, we are referring to an ancient mystical transmission that preceded and supersedes any of the religious vessels through which it has been subsequently filtered and adapted. these vessels include the israelite hebrew, rabbinical judaic, mystical christian, sufi islamic, and possibly even, the north indian tantric. each of these vessels has framed the universal teachings of the mystical qabalah within the context, language, and cultural milieu of their respective dispensations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dep

listic practices, and to discuss the nature of messianic appearance within the context of the qabalistic teachings. chapters four and five contain extensive information and a singularly comprehensive collection of tree of life diagrams culled from all of the primary texts. as a useful comparison, chapter five examines some trees of life from other mystical traditions, including the chakras of the tantric tradition, and the before-the-world sequence of trigrams from the shuo qua, the eighth and oldest wing of the chinese i ching (book of changes. with a solid foundation of core ideas regarding the qabalistic worldview and a thorough orientation to the nature of qabalistic practices under the reader s belt, chapter six presents a wealth of information in preparation for engaging in the medit

discussion. 0- the information in this book is intended for educational purposes only. readers who elect to engage in the practices and disciplines described herein do so at their own discretion and liability, the universal mystical spirituality of the children of abraham is a robust, precious, and little known heritage upon which the fabric of the judaic, christian, islamic, and perhaps even the tantric religions are woven. in this book, that heritage is called the mystical qabalah.1 within the context of rabbinical judaism, this mystical tradition has come to be known as the jewish kabbalah, and in islam, as sufism (arabic tasawwuf. the christian cabala emerged from the mystical side of christianity, which developed as a parallel tradition to pauline dogma as it diverged and became estra

ient mystical transmission that preceded and supersedes any of the individual religious vessels through which it has been filtered and colored. orthodox jews sometimes refer to this transmission as the noachic kabbalah, linking it in name to noah who survived the great flood. outside the rigid myopia of compartmentalized religious dogma, the hebrew, jewish, christian, muslim, and perhaps even the tantric traditions, can be seen as branches of a single tree. these branches all share a common trunk and roots: the universal mystical spirituality of the absolute unity of the divine, and the primacy of love, surrender, and discrimination as the means for spiritual awakening from dualistic sleep. each of the branches is built around variations of the same totality archetype anchored in the same

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 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

a are sequences of divine names having great intrinsic power to transform consciousness, and yantra are visualizations that correlate directly and specifically to the mantra. anthropomorphic descriptions of the lord hvhy are usually allusions to mysteries and to states and stations of consciousness. such anthropomorphic allusions are likewise profuse in the tantras. the hindu and tibetan buddhist tantric traditions are particularly noted for their explicit sexual allusions to mystical states. similar allusions are found in the idra zuta qadusha (lesser holy assembly) and other qabalistic literature. also, some qabalists engage in potent yogic sexual practices similar to those performed by the virabhava tantrikas and chinese taoist alchemists.41 unfortunately, the sexual disciplines (which

larly noted for their explicit sexual allusions to mystical states. similar allusions are found in the idra zuta qadusha (lesser holy assembly) and other qabalistic literature. also, some qabalists engage in potent yogic sexual practices 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 wo

e hvhy. it is encircled by the leviathan(]tyvl) of vast face, described as a snake devouring its tail. 21 the leviathan acts as a circular fence around the yosher and defines the field of superimposition. it also displays the ubiquitous mystical principle that the end is contained in the beginning. an obscure teaching says that the yosher drips out from leviathan s fang. this is paralleled in the tantric tradition, where shiva is described as swallowing the poison of maya and holding it in his throat. in the sifra detzniyutha, we find the verse: the engraving of all engravings appears as a long serpent. and extends this way and that. the tail is in the head. the head goes around to the shoulders. passing and indignant. guarding and concealing, revealing itself in a thousand short days. 22"

divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon earlier, the tree of life is the qabalistic equivalent of the tantric chakras (see figure 1.3 on page 48) and sufi latifas.16 the sefiroth of the tree of life, the chakras, and the latifas represent the same succession of centers or stations of consciousness that correspond to various nerve plexi along the spinal column and cerebrum. the chakric and sufi trees have only one format, with all of their centers in a single vertical row. in contrast, there is a c

listic meditation and magical rituals are performed. the four letters yod y heh h vav v heh h correspond respectively to the four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper heh h are the respective masculine and feminine (or yang and yin) aspects in the upper worlds. the yod y, which emanates in sefirah crown/above, is essentially a witness state the size of the whole universe. the world of atziluth is thereby rooted in sefirah c

israel. the use of the central column alone eliminates the distractions of the right and left columns, as well as any interference from their inhabitants. the disappearance of the side columns results in various changes in the patterning and names of the sefiroth. among all qabalistic trees, the tree of the treasuries is the one most similar to the single-column trees of the sufi latifas and the tantric chakras. 2 f 3#0 tree of the treasuries of the house of elohim :2% e= i2' through the will of small face, some return back to the creation from the ultimate experience in the roots of the tree. for such souls, the tree takes special form as trees of perfection for whom the illusion of the fall into dualistic consciousness of sefirah kingdom no longer exists. awakening in the path of devoti

the six-pointed star as trees of perfection. the first is a flat, circular form (see figure 4.9 on page 127. the second presents the star as two interfacing pyramids containing the ten sefiroth 3' 8: h" 2: 2 2:e 8% and the letter-gates (see figure 4.10 on page 128. by way of comparison, it is interesting to note that the six-pointed star is also an ancient and important symbol in the north indian tantric tradition, dating back to the second millennium bce. in the tantric tradition, it is associated with the anahata chakra in the heart center. the sefer yetzirah also describes a flat, vertical version of the tree of perfection. as with other flat trees, two of the inner court sefiroth (water/good and fire/evil) are moved into the side columns, with the gates adjusted accordingly (see figure

ess that present their respective worldviews. most such maps in other traditions are not specifically called trees of life. they may look diagramatically quite different, or not be depicted in a diagram at all. yet, it is possible to specifically correlate the names and allusions that they assign for the planes of existence and successive centers of consciousness to those in the hebrew trees. the tantric chakra system and the taoist map of the subtle centers are both depicted in highly detailed pictorial images. the before- and after-the-world sequences from the eighth wing of the chinese i ching (book of change, titled the shuo qua, are much more abstract diagrams, representing the sefiroth as sets of solid and broken lines. the polynesian kahunas, whose scriptures take the form of sacred

ecorded 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 the treasuries of the house of elohim :2 h' 8 :2" 2" f "1" 2: e2 2" 0 (see figure 4.5 on page 120) and the sufi system of seven l

e, the chakras are described as lotuses with varying numbers of petals, upon which stand specific sanskrit seed sounds (san. bija. the fallen condition is portrayed in the chakric tree by the petals on the lotuses turned downward. when the chakric tree is ascended, the petals of each lotus turn upwards as the consciousness of the traveler awakens in it. as previously mentioned in chapter one, the tantric texts (called shastra) on the chakras describe the chitshakti (energy of consciousness, known as the goddess kundalini, as a coiled snake asleep at the base of the chakric tree. the shekhinah of the qabalah is said to be in exile in the lower worlds. the kundalini and the shekhinah are two distinctly different allusions for the same thing. the snake of the kundalini is said to awaken and a

ontrollable outs i.e. they have sporadic events in which they shoot out of their physical body, which thereby goes limp. if this starts to happen, it is a flag that one should decrease the intensity or take a hiatus from spiritual practices. this can also happen to women during sexual intercourse through the hyperstimulation of the nerves at the interior end of the vagina. such sexually caused or tantric outs can send the woman into a blissful state of ananda samadhi. repeated samadhis of varying duration generated this way can dangerously strain the nervous system and, despite the lure of prolonged states of ecstasy, should be approached with caution and temperance. 2 f 4# way of hvhy elohenu superimposed on the human body% e2 2 e" 2' 8: h f e 2+ other than the watcher on the threshold in

e of vast face-centered meditation might look different from one that centers upon small face. if a tzimtzum is placed upon the wall of the altar, it may be devoid of content and bear only the surrounding vast face image of leviathan, surrounded by the clear blue light of the endless. another object that might be included in a shrine to vast face is a smooth vertical stone, called a lingam in the tantric tradition. the lingam represents the erect penis, and is symbolic of the yang or male potency of vast face. as part of the tantric ritual involving a lingam, the priest or celebrant pours milk or some other special liquid mixture over the stone. the reader may certainly find it odd to include an apparently tantric article of worship on a mystical qabalistic altar. however, the ancient hebr

t line of the last psalm 150:6, kol haneshamah tuhhalel hy hallelu hy( the whole of the neshamah praises hy, praise be to hy) f c 2= f: e$ 5, 0" the universal mystical spirituality that was transmitted through the children of abraham has become filtered by and clothed in a variety of vessels i.e. desert hebrew, israelite judaic, rabbinical judaic, messianic judaic, pauline christian, islamic, and tantric. over the course of time, each of these vessels has come to be dominated by the overriding impressions (sanskrit. samskaras) of their conventional outgrowths, and substantially altered in theology, practice, and ritual as they expanded and assimilated to different cultural and political milieus. the root mystical teachings at their respective foundations have been overshadowed to the exten

ss saraswati. corresponds to elohim in the qabalah. brahman (sanskrit: a principal name of the negativelyexistent mysterious unknown in the sanatana dharma tradition of india; synonymous with ayn. central column: the middle pillar of the tree of life, described as a clear mirror in which the two side columns are polar reflections. chakra (sanskrit: wheel: one of seven centers on the single-column tantric tree of life, portrayed as lotuses with differing numbers of petals. chasidim: mystically oriented sect of rabbinical jews tracing its origin to rabbi israel ben eliezer, known as the baal shem tov. chayah (hebrew: holy being, pl. chayot: angelic allusion corresponding to the action of the six directional sefiroth on the chariot shadai tree" 0 chitshakti (sanskrit: energy of consciousness:

version of the tree of life, one of two polar opposite reflections in the clear mirror of the central column. composite tree: fallen tree upon which has been placed all of the gate patterns from all the different paths of ascension; not in itself a working path. da ath (hebrew: knowledge, realization: sefirah at the throat center on the qabalistic tree. corresponds to the vishuddha chakra on the tantric tree, and the latifa ruhiya on the sufi tree. dana (pali: buddhist term for selfless service. devekut (hebrew: cleaving, adhering: qabalistic meditation. dharma (sanskrit: spiritual path: spiritual transmission embodied in a religious tradition. dikhr (arabic: remembrance: repetition of divine names and root mantra in sufism. directional sefiroth: the six sefiroth assigned to the six direc

logy. geviyah (hebrew: name of the shell of embodied existence corresponding to the astral world of yetzirah. halacha (hebrew: adopted opinions, religious rules: traditional interpretations and applications of the written law, specifically the torah. haqiqah latifa (arabic: crown center on the sufi tree corresponds to the sefirah crown/above on the qabalistic tree, and the sahasrara chakra on the tantric tree. hashem (hebrew: the name: a shortened form of shem hameforesh (lit. name of brilliant fire, an appellation for the name hvhy. heads of mashiach: four aspects of messiah l yhvh corresponding respectively to the four sefiroth of the inner court of the tree, and to the three mother letters and the tav of the holy temple. hi iaka (hawaiian: term for the sefiroth in the kahuna tradition p

FRATER U D PRACTICAL SIGIL MAGIC

e will get to know various other methods, too, but experience has shown that orgasm provides the most effective of magical trances. debauchees with glittering eyes may, however, be warned that this branch of sexual magic has little or nothing to do with sexual gfun. h in the past, when it was still trendy to work with gsacrifice c altar of transcendence, h etc obviously, this has a lot to do with tantric and taoist ideas, which state that the male should sex the magical trance/ activating the sigils/ 31 accord m after sexual intercourse (in hetero the first chapter it was mentioned that sigils should be internalized spasmodically. this can be done in several ways. our goal is always the same: to form an altered ing to these doctrines, loss of semen means loss of power (and, by extrapolatio

GNOSTIC HANDBOOK

owever perfection 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 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, the insignificance of the five precepts of early buddhism, and

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

s, enigmatic diagrams and glyphs too distant to mean much to us now. it is really only in egypt that we start to find the first records of a fully developed esoteric system, one which i may add, still seems unique in its beauty and complexity. the school of egypt in some sense forms the first link in a chain which spans history, it can be linked to the early esoteric traditions of the aryans, the tantric schools of tartary, the fire priests of zoroaster and the mystery cults of israel. these form some of the earliest nuclei from which later esoteric traditions evolved and developed. in these forms we find some of the most complete occult systems taught and practised throughout the millennia. since their demise the gnosis has continued, albeit in a different form. while these earlier civili

e tree of life. the church of smyrna the church of smyrna is the svadhisthana chakra in the hindu system or in our terms the sacral centre. it is known as sweet smelling and is related to the sexual organs. the sweet smell refers to the ojas or psychic force that dwells within the energy that flows through the organism 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

ards deterioration. only by awakening the true self can the mind reform the psychic structure of the organism, so the resulting states of cosmic consciousness can be aligned with the static kingdom. this transformation involves both the creation of the antakarana and the reformation of the psyche. in the east this process is known as the creation of the diamond body and is best illustrated in the tantric forms of buddhism where there is a secret tradition known as vajrayana or the diamond vehicle. in this esoteric practise, esoteric methods are used to return the astral-etheric body from its fallen to higher nature and to combine this redeemed light body with the trained psyche. when this is done correctly, they merge together to form a diamond body, an unbreakable jewel, a light that cann

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

st classical chakra-puj to be observed by a westerner was in the 1930s, while the last ancient intact body of adepts of the eastern black lodge, ironically dedicated to foisting upon sleeping humanity a rank and demoralizing materialism, was discovered and destroyed in accordance with the insipid marxism which guided the chinese people s liberation army into tibet in the late 1950s. among various tantric buddhist and bon religious institutions, the p.l.a. liquidated the cavern retreats of schamballah and agarthi, the former being possibly the oldest surviving branch of the black lodge on the planet (see ossendovski s men, beasts and gods, circa 1925, for an account of schamballah and agarthi) as survivors of the marxist massacre from the tibetan great white brotherhood are known to have co

ciety as well. we can see the marks of their presence in so-called right-handed eastern circles that have gained a certain currency among westerners, and which peddle a useless baggage of new age platitudes. the traditions do survive here and there in the east; a friend of mine for 10 years a high high official of the international society for krishna consciousness in india was seduced by a black tantric magician, and wound up leaving a life of celibacy as a hari krishna for the lurid existence of a madame in an upscale american house of prostitution. i leave it to my readers to decide whether she was seduced from the great brotherhood to the black lodge, or vice versa. certainly, prior to the destruction of the tibetan black lodges, the german ss 62 allen h. greenfield under thule and vri

e art scattered around the world, that they are in communication with one another, and that how they use their illumination depends upon their character and predisposition. this is all that one must grant to consider the great brotherhood, or secret chiefs, as well as their opposition plausible. in medieval tibet, this was known as the whispered succession. it is an open part of the literature of tantric yoga, and the often-invoked tibetan connection of adepts and publicists comes quickly to mind. it was the hidden church of karl von eckartshausen that brought aleister crowley to the path, and small wonder; von eckartshausen wrote in the 18th century of..the society of the elect, which has continued from the first day of creation to the present time; its members, it is true, are scattered

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he son of ra, the father of horus and the brother of isis and nephthys. he is the god of the dead. isis solidification, manifestation, nature, law, principie, l o v e. i s i s g o v e r n s t h e f o r c e s o f sol idi f icat ion. she gives form to the formless and thus rules over all birth processes. her name rneans'throne' and she is the source or seat of creative power. isis is similar to the tantric goddess, kundalini. 66 nephthys dispersion, fragmentation, dissociation, severity. she is the counterpart of her sister,'sis. her name means 'lady of the house' nephthys roles over all dispersion processes. she turras forro into formless essence. nephthys is similar to the tantric goddess, kali. horus attainment, fruition, man, humanity, the present as a result of the past. his title is 't

JASMUHEEN THE FOOD OF GODS

e nutrition: the madonna frequency& the food of gods with jasmuheen 70 occurs. the pineal gland is the commander of all endocrine glands, therefore controlling the humeral system. it also regulates the circadian rhythm, sleep wake cycle and it also slows down the ageing process. it has psychic properties and is the seat of soul or mind. so called the third eye. it is the agna (ajna) chakra of the tantric system. its activation can be done with prolonged yoga and meditation techniques or through the practice of solar energy. the latter does not use classic yoga steps. the pineal also inhibits growth and metastasis of some tumors. it has a stimulatory effect on the immune system. in birds and other animals, it has a magnetic material and is therefore the navigation center in birds. scientist

be kundalini shakti activation, in other words. ever since mankind has started ignoring the psychically and spiritually equipped pineal gland it has fallen on the merely physical-material plane and so endless pains have fallen on mankind. mankind must now relearn to activate the pineal and the other psychospiritual bodies either through cosmic energy dynamics or through practice of rajyoga or the tantric ways or other such practices. kundalini shakti is said to be activated through these and happiness and bliss with peace are bound to follow. this light energy may be transformed into electrical, magnetic or chemical energies in body. once processed, this energy must be transported and must be stored somewhere. actually the ultimate form of all energy is light. energy and light can be trans

in contact with the energy dimension beyond the physical body. in the bible there is a saying that refers to the third eye: let thine eye be single. that thy whole body shall be full of light (mark 6:22 and luke 11:34. this is from the king james version of the bible which was written in the time of shakespeare. later editions have other translations which often loses this interesting point) the tantric yogi, swami satyananda gives this description of the third eye: this chakra is called the third eye or the command centre. it is a point in the psychic body where information from the outer world is perceived, and where the guru in more advanced forms of practice guides the student through instructions. it is the famous eye of intuition, where the psychic developed can observe everything t

onin s powerful effects there is today a lot of research being done. often this includes experiments on animals, which do not necessarily correlate to reactions in the human body. yoga and melatonin: there are natural means to increase the production of melatonin, and particularly simple yoga techniques. swami sannyasananda by adelaide university medical school has through research found that the tantric yoga techniques, alternate breathing or nadi shodan pranayama, and particularly candle gazing or tratak, has a dramatic effect on melatonin production. tratak is concentration on an external object and in this case, the flame of a candle. experiments on people doing tratak every evening before sleep, showed a significant increase of melatonin. doing the tratak practice before bedtime can c

ing the system to be free from the need of food, of fluid, of sleep, and even aging. however, this is advanced matrix mechanics for our time, even though it is kindergarten mechanics within the dimensional biofield science operating in other realms. obviously, in the yogi view, there exists a reality of duality, black. white, negative. positive, good. bad etc, and adopting either the yogic or the tantric view is simply a matter of personal reality choice. suffice to say that the fitter we are physically, emotionally and mentally, the easier it is to access the divine nutrition channels. provided we have set the supporting grid energetics in place, attended to our programming and adopted the right attitude. divine nutrition: the madonna frequency& the food of gods with jasmuheen 139 bio-shi

nique no 11. in chapter 6. others may choose celibacy where celibacy is a choice made not from lack of opportunity for sexual expression but for intentional conscious transmutation of the sexual life force energy into a higher. more refined. creative vibration. a healthy body is a sexual body. the sexual energies must be transmuted into a higher vibration or utilized through either procreation or tantric sharing. q: is there an international; organization of pranic nourishers and if so what is it s agenda? is it a cult or religious movement? no and no. personally speaking, being a pranic nourisher is two per cent of who i am and is something that i, and others, are happily pioneering. due to the potential powerful, positive global ramifications for world hunger we are simply allowing peopl

LETTER FROM A LUCIFEREAN

ore i became a satanist, as were, to varying degrees i suppose, my colleagues. i have seen, time and time again, the charge by modern neo-pagans that satanists are merely inverted christians. to some extent, this charge is fell-founded. the relationship between christianity and satanism is very much like the relationship between the various schools of tantrism and orthodox vedanta. after all, the tantric s use of meat, wine, and sexual intercourse are only shocking within the context of orthodox belief. in the west, we think nothing of wining and dining as a prelude to sexual intercourse- providing of course that the lady pays! in the same way, satanism rejects the christian values of chastity, meekness, denial of pleasure and the flesh, and bending the knee to a god who is all-pervasive

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

n: rider, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. wirth, oswald. la franc-maconnerie rendue intelligible a ces adeptes. 3 vols. paris: derry- livres, 1931. reprinted laval, france: n.p. 1962 1963. bardo th dol (the tibetan book of the dead) nowhere is the art of dying more sophisticated than in the culture of tibet, whose religion evolved from the shamanistic b n into tantric buddhism beginning in the eighth century. in tibetan thought, the process of right dying is as important as right living. a high form of yoga a spiritual discipline of meditation has developed over the centuries to speed the spirits of the death on their afterlife spiritual journey and enable them to be conscious of the experiences waiting to greet them. the bardo th dol, the tibetan handb

sharp and bitter and severe. but he has not finished his time until he has exhausted his evil deeds. and this is only the beginning. dante would undoubtedly have been jealous. speculation regarding demons and hellish realms, particularly as they relate to the postmortem state, would not, however, come to its fullest development until the emergence of tibetan buddhism, the most prominent school of tantric buddhism. according to the bardo th dol, known in the west as the tibetan book of the dead, the dead encounter various fearsome demons after death though they are also counseled that these demons are insubstantial projections of the mind. if one can gaze upon these insubstantial beings with equanimity, then one will escape rebirth and achieve nirvana. see also bardo th dol; hell and heaven

s the tibetan book of the dead, the dead encounter various fearsome demons after death though they are also counseled that these demons are insubstantial projections of the mind. if one can gaze upon these insubstantial beings with equanimity, then one will escape rebirth and achieve nirvana. see also bardo th dol; hell and heaven; hinduism;mara for further reading: benard, elisabeth. the tibetan tantric view of death and afterlife. in hiroshi obayashi, ed. death and afterlife: perspectives ofworld religions. westport, ct: greenwood press, 1992, 49 64. bromage, bernard. tibetan yoga. 1952. wellingborough, northamptonshire, uk: aquarian press, 1979. conze, edward. buddhist thought in india. 1962. reprint, ann arbor: university of michigan press, 1967. evans-wentz,w.y, ed. the tibetan book o

istinguished from its original meaning in eastern religions. the expression lefthand path is taken ultimately from south asian tantrism, which distinguishes between dakshinachara or right way and vamachara (also vamamarga) or left way sects and practices. there are left-hand path practices within both hinduism and buddhism. the most well-known of these involve sexual intercourse, which has caused tantric yoga to become almost synonymous with sex yoga in the minds of many westerners. western sex magic is, in fact, very much indebted to traditional tantric practices.however, the traditional vamamarga of hinduism and buddhism encompass much more than sex. many practices involving the magical use of mantras, for example, are characteristic of left-hand tantrism. see also aleister crowley;magic

es.however, the traditional vamamarga of hinduism and buddhism encompass much more than sex. many practices involving the magical use of mantras, for example, are characteristic of left-hand tantrism. see also aleister crowley;magic and magical groups for further reading: flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. mookerjee,ajit, and madhu khanna. the tantric way. boston, ma:new york graphic society, 1977. levi, eliphas eliphas levi was the pseudonym of alphonse- louis constant (1810 1875, a french occultist and writer who is a major link in the chain that led to modern magical practices. educated in the leviathan 149 church, he became a priest, but was expelled because of his left-wing political opinions (his writings earned him three short ja

LIBER LLL PARADIGMAT PIRATE

tery of several activities that were encountered as a novice. the first of these is regulation of breathing. prolonging and deepening the breath before orgasm will increase its intensity when it does occur. combined with a taboo act and some form of karezza, this will usually be sufficient to push the practitioner over the edge. the magician should also consider engaging herself in some school of tantric activity. no matter how fluffy these may seem on the outside, they are dealing with sex and sexual practice. the results of experimentation with one of these schools can often be surprisingly intense. rage this method for achieving gnosis is well known and is usually the first type of singlepointed consciousness that most people encounter. the experience (often described as gseeing red h

MICHAEL FORD WITCHMOON

h a partner is a significant and fulfilling aspect of this work. the awakened kundalini or fire snake can be channeled within both individuals achieving a major focus and build up of energy. strong bonds can be created through such work, although a dangerous focus of energy between the two leaves each vulnerable to the other. a combination of the magick of the red and the black temple is a sexual tantric work which involves the use of bones, ashes, blood and sexual fluid (of both 33 33 individuals given as a gift to a loa or spirit) towards the building of "invisible walls" or creating protective energies/elementals. this aspect is explored through sexual union, for either the creation of a moonchild or the calling of the dead. this ritual, which includes a consecration of a sigil covered

of buddhism. if one works specifically with the shades or manes of the dead, especially within a witches sabbat context, one may wish to obtain a kapala for the temple or coven as well. the kapala is a human skull cap used within rituals as a chalice. in fact, one may use both a kapala and a consecrated chalice for the cup of the temple. the kapala is used as an offering bowl in tibet, in certain tantric rituals spirits are summoned to feed from the contents of the bowl. when filled with blood, the kapala is called ashrakapala, and when filled with flesh is called mamsakapala. human bones also serve as powerful ritual tools, especially within the path of the black temple. while bones are connected as powerful fetish tools, they may also be employed by the sorcerer as tools of ritual and co

y astral form kept strong in the wind, though i was observing all around me in a frantic pace of already dawning ecstasy and burgeoning excitement. i knew through will and control that i could remain in this state for some time. i recollect how i mastered this act of dream control, having understood the importance of remaining focused on other semipsychonautic levels. through karezza and tibetian tantric breathing control exercises i had developed the strength for astral travel. it is true that some have a "knack" for it, for others it is a discipline. for myself, it was a bit of both. i recall the first time i entered the astral plane, it was amazing and so short because through panic and excitement i was drawn back into my physical body. this was however quite natural and even more obsta

turnal flight, my astral wings drew me further into a wooded area. much fog lay across the landscape and the sight was beautiful. i knew that in the night i was free and, even though on the astral plane there are often wars among sorcerers, that i was safe unto myself. i had, after all, developed strength and protective walls from the blood and sexual fluids of two individuals from many nights of tantric elemental formations. i began to hear disembodied chants, in many different voices and tones, often sounding both angelic and demonic. i saw within the forest a vast clearing. a huge bonfire lit up the area, and various torches surrounded the area, beyond which were great shadows of night. a numerous assembly of witches had come, many in human form. their astral shapes were either beautifu

nature derives from the most basic instincts of man s bestial ancestors. the basis of human nature lives in the caverns of the mind, wherein all things secret constitute the light of inspiration. this light is composed of many colors, and of many flames. kundalini (the sacred fire serpent, magickal energy) should be fully awakened at this point, even after the sexual release earlier (a wonderful tantric exercise is to control stimulation after an actual orgasm. the purpose being to build up discipline which can strengthen and further develop the will as it is. the rite can also be performed with the purpose of astral projection, assuming the dream flesh in its most bestial form. suddenly hold yourself still on all levels, do not move your limbs in a chaotic frenzy. simply hold the self in

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

erful and believed to control all the forces of the universe they are not beyond the wheelof cyclic existence and thus cannot be an object of refuge for humans aspiring for liberation. they mayor may not be sympathetic to the buddhist doctrine, but their help and cooperation can be cultivated andis considered essential, since they control all other non-human creatures, gods, demi-gods and ghosts. tantric rituals always include an offering to them at the beginning to assure their non-interference. thecreatures dwelling in individual places are called sa-dag or land owners, or guardian deities. theybelong to the realm of demi-gods or ghosts- not all ghosts are miserable creatures, some are wealthyand powerful demons. they may appear to people as ghosts, demons, or in dreams in an infinite va

which has no direct cause, more particular measures are soughtwhen any kind of digging is involved. whenever choosing a site for building, whether for a mandala,temple or house, a lama is consulted as to the method by which the nagas and sa-dag on the site mightbe appeased and treated. the lama will know something about them either through dreams, divinationor clairvoyance. according to buddhist tantric practice, there are other ways of performing rituals.these are: peaceful, increasing, forceful and wrathful.the methods that apply to pacifying creatures ofother realms are peaceful and wrathful, and the rituals used are extremely varied, in type as well as intradition.generally, in either case, a ritual based on sutra called tashi sojong is performed, to bring good luckand please the dwel

ere are other ways of performing rituals.these are: peaceful, increasing, forceful and wrathful.the methods that apply to pacifying creatures ofother realms are peaceful and wrathful, and the rituals used are extremely varied, in type as well as intradition.generally, in either case, a ritual based on sutra called tashi sojong is performed, to bring good luckand please the dwellers. if performing tantric rituals, the lama will offer tormas to the sa-dag or nagasabiding on the land. tormas are conical-shaped offering cakes which have been blessed in three ways bya highly realized being by mantras, where they are purified from any defilements of ordinariness, bymeditational stabilization, by which they are made infinite and by gestures, or mudras, which ensurethat the recipient is satisfied

RUBY TABLET OF SET

ere meant to enslave people, and therefore we should ignore them and live the way that we want. he quoted the bible to support this view "by his grace men are saved, not just by works (ephesians 2:8. he was not antiarchal, but led the way. some antiarchal gnostics claimed that there were a limited number of sins, and that one could use them up through excess. this teaching has much in common with tantric philosophy, and may have been influenced by it. it is certain that buddhism was known in the greek world, and by the gnostics; it's quite possible that other eastern beliefs made the journey was well. there was greek skeptic and sophist thought in the teachings of a few gnostics, the belief that there is no absolute right or wrong only subjective morality. by being enlightened, they claime

etic category. while the ascetic gnostics avoided sex, most antiarchal gnostics were very sexually active. some considered sex to be the path to enlightenment. the phibionites (meaning unknown) believed that by having sex 730 times, each time naming the ruler of a particular plane of existence, they could ascend to the highest plane, and become christ. other groups practiced rites very similar to tantric and taoist ones, holding back the orgasm until a state of ecstasy was achieved. the borborians (meaning dirty) were known to eat seminal and menstrual fluids, because these were believed to contain the divine sparks of life. the stratiotici (warlike) believed that the sexual fluids were the body of christ, and the menstrual fluids were the blood, which they also ate. they claimed their bel

d extra invocations. low mass has no music, one priest, and is the quickest to complete, usually done in half an hour. this is the early morning sunday mass for the fishermen, farmer, or years ago the domestics. nowadays they are able to go on saturday night. 18. ancient mysteries, pg. 236. the following page references without book titles are for this book. 19. this is similar to the concepts of tantric yoga. 20. pg. 236 21. again, following page references without titles are from this volume. 22. pg. 239 23. pg. 139 24. pg. 159 25. pg. 154 26. pg. 236 27. pg. 242 28. pg. 241 29. pg. 140 30. pg. 116 31. pg. 174 "a collection of esoteric writings aimed at providing a glimpse of this other world, as well as methods for reaching the state of consciousness where such glimpses are possible. 32

SALMANRUSHDIE THESATANICVERSES

d laboured mightily but to no avail, epitaphs began to be spoken in memory of the darkened star. on one of rama studios' seven impotent stages, miss pimple billimoria, the latest chilli-and-spices bombshell _she's no flibberti-gibberti mamzel, but a whir-stir-get-lost-sir bundla dynamite- clad in temple--dancer veiled undress and positioned beneath writhing cardboard representations of copulating tantric figures from the chandela period- and perceiving that her major scene was not to be, her big break lay in pieces- offered up a spiteful farewell before an audience of sound recordists and electricians smoking their cynical beedis. attended by a dumbly distressed ayah, all elbows, pimple attempted scorn "god, what a stroke of luck, for pete's sake" she cried "i mean today it was the love sc

SATANGEL

ith every living thing human and animal. they became engrossed in the flesh that they could not reascend. see chapter two. xapham. rebel angel who suggested setting fire to heaven during the war, but was cast down too soon. now fans the flames of the pit. yama (indo-aryan. the first man to die, the prince of hell, judge of the dead. clothed in red, with a noose to drag out the soul. may appear in tantric tradition as standing on a bull, which is screwing a human woman. zagan (goetia 61st spirit. king and president commanding 33 legions. appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a soldier clothed and armo

ical arrangement with the spirits. the conjurer agrees to set aside the first monday of each month as a day of ritual observance. thus a disciplined service is put into place, bound by the promise of reward if held to, and punishment if neglected. such arrangements are common throughout the traditions of spiritist sorcery, such as the marriage of the voodoo practitioner to their master, or of the tantric shakti to her god; conjuration emperor lucifer, master of the revolted spirits, i entreat thee to favour me in the adjuration which i address to thy mighty minister, lucifuge rofocale, being desirous to make a pact with him. i beg thee also by the power of tetragrammaton o prince beelzebuth, to protect me in this undertaking. o, count astorat, be propitious to me, and grant that this night

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ding kuan yin, the bodhisattva of compassion and mercy, and wenshu, the bodhisattva of wisdom. mahayana buddhism is most commonly practiced in nepal, vietnam, korea, china, japan, tibet, and mongolia. it is followed by 56 percent of all buddhists, or about 185 million people. the third major school of buddhism, vajrayana, or diamond vehicle, is a sub-school of mahayana. it is sometimes called the tantric branch. vajrayana developed during the fifth and sixth centuries ce. its practices are intended to bring a person to quick enlightenment. its teachings are based on texts called tantras, which describe meditation and techniques for buddhist practice. some of these techniques include yoga (a physical and spiritual practice that can include holding difficult physical positions for some time

SORCERIES OF ZOS

lled 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 formula evolved by spare for the purpose of reifying the negative potential in terms of positive power. in ancient egypt the mummy was the type of this formula, and the simulation by the adept of the state of death- in tantric practice- involves also the total stilling of the psychosomatic functions. the formula has been used by adepts not necessarily working with specifically tantric or magical formulae, notably by the celebrated advaitin rishi, bhagavan shri ramana maharshi of tiruvannamalai, who attained supreme enlightenment by simulating the process of death; and also by the bengal vaishnavite, thakur haran

g of a sinister form of dream-conrtol involving journeys and encounters in infernal regions. the ku would seem to be a form of the fire snake exteriorized astrally as a shadowwoman or succubus, congress with which enabled the devotee to reify his 'inherent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, and the fiendess of the cult of the black snake. the chinese ku, or harlot of hell, is a shadowy embodiment of subconscious desires concentrated in the alluringly sensuous form of the serpent of shadow goddess. the mechanics of dream control are in many ways similar to those which effect conscious astral projection. my own system of dream control derives from two sources: the

d appear automatically at this second stage; if it does not, the practice must be repeated at another time. if it does, then the desired result will reify in stage after awakening (i.e. in the mundane world of everyday phenomena. a word of explanation is, perhaps, necessary concerning the term karezza as used in the present context. retention of semen is a concept of central importance in certain tantric practices, the idea being that the bindu (seed) then breeds astrally, not physically. in other words, an entity of some sort is brought to birth at astral levels of consciousness. this, and analogous techniques, have given rise to the impressionquite erroneous- that celibacy is a sine qua non of magical success; but such celibacy is of a purely local character and confined to the physical

ls of consciousness. this, and analogous techniques, have given rise to the impressionquite erroneous- that celibacy is a sine qua non of magical success; but such celibacy is of a purely local character and confined to the physical plane, or waking state, alone. celibacy, as commonly understood, is therefore a meaningless parody or travesty of the true formula. such is the initiated rationale of tantric celibacy, and some such interpretation undoubtedly applies also to other forms of religious asceticism. the 'temptations' of the saints occuedrr on the astral plane precisely because the physical channels had been deliberately blocked. the state of drowsiness noted in the votaries of the ku suggests that the ensuing shadow-play was evoked after a fashion similar to that obtained by a speci

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

lled 'plimpton 322' deals with pythagorean triplets" this ancient document detailed an elementary knowledge of triangles and proportions. the triangle as woman's "holy door' barbara walker, in her the woman's encyclopedia of myths and secrets, outlines how the ancient mystery religions greatly honored the triangle as the sign of deity. she notes that the hindus, too, borrowed this emblem as their tantric (sexual) female triangle of life. it was known as the kali yantra, sign of the female vulva. in egypt, the triangle was a hieroglyphic sign for "woman" in ancient greece, the sexual intent is clear in that the triangle represented the holy door, genitalia of the all-mother demeter, known as "mother delta."1 "the triangle was everywhere connected with the female trinity, and a frequent comp

s carpet (checkerboard) floor of masonry and also parallels the "two heads" doctrine implicit in the great symbol of 33rd degree freemasonry, the double-headed eagle (drawing from book, sacred geometry, by robert lawlor, thames and hudson, new york and london, 1989) two more versions of the sri yantra. left: a sri yantra found inside the cover of a rock album. right: sri yantra from the book, the tantric way, showing the multiple-triangle design, representing the generative (sex) act. in this design the interior, triangular (male) elements are "buried" within the lotus blossom (female. 376 codex magica the sri yantra pictured as a mystical diagram of solomon's temple, as planned in the building scheme of the knights templar. the cross and sun rays on top do not represent jesus christ, but

ting the sun deity and the mason's never-ending quest for more light. to freemasonry, the circle also represents the female genitalia, or yoni. in the hindu religion, the ok sign is a revered mudra (sacred gesture) meaning "infinity" or perfection. it is associated with the female genitalia thumb and forefinger pressed together at the tips with the other three fingers extended. in the practice of tantric yoga (sex rituals, the ok sign is a token of ecstasy, spiritual and physical. in ancient sumeria and persia, charms and amulets have been discovered of fingers and hands in the modern ok position, joined along with horns implying fertility. the three fingers extended outward are symbolic of ecstatic union with the goddess, the third member of the pagan trinity. in satanism, when making thi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

a son of the buddha fulfills his course, in the world to come, he comes buddha. to achieve one s buddhahood in buddhism is comparable to realizing brahma, the absolute and ultimate, in hinduism. once those levels have been attained, it is believed that one is freed forever from material reality and becomes one with eternal reality. there are many schools of historical buddhism hinayana, mahayana, tantric, and pure land and it is difficult to find consensus among them concerning the afterlife. tibetan buddhism s book of the dead provides an important source for an understanding of their concept of the afterlife journey of the soul. a lama (priest) sits at the side of the deceased and recites texts from the book, a ritual which is thought to revive the bla, the life force within the body, an

THE MIDDLE PILLAR

ere are also five elements. however, in samkhya yoga, there are twenty-five tattvas. compare this with the twenty-five traditional sub-elements of the western system. in the golden dawn system, the tattvas are used for skrying and astral projection. 5. a plexus is a network, especially of nerves, blood vessels, or lymphatics. 6. the traditional colors listed here are taken from the shut-chakra, a tantric text. 7. the alternate colors given for the chakras are taken from the tantric text known as the shiva sanhita. h. p. b.'s (helena petrovna blavatsky) theosophical t e a h g s attributed the color red-orange to this center. 8. or rose-colored according to h. p. b. 9. h. p. b. has it as green. 10. h. p. b. has it as yellow. 11. h. p. b. has it as light blue. 12. h. p. b. has it as dark blue

TRUE HISTORY OF WITCHCRAFT

ck-in-trade (witchcraft today, p 27) modern apologists both for aleister crowley and gerald gardner have taken on such serious tones as well as pretensions that they may be missing places where tongues are a true history of witchcraft get any book for free on: www.abika.com 8 firmly jutting against cheeks. both men were believers in fleshly fulfillment, not only as an end in itself but, as in the tantric yoga of the east, as a means of spiritual attainment. a certain prudishness has crept into the practices of postgardnarian wiccans, especially in america since the 1960s, along with a certain feminist revisionism. this has succeeded to a considerable extent in converting a libertine sex cult into a rather staid neopuritanism. the original gardnarian current is still well enough known and w

o my mind, something far less real than either gardner or crowley could have wanted or foreseen. wherever they came from, the rites and practices which came from or through gerald gardner were strong, and tapped into that archetypal reality, that level of consciousness beneath the mask of polite society and conventional wisdom which is the function of true magick. at a popular level, this was the tantric sex magick of the west. whether this primordial access has been lost to us will depend on the awareness, the awakening or lack thereof among practitioners of the near to middle-near future. carried to its end gardnerian practices, like crowley's magick, are not merely exotic; they are, in the truest sense, subversive. practices that work are of value, whether they are two years old or two

useum. i had known that ripley had, in the nineteen seventies, acquired the gardner stuff, but as far as i knew it was all located at their tennessee resort museum. i think i'd heard they'd closed it down. by then, the social liberalism of the early seventies was over, and witchcraft and sorcery were no longer in keeping with a `family style' museum. it featured a man with a candle in his head, a tantric skull drinking cup and freak show stuff like that, but, i mean, witchcraft is sacrilegious, as we all know. so, i was a bit surprised, when i discovered some of the gardner stuff- including an important historical document, for sale in the gift shop, in a case just opposite the little alligators that have "st.augustine, florida- america's oldest city" stickered on their plastic bellies for

UNLEASHING THE BEAST

pher, 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 as "the omnipotent oom."vii here i will trace the increasing impact of tantra on western spiritual

s, deliberate violations and systematic inversions of the moral laws and sexual codes of the larger social order.xi -140- after briefly recounting crowley's early life and background (part i, i will place him in the context of late victorian society and its larger attitudes toward sexuality (ii. i will then look specifically at crowley's sexual magical practices (iii) and his adaptation of indian tantric techniques (iv. finally (v) i will examine the role of transgression in crowley's life and magical work; crowley, i will argue, found in deliberate acts of transgression a radical form of super-human power that promised to explode the narrow boundaries of western christian society and open the way for a whole new era of human history. to conclude, i will suggest that crowley not only refle

m of sexual magic. perhaps the most important vehicle for the transmission of randolph's teachings on sexual magic was the highly esoteric movement known as the ordo templi orientis (o.t.o. inspired by karl kellner (d. 1905) and later founded by theodor reuss (d. 1923, the o.t.o. became the main conduit through which western sexual magic began 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, h

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 energy, in all its many forms. shakti is the power that creates, sustains and destroys the entire universe, but it is also the power that flows through the social and political world, as well. tantric ritual seeks to harness and exploit this power, both as a mean to spiritual liberation and as a means to this-worldly benefits, such as wealth, fame and supernatural abilities. as douglas brooks summarizes "the tantrika conceives of the world as power. the world is nothing but power to be harnessed."lxv sexual union (maithuna) is indeed used in some traditions as one method to awaken and h

to this-worldly benefits, such as wealth, fame and supernatural abilities. as douglas brooks summarizes "the tantrika conceives of the world as power. the world is nothing but power to be harnessed."lxv sexual union (maithuna) is indeed used in some traditions as one method to awaken and harness 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

val 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 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 su

ition, 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, reinforced- outside 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 ve

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 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 th

oks, such as the new epicurean or the delights of sex facetiously and philosophically considered in graphic letters addressed to young ladies of quality.lxix having served as an ensign in the madras infantry as a young man, sellon also knew something of hindu belief and practice, 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 te

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 crowley really know about indian tantric traditions- that is, beyond the second-hand comments and bursts of moral outrage about tantric licentiousness that were common in orientalist scholarship?

yet suffer the tortures of fear and shame even while gratifying it. as freud has now shown, 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

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 of magick, one does not only escape disaster, but obtains positive benediction. the tantric is not obsessed by the will-to-die. it is a difficult business, no doubt, to get any fun out of existence, but at least it is not impossible.[h]e implicitly denies the proposition that existence is sorrow and he form-ulates the postulate..that means exis

aster, but obtains positive benediction. the tantric is not obsessed by the will-to-die. it is a difficult business, no doubt, to get any fun out of existence, but at least it is not impossible.[h]e implicitly denies the proposition that existence is sorrow and he form-ulates the postulate..that means exist by which the universal sorrow..may be unmasked.lxxv one of the most explicit references to tantric sexual practices in crowley's work is found in his key text for the o.t.o. ix degree rite, de arte magicka. here specifically compares the tantric view of the semen and the rite of maithuna with the ix degree rite, and also demonstrates that he is familiar with at least one tantric text: like the jews, the wise men of india have a belief that a certain particular prana, or force, resides i

scribed..by eliphas levi are as full blown tantrikas as those of bengal."lxxx it seems probable that crowley was influenced by these views of tantra, which were widely circulated in both india and england from the late 19th century onward. however, sutin goes on to argue that crowley's attitudes toward tantra became a good deal more positive in years after 1901, and that he began to experiment in tantric-influenced sexual rites of his own. already by 1902, sutin suggests, crowley and his partner rose had begun to engage in a series of secret rites, of a sexual nature (and related to tantric practices, such as the emulation of the passive shiva in cosmic coupling with the mounted energetic shakti."lxxxi unfortunately, sutin provides no evidence that crowley and rose were engaging in any sor

uenced sexual rites of his own. already by 1902, sutin suggests, crowley and his partner rose had begun to engage in a series of secret rites, of a sexual nature (and related to tantric practices, such as the emulation of the passive shiva in cosmic coupling with the mounted energetic shakti."lxxxi unfortunately, sutin provides no evidence that crowley and rose were engaging in any sort of actual tantric practices or that their sexual relations were in any way influenced by tantra -155- others have speculated that crowley was even more deeply involved in left-hand tantric rituals during his travels in india. in 1936, for example, elizabeth sharpe published a semi-autobiographical account entitled secrets of the kaula circle, which describes a mysterious englishman calling himself by the nu

tions were in any way influenced by tantra -155- others have speculated that crowley was even more deeply involved in left-hand tantric rituals during his travels in india. in 1936, for example, elizabeth sharpe published a semi-autobiographical account entitled secrets of the kaula circle, which describes a mysterious englishman calling himself by the number 666, who engages in the most esoteric tantric rites: i met a european who..called himself by a number. in the beginning he was extremely handsome, afterwards he grew gross..he had many women at his disposal. he learnt many magical processes by which he drew into his circle great phantoms..666 wore a ceremonial robe, had a pentacle, a wand a sword and a cup."lxxxii at least one author has taken this to be positive proof that crowley ha

d himself by a number. in the beginning he was extremely handsome, afterwards he grew gross..he had many women at his disposal. he learnt many magical processes by which he drew into his circle great phantoms..666 wore a ceremonial robe, had a pentacle, a wand a sword and a cup."lxxxii at least one author has taken this to be positive proof that crowley had intimate knowledge of and experience in tantric practice.lxxxiii however, given the fact that sharpe's novel was published at a time when crowley's reputation as a pervert, black magician and drug fiend was quite widespread, it seems equally (if not more) likely that sharpe appropriated the figure of the infamous "beast 666" mingled him with some widespread fantasies about tantric licentiousness and incorporated him as a purely fictiona

s on tantra were published in england from around 1913 on.lxxxv one would think that crowley would have welcomed the publication of a large body of ancient literature that allows for a positive role for sexual experience and this-worldly pleasure, and one cannot help but wonder why he completely ignored it in his own writings on sexual magic -156- moreover, in the few places where he does discuss tantric practices, crowley frequently either misunderstands or simply reinterprets them for his own purposes. for example, most tantric traditions use a form of physical discipline known as kundalini yoga. according to the kundalini system, there are a series of seven energy centers (chakras) located along the axis of the spinal column. at the base of these lies the great goddess as power (shakti)

ndling to emerald lxxxvi -157- this passage is a telling example of crowley's appropriation and reinterpretation of tantra as a whole. not only does he identify tantra primarily with its sexual aspects, but, going still further, he also introduces his own series of sub-chakras identified specifically with the sexual organs. however, perhaps the greatest difference between the crowleyian and hindu tantric systems is the role of sexual intercourse in ritual practice. but here again there is some confusion. some authors have suggested that the primary difference lies in the way in which the sexual acts are carried out and the manner in which sexual union occurs. thus sutin argues that the key difference is that the hindu and buddhist tantrics call for a retention and sublimation of the male s

de arte magicka, chapters xiv and xvi: hindu and buddhist tantrism .call for retention of semen by the male, even in the heights of mystical sexual union. crowley followed that alchemical tradition which regarded the fluidic commingling as an 'elixir' which, when imbibed, could heighten both one's physical and spiritual state.lxxxvii actually, this is not quite correct. it is true that many later tantric texts emphasize retention of semen during union; but there are in fact many hindu tantric traditions- and arguably, the older traditions- that call for ejaculation of the semen and consumption of the combined male and female sexual fluids. according to the brhat tantrasara- one of the largest compendia of tantric ritual and iconography composed by the great 16th century author, krishnanand

al union, but rather in the emphasis that is placed on sex in the first place. in most hindu and buddhist tantras, sexual union is a fairly minor part of spiritual practice; when mentioned at all, it is often taken in purely symbolic terms, and, when practiced literally, is but one of many ways of awakening the divine power or shakti. as georg feuerstein observes "there is nothing glamorous about tantric sexual intercourse."xci but in most contemporary western interpretations- and above all, in the wake of crowley- tantra has been re-defined primarily by its sexual element, and often simply equated with "spiritual sex" the goal of which is not spiritual development but heightened orgasm and optimal physical pleasure.xcii in the end, it seems there is little concrete evidence that crowley h

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