Demons of the Flesh

Foreplay 4 BOOK ONE: The Sinister Current In The East I. Vama Marga Foun!ations O" The #e"t$%an! &ath '( II. )*a+ening The Serpent Initiation In The #e"t$%an! &ath ,III. In The Temple O" The Nine .ates E/stati/ 0ites O" The #e"t$%an! &ath -4 BOOK T1O: The Sinister Current In The 1est IV. In the Beginning 1as The 1or! 2e/o!ing The #anguage O" 1estern Magi/ '43 V. )t The #e"t %an! O" Christ The %oly 1hore )n! The .nosti/ Magus '34 VI. Eastern Se/rets )n! Satani/ &leasures The #e"t$%an! &ath )n! The Mo!ern Magi/al 0e5i5al 673 VII. Se8 Se8 Se8 9 333 )leister Cro*ley: )!ept O" The #e"t$%an! &ath: 6,VIII. Cults O" The S/arlet 1oman ; The #e"t$%an! &ath In The Mo!ern 1est 6-BOOK T%0EE: The Sinister Current in )/tion

I<. Se8$Magi/al Sel"$Initiation >47

) Crash Course For The Kali$=uga

<. O" Orgies )n/ient 9 Mo!ern .roup Se8 Magi/ >-3 <I. &ain?#ust ; The 0ites O" 2ominan/e )n! Su@mission 4>7 )@out The Co5er?)@out The )uthors 4(3 Sele/t Bi@liography 4(4

2EMONS OF T%E F#ES% Ni+olas 9 Aeena S/hre/+ ISBN '$44734 $73' $< &u@lishe! 6776 @y Creation Boo+s ***./reation@oo+s./om Copyright B Ni+olas 9 Aeena S/hre/+ 6776 )ll *orl! rights reser5e! )ll Cuotations @y )leister Cro*ley are /opyright B Or!o Templi Orientis. Co5er: The 0o@ing O" The Bri!e @y Ma8 Ernst D)2).&?S&)2EME &arisF.

For the Or!er o" Ba@alonE the Or!er o" Se+hmet an! their allies. 2e!i/ate! to the Memories o" Baron Gulius E5olaE *ho @egan the *or+ o" a*a+ening the le"t$han! path in the 1estE an! CameronE *ho ser5e! as a5atar "or the 1estHs sleeping Sha+ti "or/e. Our grate"ul appre/iation to the many in!i5i!uals *ho assiste! us !uring the resear/h an! preparation phases o" this @oo+E in/lu!ing 2. M. Saras*atiE Ganet Saun!ersE )nan!a &ari+hE Ke5in 0o/+hillE Brian .. #opeIE Mi/hael ). &utmanE Curtis %arringtonE Ke5in For!hamE Nan/y %ayesE #oran! Bruha/sE Forrest G )/+ermanE &eter$0. KoenigE 2r. Stephan %oellerE 1alter 0o@insonE #aurie #o*eE Geanne FormanE 2r. .eorge .rigorianE The Vienna an! &aris 1O 2ensE the sta"" at the Berlin Staats@i@liothe+E Ti@et %ouseE #eon 1il!E an! Games 1illiamson. 2is/laimer The se8ual an! magi/al a/ti5ities !es/ri@e! in this @oo+ are inten!e! e8/lusi5ely "or appli/ation @y a!ults *ho ha5e rea/he! the age o" maJorityE an! shoul! only @e per"orme! on a /onsensual @asis @y in!i5i!uals possessing soun! physi/al an! mental health. 0e/ommen!ations suggesting that the rea!er un!erta+e proper training in physi/al a/ti5ities that might pro5e inJurious are inten!e! seriously. Neither the authors nor the pu@lisher o" this @oo+ /an assume any lia@ility or responsi@ility "or any harm that might /ome to the rea!er as a /onseCuen/e o" the e8periments outline! herein.

2EMONS OF T%E F#ES%

T%E COM&#ETE .KI2E TO #EFT$%)N2 &)T% SE< M).IC NIKO#)S )N2 AEEN) SC%0ECK 6

#etHs tal+ a@out the most mysterious su@Je/t o" all se8. Se8 is an ele/tromagneti/ phenomenon. 1illiam S. Burroughs 2esire is the great "or/e. ; )n!re Breton 2as E*ig*ei@li/he Iieht uns hinan. DThe Eternal Feminine !ra*s us on*ar!s.F 2r. FaustE in .oetheHs Faust II >

FO0E&#)= The @oo+ @e"ore you is a gui!e in the sense that it *ill es/ort you on a Journey. The route *e *ill @e ta+ing passes through 5istas o" strange @eauty an! a/ross perilous /hasms. It is +no*n as the le"t$han! path. Fe* ha5e tra5ele! this roa!E an! "e*er still ha5e rea/he! its "inalE !istant !estination. Kn"ortunatelyE most pre5iously a5aila@le maps o" this mysterious terrain ha5e @een !ra"te! @y those *ho ha5e ne5er e5en steppe! upon the path. =et theyHll *arn you o" the terri@le !angers /on"ronte! along the *ayE suggesting that its ar!uous passage only lea!s to the !ar+est o" !ea!$en!s. Su/h "aulty /artographers *ill /aution you that the only souls to @e en/ountere! on this ill$lit thorough"are are "oolsE lunati/sE s/oun!relsE an! thie5es. DIn!ee!E there may @e some truth to that last a!monitionE @ut the @orn a!5enturer *ill not @e !issua!e! so easily.F There are other mapsE o""ere! @y slightly less timi! soulsE that @ear a /loser sem@lan/e to reality. %o*e5erE these gui!es @reeIily point out only the most /om"orting tourist attra/tions on the sight$seeing itinerary. )ll !ar+ alleysE !isreputa@le neigh@orhoo!sE an! re! light !istri/ts are +ept sa"ely out o" 5ie*E !eeme! un"it "or pu@li/ /onsumption. Su/h sCueamishness permits the e8plorer only a /are"ully e8purgate! outloo+. FurthermoreE the spe/i"i/ations "oun! on this sort o" map are "reCuently so /on5olute! that the tra5eler !oesnHt +no* *hi/h en! is up. FinallyE thereHs the map !ra"te! @y those *ho !e/lare themsel5es not only as tour gui!esE @ut prou!ly lay /laim to this le"t$turning *ay in its entiretyE hailing it as the 5ery @est pla/e to @e. %o*e5erE shoul! the un*ary *ay"arer /onsult su/h maps "or e5en the simplest !ire/tionsE it imme!iately @e/omes apparent that thereHs @een some /on"usion. This mi8$upE it seemsE is !ue to a simple @ut en!uring misappropriation o" nomen/lature. The area on these maps mar+e! so /onspi/uously as Lthe le"t$han! pathL turns outE on /loser inspe/tionE to @e a !i""erent path altogether. 2emons O" The FleshE !esigne! in part as a /orre/ti5e to the "alse lea!s an! !etours !es/ri@e! a@o5eE /harts this hitherto misinterprete! path "rom a 5ery !i""erent perspe/ti5e. On our mapE *e /learly sho* you the /omplete roa! plan in all o" its three$!imensional topography an! /omple8ityE starting "rom its remote an/ient Eastern point o" origination. 1e ha5e also @ro+en @eneath the 5isi@le sur"a/e o" this /ause*ay to re5eal the hi!!en ar/heologi/al layers o" the sinister /urrent as it has /ourse! through time. )//ompanying you through this 5oyageE *e pro5i!e pra/ti/al suggestions "or na5igating the le"t*ar! roa! in a /ontemporary 1estern *orl! that pro5i!es no relia@le /ompass.

But enough metaphors a@out maps an! paths. #etHs "a/e itE you pi/+e! this @oo+ up to rea! a@out se8. )n! thereHs /ertainly plenty o" se8 to @e "oun! in these pagesE /hroni/ling an in"inite !i5ersity o" eroti/ e8perien/e. From the al/hemy o" menstrual @loo! an! semen to the ritual *orship o" the 5agina. Se8 *ith promis/uous mon+s an! sa/re! *horesE "rom Ti@et to Ba@ylon. Ne/rophilia/ se8 in /remation groun!s. Coprophilia/ se8 in Si/ily. In/estuous se8 in In!ia. Vampiri/ se8 in China. The orgasm as sa/ri"i/e. The orgasm prolonge!. Se8 *ith .o!!esses. &sy/hi/ transe8ualism. Se8 *ith !isem@o!ie! @eings. Se8ual sla5ery. Se8ual mastery. Se8ual tran/e. )n/ient Egyptian anal se8 @et*een Set an! his nephe* %orus. Oral se8. )utoeroti/ se8. .roup se8. Telepathi/ se8. )ll +in!s o" se8 se/ts. Tantri/ se8. .nosti/ se8. Satani/ se8. Se8 *ith young 5irgins. Se8 *ith the el!erly. Se8 *ith the *i5es o" other men. E5en se8 *ith Gesus. %o*e5erE the multi$@o!ie! panorama o" polymorphous !elight that seeps "rom this @oo+ is not presente! merely to stimulate the Ja!e! or titillate ennuyM 5oluptuaries *ith no5el !e5iations they ha5e yet to try out. ItHs important to esta@lish that there is a signi"i/ant !i""eren/e @et*een the pro"oun! pleasure o" se8uality enJoye! "or its o*n sa+e as a physiologi/al an! aestheti/ e8perien/eE an! se8uality utiliIe! "or authenti/ magi/al or initiatory purposes ; the nu/leus o" the le"t$han! path. Ta+en out o" their proper /onte8tE the out*ar!ly sala/ious ti!@its presse! @et*een these pages /an ; an! pro@a@ly *ill ; @e misinterprete! i" this !istin/tion is not ta+en into a//ount. )t the same timeE it must @e pointe! out that the *hole topi/ o" se8ual magi/ has @een he!ge! a@out *ith a tremen!ous amount o" hypo/risyE emanating @oth "rom pra/ti/ing se8 magi/ians an! those merely o@ser5ing their a/ti5ities. For instan/eE many a /uriosity$see+er has /asually po+e! aroun! the most super"i/ial le5el o" eroti/ magi/E hoping to learn a "e* se8 tips to spi/e up a la/+luster lo5e li"e. For the most partE this misgui!e! playing at se8 magi/ is merely a *aste o" timeE generating little in the *ay o" physi/al e8/itementE an! a@solutely nothing in the *ay o" magi/. But some sel"$righteous se8 magi/ians ha5e ta+en the s/hool$marmish position that this "airly /ommon phenomenon is LimmoralL or Lspiritually harm"ulLE or e5en that se8 magi/ must @e per"orme! *ithout a s/intilla o" lust or emotion to @e legitimate. Con5erselyE the non$magi/ian may sni/+er at the *hole i!ea o" eroti/ magi/E !ismissing it as some sort o" !irty Jo+eE re"using to a//ept that se8 magi/ians are !oing anything more pro"oun! than satiating their or!inary /arnal appetites un!er the guise o" esoteri/ !o/trine. Behin! these san/timonious attitu!es lays the horri"i/ @anality to *hi/h Eros has @een re!u/e! in the mo!ern 1estern *orl!. In this spiritE some o" our rea!ers might imagine that a gui!e to le"t$ han! path se8 magi/ *ill pro5i!e the "urti5e /heap thrills o" thinly 5eile!

pornography. #iterally spea+ingE that mu/h maligne! *or! pornographyE "rom the .ree+ porno D*horeF an! graphia D*ritingF simply means Lto *rite a@out *horesL. So "or those o" you *ho *ere "er5ently hoping that this @oo+ *oul! @e pornographi/E there is in!ee! enough *riting a@out *hores in these pages to te/hni/ally Cuali"y. O" /ourseE the *hores *e *ill @e /on/erne! *ith are the /on5eyors o" that long$lost ars amatoria o" sa/re! prostitution. I" prostitution on/e ser5e! a no@le an! e5en sa/re! "un/tionE then *hy not a sa/re! pornography: Su/h a "orm *oul! @e something "ar more su@5ersi5e an! po*er"ul than the "ormulai/ repetition o" /on5entions *e usually asso/iate *ith the genre. The British author )ngela CarterE *hose /ruel tales *ere usually tinge! *ith an unsettling an! surreal se8ualityE on/e suggeste! the possi@ilities: LThe moral pornographer *oul! @e an artist *ho uses pornographi/ material as a part o" the a//eptan/e o" the logi/ o" a *orl! o" a@solute se8ual li/ense "or all the gen!ersE an! proJe/ts a mo!el o" the *ay su/h a *orl! might *or+. %is @usiness *oul! @e the total !emysti"i/ation o" the "lesh an! the su@seCuent re5elationE through the in"inite mo!ulations o" the se8ual a/t... the pornographer has it in his po*er to @e/ome a terrorist o" the imaginationE a se8ual guerilla *hose purpose is to o5erturn our most @asi/ notions o" these relationsE to reinstate se8uality as a primary mo!e o" @eing rather than a spe/ialiIe! area o" 5a/ation "rom @eing an! to sho* that the e5ery!ay meetings in the marriage @e! are paro!ies o" their o*n pretensions.L In many *aysE CarterHs !es/ription o" the ta@oo$o5erturning Lse8ual guerillaL *ho totally !emysti"ies the "lesh ma+es "or an e8/ellent intro!u/tion to the *or+ o" the le"t$han! path se8 magi/ian that this @oo+ illustrates. For the magi o" the le"t$han! pathE se8uality is e5en more than La primary mo!e o" @eingL ; the altere! state o" e8treme eroti/ e/stasy is a potentially !i5ine mo!e o" @eingE the /haoti/ !an/e o" t*o magneti/ally attra/te! opposite energies that allo*s "or the /reation o" a thir! po*er trans/en!ing the human. The /ouple that unleashes this hi!!enE psy/hi/ally remani"esting po*er o" the le"t$han! path *ithin their orgasm$yo+e! organisms to its "ull intensity *ill "in! it !i""i/ult to return to the pre$programme! e8isten/e they on/e le!. The man an! *oman *ho e5en on/e taste the "ree!om o" the le"t$han! pathE as e8presse! through its sel"$!ei"ying se8ual ritesE ha5e e8ite! the human game as it is normally playe!. I" the le"t$han! path is !angerous ; a point @oth its !etra/tors an! its a!5o/ates ha5e agree! upon ; one o" its primary haIar!s is the peril o" "ree!om in a *orl! almost instin/ti5ely /ommitte! to /rushing li@erty in *hate5er "orm it might appear. )ll auto/ra/ies ha5e hel! s*ay @y se5erely /ur@ing the "ull !e5elopment o" se8ual po*er in their su@Je/ts. The le"t$han! 3

pathE a metho! o" /ons/iously a/ti5ating le5els o" eroti/ energy almost un+no*n in /on5entional se8ual relationsE must @e 5ie*e! as a threat to any hierar/hy that see+s to @ri!le the !e5elopment o" man into go!. The se8ual gnosis o" the le"t$han! path has the potential to "orge heroi/E sel"$!etermine! in!i5i!uals "rom the @leating meat o" the human her!. The e//entri/ Dsome *oul! say insaneF psy/hologist 1ilhelm 0ei/hHs resear/hes into the untappe! mysteries o" the orgasm on human /ons/iousness partially a//or! *ith the an/ient tea/hings o" the le"t$han! path. In his The Mass &sy/hology O" Fas/ismE 0ei/h re/ogniIe! the threat that total eroti/ "ree!om *oul! pose to any so/ietal /ontrol me/hanism. In un/ons/ious +eeping *ith the le"t$han! path 5eneration o" Sha+tiE the !i5ine se8ual po*er o" *omanE he *rote: LSe8ually a*a+ene! *omenE a""irme! an! re/ogniIe! as su/hE *oul! mean the /omplete /ollapse o" the authoritarian i!eology.L .eorge Or*ellE in his !ystopi/ no5el '-44E *hi/h remains an a/ute !iagnosis "or the mo!ern /ult o" /ontrolE also un!erstoo! that the limitation o" se8ual po*er *as one o" the most insi!ious *eapons o" auto/ra/y. Or*ell has GuliaE the heroine o" '-44E realiIe the se/ret o" Eros: LKnli+e 1instonE NsheO ha! graspe! the inner meaning o" the &artyHs se8ual puritanism. It *as not merely that the se8 instin/t /reate! a *orl! o" its o*n *hi/h *as outsi!e the &artyHs /ontrol an! *hi/h there"ore ha! to @e !estroye! i" possi@le. 1hat *as more important *as that se8ual pri5ation in!u/e! hysteriaE *hi/h *as !esira@le @e/ause it /oul! @e trans"orme! into *ar$"e5er an! lea!er$*orship.L The a!ept o" the le"t$han! pathE ra!i/ally in!i5i!uate! an! separate! "rom the !elusions o" the /ro*! through systemati/ transgression o" ta@oo an! trans/en!ent se8ualityHs L*orl! o" its o*nL is unli+ely to @e s*ept up in the unthin+ing passions o" the masses. In the "irst histori/al mani"estation o" the sinister /urrent that *e *ill in5estigateE the Vama Marga o" In!iaE this element o" so/ial !e"ian/e @e/omes e5i!ent. The In!ian le"t$han! path initiateHs re"usal to "ollo* his or her so/ietyHs religious restri/tions against se8 @et*een the /astesE the !rin+ing o" *ineE the /onsumption o" /ertain LimpureL "oo!sE is the "oun!ation upon *hi/h he or she e5entually transgresses the human state an! @e/omes !i5ine. In more e8treme le"t$han! path se/tsE su/h as the )ghoriE the trans/en!en/e o" !eeply seate! internal ta@oos goes mu/h "urther. )lthough this /riti/al "a/tor o" so/ietal su@5ersion has @een either ignore! or *hite*ashe! @y more temperate interpreters o" the le"t$han! path than oursel5esE you *ill "in! that this re"usal to play @y the rules !i/tate! @y others is one o" the uni5ersally !e"initi5e "a/tors separating the le"t$han! path "rom mil!erE less antagonisti/ "orms o" se8 magi/. It *oul! @e easy to misinterpret this !e"ian/e o" so/ial an! religious /ustom as a purely politi/al statement. %o*e5erE on/e "ree! "rom one set o" psy/hi/ @lin+ersE the le"t$han! path magi/ian !oes not simply tra!e them in (

"or a ne* set. %e or she stri5es to rea/h a state o" min! in *hi/h all "orms o" ortho!o8y must @e Cuestione! an! reJe/te!. E5en at this early stageE the per/epti5e rea!er *ill ha5e realiIe! that *hen *e spea+ o" le"t$han! se8 magi/E *e are not /on/erne! solely *ith the *or+ings o" the genitalia "or some sor/erous purpose. =esE its /entral tool o" illumination is a*a+ene! se8uality. But the le"t$han! path tra!ition a/tually pro5i!es an approa/h to e5ery aspe/t o" e8isten/eE a philosophy ; or Llo5e o" SophiaL ; that set into a/tion /an trans"orm the entirety o" the human psy/ho@iologi/al stru/tureE not Just his or her penis or 5agina. One might say that le"t$han! path se8 magi/ is a "orm o" initiation /ons/iously !esigne! "or a hopelessly "u/+e! up *orl!. The le"t$han! path philosophy posits that it is the metho! @est suite! "or the apo/alypti/ an! out o" +ilter times in *hi/h man+in! /urrently e8istsE an era the tra!itional In!ian le"t$han! path !is/ipline re/ogniIes as the Kali =uga. E8/eptional measures are nee!e! to a*a+en to "ull /ons/iousness un!er su/h inauspi/ious /on!itions. Step one is to reJe/t the sorro* an! !espair su/h times may inspire an! Joy"ully em@ra/e the /haos o" the !isintegrating *orl!E this shimmering an! illusory spe/ta/le that emanates "rom the 5ul5a o" !ar+ Kali. )n! one o" the great tools o" trans"ormation o5er *hi/h Kali presi!es is the "leshE espe/ially as it is su@Je/te! to the "lame o" !esire. Outsi!e o" the le"t$han! path tra!ition properE pre$Christian antiCuity /learly a/+no*le!ge! that the trans"ormati5e an! un/anny states o" min! attaina@le through se8uality parta+e o" the realm o" the .o!s. In "a/tE many /ommon terms !enoting se8uality in mo!ern language still @ear the in!eli@le tra/es o" that an/ient appre/iation o" the magi/al ; e5en religious ; nature o" human se8uality. The eroti/ hear+ens @a/+ to the go! ErosE aphro!isia/ re"ers to the go!!ess )phro!iteE Just as 5enereal is !eri5e! "rom Venus. The magi/al origins o" the *or! L"etishL are also "airly *ell +no*n ; it !eri5es "rom the &ortuguese "eiti/oE "or sor/ery or /harm. 1ho /an !eny that the po*er"ul hol! in *hi/h a se8ual "etish enthralls the "etishist is anything @ut a "as/inationE a glamourE entirely magi/al in nature: The le"t$ han! pathE in all o" its "ormsE /ons/iously returns Eros to the "ormerly e8alte! pla/e it on/e hel! in human li"eE re/ogniIing the !ormant !i5inity o" se8 e5en in pra/ti/es re/oile! "rom as sor!i! an! shame"ul @y the pro"ane. Kn!erneath its sometimes /ontra!i/tory e8amination o" se8$magi/al sym@ols an! premises "rom 5arious /ultural an! religious tra!itionsE 2emons O" The Flesh postulates a uni5ersal @iologi/al phenomenon seemingly har!*ire! into human /ons/iousness an! se8uality. )s *e shall seeE the In!ian Tantri/ phrase le"t$han! path !es/ri@es this psy/hose8ual anomaly *ith great pre/ision. %o*e5erE *e also use the phrase Lsinister /urrentLE *hi/h in!i/ates its non$in!igenousE omnipresent e8isten/eE not only in a spe/i"i/ /ultural tra!itionE @ut as a "or/e lo/ate! in the @o!y itsel". 4

1eH5e no* in!i/ate! ho* /entral a role se8 plays to the le"t$han! pathE @ut presuma@lyE you may @e *on!ering *here the Lmagi/L re"erre! to in the su@$title o" this @oo+ /omes in. Gust as the go!$li+e po*er inherent in se8ual pleasure has @een !iminishe! to its /urrently !e@ase! stateE so has the on/e royal art o" magi/ su""ere! a similar !e/line in the mo!ern *orl!. I" one !oes not imme!iately asso/iate the *or! *ith sho* @usiness tri/+ery an! presti!igitationE then it /onJures up the 5ulgar /onsumer o//ultistE !resse! up in the o@ligatory Lmagi/L ro@eE /re!ulously re/iting !o/trinaire Lmagi/L spellsE usually hoping in 5ain to summon up the money he or she la/+s the s+ills to earnE or to attra/t a gi5en o@Je/t o" !esire *ithout a/Cuiring the so/ial gra/es to e5en stri+e up a /on5ersation. In other *or!sE magi/E at least in the 1estern *orl!E has @e/ome an e8oti/ plaything "or losersE the a/ting out o" !elusi5e *ish"ul thin+ing to a/hie5e transient goals more e""i/iently realiIe! through the mun!ane !e5elopment o" personal /ompeten/e. Magi/E "rom the le"t$han! path perspe/ti5e outline! hereE is "ar remo5e! "rom the /ru!e /ommo!ity it has @e/ome in the mo!ern o//ult milieu. 1e are "o/use! here on the .reat 1or+E the se8$al/hemi/al trans"ormation o" human to !emi$!i5inityE not the !e5elopment o" a "e* parlous parlor tri/+s. In the In!ian le"t$han! pathE the greatest magi/ians are the !i5ya or the @o!hisatt5aE *ho nee! not resort to anything resem@ling a ritual to /reate ra!i/al trans"ormation o" mayaE the su@stan/e o" *hi/h min! an! matter are @oth /ompose!. Magi/al po*ersE as un!erstoo! in the 1estE are sometimes a /onseCuen/e o" eroti/ initiationE @ut they are se/on!ary to the ra!i/al remani"estation o" sel" to higher mo!es o" @eing *hi/h is the raison !Hetre o" the le"t$han! path. In the an/ient %elleni/ an! .nosti/ tra!itions *e *ill also /onsi!er as e8pressions o" the sinister /urrentE a !i5ya is +no*n as a magusE a @eing *hose magi/al po*er is @ase! on the internal /ulti5ation o" the sel" to !aemoni/ le5els o" /ons/iousness. )s this state o" @eing is the goal o" all sinister /urrent se8 magi/iansE *e !o not pro5i!e the rea!er *ith presto$/hange$o spellsE /urses or s/ripte! rituals. 1e also !onHt "urnish you *ith the names o" !emons guarantee! to "ul"ill your e5ery /omman! nor sure$"ire /harms that *ill snare the targets o" your lust. I" youHre gulli@le enough to @e sear/hing "or su/h instant pana/easE our emphasis on the importan/e o" sel"$!ire/te! magi/al *or+ as an internal pro/ess o" sel"$!ei"i/ation *ill pro@a@ly @e e8tremely "rustrating. This @oo+ *ill ma+e /lear the perennial le"t$han! path metho!s that a/ti5ate the eternal /ourse o" !e5elopment ta+en @y the !i5ya or the magus o" the le"t$han! pathE @ut it !eli@erately re"rains "rom lea!ing the rea!er me/hani/ally through a /he/+list o" e8ternal gimmi/+ry. =ou *onHt "in! anything li+e: 'F Open 5agina. 6F Insert penis. >F Say the magi/ *or! *ith /on5i/tion. That sort o" thing is uselessE not to say an insult to the intelligen/e o" -

the @u!!ing magi/ian. 2ogmati/ instru/tionsE to our e8perien/eE /annot ma+e "or great magi/ians ; they only pro5e that the rea!er /an o@e!iently "ollo* /omman!s. Su/h short /uts an! simpli"i/ations pro5i!e none o" the ne/essary "ri/tion "or the stu!ent o" the le"t$han! pathE *ithout *hi/h none o" the a@rasi5e e""ort reCuire! to initiate oneHs sel" /an @e spar+e!. 2emons O" The FleshE *hi/h *e are immo!est enough to /lassi"y as a Tantra "or the t*enty$"irst /enturyE is /onstru/te! to pro5i!e this "ri/tionE rather than to !istill the le"t$han! path into an easy$to$s*allo* motherHs mil+ "or the su/+ling. For this reasonE although pra/ti/al metho!s o" pro/e!ure are suggeste!E this is not so mu/h a Lho*$toL @oo+ ; itHs "o/us is on L*hy$to.L In our opinionE one mar+ o" the true le"t$han! path magi/ian is an a@ility to integrate /omple8 sym@oli/ systemsE synthesiIe them *ith personal e8perien/eE an! /reate "rom this synthesis his or her o*n uniCue !ire/tion on the le"t$han! path. One /ommonly hel!E @ut erroneousE @elie" a@out se8 magi/E le"t$han! path or other*iseE is that its pra/ti/e /onsists o" nothing more than ma+ing a strong *ish "o/use! upon !uring orgasm. I" that *ere the /aseE one *oul! har!ly nee! an entire @oo+ a@out the su@Je/t ; that last senten/e *oul! su""i/e "or oneHs /omplete se8$magi/al e!u/ation. This is a/tually only one o" the least sophisti/ate! o" se8$sor/erous metho!sE an! *hile the le"t$han! path magi/ian may e8periment *ith it as a means o" testing the insu@stantiality o" all mental phenomenaE it /annot /ompare to the "ar more essential le"t$han! path metho!s o" se8ual illuminationE su/h as Kun!aliniE that reshape /ons/iousness to supernal le5els o" realiIation that entirely trans/en! the puerile L*ishing *ellL mo!el o" popular se8 magi/. &erhaps the pre5alen/e o" this i!eaE e5en among those *ho shoul! +no* @etterE is @ase! on the "a/t that so mu/h has @een *ritten a@out )leister Cro*leyHs Lse8 magi/+LE *hi/h in his o*n e5ery!ay pra/ti/e !i! in!ee! /onsist o" little more than /oor!inating *ishing an! /oming. But Cro*leyE !espite his posthumous as/en!an/e as the most re/ogniIa@le L@ran! nameL in the "iel! o" 1estern se8 magi/E is not the @e$all an! en!$all o" se8 magi/. The i!ea o" the magi/al orgasm !i! not simply spontaneously @urst "orth "rom Cro*leyHs loins one !ay. In "a/tE as *e *ill sho*E the no* o@s/ure pseu!o$ 0osi/ru/ian pre/ursors o" Cro*leyE su/h as the )"ri/an$)meri/an se8 magi/ian &.B. 0an!olph an! the .erman spermophage Theo!or 0euss originate! many o" the i!eas the .reat Beast 333 is /ommonly thought to ha5e L!is/o5ere!LE Just as se5eral o" his /ontemporaries an! ante/e!ents !e5elope! those same i!eas in more pertinent !ire/tions than the Master himsel". 1e shall also attempt to resol5e the thorny Cuestion o" *hether Cro*ley is in!ee! a magus o" the le"t$han! path at all. In this last regar!E it must @e sai! that the pra/ti/e o" se8 magi/ alone !oes not Cuali"y a magi/ian "or the le"t$han! path. E5ery o//ult nut/ase *ho '7

e5er pro/laime! his or her orgasm to @e a magi/al e5ent o" the "irst or!er is not ne/essarily an initiate o" the le"t$han! path. #i+e*iseE the a@sen/e o" se8uality in oneHs magi/al pra/ti/e is a sure sign that one is no longer !ealing *ith the le"t$han! path in its /lassi/al sense. 1e pla/e le"t$han! se8 magi/ in a histori/al /onte8t @y analyIing some o" the /olor"ul histori/al "igures *ho ha5e pra/ti/e! orgasmi/ thaumaturgy in the mo!ern 1est. But *e must ma+e /lear that it is not our intention to inspire our rea!ers to emulate the li5es an! legen!s o" these in!i5i!uals. The le"t$han! path is "irmly "o/use! on sel"$!ei"i/ation ; the "annish i!oliIation an! hero *orship in/ul/ate! @y so mu/h o//ult literature "or the Lall$starsL o" yesteryear is *holly out o" pla/e *ith the goals o" the le"t$han! path. I" there is an appropriate le"t$han! path attitu!e to @e ta+en *ith the "amous an! in"amous se8$magi/al tea/hers o" the pastE it is surely irre5eren/eE not pious san/ti"i/ation. In "a/tE in the pro/ess o" trans"orming yoursel" "rom human to !i5ine /ons/iousness through eroti/ initiationE a healthy irre5eren/e !ire/te! at your o*n pretensions is man!atory. The *orl! is "ille! *ith people *ho ha5e !e5oure! a thousan! magi/al @oo+s an! yet ha5e ne5er per"orme! a single genuine a/t o" magi/. So pre5alent is this phenomenon that the syn!rome has e5en earne! itsel" a name: the arm/hair magi/ian. It is /ertainly not our intention to @ree! through this @oo+ something e5en *orse ; the @e!si!e se8 magi/ian. )ssuming that you are rea!ing this as an intro!u/tory o5er5ie* o" le"t$han! path se8 magi/E an! not simply as a per5erse amusementE the prin/iples outline! herein shoul! @e ena/te! in your o*n "leshE through a/tion in the real *orl!E as oppose! to /ere@ral a@stra/tion. O" /ourseE there ha5e @een other @oo+s that ha5e attempte! to /ommuni/ate something o" the mysteries o" se8 magi/. %o*e5erE "rom our point o" 5ie*E the maJority o" these earlier 5olumes ha5e misse! the mar+. 1e *oul! li+e to thin+ that our aim *ill @e more pre/ise. For the most partE pre5iously a5aila@le se8 magi/ te8ts ha5e so"tene! the pier/ing po*er a5aila@le to the eroti/ magi/ian into an ooeyE gooey "roth o" insipi! romanti/ism. Most re/ent o""erings ha5e @een geare! to*ar!s the *ea+E sni5eling sensi@ilities o" the so$/alle! Ne* )ge mo5ement. Su/h "ainthearte! gui!es ha5e pro""ere! an utterly !e"ange! an! !omesti/ate! se8ual magi/ to their rea!ers. This 5olume *ill sit uneasily on the shel" *ith those gentlerE less !ire/t *or+s. I" your un!erstan!ing o" se8 magi/ has @een gleane! only "rom that unsoun! @o!y o" *or+E *e hope that this @oo+ ser5es as a purging anti!ote to pre5ious mis/on/eptions. Not the least o" the mis/on/eptions *e ha5e targete! is the entirely in/oherent an! histori/ally in5ali! un!erstan!ing o" the e8a/t nature o" the le"t$han! path that has pre5aile! "or the past /entury or so in the 1estern *orl!. One o" the /hallenges in *riting this @oo+ *as to properly !e"ine a ''

su@Je/t *hi/h so many alrea!y thin+ they un!erstan!E @ut in "a/t !o not ; at leastE not @y any o@Je/ti5e stan!ar! *e /an i!enti"y In attempting to set the re/or! straight on *hat the le"t$han! path isE *e are only @eginning the greater tas+ o" esta@lishing a /ongruous *or+ing mo!el o" the sinister /urrent in the 1est. BuiltE as it must @eE upon the ruins o" the /on"usion o" the pastE that *or+ing mo!el may *ell ta+e another "i"ty to a hun!re! years to truly ta+e hol!. )lthough *e oursel5es are pra/ti/ing le"t$han! path se8 magi/iansE this @oo+ is in no sense !esigne! as a me!ium o" /on5ersion or as a re/ruitment !e5i/e. )s *e *ill ma+e /learE the le"t$han! path isE "or all o" its anti$authoritarian elementsE 5ery mu/h an elitist "orm o" initiation. By thisE *e !o not mean that le"t$han! path a!epts ne/essarily /onsi!er themsel5es to @e superior to the uninitiate! ; only that the sinister /urrent is not "or allE an! /an ne5er @e a path "or the millions. 0ea!ing this @oo+ may *ell /lari"y "or you that you *oul! @e ill$suite! "or this s/hool o" initiation. Se8uality is the e8pression in the material *orl! o" the metaphysi/al /on/ept o" polarity ; the yin an! yangE Shi5a an! Sha+tiE the rose an! the /rossE the union an! trans/en!en/e o" opposites. 2emons O" The Flesh is the 5ery thing it !es/ri@esE in that it /an @e un!erstoo! as a se8 magi/ *or+ing in its o*n right. )s a @rain$/hil! /reate! @y the polariIe! eroti/ energies o" male an! "emale se8uality generate! @y its authorsE this @oo+ illustrates ho* the /om@ine! se8ual "or/e o" t*o magi/ians /an /reate a !aemoni/ thir! entity. By shaping the /olla@orati5e *or!s an! perspe/ti5es o" t*o magi/ians into a /ohesi5e *holeE *e ha5e aime! to @ring into @eing a magi/al elemental that ta+es on a /ertain li"e o" its o*nE in!epen!ent o" its /reators. 1hene5er t*o magi/ians *or+ togetherE the /reation o" su/h an elemental "or/e is the resultP 1illiam S. Burroughs an! Brion .ysin re"erre! to this phenomenon as Lthe thir! min!L. Gust as le"t$han! path eroti/ magi/ /reates a numinous spa/e in *hi/h the 5ery !i""erent energies o" male an! "emale /an /ommuni/ate an! see @eyon! the limits o" gen!erE so !oes the t*o"ol! 5oi/e o" this @oo+ spea+ "rom a 5ie*point that trans/en!s male an! "emale. '6

'>

BOOK ONE: The Sinister Current in the East '4

',

'3

I. V)M) M)0.) Foun!ations O" The #e"t$%an! &ath The Fu/+ing Bu!!ha: ) #e"t$%an! &ath &ara@le ) le"t$han! path tale "rom In!iaHs Tantri/ lore illustrates per"e/tly the /ontrast @et*een *orl!$!enying religious pra/ti/es an! the e/stati/ metho!s reCuire! "or li@eration in this Kali =uga. En/o!e! in this narrati5e are almost all o" the "un!amental postulates o" le"t$han! path initiation. It /on/erns the a!5entures o" one VasisthaE emulate! as the austere epitome o" the yogi re5ere! @y ortho!o8 %in!us. VasisthaE a *ise BrahminE is utterly respe/ta@leE so@erE an! la*$a@i!ingE em@o!ying the 5ery essen/e o" a!heren/e to /on5ention an! *orl!$negation. For si8 thousan! yearsE he has li5e! the agoniIing li"e o" a sel"$torturing as/eti/E a paragon o" se8lessE !esire$"ree 5irtueE me!itating "aith"ully an! in per"e/t a//or!an/e *ith %in!u rules an! regulations. )n! yetE !espite all o" his stri/t as/eti/ism an! san/tityE the o@Je/t o" his !e5otionE the .reat .o!!essE has ne5er !eigne! to appear to him. E8asperate! at his "ailureE Vasistha loses his /ele@rate! /omposureE @e/oming so angry that he longs to /urse the elusi5e .o!!ess *ho has resiste! his "aith"ul an! pious entreaty. VasisthaHs Brahmin "ather /ompels his son to resist this @lasphemous a/t an! to try againE although he suggests that Vasistha has @een @ar+ing up the *rong treeE an! !oes not e5en un!erstan! the .o!!ess properly. The Sage perse5eresE "ollo*ing his "atherHs a!5i/e to me!itate on the !i5ine @eing as the magi/al "eminine su@stan/eE illuminating as ten thousan! sunsE "rom *hi/h the uni5erse is ma!eP the @reathta+ingly @eauti"ul an! ten!er spirit that "ille! the Bo!hi tree un!er *hose @ran/hes the In!ian prin/e .autama Si!!artha @e/ame the Bu!!ha. DThe Bo!hi tree /an @e /ompare! to that other mythi/al Tree o" Kno*le!ge "rom *hi/h the serpent ga5e the "or@i!!en "ruit o" +no*le!ge to E5e.F This approa/h *or+s @etter. The .reat .o!!ess "inally appears to the sage in one o" her many sha+ti "orms o" Saras5atiE only to pro5i!e him *ith the !is/on/erting ne*s that he has /ompletely *aste! the past si8 thousan! years me!itating a//or!ing to the Ve!i/ la*s o" solemnity an! @o!ily !enial. Instea!E she tells the @e*il!ere! yogiE he must learn the Kaula tea/hing o" '(

illumination Dthe Kaula is one o" the earliest +no*n le"t$han! path se/tsF. 1ere he to sti/+ to the tra!itional metho!s o" as/eti/ism an! yogaE the .o!!ess laughsE he *oul! ne5er @e/ome li@erate! enough to gain e5en a momentary 5ie* o" her !i5ine "eetP let alone her "ull !i5ine presen/e. LMy *orship is *ithout austerity an! painQL the spell@in!ing Sha+ti pro/laims. Be"ore 5anishingE She @i!s Vasistha to Journey to the %imalayasE *here he *ill @e taught the true *ay to li@eration "or this age. 2e5outly "ollo*ing the /omman! o" the .o!!essE Vasistha 5oyages to a hi!!en +ing!om in the %imalayas +no*n as Maha/ina. ThereE the as/eti/ !is/o5ers no less a personage than the !eity VishnuE *ho has ta+en the "orm o" the Bu!!ha himsel"E a//ompanie! @y se5eral stu!ents. But to VasisthaHs horrorE the @leary$eye! Bu!!ha an! his !is/iples are 5isi@ly !run+E na+e!E an! in an o@5ious state o" se8ual arousal. Vasistha is s/an!aliIe! to *itness the Bu!!ha an! his pupils @raIenly in!ulging in perpetual inter/ourse *ith a num@er o" ra5ishing "emale /ompanions. Beneath their *antonly !ishe5ele! long hairE these *omen *ear nothing more than gently tin+ling @ells *hi/h ring *ith the eroti/ rhythm o" their /oupling. They are the gra/e"ul !e5isE *hose se8ual em@ra/e imparts the highest initiation. VasisthaE outrage!E le/tures the Bu!!ha on the error o" his *aysE prissily "ussing that his shame"ul a/tions /ontra!i/t e5ery holy tea/hing o" .o! an! man. %a! not the Bu!!ha himsel" taught that +ama D!esireF *as the /ause o" all human su""ering: The /hu/+ling Bu!!ha !run+enly re"utes thisE o@ser5ing that Vasistha is the one *ho is in errorE "or he has /on"use! outer appearan/e "or reality. The into8i/ate! se8uality he an! his !is/iples are /ele@rating are ritual tools to illuminationE the Bu!!ha e8plainsE an! the @eauti"ul *omen *hose @o!ies they enJoy are a/tually images o" the .reat .o!!essE /onse/rate! through the se/ret Kaula initiation. The Bu!!ha then pro/ee!s to in!u/t Vasistha into the le"t$han! pathE instru/ting him in the metho!s o" se8ual illumination. Through the /ele@ration o" se8ual rites *ith the Bu!!haHs en/hanting /onsortsE Vasistha a/hie5es !ire/t /onta/t *ith the .reat .o!!essE She *ho has "or so long elu!e! him. In one "lash o" protra/te!E supernal !elightE his @o!y yo+e! to the @o!y o" the .reat .o!!ess in human "ormE the sage instantly attains the li@eration he sought in 5ain through sel"$!enial "or so many thousan!s o" years. E8tra/te! "rom the Cuaint imagery an! regional spe/i"i/sE the story o" the Sage Vasistha outlines the Journey that a*aits e5ery magi/ian o" the le"t$ han! path. )ll *ho *al+ the sinister *ay tra5el "rom the "amiliar lan! o" his or her original pro5enan/e to a mysterious territory *here all +no*n /on5entions are re5erse! an! se8ual e/stasy is re5eale! as the great a*a+ening "or/e. In !e"ian/e o" e5ery puritan /ult that *oul! @ri!le the

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e8alte! po*er o" ErosE the )!epts o" the le"t$han! path em@ra/e un/on!itione! "ree!om. Essential &rin/iples O" The #e"t$%an! &ath Far "rom @eing the 5ague /at/h$all one might at "irst imagine !ue to so many !e/a!es o" misuse in the 1estE the phrase Lle"t$han! pathL is 5ery spe/i"i/ in its pre/ise meaningE *hi/h *ill @e/ome apparent *hen *e e8amine the original Sans+rit phrase Vama MargaE "rom *hi/h it is translate!. )n! yetE !espite this /lear !e"initionE atteste! to @y *ell o5er a thousan! years o" /ontinuous use in In!iaE the histori/al reality o" the le"t$ han! path is /ommonly ignore! in "a5or o" mo!ern "antasies that @ear almost no resem@lan/e to the "a/ts. To @egin the tas+ o" /orre/ting some o" the !istorte! per/eptions /ause! @y this state o" a""airsE *e must a!!ress the le"t$ han! path on its o*n termsE @y /lea5ing as /losely as possi@le to tra!itional sour/es. This metho! steers /lear o" the "ashiona@le postmo!ern !e/onstru/tionism so @elo5e! o" /ontemporary a/a!emi/s on one han!E an! the eCually o@"us/atory mu!!le$hea!e!ness o" the typi/al o//ultist on the other. Both /amps ha5e playe! their part in o@s/uring the true meaning o" the le"t$han! pathHs eroti/ gnosis. One o" the most @asi/ elements o" the perennial magi/al philosophyE an! one that *e *ill emphasiIe in this @oo+E is that *or!s possess a po*er o" their o*n. By restoring a more a//urate un!erstan!ing o" the *or!s Lle"than! pathLE *e aim to re5i5e some o" the lost po*er o" this tra!ition o" se8ual initiation. The @est pla/e to @egin this inCuiry into !e"ining the le"t$ han! path is @y e8amining its histori/al @eginningsE an! isolating its essential prin/iples. It is to the le"t$han! path "ountainhea! in In!ia that *e must "irst turn to truly /omprehen! the sinister *ay o" /arnal sel"$trans"ormation. The roots o" the le"t$han! path are 5ery an/ient in!ee!E groun!e! in !ar+ go!!ess oriente! se8ual /ults e8tant in the highly a!5an/e! In!us Valley /i5iliIation long @e"ore the )ryan /onCuest o" that region o//urre!. )"ter @eing suppresse! @y the )ryan o//upying "or/e s*eeping into In!ia @y *ay o" )"ghanistanE the metho!s o" le"t$han! path se8ual initiation enJoye! a rea*a+ening *ithin hereti/al se/ts in the In!ia o" appro8imately one thousan! years ago. )lthough le"t$han! path se8ual pra/ti/es are allu!e! to in some o" In!iaHs el!est sa/re! literatureE they seem not to ha5e @een e8pli/itly shape! into a /o!i"ie!E *ritten tea/hing until the /oming o" Tantra. The le"t$ han! path too+ on more e8a/t "orm in the se/ret !o/trine o" me!ie5al Tantri/ se/tsE @ut @y the nineteenth /enturyE another o//upying "or/e ; this time the se8ually represse! pala!ins o" the British Empire ; attempte! to *ipe out the /ult again. So to spea+ o" the In!ian le"t$han! tra!ition is then to re"er to a !o/trine o" eroti/ illumination !ating @a/+ at least 6,77 yearsE to the still relati5ely un/harte! pre$)ryan history o" the su@$/ontinent. )n! to

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/omprehen! one o" the /auses o" the Vama MargaHs se/reti5e natureE the mo!ern magi/ian must un!erstan! that this is a li@erating "or/e that has /onsistently "ought to sur5i5e the hostility o" repressi5e authorities ma!e uneasy @y a se8ual approa/h to spiritual a*a+ening. It is possi@le to narro* our !e"inition o" the le"t$han! path !o*n to a "e* /ore elements. These prin/iples are appli/a@le to @oth 1estern le"t$ han!e! se8 magi/ an! its an/ient Eastern sour/e. ) le"t$han! path approa/h to initiationE no matter *here it is pra/ti/e!E or @y *homE or un!er *hat /ultural /on!itionsE *ill @e seen to in/lu!e /ertain +ey "a/tors. In essen/eE the le"t$han! path is: '.F The trans"ormation o" human /ons/iousness to !i5ine /ons/iousness 5ia the manipulation o" the se8ual /urrents o" the physi/al an! su@tle @o!ies through eroti/ rites. For the male initiateE this se8ual gnosis is tra!itionally attaine! *ith the /olla@oration o" a "emale /onsort$initiatri8. The "emale se8ual initiatri8 is the presi!ing sour/e o" the le"t$han! pathP the moti5e energy o" the sinister /urrent "lo*s !ire/tly "rom her. 2uring the ritualiIe! se8ual a/tE something more than or!inary inter/ourse o//urs ; a magi/al e8/hange ta+es pla/eE a trans"eren/e o" po*er transmitte! through the su@tle 5ehi/les o" !esireE attra/tion an! eroti/ "usion. TogetherE the /ouple /ele@rates a /ult o" e/stasy *hi/h has no less an aim than their o*n sel"$!ei"i/ation. Something o" the /ru/ial importan/e o" se8uality to the le"t$han! path /an @e gleane! "rom the "a/t that the !e"ining !i""eren/e @et*een the le"t$han! path an! the "ar more /ommonly pra/ti/e! right$han! path is primarily the emphasis on physi/al se8uality "oun! in the "ormerE an! the a@sen/e o" same in the latter. )lthough the le"t$han! path "o/uses mu/h o" its attention on the physi/al interplay o" eroti/ polarities em@o!ie! in male an! "emale se8ualityE it is /on/erne! *ith the e/stati/ trans/en!en/e o" all seeming oppositesE in/lu!ing goo! an! e5ilE !eath an! li"eE !ar+ness an! lightE "lesh an! spiritE the @eauti"ul an! the hi!eousE a! in"initum. 6.F ) se8ual e8altation o" the "emale prin/iple o" po*er in the uni5erseE +no*n in Sans+rit as Sha+ti. This uni5ersal "eminine mystiCueE *hi/h *e *ill sometimes re"er to in its trans/ultural aspe/t as the Feminine 2aemoni/E is the !ri5ing "a/tor "or @oth male an! "emale initiates o" the le"t$han! path. For male magi/iansE le"t$han! path initiation in/lu!es the attainment o" this "eminine po*er *ithin themsel5es through a /omple8 system o" @o!ily !is/iplinesE in/lu!ing se8ual 6'

/ongress. The "emale initiate stri5es to more "ully @e/ome the 5ehi/le o" the Feminine 2aemoni/. In e""e/tE she is at on/e the priestess o" sha+tiE the interme!iary @et*een this sa/re! po*er an! the *orl! o" 5isi@le appearan/esE as *ell as an in/arnation o" the multi"orme! .o!!ess Sha+ti hersel". It is important to point out early in our sur5ey that this "eminine prin/iple e8alte! in the le"t$han! path is not the so/ial role o" *oman as sel"$ sa/ri"i/ing passi5e *i"e an! "ertile mother "igure honore! @y /on5entional religions. But neither !oes the Vama Marga /omply *ith a /ontemporary "eminist mo!el o" reality that /onsi!ers all *omen to @e 5i/timiIe! saints an! all men to @e le/herous !emons. )lthough sha+ti har+ens @a/+ to the no* suppresse! ar/hai/ un!erstan!ing o" essential *oman as holy *arrioressE !i5ine huntressE an! sa/re! *hore or hiero!uleE the "eminine prin/iple sought @y le"t$han! path initiates ultimately trans/en!s *oman as a natural phenomenon altogetherE 5enturing into the non$natural sha!o* si!e o" her po*er. >.F Initiation through the !eli@erate 5iolation o" !eep$seate! e8ternal so/ial an! internal personal ta@oosE the in!i5i!ual separation "rom tri@al normati5e 5aluesE an! the ra!i/al in5ersion o" /on5ention an! ortho!o8y o" e5ery +in!. ) tra!itional pro5er@ o" the Tantri/ Vama Marga sums this prin/iple up su//in/tly: LThrough the 5ery !ee! through *hi/h humans "or hun!re!s o" millions o" +alpas @urn in hellE through e8a/tly that !ee! is the =ogi li@erate!.L This le"t$han! path metho! o" !eli@erate in5ersion is +no*n as 5iparit +araniE or opposite$!oing. )s .eorge Or*ell *rote in his '-44E LOrtho!o8y means not thin+ing ; not nee!ing to thin+. Ortho!o8y is un/ons/iousness.L In this senseE the le"t$han! path represents !eli@erate heresy against the !ominant /ulture o" the pra/titioner D*hate5er that /ulture may@eFE a @rea+ing o" sleep*al+ing ortho!o8y in "a5or o" a "ully /ons/ious state o" *i!e a*a+e @eing. #e"t$han! path initiationE ho*e5erE /annot @e limite! to a merely intelle/tual @rea+ *ith the her!$animal man. )s the pro5er@ a@o5e ma+es /learE these transgressions must @e !ee!sE physi/al a/tionsE ta+en in the real *orl! to truly e""e/t sel"$ trans"ormation. It is not only *hat the le"t$han! path initiate thin+s that situates him or her in the sinister /urrentP it is *hat he or she !oes. The le"t$ han! path is a *ay o" a/tionE not intelle/tual /ontemplationE or *orse yetE rea!ing a@out a/tion. 4.F Essentially elitistE in that it must @e /hosenE is not suite! "or all !ispositions an! !oes not /ome naturally. It is !ire/te! to the in!i5i!ual /ons/iousnessE unrelate! to /olle/ti5e i!entity as a so/ial /reature or a 66

@eing su@Je/t to !i5ine or natural la*. )lthough the mo!ern *orl! is @ase! on !emo/rati/ notions o" "ull !is/losure to allE the sinister /urrentE *here5er it has mani"este!E is @ase! on the proposition that some things /an only @e /ommuni/ate! to /ertain in!i5i!ualsE at the right timeE an! un!er the right /ir/umstan/es. The le"t$han! path is /lose! to the /ommon man an! *omanE *ho is regar!e! as little more than a her!$animal DSans+rit pashuF. The sinister /urrent is /onsi!ere! "it only "or the temperament o" the heroi/ *arrior DSans+rit 5iraF or !i5ine DSans+rit !i5yaF in!i5i!ual. Initiation on the le"t$ han! path al*ays @egins *ith an un!erstan!ing that all human @eings are @orn into nature as her!$animals. The ultimate le"t$han! path goal o" )*a+ening DSans+rit Bo!hanaF o//urs through e8erting a rigorous e""ort against the innate lo* le5el o" /ons/iousnessE DSuptaE or sleepF *hi/h is regar!e! as the natural /on!ition o" the human animal. This a*a+ening is realiIe! through a !is/ipline o" mental an! physi/al /ontrolE se8ual ritesE ta@oo$@rea+ing an! e8altation o" the Feminine 2aemoni/E allo*ing the initiate to sun!er the "etters @in!ing the @east. Through this pro/ess the Vama Marga a!ept @e/omes heroi/E that is to sayE "ree! "rom the /on!itioning that @in!s the /ommon human @eing an! e8perien/es reality !ire/tly. %o*e5erE this sought$"or /oming into @eing as a LheroL !oes not mean that the le"t$han! path initiate see+s the appro5al or 5ali!ation o" the so/iety he or she li5es *ithin. On the /ontraryE @y the time the hero or heroine has /rosse! all @oun!aries @in!ing his or her /ons/iousnessE it is 5ery li+ely that those still @oun! @y /on5entional morality may regar! the le"t$han! path a!ept as an ignominious 5illain. ,.F ) metho! o" initiation that a/ti5ely em@ra/es this li"eE this *orl!E this physi/al realmE this @o!y as the means to illumination an! )*a+ening. The le"t$han! path is not a route o" es/apism "rom realityE @ut a /on"rontation *ith the "ull totality o" physi/al an! psy/hi/ e8isten/eE en/ompassing pleasure an! Joy as *ell as horror an! mortality. The le"t$han! path e8pli/itly reJe/ts the pra/ti/e o" a@stinen/eE as/eti/ismE sel"$!enial an! the tra!itional /ontempt "or matter that typi"ies the maJority o" spiritual metho!s in 1est an! East. The e8/lusi5ely Lother*orl!lyL /on/erns o" the typi/al s*ami or maharishi +no*n to the 1est in re/ent !e/a!es is alien to the sinister /urrent. )lthough the le"t$han!e! gnosis e8pan!s human /ons/iousness to !i5ine states o" @eing outsi!e the /onstraints o" time an! natureE this is not a path that lea!s to some ne@ulous else*here in the great @eyon!. 6>

One o" the mysteries o" the le"t$han! path is that Lelse*hereL is right here in your o*n @o!y. SoE the sinister *ay aims "or li@eration in this li"etime an! in the initiateHs /urrent physi/al @o!yE rather than in an a"terli"e state or 5ia rein/arnation. This sense o" urgen/y is in mar+e! /ontrast to the almost in"inite time a//or!e! an! re/ommen!e! @y most Eastern metho!s o" initiation. %in!u )n! Bu!!hist Bran/hes O" The #e"t$%an! &ath 2ue to the 5ery !i""erent /ultural$histori/al /on!itions pre5ailing in ea/h regionE these ru!iments o" the le"t$han! path /an @e o@ser5e! 5ery /learly in the tra!itional Eastern mo!elE some*hat less !istin/tly in its !i5erse 1estern !eri5ations. )n e8ploration o" the Tantri/ le"t$han! path primarily as it mani"este! as an apostasy *ithin In!ian %in!uism ; an! in 5ariants !e5elope! *ithin Ti@etan Bu!!hism an! Chinese Taoism ; *ill allo* the se8 magi/ian to @etter un!erstan! the essential energy o" the sinister /urrent. In this intro!u/tion to the +ey /on/epts o" the Eastern le"t$han! pathE *e ha5e /on/entrate! on the In!ian?%in!u 5ariety o" sinister TantraE *hi/h seems to us to @e the most a!apta@le to the 1estern magi/ianHs pra/ti/e o" se8 magi/ an! is the !ominant in"luen/e on our o*n pra/ti/e. Ne5erthelessE le"t$han! path Tantra has also ha! a signi"i/ant impa/t on Mahayana Bu!!hismE espe/ially in its VaJrayana s/hoolE primarily @ase! in Ti@etan lamaismE *hi/h in/orporates a great !eal o" the shamani/ se8ual magi/ o" the pre$Bu!!hist BRn religion nati5e to Ti@et. VaJraE +no*n in Ti@etan as 2orJeE is a multi$tiere! sym@ol e8pressing the har!ness o" the ere/t penisE the thun!er@olt that /onne/ts earth to the hea5ens *ith its illuminating "lash an! the !iamon!$li+e soli!ity o" the soul ma!e imperisha@le through le"t$han!e! se8ual rites. The VaJra thun!er@olt has also @een li+ene! to the intense pier/ing o" the @o!y @y se8ual energy. VaJra /an @e /ompare! to the attainment o" Lgol!L in 1estern al/hemyE the /reation o" an a@solute in!i5i!uation o" the sel" as an in!estru/ti@le "or/e. The *or! VaJra alternately !es/ri@es the phalli/ royal s/epter o" Ti@etan theo/ra/y an! the po*ers o" sa/ral +ingship *hi/h su/h a sta"" /on"ers. DIn this senseE it resem@les the 1as s/epter /arrie! @y the Egyptian pharaohE *hi/h is !istinguishe! @y the !eli@erately phalli/ shape o" the go! SetHs hea!.F One o" Ti@etHs most re5ere! me!ie5al spiritual tea/hersE 2rugpa KunleyE *as an open !e5otee o" the le"t$han! pathE notorious as the LCraIy =ogiL or L2i5ine Ma!manL *ho taught his !is/iples that the energy o" se8ual pleasure /oul! @e !e"le/te! "rom merely genital orgasm to a *ay o" illumination. )//or!ing to legen!E he pra/ti/e! *hat he prea/he!E promis/uously initiating a myria! o" *omen into his tea/hing !uring his *an!erings through Ti@et as a holy @eggar. 0epu!iating the !isa5o*al o" !esire taught in /on5entional Bu!!hismE 2rugpa utiliIe! emotionE !esire an! eroti/ passion as instruments to a*a+en his stu!ents through !elight. 0i!i/uling /on5entional mores an! applying sho/+ ta/ti/s to a*a+en an!

64

!isillusion his stu!entsE 2rugpaHs straight"or*ar! pra/ti/e o" the le"t$han! path is rare among Ti@etan Bu!!hists. KsuallyE the se8ual rites are +ept stri/tly se/ret @y the Ti@etan mon+s *ho pra/ti/e themE as seems to ha5e @een the /ase *ith the late Kalu 0inpo/heE *ho allege!ly presente! himsel" out*ar!ly as a /eli@ate as/eti/ !espite his li"e$long use o" "emale !is/iples as ritual se8ual partners. %uman nature @eing *hat it isE naturally this se/re/y /an @e a @ree!ing groun! "or se8ual e8ploitation o" the most unenlightene! 5ariety. For instan/eE some el!erly Ti@etan mon+s persua!e nai5e young "emale !is/iples to @e their se8ual /onsorts *ith promises o" Lgoo! +armaL re*ar!e! "or /omplian/e. In su/h /asesE one must suspe/t that the le"t$han! path mysteries o" VaJrayana are @eing use! to Justi"y mun!ane se8 la/+ing any initiatory "un/tion. O" /ourseE this type o" se/ular se8ual e8ploitation playe! out in spiritual guise is har!ly e8/lusi5e to Eastern /ulturesP 1estern o//ultism has al*ays @een ri"e *ith su/h pretense. The metaphysi/al premises o" Bu!!hist tea/hing are @ase! on a !esire to /ompletely !isintegrate the in!i5i!ual /ons/iousness into none8isten/e an! a negation o" all phenomena as mayaE unreal proJe/tions o" the min!. These i!eas are o@5iously less rele5ant to the goal o" attaining an in!epen!ent !i5ine /ons/iousness inherent in the %in!u$@ase! le"t$han! path mo!el. 1ithin the pur5ie* o" the %in!u$hereti/ le"t$han! pathE the /omple8 sym@olism an! artisti/ e8pressionE se8ual ritesE gestures an! spo+en mantras are un!erstoo! as /o!e! signs o" some hi!!en aspe/t o" reality. This hi!!en realityE although o@s/ure to *a+ing /ons/iousnessE is un!erstoo! ne5ertheless to @e a su@stantial phenomenonE something that e8ists. )!epts o" the Bu!!hist le"t$han! path ; although they may utiliIe 5ery similar se8ual ritesE sym@olism an! te/hniCues ; are Just as /on5in/e! that their pra/ti/es are ultimately nothing more than ne/essary steps to a great NothingnessE an emptiness /on/eale! @ehin! the *orl! o" sensory impressions. For themE nothing truly e8ists. This is a 5ast !i""eren/e in approa/h an! shoul! @e +ept in min! as *e in5estigate the t*o @ran/hes o" le"t$han! path eroti/ initiation. That @eing sai!E it is possi@le to interpret some le"t$han! path Bu!!hist tea/hingsE su/h as the a"orementione! VaJrayanaE as a means o" generating a se8ually /reate! sel"$!ei"ie! essen/e that !oes not melt into one *ith the non$@eing o" nir5ana. This is @est e8empli"ie! @y the tra!ition o" the Bo!hisatt5aP the "ully a*a+ene! a!ept *ho is neither rein/arnate! to "urther su""ering nor /onsume! into nir5ana @ut *ho "ollo*s the le"t$han! path to /ontinue! sur5i5al as a transhuman !aemoni/ entity. The a!ept *ho has remani"este! as a Bo!hisatt5a is sai! to *iel! the po*er o" illuminating less a!5an/e! humansE e5en "rom a non$/orporeal state. This /on/eptE in a greatly simpli"ie! ; not to say "reCuently

6,

"rau!ulent "orm ; *as !ra"te! into the 1estern magi/al tra!itionHs lore o" the LSe/ret Chie"sL an! L)s/en!e! MastersL suppose!ly o5erseeing man+in!Hs spiritual !e5elopment. Su/h signi"i/ant o//ult mo5ements in the 1est as the %ermeti/ Or!er o" the .ol!en 2a*nE TheosophyE an! )leister Cro*leyHs ThelemaE all o" *hi/h /laime! to !eri5e their spiritual legitima/y "rom @o!hisatt5a$li+e entitiesE /an then @e sai! to @ear the mar+s o" this Bu!!hist le"t$han! path in"luen/e. 2espite this "a/tE all three o" the a@o5e$mentione! o//ult @o!ies *ere a!amant in insisting that they *ere thoroughly o" the right$han! pathE /on!emning the le"t$han! path as a male5olent "or/e. This pre5alent 1estern /on"usion /on/erning the e8a/t meaning o" the t*o paths *ill pro5e to @e a re/urring theme. The se/reti5e nature o" the Eastern le"t$han! path al*ays allo*s "or the am@iguous possi@ility o" a true inner !o/trineE /ommuni/ate! only to /ertain initiatesE /on/eale! @y a more /on5entional outer !o/trine presente! to the pro"ane. Only su/h an inner !o/trine /an e8plain ho* the a!epts o" the Bu!!hist le"t$han! path pursue aims so a!5erse to the pre/epts o" ortho!o8 Bu!!hism. )lthough *e *ill pro5i!e a "e* instan/es o" Ti@etan le"t$han! path se8 magi/E Bu!!hism itsel" a/tually ten!s to 5itiate the meaning o" magi/ altogether. There is little point in /ausing magi/al /hange in a uni5erse *hi/h is thought to @e mere illusion. )n! yetE the te/hniCues o" Ti@etan le"t$ han! path magi/ /an @e applie! *ithout ne/essarily as/ri@ing to the philosophi/al premises /onne/te! to them. %in!u$hereti/al le"t$han! path metaphysi/s ta+es a ra!i/ally !i""erent approa/h to reality?unrealityE more in +eeping *ith the purposes o" the 1estern se8 magi/ian. The "orm o" Taoist sa/re! eroti/ism !e5elope! in an/ient ChinaE the yin$taoE also pro5i!es se5eral /on/epts use"ul to trans/ultural appli/ation in /ontemporary eroti/ initiation. It is sa"e to say that the Tantri/ le"t$han! pathE in one "orm or anotherE has @een assimilate! throughout the Eastern *orl!E e5en !isguising itsel" un!er Su"i gar@ !uring the Islami/ /onCuest o" In!iaE an! "lourishing "or a time in Gapan @e"ore the anti$se8ual spirit o" austere Con"u/ianism neutere! its "or/e in that region. )lthough this se/tion o" the @oo+ *ill largely illustrate the Eastern mo!el o" the le"t$han! pathE *e *ill "reCuently /ompare these prin/iples to their e8pression in an/ient Me!iterranean an! European magi/al pra/ti/e. By 5ie*ing the sinister /urrent through the lenses o" !i""erent tra!itionsE a more uni5ersal 5ision o" the le"t$han! path /an @e realiIe!. ) Synthesis O" T*o 1orl!s E5en though *e stress that the le"t$han! path per se is un!ispute!ly o" In!ian originE *e !o not *ish to en/ourage /ontemporary O//i!ental se8 magi/ians to un/riti/ally em@ra/e a romanti/ 5ision o" the suprema/y o" the 63

Lmysterious EastL as @eing more authenti/ally spiritual an! enlightene! than the 1estE a /ommon error in esoteri/ /ir/les. There is no pure Eastern le"t$ han! path Shangri$#a an! i" there e5er *as it has long sin/e @een su@sume! @y /olonialism an! glo@al 1esterniIation. It is all too easy "or mo!ern magi/ians to imagine a "antasti/ !ream*orl! o" in"alli@le )s/en!e! Masters guar!ing se/rets that /an only @e /ommuni/ate! in some !istant %imalayan ashram. These "antasiesE *hi/h ha5e permeate! the magi/al tra!ition o" the 1estE ha5e le! more than one 1esterner to a@an!on all /riti/al thin+ingE o"ten lea!ing to an immersion in e8oti/ trappings an! "oreign nomen/lature "or their o*n sa+e. That is the route o" es/apismE a /ul$!e$sa/ into *hi/h many se8 magi/ians ha5e un*ittingly *an!ere! as they *al+ the le"t$han! path. 1e ha5e o"ten o@ser5e! magi/ians ma+e a healthy @rea+ *ith the religious or so/ial ortho!o8y that "orme! them ; one o" the "irst steps o" le"t$ han! path initiation ; only to "a*ningly "ollo* the !ogma o" anotherE perhaps less *ell$+no*nE religious ortho!o8y instea!. 1esterners are parti/ularly sus/epti@le to this Lgrass is al*ays greener on the other si!e o" the "en/eL syn!romeE sin/e the post$Christian religiomagi/al tra!ition in the 1est sometimes seems so impo5erishe! @y /omparison to the more 5ital Eastern tra!itions o" initiation. ThusE the phenomenon o" the 1esterner *ho @rea+s "rom the restri/tions o" Gu!aeo$Christianity or atheism only to prostrate him?hersel" at the "eet o" an eCually prohi@iti5e Eastern guru. This /an har!ly @e a//ounte! as progressP itHs merely tra!ing one set o" pre$pa/+age! regulations "or a less "amiliar oppression. 0ather than opting "or this routeE *e outline the essential se8$magi/al prin/iples o" the le"t$han! path an! apply them to /on!itions in the ur@an transglo@al *orl!E instea! o" "etishisti/ally re/reating the pro5in/ial *orl! o" In!iaHs pastE in *hi/h the le"t$han! path originally !e5elope!. #e"t$han! path se8 magi/ as *e illustrate it here /an @e e""e/ti5ely applie! to any /ultural @a/+groun! ; it is most e8pressly not an e8er/ise in nostalgia "or an i!ealiIe! antiCuity in a !istant lan!. 1e ta+e it as a gi5en that the spe/i"i/ sym@olism that *or+e! "or a le"t han! path initiate in a small 5illage in the tightly /ontrolle!E /aste$ri!!en Bengal o" the se5enteenth /entury /annot @e /ompletely appli/a@le to the *or+ o" a le"t$han! path a!ept operating in the /haoti/ anti$/ulture o" the t*enty$"irst /entury. There"oreE *e pro5i!e a !etaile! intro!u/tion to the histori/ le"t$han! path tea/hings @ut *ith the un!erstan!ing that the /ontemporary se8 magi/ian /an ; an! shoul! ; shape these metho!s to suit his or her o*n present !ay !esires an! /ir/umstan/es. )/tuallyE this uni5ersal approa/h /oin/i!es *ith tra!itional le"t$han! path pra/ti/e. One o" the tenets o" the Tantri/ le"t$han! path states that the tea/hing is suite! "or all initiate! /reatures o" the Kali =uga in e5ery /ulture an! is not limite! to its Eastern pla/es o" origin. 6(

ButE to our e8perien/eE the le"t$han! pathE in its tra!itional Eastern /on/eptionE as transmitte! through a lineage o" initiate! tea/hers an! stu!entsE is not *ell$suite! "or the neuroti/ psy/hose8ual /on!itions that "ra/ture the 1estern min!. The mysti/al psy/hologist Carl GungE himsel" a /lan!estine pra/titioner o" se8$magi/al pra/ti/esE stu!ie! the @rea!th an! !epth o" Eastern spiritual tea/hings. Gung /on/lu!e! that i" the a5erage 1esterner *ere to a!opt the Oriental !is/iplines o" sel"$trans"ormationE he or she *oul! ris+ @ringing on a psy/hoti/ @rea+. 1hile *e *oul! not go that "arE it is /lear that the Eastern le"t$han! path !oes /all out "or a!aptationE i" it is to @e truly e""e/ti5e in a 1estern se8 magi/ianHs initiation. This approa/h *ill stri+e some tra!itional Tantri/ gurus as nothing less than heresyE @ut sin/e the le"t$han! path is a heresy to @egin *ithE *e /onsi!er this to @e a logi/al progression. The le"t$han! pathHs art o" se8ual initiation is not a @o!y o" stati/ /eremonial "rom the pastE to @e "aith"ully re/reate! *ithout /hangeE @ut a li5ing tra!ition. #i+e any li5ing tra!itionE it is the inno5ations an! a!aptations o" its /urrent pra/titionersE rather than the /ulture$spe/i"i/ an! time$@oun! restri/tions o" "ormer timesE that must !etermine its 5ia@ility. Be/ause this se/tion o" the @oo+ a!heres /losely to the tra!itional le"t$han! path tea/hings in their original "ormE the /ontemporary se8 magi/ian *ill @e stru/+ @y se5eral limiting "a/tors. Most glaringlyE !espite the Eastern Vama MargaHs re5eren/e "or the Feminine 2aemoni/E "emale se8 magi/ians *ill noti/e that relati5ely little instru/tion is a/tually o""ere! to the "emale partner in le"t$han! path rites. The Tantras spea+ almost entirely to a presume! male initiateE a one$si!e! perspe/ti5e *e must e8pe/t in a tra!ition that *as largely re/or!e! in me!ie5al In!ia an! Ti@et. O@5iouslyE the /ontemporary "emale pra/titioner o" the le"t$han! path is "ree to apply these metho!s to her /ourse o" sel"$trans"ormation in 5ery !i""erent /ir/umstan/es than pre5aile! in the Eastern *orl! o" /enturies ago. SoE in tra/ing some o" the most important aspe/ts o" the Eastern Vama Marga in this /hapterE it is not inten!e! that the mo!ern 1estern se8 magi/ian shoul! @lin!ly o@ey the an/ient *ays o" the le"t$han! path. To !e5outly "ollo* tra!ition in su/h a !o/trinaire manner *oul! @e !ea!ening an! sleep$in!u/ingE running /ounter to the eternally trans"ormati5e an! remani"esting essen/e o" the le"t$han! path itsel". E5en i" it *ere possi@le to transplant the e8a/t pra/ti/es o" the Eastern le"t$han! path to a 1estern en5ironmentE it *oul! not @e magi/ally !esira@le to !o so. Many o" the outer mani"estations o" the Eastern Vama Marga are simply not rele5ant to a magi/ian *or+ing in the mo!ern 1estern *orl!E although the eternal esoteri/ prin/iples are rele5ant to all times an! pla/es. This is *hy this @oo+ urges the *ay o" /reati5e synthesis rather than stri/t o@ser5an/e o" ar/hai/ tra!ition "or its o*n sa+e. It *oul! @e "oolish "or 64

the mo!ern le"t$han! path se8 magi/ian to a/t *ithout "irst gaining a soun! un!erstan!ing o" the @asi/ prin/iples that in"orm the le"t$han! path tra!ition. But one shoul! not "all prey to the /ommon magi/al error o" assuming that Just @e/ause some pra/ti/e is /on!one! @y tra!itionE it must @e Just as 5ali! to!ay. )n/ient is not a synonym "or goo!P mu/h that is an/ient is *orthless in a /ontemporary /onte8tE sa5e "or histori/al interest. Separating the e""e/ti5e "rom the irrele5ant is the !is/erning tas+ o" ea/h in!i5i!ual magi/ian. Than+"ullyE le"t$han! path Tantra len!s itsel" to in!i5i!ual appli/ationP "e* esoteri/ metho!s are so "ree o" !ogma. 2espite the sometimes "or@i!!ing esoteri/ terminology o" the Tantri/ Vama MargaE its a/tual tea/hings are primarily o" a pra/ti/al an! e8perimental natureE rather than the rigi! agglomeration o" regulations /ommon to many initiatory s/hools. FurthermoreE e5en though In!ia pro5i!es us *ith the ri/hestE most inta/t an! /ontinuous mo!el o" le"t$han! path initiation to stu!yE it *oul! @e a mista+e to imagine that the sinister /urrent itsel" is o" e8/lusi5ely In!ian pro5enan/e. In "a/tE the le"t$han! path is a/tually lo/ate! in your o*n @rainE spinal /olumn an! genitalsE *aiting to @e s*it/he! on. Many magi/ians ha5e a/ti5ate! this /urrent *ithin themsel5es entirely @y a//i!entE *ith no +no*le!ge *hatsoe5er o" the histori/al le"t$han!e! tra!ition. Those *ho ha5e stum@le! upon this po*er spontaneouslyE usually through an e8perien/e o" intense se8ual e/stasyE /ertainly ha5e an a!5antage in ha5ing ina!5ertently /ome to this realiIation. The "a/t that this e5ent has o//urre! at all *oul! in!i/ate a great !eal o" potential ; many humans are ne5er a@le to a*a+en the sinister /urrent that /an @e ma!e to "lo* through the @o!y$ min!$soul /omple8. But /alling onesel" a tra5eler on the le"t$han! path *ithout "irst attaining a soli! un!erstan!ing o" its long$esta@lishe! metho!s an! prin/iples is some*hat li+e saying youHre an astronaut @e/ause you on/e sa* a spa/e shuttle on TV. SimilarlyE simply rea!ing through this Dor anyF @oo+ on a stri/tly intelle/tual le5el *ill not pla/e you on the le"t$han! pathP that /an only o//ur *hen youH5e applie! the theoreti/al postulates to the many aspe/ts o" your @eingE !ire/ting se8ual e/stasy to*ar!s alteration o" those !e/epti5e phenomena most rea!ily /ategoriIe! as inner sel" an! outer reality. ) 5ery /ommon misun!erstan!ing that *e ha5e /ome a/ross among 1esterners eager to learn the *ays o" le"t$han! path se8 magi/E is an assumption that in Lenlightene!L In!ia its pra/ti/e is surely *i!ely +no*n an! a//epte!. This imagine! openness is pitte! against *hat is assume! to @e 1estern ignoran/e. It is true that %in!uism allo*s "or a !i""erent !egree o" !issent an! heresy than 1esterners might @e a//ustome! to o@ser5ing in 6-

their o*n so/iety regar!ing se8$magi/al pra/ti/es. Ne5erthelessE the Vama Marga remains little +no*n an! little un!erstoo! e5en in In!ia. 1hen it is mentione!E it is usually in a !is!ain"ul an! unin"orme! manner. M. Krishnama/harya in his %istory O" Classi/al )n! Tantri/ #iteratureE typi"ies this ignoran/eE *hen he *rites: LIt is a li/entious *orshipE an! lea!s to /rueltyE sel"$in!ulgen/eE an! sensual grati"i/ation. %en/e it is a @lot upon the HMo!ern %in!uismH. The se/t goes un!er the name o" the Bahm Marges Dsi/FE or the se/ret se/t.L Not surprisinglyE Krishnama/harya *as o" the Brahmin /asteE the se8ually as/eti/ an! *orl!$reJe/ting higher /aste in In!ian so/iety "or *hom the le"t$han! path is an a@omination. Be/ause o" the Tantri/ asso/iation *ith se8 magi/E the popular press in In!ia /ontinues to report Tantri/ a/ti5ity *ith the same @iasE ina//ura/y an! misgi5ings one "in!s in 1estern Journalisti/ a//ounts o" Satanism. To meaning"ully re/reate the /onstituti5e elements o" the le"t$han! path tra!ition *ithin the uniCue reality o" your o*n initiation reCuires a *a+e"ulE !ynami/ approa/h. ) stati/E !uti"ul playing @y the rules is poison to the sinister /urrent initiate. The le"t$han! path is uniCue among metaphysi/al tra!itions in that it !eli@erately repu!iates all an! any sa/re! /o*s that lum@er into 5ie*. 1hether le"t$han! path initiates are lo/ate! in Bom@ayE Man/hesterE Sy!neyE or Cin/innatiE a mutual !is/ipline is to +eep a sharp eye out "or oneHs o*n sa/re! /o*sE slaughtering them ruthlessly as a means to personal po*er. The Vama Marga ; ) &ath O" Many 0oa!s The phrases Tantra an! le"t$han! path ha5e @een use! so in!is/riminately in re/ent years ; espe/ially sin/e their relati5e populariIation in the *a+e o" the so$/alle! se8ual re5olution o" the '-37s ; that theyH5e pra/ti/ally @e/ome all$ purpose !es/riptions "or any +in! o" metaphysi/ally in/line! "u/+ing. So pre5alent are these simpli"i/ations that *e /anHt @egin to !e"ine Tantra an! the le"t$han! path *ithin any +in! o" authenti/ /onte8t *ithout "irst @rie"ly *ea5ing our *ay through some o" the most en!uring o" these 1estern popular tri5ialiIations. 1eH5e e5en seen enterprising /all girls *ith an eye on the mysti/ mar+et a!5ertise themsel5es as Tantri/ Es/ortsE a!epts in Tantri/ MassageE an! e8perts at Tantri/ #ap 2an/ing. &leasura@le as these !i5ersions might @eE it *oul! @e ri!i/ulous to /onsi!er them Tantri/ e8/ept in name. )s *e shall seeE the sa/re! *hore has a/tually playe! a long an! !istinguishe! role in le"t$han!e! Tantri/ tra!ition @ut this re/ent mer/enary !e5elopment has only ser5e! to /on"use an alrea!y misun!erstoo! su@Je/t. The Tantri/ phrase Lle"t$han! pathL has li+e*ise @een a!opte! @y t*o Cuite /ontra!i/tory 1estern spiritual su@/ultures spa*ne! at roughly the same time !uring the '-37s sear/h "or alternati5e religion. Its use /an @e "oun! most a@un!antly *ithin the populist Ne* )ge mo5ementE *hi/h >7

in/lu!es among its many se/ts a goo!ly num@er o" Neo$Tantri/ tea/hers an! groups *ho !es/ri@e themsel5es as le"t$han! path simply !ue to their use o" se8ual rites. %o*e5erE although a tentati5e lin+ e8ists @et*een a/tual le"t$ han! pra/ti/e an! the Neo$Tantri/sE it is o"ten an e8tremely super"i/ial oneE typi/ally ignoring most o" the essential prin/iples o" the le"t$han! path outline! at the @eginning o" this /hapterE *hile emphasiIing the Vama MargaHs more a//epta@le ; an! mar+eta@le ; elements. )t the opposite poleE the less numerous groups /omprising the mo!ern Neo$Satani/ mo5ement an! its o""shoots also /ommonly !es/ri@e themsel5es as le"t$han! path. Contrary to popular opinionE pra/ti/ally none o" these Satani/ so/ieties in/lu!e e5en the ru!iments o" le"t$han! path se8ual initiation among their almost entirely /ere@ral an! really rather prim pra/ti/es ; thus e8/lu!ing the single most important "eature o" any !e"inition o" the le"t$han! path. 1e *ill return to the Ne* )ge Lle"t$han! pathL an! the Satani/ Lle"than! pathL in a su@seCuent /hapterE in *hi/h *e *ill e8amine the /urious importation o" the Vama Marga to 1estern /ulture. For no*E itHs su""i/ient to mention their e8isten/e as /ontemporary phenomena that ha5e /ontri@ute! to the perple8ity pre5enting an un!erstan!ing o" the le"t$han! path in the 1est. #ea5ing these asi!e "or no*E let us unra5el the puIIle o" the phrase Vama MargaE the le"t$han! pathE as it *as originally un!erstoo!. The 5ast o/ean o" loosely !e"ine! !o/trines that "all un!er the um@rella o" %in!uism ; a /luster o" /ree!s that la/+ the uni"ying hierar/hy present in most religions ; has le! to a proli"eration o" se/tsE o" *hi/h the Tantri/ le"t$han! path is only one o" the @est +no*n outsi!e o" In!ia. )lthough Tantra in the 1est is /ommonly thought to @e synonymous *ith se8E eroti/ rites a/tually "orm a 5ery small part o" the 5ast tapestry o" Tantri/ pra/ti/e. The respe/te! Tantri/ authority )gehanan!a Bharati has pointe! out in his The Tantri/ Tra!ition that only se5en per/ent o" Tantri/ material is o" a se8ual nature. In "a/tE se8ual magi/ an! eroti/ mysti/ism is almost e8/lusi5ely the pro5in/e o" the relati5ely small num@er o" le"t$han! path Tantri/ a!epts. The "alla/y that the entirety o" Tantra parta+es o" the sinister se8ual rites o" its Vama Marga *as /urrent in the 1estern *orl! as long ago as '-'4E *hen )rthur )5alon DSir Gohn 1oo!ro""eF "elt /ompelle! to *rite in his intro!u/tion to the Tantratatt5a that this parti/ular Tantri/ te8t Lmay ha5e pro5e! a !isappointment to those *hoE at the mention o" TantraE al*ays e8pe/t to hear o" rituals *ith *ine an! *omenE the mi!night /ir/le DCa+raFE @la/+ magi/ in the /remation groun!sE an! so "orth.L O" /ourseE our attention *ill @e una@ashe!ly "o/use! on these little un!erstoo! a/ti5ities. %o*e5erE these are solely the *ays o" the minority le"t$turning path. They are not pra/ti/e! in the mu/h @roa!er @o!y o" the Tantri/ tra!ition as a *holeE *hi/h is primarily o" the right$han! path.

>'

This more *i!esprea! right$han! path o" TantraE the 2a+sini MargaE is @y "ar the most so/ially a//epta@le o" the t*o pathsE as it a@Jures the physi/al se8ual rites an! ta@oo$@rea+ing intrinsi/ to the le"t$han! pathE utiliIing primarily intelle/tual an! sym@oli/ means o" initiation. FurthermoreE the right$han! path emphasis on the male prin/iple is less /ontro5ersial in patriar/hal )sian /ountries tra!itionally oppressi5e o" *omen. The Vama MargaE !e5ote! to eroti/ initiation through the "eminine as @oth eternalE spiritual entity an! physi/alE se8ual @eingE is !e*e! as mu/h more hereti/al @y or!inary %in!us an! Bu!!hists. There is not simply one unam@iguous reason *hy the le"t$han! path *as gi5en that nameP the ans*er to this Cuestion is split into se5eral layers o" physi/alE semanti/ an! religious meaning. #i+e many Sans+rit *or!sE 5ama /an @e translate! to mean many !i""erent things ; there are at least "our rele5ant !e"initions that /on/ern us. By merely e8amining the !i""erent strata that /an @e rea! into its nameE most o" the essential prin/iples o" the le"t$han! path /an @e o@ser5e!. In this senseE the 5ery phrase Vama Marga is a /o!e! magi/al /ommuni/ationE a sym@oli/ sigil or mantra re5ealing its o*n essen/e to the magi/ian *ho unlo/+s its message. The "a/t that the phrase itsel" /an impart so mu/h o" the initiatory approa/h uniCue to the le"t$han! path may a//ount "or its potent !ura@ility an! appealE e5en among those *ho ha5e ne5er loo+e! @eyon! its sur"a/e. FirstE let us /onsi!er the t*o Sans+rit phrases that are /ommonly translate! into English as Lle"t$han! path.L The el!est o" these t*o terms is Vama CamE literally the le"t *ay. The Drelati5elyF more re/ent Vama Marga simply means the le"t pathP the Lhan!L appears to ha5e @een a!!e! @y later 1estern interpretersE although it has no* @e/ome generally a//epte!E e5en in In!ia. In "a/tE Vama Cara is o"ten use! inter/hangea@ly *ith Vama MargaE although "or /larityHs sa+e *e *ill sti/+ to the latter phrase throughout this @oo+. The essential root o" @oth is 5amaE most o"ten interprete! as meaning Lle"tL. The Sinister 2ire/tion ... @e*are o" the le"tE the /ult o" Sha+ti. Games Goy/eE Klysses The le"t*ar!ness o" the le"t$han! path is su/h a seemingly o@5ious part o" our su@Je/t that itHs o"ten simply o5erloo+e! or ta+en "or grante!. But e5ery on/e in a *hileE *e ha5e @een as+e!E LSoE *hy is the le"t$han! path le"t any*ay:L #i+e many an apparently easy CuestionE the ans*er is surprisingly /omple8. Sin/e it has "reCuently @een *on!ere! i" there is any lin+ @et*een the le"t*ar!ness o" the Vama Marg an! the politi/al !esignation Lle"t$*ingLE *e shoul! "irst esta@lish that there is no /onne/tion at all @et*een the t*o. The spe/i"i/ numinous signi"i/an/e o" le"t*ar!ness /an @e tra/e! >6

@a/+ to manHs earliest +no*n religiomagi/al sym@olism in an/ient Mesopotamian SumerE @ut seems to @e an almost uni5ersal /on/ept. TellinglyE the an/ient Sumerians un"ailingly spo+e o" Lright an! le"tL in that or!erE @elie5ing that it *oul! in5ite @a! lu/+ to mention the le"t "irst. In the mo!ern *orl!E this i!ea sur5i5es in su/h superstitions as that o" pla/ing oneHs right shoe on @e"ore the le"t. Mesopotamian "igurines o" prote/ti5e !eities *ere al*ays portraye! stri!ing "or*ar! *ith the le"t legE the @etter to mo5e against the le"t$!*elling monstrous /reatures that populate! /reationHs sha!o* si!e. In Sumerian !i5inationE the right si!e o" the moon *as thought to @e "ortunateE *hile the le"t *as ominous. In this earliest o" !o/umente! human /i5iliIationsE greetingsE @lessings an! eating *ere al*ays /arrie! out *ith the right han!E *hi/h *as asso/iate! *ith purityE a tra!ition that still sur5i5es in In!ia. The In!ian go!!ess KaliE the !ar+est spe/trum o" Sha+ti in her many$arme! *rath"ul "ormE is most "reCuently !epi/te! as ma+ing ritual gestures o" @lessing *ith her right han!sE *hile @ran!ishing a s*or! an! !e/apitate! hea! in her le"t han!s ; the simultaneously puri"ying an! terri@le nature o" the sinister /urrent. It has @een spe/ulate! that the an/ient asso/iation o" right *ith goo! an! le"t *ith e5il may simply mirror the "a/t that most people are right$ han!e! ; a primiti5e assumption that *hat is normal must @e 5irtuousE *hile *hat is unusual must @e *rong. &arents *hose /hil!ren are @orn le"t$han!e! *ill o"ten ta+e measures to assure that this anomaly is /orre/te!E or Lset rightL. Sha+ing han!s *ith the le"t han! is still a/ti5ely a5oi!e!E e5en @y people normally untou/he! @y superstition. There"oreE to !eli@erately turn le"t is to !e5iate "rom *hat *oul! seem to @e the @o!yHs natural /ourse an! tempt "ate. Simply going le"tE *hen tra!ition tells us that right is the only *ay to goE is the "irst ta@oo 5iolation o" the le"t$han! pathE the initial separation "rom the ha@itual in/linations o" humanity. Sym@oli/allyE to in/ur upon oneHs sel" the po*ers o" the le"t is to em@ra/e the a!5erse si!e o" e8isten/e instin/ti5ely shunne! @y the prepon!eran/e o" humans. The le"t is the OtherE the un+no*nE a !ire/tion that is e5ery*here +no*n as the L*rongL *ay to goE in /ontrast to the *ell$ tro! path o" the right. Many o" the *orl!Hs languages re"le/t this !eeply roote! a5ersion to le"t*ar!ness. The mo!em English *or! Lle"tL !eri5es "rom the Ol! English ly"tE *hi/h meant *ea+ or palsie!E /onne/te! to LleperLE among other unpleasant asso/iations. )nother Ol! English *or! "or Lle"tL *as *inestraE *hi/h meant L"rien!lierL. This *or! pro5i!es us *ith an interesting /ase o" the magi/al use o" *or!s. By euphemisti/ally re"erring to the "eare! le"t si!e as "rien!lyE the spea+er hope! to magi/ally appease the !estru/ti5e "or/es o" le"t*ar!nessE a pra/ti/e a+in to /alling a snarling *ol" Lni/e !oggy.L The #atinate *or! LsinisterLE o" /ourseE suggests mu/h more than

>>

literal le"t*ar!ness ; it /arries !istin/tly negati5e /onnotations o" its o*n. ItHs also a /ommon synonym "or the male"i/E a meaning it has hel! sin/e an/ient 0oman soothsayers "irst interprete! phenomena situate! on the le"t DsinistrumF to @e un"a5ora@le omens. Those on the right D!e8terE *hose etymologi/al /onne/tion *ith the Sans+rit !a+sina is o@5iousF *ere thought to @e @ene5olent. No !ou@t the an/ient asso/iation @et*een the *or!s le"t an! sinister has in/rease! the impression that the le"t$han! path is intrinsi/ally e5il. SoE is the le"t$han! path only to @e un!erstoo! as one hal" o" a !ualityE the /ontrary /omplement to a !e8terous t*in: )re the right an! le"t$ han! paths truly Just !i""erent streams o" the same spiritual ri5er: Se5eral Tantri/ historians ha5e suggeste! that Vama Cara an! Vama Marg originally /on5eye! something "ar more !es/ripti5e o" its te/hniCues than le"t*ar!nessE a meaning that may a/tually pre!ate the le"t*ar! interpretation altogether. Sha+ti )n! The Feminine 2aemoni/ &erhaps e5en more essential to the le"t$han! path than its sinister !ire/tion is the "a/t that the *or! 5ama /arries an alternate meaning o" L*omanL. The Vama Marga is a/tually Lthe &ath o" 1omanL. In "a/tE the Vama Marga seems to ha5e @een +no*n as the path o" *oman long @e"ore it *as interprete! as the *ay o" the le"tE the opposite o" the right$han! path. This !e"inition gets at the heart o" this approa/h to initiationE "o/use! as it is on the Feminine 2aemoni/ o" Sha+ti in all o" her "orms. Some Tantri/ s/holars ha5e surmise! that the se8ually oriente! le"t$han! path *as a/tually the "irst Tantri/ s/hoolE *hile the right$han! path only !e5elope! as a mu/h later *atere!$!o*n non$se8ual 5ersion o" the ol!er system o" initiation. Some o" the earliest Tantri/ te8tsE or TantrasE !o not spea+ o" a right$han! path at allE @ut !es/ri@e all o" Tantra as the *ay o" *omanE Vama Cara. There"oreE many Tantri/ tea/hers /ontinue to re"er to the entire Tantri/ tra!ition as the le"t$han! path. This i!ea has @een a!5an/e!E among other Tantri/ historiansE @y N.N. Bhatta/haryya in his '-46 %istory O" The Tantri/ 0eligion. Supporting this theory o" the prima/y o" the se8ual le"t$ han! path to the /haste right$han! path is the "a/t that the *or! LKaulaL *as originally use! to !es/ri@e the entire Tantri/ s/hool ; Kaula is also the name o" one o" the 5ery ol!est le"t$han! path se8ual /lansE originating in Northern In!ia. )s *e ha5e alrea!y state!E /ru/ial to all Tantri/ !o/trine an! pra/ti/e ; @ut espe/ially to the Vama Marga ; is the re/ognition o" Sha+tiE the ei!olon o" /osmi/ "emininity as the /entral initiatory po*erP in!ee!E the 5ery *or! means Lpo*er.L Sha+ti is not /on/ei5e! o" as a remote go!!ess inha@iting some !istant sphere or an a@stra/t philosophi/al ar/hetype. 0atherE she is un!erstoo! to @e a !i5ine "or/e that in/arnates in li5ing

>4

*omen. For le"t$han! path a!eptsE the "emale @o!y is the temple o" the !i5ine "or/e Cui/+ening the 5isi@le uni5erse. %er 5ul5aE or yoniE is regar!e! as the altar in *hi/h Sha+tiHs ele/tri"ying energy is most 5igorous. %o*e5erE this "eminine prin/iple is @y no means limite! to @iologi/al "emales alone. Tantri/s regar! the le5el o" personal "or/e an! po*er !emonstrate! *ithin an in!i5i!ual o" either se8 to @e a /onseCuen/e o" the Cuantity o" sha+ti they possess. FurthermoreE an important aspe/t o" Tantri/ism "or male Tantri/ a!epts is the en!ea5or to arouse the spiritual "emale *ithin them. To a /ertain e8tentE the entire physi/al uni5erse o" transient matter is the mani"estation o" Sha+ti. ConseCuentlyE the le"t$han! path a!ept !oes not !is!ain the physi/al *orl!E as is so /ommon in stan!ar! spiritual pra/ti/e ; the physi/al *orl! is 5ie*e! as the 5ery route to illuminationE most !ire/tly through se8ual 5eneration o" sha+ti in the "orm o" a human "emale. Base! on this premiseE le"t$han! path se8ual Tantra tea/hes that the a/tual manipulation o" /arnal e/stasy in the physi/al @o!y is the prin/ipal tool o" initiation. Male initiates o" the le"t$han! path so emulate Sha+ti that they see+ to literally a*a+en her *ithin their o*n @o!ies an! psy/hes. The le"t$han! path a!ept un!erstan!s that *omen are gi"te! *ith a mysterious innate talent "or magi/E "or !i5ination an! other @la/+ arts. The @ri!ge @et*een the S/an!ina5ian tra!ition o" the 5ol5aE the "emale seer an! the serpentine "emale ora/les o" an/ient .ree/e re5eals the ar/hai/ un!erstan!ing that magi/al po*er is intrinsi/ally "eminine in nature. ConseCuentlyE males o" the le"t$han! path stri5e to integrate some o" this "eminine essen/e *ithin themsel5esE a pra/ti/e not /on"ine! only to In!ia. Shamans in almost e5ery /ultureE "or instan/eE tra!itionally ta+e on /ertain "emale attri@utes to propel them on their 5isionary JourneysE a stri+ing e8ample o" the uni5ersality o" the le"t$han! pathHs *or+ing prin/iples. The Italian magi/ian$philosopher Gulius E5olaE the most eru!ite t*entieth /entury 1estern interpreter o" the le"t$han! pathE analyses this uni5ersal essen/e o" "eminine magi/al "or/e in his '-,4 magnum opus The Metaphysi/s O" Se8E *hen he o@ser5es that: L...in China the /hara/ter *uE use! to !esignate a person *ho e8er/ise! the arts o" magi/ in a stri/t or Hshamani/H senseE *as originally applie! only to "emales. The te/hniCues employe! @y the *u to /onta/t supersensual "or/es *ere sometimes as/eti/ an! at other times orgiasti/P in the latter /ase it seems that in the @eginning the *u o""i/iate! *holly na+e!. The *u ha! to ha5e youth an! "as/inating @eauty as preliminary Cuali"i/ations "or her *or+E an! >,

the meanings o" the /hara/ters yao an! miao as SCueerHE S!isCuietingHE an! HmysteriousH re"er to the type an! Cualities o" the *u.L This ar/hai/ Chinese eCuation o" "eminine po*er *ith @oth the magi/al an! the genuinely L*eir!L energies in the uni5erse re5eals ho* the ar/hetype o" the le"t$han! path ma+es itsel" +no*n again an! again in un/onne/te! esoteri/ tra!itions aroun! the *orl!. #earning o" le"t$han! path e8altation o" the Feminine 2aemoni/ might lea! those o" our rea!ers in!o/trinate! @y the omnipresent "eminist /ant an! !ogma that slants mu/h mo!ern esoteri/ thin+ing to "alsely assume that the le"t$han! pathHs alternate !e"inition as the 1ay o" 1oman allo*s it to @e interprete! as some sort o" "eminist mo5ement *ith spiritual trappings. It must @e ma!e /lear that these mysteries ha5e nothing to !o *ith the politi/ally /orre/t 5ision o" 1oman promulgate! @y most "eminist i!eologuesE nor /an an/ient magi/al an! initiatory prin/iples @e /re!i@ly "or/e! to ser5e any mo!ern politi/al /ree!s. The a*e$inspiring !ar+ go!!ess *ho "lo*s through the sinister /urrent is "ar remo5e! "rom the i!ealiIe! image o" the gentleE nurturing pa/i"ist @elo5e! o" mo!ern !ay "eminists. The 1oman o" the Vama Marga !oes not "it /om"orta@ly into the imagine! utopia o" a *on!rous prehistori/ matriar/hy rule! @y *iseE pea/e"ul *omen posite! in the *ish"ul thin+ing o" "eminist pseu!o$historians. Nor is the le"t$han! path e8altation o" Sha+ti a mysti/al argument "or the /omplete eCuality o" men an! *omen ; the le"t$han! path is a/tually @ase! on a !eep re/ognition o" the essential !i""eren/es @et*een male an! "emale *hi/h are /entral to e5ery aspe/t o" Vama Marga pra/ti/e. This is in >3

no *ay a Cuestion o" in"eriority an! superiority. ItHs simply a re/ognition that the mas/uline an! "eminine prin/iples are uniCue phenomena in their o*n right. The le"t$han! path a/t o" se8ual al/hemy that /reates the spiritual an!rogyne is @ase! on a !eli@erate /onJun/tion o" oppositesP su/h an al/hemy *oul! @e impossi@le to a/hie5e i" it *ere /on!u/te! @et*een "or/es that *ere @asi/ally i!enti/alE as mo!ern gen!er politi/s insists. One nee! only @ehol! the mani"ol! Sha+ti in her "orm o" KaliE @loo! !ripping "rom her lipsE *earing a ne/+la/e o" !e/apitate! human hea!s an! @ran!ishing a "ormi!a@le array o" !eath$!ealing !e5i/esE to un!erstan! that the Feminine 2aemoni/ in"orming the le"t$han! path is not a poster girl "or "eminism. E5en less is She a suita@le role mo!el "or the *oman *ho a//epts the su@missi5e !omesti/ate! roles o" tra!itional *i"e?mother?!aughter. Immensely po*er"ul though Sha+ti in her many "orms may @eE it *oul! @e a mista+e to /on"use this "eminine strength *ith "eminist Jargon o" Lempo*ermentLP the le"t$han! path /annot @e politi/iIe! so /ru!ely. The le"t$han! path prin/ipally honors the nightsi!e o" "eminine po*erE e5en in its most e8treme @harai5i "or/e o" /reati5e !estru/tion. Sha+ti is o"ten sai!E "or e8ampleE to possess the "or/e unleashe! in hurri/anesE *hi/h are tra!itionally gi5en *omenHs names. This 5iolent Cuality /an @e un!erstoo! in an ar/hai/ sense as the sa5age she$huntress re! o" tooth an! /la*E or in the more up$to$!ate /osmi/ energies o" !e5astation *itnesse! in an atomi/ e8plosion. KaliE in one TantraE is !es/ri@e! as Lshining *ith the light o" ten million sunsE although @la/+ in /olor li+e a "resh /lou!.L The Bla/+ #ight sought @y some Islami/ hereti/ se/ts in IranE or the Bla/+ Flame re5ere! @y some mo!ern le"t$han! path /ults in the 1est /an @e /ompare! to the !ar+ si!e o" Kali$sha+ti ; she is o"ten !es/ri@e! as an all$!e5ouring @la/+ "lame. European 5ariants o" this same @harai5i prin/iple /an @e "oun! in the grim !epi/tions o" "eminine !i5inity that haunt an/ient Nor!i/ religion. The great mo!ern s/holar o" Northern mythologyE %il!a Ellis 2a5i!sonE !es/ri@es the Val+yriesE or *ael/yrge ELthe /hoosers o" the slainLE in a 5ery !i""erent light than the "amiliar 0omanti/ 5ision o" neatly /oi""e!E @lon!$ @rai!e! @eauties sporting Cuaint helmets. 2a5i!son paints a grim pi/ture o" the *il!$haire! Val+yries haunting the gore$!ren/he! @attle"iel!s a"ter /om@at L*ea5ing on a ghastly loom /ompose! o" *eaponsE entrails an! s+ulls.L The similarity to Kali is stri+ing. #yn 1e@ster 1il!eE in her stu!y On The Trail O" The 1omen 1arriors pro5i!es us *ith an astute !es/ription o" Sha+ti "rom a "eminine point o" 5ie*: LSha+ti ... e5o+es a sense o" this po*er that is at on/e eroti/E ine8hausti@leE /apti5atingE terri"yingE sensualE annihilating ; the !i5ine "emale in a/tion ... >(

it is an a/ti5e po*erE an! you /an see it 5ery /learly in the "igurines o" the sna+e$go!!esses o" CreteE or the !an/ing &ar5ati statues in your lo/al In!ian restaurant. It is not the "e/un!E sleepyE pea/e"ul earth$mother energy @elo5e! o" sentimental go!!ess$*orshippers. It is the @rightE @urningE 5ital po*er o" the ar/hetypi/al "eminineE *hether e8presse! in !i5ine or human "orm.L 0elate! to this spe/i"i/ aspe/t o" the Feminine 2aemoni/ re5ere! @y the le"t$ han! path is a 5ery /ommon misapprehension that shoul! @e /lari"ie! early on in our !is/ussion. Many /asual pra/titioners o" se8 magi/ in the 1est might erroneously assume that the le"t$han! pathHs se8ual rites are a remnant o" the on/e omnipresent magi/al utiliIation o" se8ual energy to in/rease the "ertility o" the lan!E or o" the tri@e. But these "ertility ritesE *hi/h o"ten too+ the "orm o" orgiasti/ "esti5alsE on/e *i!esprea! in all pagan /ulturesE a/tually ha5e nothing to !o *ith the !istin/ti5e mo!e o" se8uality a/ti5ate! in the sinister /urrent. The primary !i""eren/e is that su/h /ommunal se8ual magi/ *as or!aine! @y religious authorities as a sa/re! o@ligationE a +in! o" sa/ri"i/e o" oneHs eroti/ energy "or the goo! o" the /ommunity. Eros in the le"t$han! path is !i5erte! entirely "rom its so/ially appro5e! outlets o" @ree!ingE perpetuating the human ra/eE an! maternity. These nature$@oun! "or/es o" repro!u/ti5e generation are /ons/iously re!ire/te! to the stri/tly personal an! psy/hi/ goal o" in!i5i!ual sel"$initiation. The *orl!Hs religions ha5e al*ays sought to restrain "emale se8ual po*er to these 5ery limite! pro/reati5e purposes. E5en a /ult o" se8$hatre! li+e e8oteri/ Christianity *ill allo* that "emale se8uality /onstraine! to @a@y$pro!u/tion is healthyE *holesome an! respe/ta@leE although any other e8pression o" "eminine eroti/ism is /on!emne! as !emonia/al. The suppression an! su@!uing o" sha+ti energy an! its neutraliIation through matrimony an! motherhoo!E is one o" the many @on!s that the le"t$han! path !eli@erately @rea+s. Some *omen ne* to le"t$han! path magi/al pra/ti/e ha5e trou@le /learing the /on!itioning that *oul! !e"ine their prin/ipal se8ual personae as *i"e an! motherE an o@sta/le *hi/h stan!s in the *ay o" their /ulti5ation o" the sinister se8uality nee!e! "or Vama Marga sor/ery an! initiation. The "ertility go!!ess plays no part in the le"t$han! pathHs 5eneration o" the Feminine 2aemoni/. =esE Kali is the 2ar+ Mother. =et *hat she gi5es @irth to is the maya o" the uni5erse itsel"E not only @iologi/al @a@ies. KaliHs /reation is prin/ipally o" a magi/al natureE a non$natural generation o" the se8ual sha!o*E or +ha@itE re/ognise! @y an/ient Egyptian soul/ra"t. D1ithout the strength o" se8ual energy amasse! in the +ha@itE the Egyptian !ea! *ere not @elie5e! to @e a@le to /ross @eyon! mortal e8isten/e ; a tenet that mirrors le"t$han! path pra/ti/e.F The "emale initiatri8 o" the sinister /urrent in/arnates that other*or!ly "a/et o" 1oman that Man /an ne5er possessE su@!ue or e5en entirely un!erstan!. 1oman 2ei"ie! as harlot an! 5irginE maena! an! >4

amaIonE Val+yrie an! su//u@us ; the many mas+s o" the Feminine 2aemoni/. %er se8ualityE as unrestraine! as it isE is o" an ultimately in5iolate an! unattaina@le magi/al /hara/terE rather than the simply @iologi/al /arnality o" 1oman as propertyE that hum@le /reature o" the +it/hen an! the nursery. This glori"i/ation o" the !ar+ si!e o" "emininity is so essential to the le"t$han! pathE that the rea!er *ill ha5e noti/e! that *e liste! it as one o" the most important /riteria o" the uni5ersal sinister /urrent ; *ithout *omanE there /an simply @e no le"t$han! path. #i+e all truly numinous po*ersE the ra* sha+ti energy ra!iate! @y the "emale initiatri8 /annot @e "a/e! easily @y the male a!ept in the @eginning stages o" his initiation. Something o" the o5er*helming po*er *hi/h sha+ti is a""or!e! in the Vama Marga /an @e "oun! in other mythologi/al systems. The %elleni/ Me!usaE she o" the serpentine hea!E *hose essen/e is too strong "or e5en a hero to gaIe upon !ire/tlyE is a pertinent illustration o" the most e8treme mani"estation o" the Feminine 2aemoni/. For that matterE the /ontemporary "emale initiate in the 1estern *orl! may *ell ha5e !i""i/ulty harnessing the !ar+ si!e o" her "emininity essential to the sinister /urrent. &er5asi5e /on!itioning in/ul/ating the notion that the i!eal *oman is a mil!E la!yli+eE !o/ile /reature is not easily re/on/ile! *ith the "ier/e po*er o" Kali unleashe! in the le"t$han! path. )ll o" this re5eren/e "or Sha+ti may seem some*hat a@stra/t. In "a/tE its primary e8pression is ena/te! through !ire/t se8ual e8/hange *ith a li5ing "emale em@o!iment o" the sinister "or/e. Tra!itional le"t$han! path initiation is al*ays transmitte! to a male initiate 5ia ritual inter/ourse *ith a "emale pre/eptorE a lin+ in the /hain o" an initiate! lineage o" *omen em@o!ying the 5ital po*er o" the !ar+ go!!ess. Kn!erlying this metho! o" genital energy trans"eren/e is an esoteri/ s/ien/e tea/hing that /ertain po*er"ul properties uniCue only to the arouse! "emale @o!y are se/rete! in her se8ual "lui!s. The po*er attri@ute! to this "emale se8ual potion is /ompara@le to the Lme!i/ine o" the *iseL sought @y the European al/hemists. Couple! *ith this tangi@le "eminine essen/e a@sor@e! !uring sa/raliIe! /oitus is a more su@tle "lo* o" sha+ti "lo*ing "rom her e/stati/ally gal5aniIe! ner5ous system. This "orm o" eroti/ initiationE in *hi/h the male a!ept is /ommonly /ouple! *ith a *oman "rom another /aste than his o*nE "reCuently @rea+s *ith In!iaHs rigi! /aste systemE in/reasing the literally Lout/astL nature o" the Vama Marga. )@o5e an! @eyon! this @rea+ing o" %in!u so/ioreligious ta@ooE the 5ery /entrality o" *omen to le"t$han! path pra/ti/e is /ommonly regar!e! as a@horrent in In!ia. 1esterners *ho ha5e i!ealiIe! the realities o" In!ian spiritual li"e ha5e imagine! that @e/ause o" the proli"eration o" go!!esses in In!ian religion that the "eminine prin/iple is more honore! in In!ia than in the 1estern *orl!. This is not trueP misogyny is rampant in all le5els o"

>-

In!ian so/iety. In some rural areasE the @irth o" a girl /hil! is /onsi!ere! to @e a terri@le mis"ortune an! ill omenP "emale in"ants are routinely +ille!E as they are /onsi!ere! a *orthless @light on the "amily. The le"t$han! pathHs ele5ation o" the normally !espise! "emale to a role o" initiatory po*er is 5ie*e! as nothing less than sa/rilege. This is espe/ially true in a so/iety that most re5ere! religious s/riptures allo* *omen only the most su@ser5ient o" /apa/itiesE as mee+ help$mate an! @ree!ing !e5i/e. Tantri/ tea/hing *as the "irst to /on!emn the rite o" SatiE in *hi/h *i!o*s *ere religiously o@lige! to @urn themsel5es upon the !eath o" their hus@an!sE @e/ause they ha! suppose!ly @een Lpollute!L. In opposition to Ve!i/ tra!ition an! %in!u ortho!o8yE the Mahanir5ana Tantra states that La *i"e shoul! not @e @urnt *ith her !ea! hus@an!. E5ery *oman is thy image. Thou resi!est /on/eale! in the "orms o" all *omen in this *orl!. That *oman *ho in her !elusion as/en!s the "uneral pyre o" her lor! Dhus@an!F shall go to hell.L )lsoE only the TantrasE o" all In!ian religious te8tsE allo*s "or a *oman to @e a spiritual tea/her or guru. )s one astonishe! me!ie5al Islami/ author note! o" TantraE the tea/hing L"a5ors @oth se8es eCuallyE an! ma+es no !istin/tion @et*een men an! *omen ... this se/t /alls *omen sha+tis Dpo*ersF an! to ill$treat a sha+ti ; that isE a *oman ; is hel! to @e a /rime.L This authenti/ le"t$han! path 5eneration o" the "emaleE though un!erstan!a@ly /onstri/te! @y the o5er*helmingly "emale$negati5e @ias o" Eastern /ultureE stan!s in !ire/t opposition to the "reCuent phenomenon o" misogyny o@ser5e! among many male 1estern se8 magi/iansE e5en those *ho /all themsel5es Lle"t$han! pathL. The 0ight )n! #e"t Si!es O" The Bo!y The !ou@le meaning o" Vama MargaE as @oth le"t$han! path an! the path o" *oman is "urther rein"or/e! in the Tantri/ un!erstan!ing that the le"t si!e o" the human @o!y is inherently "eminine. There is a stan!ar! e8planation o""ere! in most sour/es "or the meaning o" the right$ an! le"t$ han! paths. In right$han! path ritualE a /lothe! *oman sym@oli/ally honore! as the go!!ess po*er Sha+ti is seate! to the right o" the male initiate. 2uring le"t$han! path eroti/ rites a partially na+e! *oman 5enerate! se8ually as Sha+ti is seate! to the le"t o" the male initiate. This is trueE as "ar as it goesE @ut there is mu/h more to the terminology than this o"t$/ite! !etail. Tantra also re/ogniIes the e8isten/e o" a non$physi/al su@tle @o!y *ithin the physi/al @o!yE *hi/h is sai! to @e !ri5en @y the "lo* o" li"e "or/e through three 5erti/al energy /hannelsE the /entral SusumnaE "lan+e! @y I!aE on the le"t si!e o" the @o!y an! &ingala to the right. I!a is also +no*n as the moon /hannelE Just as &ingala is the sun /hannelE re"le/ting 5ery an/ient tra!itional asso/iations o" the le"t *ith the "eminine po*er o" the moon an! the right *ith the mas/uline energy o" the sun. The le"t$si!e! I!a is re!E the 47

right$si!e! &ingala is *hiteE an important /olor sym@olism in the In!ian le"t$ han! path *hi/h resur"a/es again in the ritual intermi8ture o" *hite semen an! re! menstrual @loo! in Tantri/ se8ual al/hemy. There is one signi"i/ant "a/tor here rele5ant to the essen/e o" the Vama Marga. Tantri/ tea/hing states that the energy enters the @o!y through the lunar le"t$/hannel ; the "eminineE sinister /urrent ; an! e8its the @o!y through the right$solar /hannel. Tra!itional le"t$han! path a!epts see+ to re5erse this natural "lo* though @reath /ontrol an! the strength o" their *ills. The sinister /urrent o" !ar+ lunar "emininity is /onsi!ere! to @e the negati5e polarity D F *hile the !e8ter /urrent o" solar mas/ulinity is regar!e! as the positi5e polarity DTF. The se8ual rites o" the le"t$han! path are tra!itionally per"orme! in a//or!an/e *ith /ertain phases o" the "emale partnerHs lunar /y/leE @ase! on o@ser5ation o" the relation @et*een menstruation an! se8ual sensiti5ity. The right$han! path initiate is /ontent to preser5e the harmony o" nature. The initiate o" the sinister /urrent !eli@erately /auses this ri5er o" energy to stream in the opposite !ire/tion ; a go!$li+e a/tion that ta+es /ontrol o" uni5ersal la*s an! @en!s them to his or her 5olition. The @o!y is magi/ally un!erstoo! as the mi/ro/osmP @y altering the normati5e /ourse o" somati/ energiesE the initiate /an also e8ert a similarly pro"oun! in"luen/e on the ma/ro/osm o" the uni5erse itsel". By re5ersing the "lo* o" this su@tle energy /urrent "rom mas/uline right to "eminine le"tE the male le"t$han! path initiate is also sai! to a*a+en the "eminine !i5inity *ithin him. ) Tantri/ le"t$han! path un!erstan!ing o" the le"t si!e o" the @o!y as "eminineE an! the right as mas/uline *as !epi/te! @y the e/stati/ Tantri/ poet 0amprasa! Sen: Lthe in*ar! 0i5er .anges "lo*s through right$han! regions as molten sunE in*ar! 0i5er Gumna through le"t$han! regions as liCui! moonL. )lthough attempting to re/on/ile an/ient metaphysi/s *ith mo!ern s/ien/e /an lea! one !o*n a slippery slopeE it is interesting to /ompare *hat *e /urrently +no* o" le"t @rain an! right @rain "un/tions *ith the Tantri/ map o" the @o!y. The right @rainE *hi/h e""e/ts its opposite le"t si!e o" the @o!yE seems to @e the seat o" the tra!itionally L"eminineL attri@utes o" /reati5ityE intuitionE e/stasy an! magi/al?poeti/ thin+ing ; the lunar /hara/teristi/s most asso/iate! *ith le"t$han! path /ons/iousness an! the energy o" Sha+ti. The le"t @rainE /ontrolling the right si!e o" the @o!yE is apparently the lo/ation o" reasonE logi/ an! analysis ; the "un/tions o" solar Lmas/ulineL /ons/iousness. It is not irrele5ant that le"t$han! path se8ual rites are most /ommonly per"orme! at night @y the light o" the L"eminineL sinister moonE *hile the right$han! path a!ept is more li+ely to atten! to his spiritual *or+ @y !ayE reigne! o5er as it is @y the Lmas/ulineL sun. In the time *hen le"t$han! path initiation *as a /losely guar!e! se/retE some a!epts o" the Vama Marga 4'

*oul! pra/ti/e tra!itionalE so/ially a//epta@le %in!u /eremony !uring the !ayE reser5ing their le"t$han! path *or+ings "or the /o5er o" night. To this !ayE Vama Marga in5o/ations o" the Sha+ti Kali tra!itionally ta+e pla/e at mi!night in a@an!one! /remation groun!sE as spe/i"ie! @y Tantri/ te8ts. The eroti/ rites o" the Chinese le"t$han! path or =in$tao Dhi!!en *ayF *ere al*ays /ele@rate! a"ter mi!night. Not surprisinglyE the 1estern Bla/+ )rts are typi/ally /onsigne! to the hours o" !ar+ness as *ell. ThusE the /li/hM o" the 1estern @la/+ magi/ian summoning "orth !emons in a !esolate gra5eyar! un!er a "ull moon is not out o" +eeping *ith the pra/ti/e o" the Eastern le"t$ han! path Tantri+a. ) thirteenth /entury +a@@alisti/ te8t @rought to our attention @y a /olleague ma+es mani"est that the asso/iation o" le"t*ar!$"lo*ing energy *ith "emale se8ual po*er is not at all e8/lusi5e to Tantri/ se8ual magi/. 0atherE it is a u@iCuitous "eature o" the timelessE *orl!*i!e sinister /urrent. This !o/umentE entitle! Treatise On The #e"t EmanationE promises that LI shall no* tea/h you a *on!er"ul inno5ation. =ou alrea!y +no* that e5il Samael an! *i/+e! #ilith are li+e a se8ual pair *hoE @y means o" an interme!iaryE re/ei5e an e5il an! *i/+e! emanation "rom one an! emanate to the other.L Beneath the !ia@oli/ sym@olism o" the ar/h$su//u@us #ilith an! her /onsortE the angel o" !eathE itHs easy to see that this L*on!er"ul inno5ationL appears to @e i!enti/al to the trans"eren/e o" le"t$streaming se8ual energy at the /enter o" Vama Marga se8ual initiation "rom Lone ... to the otherL. This te8t re"le/ts the "a/t that the Tree o" #i"e that stan!s at the heart o" the Ka@@alah is also !i5i!e! into a right?mas/uline si!e an! a le"t?"emale si!e. The &ath O" The 2eli@erate Out/ast Tantri/ te8ts also pla/e emphasis on a thir! !e"inition o" Vama as L/ontraryL. This essential aspe/t o" /ontrariness /lari"ies that the le"t$han! path in its purest "orm is al*ays /hara/teriIe! @y ra!i/al opposition. Its metho! o" initiation is @ase! on /ulti5ating estrangement an! !eli@erate alienation "rom !i5ineE natural an! human rule. Through an a/ti5e an! positi5e sa/re! glori"i/ation o" the ra!i/ally OtherE the *al+er o" the Vama Marga steps outsi!e pre5iously se/ure @or!ersE a sel"$e8ile!E sel"$!etermine! /reation o" his or her o*n autonomous *ill. )lthough many pre5ious authors ha5e attempte! to *hite*ash or other*ise !o*nplay the genuinely su@5ersi5e 46

aspe/t o" le"t$han! path initiationE the aspirant *ho ta+es these /ontrarian tea/hings to heart has engage! on a /ourse o" !eli@erateE e5en metho!i/alE i/ono/lasm "rom *hi/h there /an @e no turning @a/+. This sa/raliIe! separation "rom esta@lishe! la* an! /ustomE parti/ularly se8ual /on5entionE is not to @e /on"use! merely *ith the empty a/ts o" the so/ial re@el ; it is instea! a go!$li+e !is!ain "or the restri/tions that @in! the uninitiate!E a ta+ing o" supreme responsi@ility "or oneHs o*n a/tions. Be/ause o" the "ree!om "rom stri/tures a""or!e! to the sinister /urrent initiateE Tantri/ tra!ition is a!amant that the le"t$han! path /annot @e the *ay "or the /ommon personP it !eman!s a heroi/ /onstitution. ) "ee@le or unprepare! min! that @rie"ly taste! the terri"ying so5ereignty o" a semi!i5ine /ons/iousness *oul! not @e trans"orme! @y the e8perien/e ; at @estE he or she might @e/ome nothing more than an e5ery!ay /riminalE an 4>

ultimately po*erless i!entity @oun! to sel"$!estru/t. The aim o" the le"t$han! pathHs /ontrary nature rea/hes to a more su@lime le5el o" @eingP the /ons/ious separation "rom "amiliar @oun!aries is !esigne! to a*a+en transhuman /ons/iousness. To pla/e this in a perhaps more "amiliar 1estern /onte8tE it might @e re/alle! that #u/i"er !oes not re@el "rom .o!Hs tyranny to simply @e/ome @ran!e! as an outla*P he is !etermine! to @e/ome .o! instea!. I" Vama is /ontrariness an! the Vama Marg is the ele5ation o" /ontrariness to a spiritual prin/ipleE it shoul! @e un!erstoo! that the le"t$han! path /an ne5er @e a *ay "or those *ho see+ enlightenment through tranCuillity an! serenity. The sinister /urrent is /on"li/t in/arnate! an! its illumination is pro5i!e! @y "ri/tion ; an! not Just o" a se8ual +in!. &art o" this spirit o" /on"li/t is the intrinsi/ /onne/tion o" the le"t$han! path *ith the ethos o" the *arrior. The In!ian le"t$han! path tra!ition e8alts the @la/+ go!!ess KaliE @oth "or her all$/onsuming eroti/ po*erE an! her !estru/ti5e /apa/ity as *arrior an! !estroyer o" the uni5erse. Outsi!e o" that tra!itionE it is no /oin/i!en/e that many !eities 5enerate! @y /ontemporary le"t$han! path magi/iansE among them the Egyptian SetE the Mesopotamian Ishtar?Ba@alonE the )Ite/ TeI/atlipo/a an! the Nor!i/ O!in are prin/ipally !i5inities o" *ar ; the ultimate e8pression o" /ontrariness. To go any "urther into the le"t$han! pathHs /onne/tion *ith the /ultus o" the *arrior *oul! ta+e us outsi!e the eroti/ parameters o" this @oo+. StillE one last point is *orth ma+ing: there is a 5ast !i""eren/e @et*een the goo! sol!ier *ho "ollo*s or!ers as a ser5ant o" the state an! the le"t$han! path 1arriorE *ho "ights "or his or her o*n illumination. )nother o" the asso/iations o" the *or! Vama an! le"t*ar!ness in In!ia that is o"ten !aintily o5erloo+e! is its /orrelation *ith e8/rement. In In!iaE the le"t han! is use! to /lean the anus an! has tra!itionally @een /onne/te! *ith all that is Lun/leanL. This notion o" un/leanliness is e8tremely important to the "asti!ious Brahmin /aste in In!ia an! a !eli@erate in/orporation o" the ta@oo against shit *oul! @e a po*er"ul pro5o/ationE a typi/ally le"t$han! path e8er/ise o" /ontrariness in a/tion. It also sym@oliIes that the le"t$han! path initiate in/lu!es ; an! e5en a/ti5ely em@ra/es ; aspe/ts o" e8isten/e that ortho!o8 spiritual tea/hings reJe/t as *orthless an! harm"ul. The generally prohi@ite! nature o" human e8/rement in almost e5ery so/iety emphasiIes that the le"t$han! path has o"ten @een regar!e! as something loathsome throughout its history. )long these linesE the ra!i/ally le"t$han! path )ghora se/t has long @een notorious "or ritual /oprophagia ; the /onsumption o" shit as a sa/rament. The le"t$han! path *or+s *ithin the realm o" physi/al matterE seeing the transitory phenomena o" Lthis *orl!LE in/lu!ing the human @o!y an! its pleasuresE as "un!amentally /onne/te! to Lthe other *orl!L o" the eternal an! !i5ine. 0elate! to the un!erstan!ing o" 44

Vama as e8/rement is its /ommonly un!erstoo! meaning o" LeJe/tingL. The Sans+rit *or! Vamati U Lhe 5omitsL gi5es us our English *or! 5omitE so Vama is also the e8pulsion o" *aste pro!u/ts in general. The /on/epts o" "ollo*ing the path o" le"t*ar!nessE the path o" *omanE the path o" /ontrariness all ha5e their appeal ; @ut *ho *ants to "ollo* the path o" shit an! 5omit: It has e5en @een spe/ulate! that this !eterrent Cuality may @e the point o" this !esignationE a *ay o" +eeping the insin/ere a*ay "rom the tea/hings. More importantlyE although a go!$li+e /ons/iousness is sought on the le"t$han! pathE one metho! o" attaining this is @y em@ra/ing that *hi/h is !espise! @y /on5entional moralityE !eli@erately /ro*ning onesel" *ith a !isgra/e that ma+es it impossi@le to return to /ommonly appro5e! stan!ar!s. )s the Tantri/ historian &hilip 0a*son has /ommente!E La pri!e in so/ial i!entity an! 5irtue is the most insi!ious an! /rippling o" all the mental @lo/+s on the roa! to release. The Tantri+a has to /ommit himsel" to a/ts *hi/h !estroy any 5estiges o" so/ial status an! sel"$esteem.L To 1estern psy/hologyE *ith its simplisti/ /ult o" sel"$esteemE the le"t$han! path a!eptHs systemati/ era!i/ation o" these mu/h /herishe! hin!ran/es must o" /ourse seem li+e ma!ness. But these a/ts are the 5ery steps that lea! to le"t$han! path so5ereignty. ) /ru/ial phase in seeing through the "limsy nature o" maya that is the magi/ianHs *or+ing material is e8perimentation *ith the ar@itrary so/ial roles an! stan!ar!s o" status through *hi/h human animals su@missi5ely learn their pla/e in the pe/+ing or!er. The lo* man or *oman on the totem pole must sla5ishly *or+ to impress his @ettersE struggling to pro5e *hat a goo! /itiIen an! mem@er o" the tri@e he or she isE hoping "or a /rum@ o" praise "rom the master. But the so5ereign @eingE the master o" his or her "ateE /an surmount the rules o" goo! @eha5ior an! respe/ta@ility that regulate mon+ey psy/hology. To /hallenge these so/ial /on5entions /an ne5er @e *ithout ris+P it is the un"lin/hing /on"rontation *ith these ris+s that partially !etermines the heroi/ 5ira /hara/ter o" the a!5an/e! stage o" le"t$han! path initiation. ) more re/ent European interpretation o" this aspe/t o" le"t$han! path pra/ti/e is presente! @y &eter Tra/ey Connor in his .eorges Bataille )n! The Mysti/ism O" Sin. 1riting o" the Fren/h mysti/al pornographer BatailleHs spiritual inspiration in those Lunruly elements ... NthatO so/iety reJe/ts in or!er to /onstitute itsel" as an or!erly an! pro!u/ti5e @o!yEL Connor notes that LE5erything that is /onsi!ere! a@Je/tE "rom trashE 5erminE an! e8/reta ... "in!s its *ay to the sur"a/e in NBatlilleHsO essays as in his "i/tional *or+s ... the o@Je/ts he !es/ri@esE pre/isely @e/ause they ha5e @een sa/ri"i/e! to so/ial 5aluesE are tou/he! @y the Hsa/re!H.L ConnorHs !es/ription o" BatailleHs "o/us on that Ione o" @eing L*here the reJe/te! an! the un!esira@le !*ellLE rule! @y a L"or/e that !isrupts the regular /ourse o" 4,

thingsL allo*s us to interpret Bataille as a /ontemporary 1estern 5isionary o" the le"t$han! pathE to *hom *e shall return. The lo*est stage o" Vama Marga trans"ormation is the her!$animal or pashuE *ho is as @oun! @y the "etters o" Lproper /on!u/tL as a @east o" @ur!en is yo+e! to its "or/e! la@ors. The pashu stri5es to please its o*ner. The hero o" the le"t$han! path has /ut the "etters that @in! a@solutely. One o" the other en!uring reasons "or the relati5ely !isreputa@le an! su@5ersi5e position o" the le"t$han! path in the spe/trum o" In!ian spiritual tea/hings is partially a so/ial oneE again relate! to /aste. The Tantri/ Vama Marga originate! primarily in the an/ient tra!itions o" the in!igenous 2ra5i!ian population o" the In!ian su@$/ontinentE *ith "ar less in"luen/e !eri5ing "rom the Ve!i/ philosophy o" the Brahmani/ In!o$European /onCuerors o" In!ia. Its apparent histori/al origins among the lo*er /astes has lent this initiatory tra!ition a so/ially transgressi5e /hara/ter it has ne5er *holly lostE *hi/h ma+e the hereti/al "emale an! /ontrary aspe/ts o" the sinister /urrent e5en less palata@le to the ortho!o8. Shi5a an! Sha+tiE the /entral !i5ine "igures o" Tantri/ism are ata5isti/ sur5i5als o" !eities that pre!ate the )ryan in5asion o" the In!us Valley. )s su/hE !espite the re5eren/e a//or!e! themE there is still a /ertain !ishonora@le aspe/t to them in the eyes o" the a5erage %in!uE espe/ially as they are un!erstoo! in le"t$han!e! Tantra. Shi5a is a later !e5elopment o" the "earsome 0u!ra the %o*lerE a tur@ulent "igure presi!ing o5er su/h un!esira@le phenomena as stormsE !iseaseE an! thie5es. E5en to!ayE Shi5a is un!erstoo! as a patron o" all *ho ha5e steppe! outsi!e o" so/ietyHs @oun!aries ; "rom the holy man to the outla*. In some ar/hai/ te8tsE Shi5a is re"erre! to as VamaE *hi/h /oul! possi@ly @e yet another meaning o" Vama Marga ; the path o" Shi5a. %is /onne/tion to a pre5alent phalli/ /ult /ensure! @y the Brahmani/ /onCuerors o" In!ia as a loathsome heresyE sur5i5es in 0u!raHs remani"estation as Shi5a. In Shai5ismE the /ult o" Shi5aE the lingam is the sym@ol o" the phallusE re5ere! as the prin/iple o" "ormlessE @o!iless /ons/iousness. The )ryan s/ripturesE +no*n as the Ve!asE e8pli/itly /on!emn phalli/ *orship. SimilarlyE Sha+tiHs /ult o" the yoniE honoring the 5ul5a as the em@o!iment o" the +ineti/ se/ret po*er thats /harge animates all things /an @e tra/e! to the pre$)ryan se8ual 5eneration o" lo/al go!!esses in the Neolithi/ age. The impose! religion "oiste! on the In!us Valley @y )ryan in5a!ers *as /entere! almost entirely on a@stra/t /elestial male !i5inities. The intro!u/tion through "or/e o" this male pantheon "or/e! the a!herents o" Sha+ti un!ergroun! "or many /enturiesE until their re5i5alE "irst in %in!uismE an! then in !ynami/ Tantri/ "ormE emerge!. )s oppose! to the mas/ulineE solar s+y go!s re5ere! @y the Ve!i/ "aithE the most important !i5inities "or the original In!ian /i5iliIation *ere /hthoni/ go!!essesE the multi$"orme! 43

pre!e/essors o" sha+ti. Coming an! .oing ; Se8 1ithin 2eath One reJe/te!E un*ante! su@stan/e that plays a part in tra!itional Eastern le"t$ han! path pra/ti/e is the !ea! @o!yE *hi/h is a//or!e! a spe/ial status in In!ian /ulture. Gust as mu/h as the le"t$han! path is /on/erne! *ith the human @o!y at its most 5ital an! /reati5eE !uring pea+s o" eroti/ e/stasyE it also tea/hes an intimate +no*le!ge o" the @o!y at its lo*est e@@E in the !e/ay o" !eath. The antipo!al /ontrast o" Se8 an! 2eath are Just one o" the many Ju8tapositions o" opposites that /onstitute the Tantri/ *e@E along *ith its most o@5ious antithesisE the se8ual energies o" 1oman an! Man. In In!iaE the tas+ o" !isposing o" the !ea! is gi5en only to the 5ery lo*est /aste. For all other /astesE e5en tou/hing the !ea!E espe/ially /orpses o" a /aste lo*er than oneHs sel"E is /onsi!ere! a spiritual !e"ilement o" the "irst or!er. Those un!esira@les *ho are gi5en the !irty *or+ o" han!ling human remains are also e8pe/te! to !ispose o" the e8/rement o" the /astes a@o5e them. There"oreE the le"t$han! path a!eptE the glee"ul transgressor o" all a//epte! @oun!ariesE o"ten ma+es the Lun/leanL @urning groun!s the pla/e in *hi/h magi/al rituals an! me!itation are a//omplishe!. It is not un/ommon "or le"t$han! path initiates to per"orm their spiritual *or+ *ithin en/losures /onstru/te! "rom human s+ulls. Su/h s/a5enger animals as Ja/+alsE 5ultures an! ra5ensE those eaters o" the !ea! that haunt the /rematory groun!sE are "reCuently asso/iate! *ith the le"t$han! pathE playing a role o" magi/al mas/ot similar to the @estial L"amiliarsL +no*n to European *it/hery. The Vama Marga se8ual rite is /ommonly hel! at night in the presen/e o" /harre!E partially /remate! /orpsesE near the e8terminating heat o" the open "uneral pyres. )s an e8er/ise in trans/en!ing !ualityE the male initiate in this gruesome atmosphere is sometimes instru/te! to en5ision himsel" an! his per"ume! an! !esira@le se8ual /onsort as "oulE !isintegrating /orpsesE e5en in the mi!st o" the most !elirious physi/al pleasure. )nother me!itation in5ol5es the 5isualiIation o" oneHs ritual lo5er as the "ier/e Bla/+ Kali o" the gra5eyar!sE *ith her s+irt o" se5ere! human han!sE tearing the a!ept apart !uring the L!eathL o" orgasm. )s Tantri/s "reCuently sayE Lall /olors are a@sor@e! into @la/+ Just as all @eings enter into KaliL. )ny attempt to pro5i!e a stri/tly rational e8planation "or the le"t$ han! /ontemplation o" !eath$*ithin$se8 must "all *i!e o" the mar+. To an e8tentE these a/tions are inten!e! to @rea+ through the min!Hs en!lessly rationaliIing ten!en/y to /ategoriIe opposing "or/es into ti!yE !is/rete !epartmentsE allo*ing an un!erstan!ing that su/h /ontrasting phenomena as se8?!eath an! !esire?!isgust are a/tually not the opposites they normally

4(

appear to @e. Beyon! thisE the sinister /urrentHs mingling o" the mor@i! an! the eroti/ is !esigne! to @uil! up the a!eptHs "earlessness in the "a/e o" all sensory mani"estations. Beauty an! horrorE pleasure an! painE Joy an! sorro* are per/ei5e! as inter*o5en stran!s in the tapestry o" maya. Nota@lyE 1esterners *ho ha5e @een eager to a!opt the pleasant se8ual aspe/t o" le"t$han! path rites into their pra/ti/e rarely in/orporate the eCually important "o/us on !eath that /hara/teriIes the authenti/ le"t$han! path. Initiation through physi/al Joy an! e/stasy is an important part o" the Vama Marga. Ne5erthelessE it is e5er @alan/e! *ith the initiatory or!eal o" terror through /lose /on"rontation *ith !eath. It is the ra!i/al e8pression o" !issent "rom normati5eE so/ially a//epta@le 5alues that this Vama Marga em@ra/e o" the reJe/te! aspe/ts o" e8isten/e must entail that separates the intelle/tual !ilettante attra/te! to some o" the le"t$han! pathHs more "ashiona@le outer "eatures "rom the genuine initiate !e!i/ate! to ra!i/al trans"ormation. The Kali =uga TantraE an! espe/ially its le"t$han! pathE are thought to mar+ su/h a ra!i/al !eparture "rom pre5ious initiatory tea/hings that it is sai! that the Vama Marga is a "orm o" illumination suita@le only "or the spe/i"i/ histori/ /on!itions that pre5ail in this perio! o" time. Spe/i"i/allyE the le"t$han! path is geare! to the uniCue !eman!s o" this present age o" !ar+ness an! !issolution ; Kali =ugaE or the )eon o" Kali. )//or!ing to the Vishnu &urunaE the *orl! *ill ha5e "allen un!er Kali =ugaHs sha!o* L*hen so/iety rea/hes a stage *here property /on"ers ran+E *ealth @e/omes the only sour/e o" 5irtueE passion the sole @on! o" union @et*een hus@an! an! *i"eE "alsehoo! the sour/e o" su//ess in li"eE se8 the only means o" enJoymentE an! *hen outer trappings are /on"use! *ith inner religion.L From an e8oteri/ perspe/ti5eE ta+ing things at "a/e 5alueE the esta@lishe! goal o" the Tantri/ sinister /urrent is to pro5i!e a metho! o" illumination suita@le "or the era o" /haosE 5iolen/eE massi5e so/ial @rea+!o*n an! spiritual ignoran/e in *hi/h *e un!ispute!ly "in!

oursel5es. #e"t$han! path metaphysi/al /hronology *oul! ha5e it that man+in! has alrea!y @een operating un!er su/h !iminishe! spiritual /ir/umstan/es "or many thousan!s o" yearsE *ith no en! in sight "or at least another 677E777 years. Only then *ill KaliHs sinister era run its /ourse to ultimate !estru/tion an! unthin+a@le terminal horrors. Shi5aHs all$ !estroying eye *ill then openE a*a+ening "rom the a@sur! nightmare o" history. %o*e5erE this !oom is not to @e un!erstoo! in a linear mannerP "rom the ashes o" the /remation groun!s *ill /ome an e5entual rene*alP an! the *hole /y/le *ill @egin yet againE as it has "or eternity. 44

4-

These harsh o@ser5ations o" li"e in the Kali =uga are not ma!e @y Tantri+as in the spirit o" moral /on!emnation. They are primarily a pra/ti/al a/+no*le!gment o" the /hara/ter o" our time. Kn!er su/h se5ere /ir/umstan/esE the Tantras as+E *hat metho!s o" initiation /oul! possi@ly @e e""e/ti5e: Their ans*er is that only Tantra an! the ra!i/al measures o" the le"t$han! path /an pro5i!e an appropriate *ay o" illumination "or those *ho li5e in KaliHs !ar+ age. So tena/ious an epi!emi/ !eman!s strong me!i/ineP e8treme times /all "or e8treme measures. In this senseE it is o"ten sai! ellipti/ally @y Tantri/s that poison is the only /ure "or poison. In this spirit o" the Kali =ugaE *hat past ortho!o8ies ha5e @anne! as !angerousE the le"t$han! path Tantri+a /heer"ully @rings upon his or her sel". ThusE it is o"ten sai! o" le"t$han! path a!epts that they L*or+ *ith the 5enomous sna+eLE Lri!e upon the tigerLE an! L*al+ upon the s*or!.L But /hara/teristi/ o" the multi$layere! Tantri/ approa/hE nothing in the s*irling in/onstan/y o" maya /an @e per/ei5e! only "rom one perspe/ti5eP there are ; at the 5ery least ; t*o *ays o" loo+ing at the Kali =ugaP the outer e8oteri/E an! the inner esoteri/E the @ipolar interior an! e8ternal "orms that mani"est so "reCuently *ithin le"t$han! path thought . Kali =uga is thought to @e the last eraE an Iron )ge /on/lu!ing a /y/li/ su//ession o" "our )eons *hi/h @egan *ith the long$"orgotten Satya =ugaE or .ol!en )geE many millennia ago. For the Tantri/istE the !i5inely or!aine! tea/hings o" austerityE as/eti/ism an! sel"$!enial *hi/h in"orme! the .ol!en )ge are no* !e5oi! o" meaningE an! the holy s/riptures *hi/h on/e gui!e! man+in!Hs spiritual !e5elopment are nothing more than !ea! letters on a page. The Mahanir5ana Tantra tells us that in this Kali =ugaE all o" the sa/re! te8ts o" the past are Las impotent as 5enomless sna+esE an! areE as it *ereE !ea!.L FurthermoreE the re"ine! spiritual tea/hings o" the .ol!en )ge *oul! @e useless "or humans o" this )eonE *ho are pitilessly !es/ri@e! as L*ithout restraintP ma!!ene! *ith pri!eE e5er gi5en o5er to sin"ul a/tsP lust"ulE gluttonousE /ruelE heartlessE harsh o" spee/hE !e/eit"ulE short$li5e!.L The !oor*ay to illumination in the Iron Kali =uga is only through the 5ery a/tions that *ere pre5iously /on!emne!. ThusE the le"t$han! path

initiate "reCuently see+s li@eration in "orlorn pla/es haunte! @y !eathE an! through !eli@erately /on"ronting that *hi/h inspires terror an! "ear. %e or she *ho +no*s that this is KaliHs time em@ra/es *hat the una*a+ene! min! *oul! re/oil "rom as Lnegati5eLE trans"orming su/h reJe/te! phenomena into holiness itsel". The a!ept attune! to the reality o" the Kali =uga realiIes that the )@solute an! !i5ine is mani"est in the totality o" e8perien/eE in/lu!ing ; perhaps espe/ially ; those *orl!ly !elights an! pleasures o" the senses /astigate! @y as/eti/ paths o" initiation. This in/lu!es the eroti/ reintegration o" the male an! "emale polarities. More pre/iselyE 1oman hersel"E *ho is the li5ing in/arnation o" Kali$energy on the planetE is no* the gate*ay to ,7

initiation. The initiate in the Kali =uga /annot attain the supreme state o" /ons/iousness @y turning a*ay "rom this !isintegrating an! !isor!ere! *orl!E or !ismissing mayaHs mani"estations as senseless illusionE as pre5ious spiritual s/hools re/ommen!e!. Ortho!o8 Eastern spiritual tea/hings ha5e insiste! that mo+shaE or li@erationE /an only @e apprehen!e! *hen the initiate has reJe/te! all e8perien/es o" this physi/al *orl! as !elusi5e traps to @e a5oi!e! at all /osts. This is o"ten a//omplishe! @y a !eli@erate !*elling on the suppose!ly !rea!"ul state o" things in the human sphere. This negation is "reCuently e8presse! in Bu!!hist *ritings that @emoan this *heel o" su""ering *ith the happy re"rain that sar5am !u+ham ; all is misery. Most misera@le o" allE *e are le! to @elie5eE is the ra5enous !emon Kama D!esireF *hi/h /auses us to @e atta/he! to this illusory shell o" "lesh. Tra!itional Bu!!hism an! %in!uism utter a "urious LNoQL to mayaE see+ing total o@literation in the @lin!ing *hite light o" nir5ana. This /ree! o" o@li5ion is /ountere! @y the Tantri/ le"t$han! pathE *hose a!herents positi5ely e8ult in the play o" mayaE *hether that play ta+es the "orm o" the intense !elights o" eroti/ initiation or the horrors o" the /remation groun!. 0ather than repu!iating the *orl!E the Tantri/ initiate o" the Kali =uga ma+es a/ti5e use o" e5ery aspe/t o" its phenomenaE trans"orming all "a/ets o" e8isten/e into "uel "or illumination. This Joyous a//eptan/e o" all spheres o" reality ; in/lu!ing those /on5entionally Ju!ge! to @e harm"ul or !elusi5e ; as eCually 5ali!E is Kali =ugaHs anti!ote to the si/+ness o" *orl!$negationE an a""irmation o" maya that /on!ones the pre5iously !enoun/e! /ulti5ation o" magi/al po*ers an! se8ual e/stasy. 1hat the uninitiate! !ra* "rom in loathing or shameE the Vama Marga a!ept regar!s as the "as/inating !an/e /arrie! out @y Shi5a an! his sha+ti Kali. It is o"ten mista+enly presume! that to a//ept the reality o" Kali =uga is to sin+ into the po*erless pessimism o" the !ooms!ay "atalist. On the /ontraryE the attitu!e o" the *al+er o" the le"t$han! path in the Kali =uga is one o" sheer !elight. Consi!er the image o" Kali hersel" in this regar!P 5iolentE /haoti/E @eJe*ele! *ith s+ulls an! !e/apitate! hea!sE her lolling tongue promising @oth @loo! thirst an! /arnal a@an!on. )n! yetE the *al+er o" the Vama Marga lo5es this 5ision o" in/arnate /haos *ith the same passion *ith *hi/h he or she em@ra/es her age o" terrors. E5en *hen /on"ronte! *ith the sometimes nightmarish nature o" e8isten/e in the Kali =ugaE the le"t$han! path a!ept ne5er loses a !eep sense o" sa/re! playE mirroring the play o" the go!s. The Sans+rit *or! lila DplayF is o"ten use! in In!ian mythology to !es/ri@e the spirit o" !i5ine play *hi/h in"orms the eroti/ liaisons o" the go!s an! go!!essesE as *ell as the aloo" @ut al*ays light tou/h they maintain *hen /reating an! !estroying *hole uni5erses through their !e"t toying *ith maya. ,'

,6

The 1estern min! /an grasp something o" the a""irmati5e attitu!e o" the Kali =ugi/ le"t$han! path to e8isten/e @y /omparing it to Frie!ri/h NietIs/heHs !e/laration in The .ay S/ien/eE that he *ants only to @e a LGa$ Sagen!erLE a L=es$sayerL. NietIs/heHs inJun/tion in his The T*ilight o" the I!ols to LNstan!O in the mi!st o" the uni5erse *ith a Joy"ul an! trusting "atalismL a//epting that Lin the totality e5erything is re!eeme! an! a""irme! ; he no longer !enies.L is a "un!amentally Tantri/ philosophy. NietIs/heE interestinglyE anti$/hristene! su/h an attitu!e L2ionysianLE in5o+ing that an!rogynous go! o" e/stati/ !an/e an! !i5ine into8i/ation *hose stri+ing /on/urren/e *ith le"t$han! path metaphysi/s *e *ill e8plore later. One o" the open se/rets o" the Kali =uga is that those initiate! into its inner mysteries *el/ome it as the true .ol!en )geE seeing @eyon! its !espise! Iron 5eneer through an a/t o" 5isionary al/hemy. The lo*est /on/eals the all$highest. To /ontrast the Kali =ugi/ approa/h to initiation *ith its antithesisE the Tantri/ le"t$han! path spe/i"i/ally repu!iates the Bu!!hist tea/hing that 2esire D+amaF is the greatest o@sta/le to spiritual "ree!om. On the /ontraryE !eli@erately a*a+ening the "ull intensity o" eroti/ !esire an! lust *hilst in a state o" *ille! lu/i!ity is per/ei5e! as a +ey to sel"$!ei"i/ation in the Kali =uga. It is important to un!erstan! that *e are not spea+ing here o" the e5ery!ayE somnolent se8uality *hi/h "etters most human @eings in its /ompulsi5e grasp. The le"t$han! path a!ept see+s a trans/en!ent Eros yo+e! to the /ontrol o" an a*a+ene! min!. )"ter allE millions o" /reatures in the Kali =uga in!ulge in a thousan! "orms o" pleasuring themsel5es. )n! yet the /ommon pleasures o" the uninitiate! /annot @e sai! to lea! to li@eration or sel"$!ei"i/ation ; these a/tsE no matter ho* e/stati/E merely pro5i!e a temporary release or !istra/tion "rom the human /on!ition. )s *e shall see *hen *e e8amine the tra!itional Cuali"i/ations reCuire! "or in!u/tion into the Tantri/ le"t$han! pathE the Vama Marga is not suite! "or the merely @estial /on!ition o" most human @eingsE *ho rea/t to their lusts an! appetites li+e so many &a5lo5ian !ogs. )n! yetE !espite these Cuali"i/ationsE this is an amoral 5ision utterly trans/en!ent o" su/h !ualities as higher an! lo*erE goo! an! @a!E @o!y an! soulP the energy o" Sha+ti is 5is/erally e8perien/e! through se8ual rites as the groun! o" all @eing. Mastery o" se8ual energyE un!erstoo! as the /ore /onstituent o" the human li"estream in the /arnal 5ehi/leE is regar!e! as the hi!!en passage to li@eration. This /easelessly trans"orming eroti/ energy is manipulate! @y le"t$han! path se8 magi/ians in their Cuest "or totalE go!$li+e autonomy in this *orl!. It is taught that harnessing this energy *oul! @e impossi@le "or most human @eingsE *ho *oul! only @e o5er*helme! @y an en/ounter *ith the terri"ying nature o" the prin/ipal !i5ine energy *ho ,>

presi!es o5er the Kali =uga ; the go!!ess Kali. 2uring this )eonE the lunarE sinister /urrent o" the Feminine 2aemoni/ is at its IenithE a spiritual /on!ition *hi/h allo*s "or the @rea+ing up o" all @oun!aries an! the "ree play o" /reati5e /haosE unrestri/te! @y the male or!ering prin/iple. 1estern magi/ians "irst approa/hing the le"t$han! path "reCuently "in! the Sans+rit terminology an! /ulturally alien "orm o" the In!ian Vama Marga an! Kali =uga to @e o5erly a@struse. %o*e5erE 5isionaries in e5ery /ulture an! in e5ery era ha5e spontaneously re/or!e! re5elations !emonstrating the uni5ersal an! trans/ultural omnipresen/e o" the le"t$han! pathE e5en though they ha5e no a*areness o" the Tantri/ tea/hings. In the 1estern *orl!E *e ha5e "oun! that the most rele5ant transmissions o" authenti/ le"t$han! path initiation ha5e @een /on5eye! not "rom o//ultists @ut through the me!iumisti/ a@ilities o" artists. Consi!er the "ollo*ing passage "rom the British poet 1illiam Bla+eHs The Marriage O" %ea5en )n! %ellE *ritten in '(-7. )lthough it is unli+ely that Bla+e +ne* anything o" the tra!itional le"t$han! path /on/ept o" sha+ti energyE he luminously illustrates the essen/e o" the sinister /urrent all the sameE pro5i!ing us *ith a genuine 1estern Tantra: L)ll @i@les or sa/re! /o!es ha5e @een the /auses o" the "ollo*ing errors: '. That man has t*o real e8isting prin/iples: 5iI: a @o!y 9 a soul. 6. That energyE /alle! e5ilE is alone "rom the @o!y: 9 that reasonE /alle! goo!E is alone "rom the soul. But the "ollo*ing /ontraries to these are true: '. Man has no @o!y !istin/t "rom his soulP "or that /alle! @o!y is a portion o" the soul !is/erne! @y the "i5e sensesE the /hie" inlets o" soul in this age. 6. Energy is the only li"eE an! is "rom the @o!yP an! reason is the @oun! or out*ar! /ir/um"eren/e o" energy. >. Energy is Eternal 2elight.L It is interesting that Bla+e !es/ri@es the "i5e senses as the L/hie" inlets o" soul in this ageLP Tantra also spe/i"i/ally a/+no*le!ges that the senses are the tools o" initiation @est suite! "or the /urrent Kali =uga. T*o Tantri/ te8tsE the Kali5ilasa Tantra an! the Mahanir5ana TantraE in!i/ate that the tremen!ous surge o" *il! "eminine eroti/ energy that ,4

,,

is in/arnate! as Kali /an only @e openly applie! to initiation in her sha!o*y )eon. In pre5ious )eonsE a//or!ing to these TantrasE the sinister tea/hings o" illumination an! sel"$!ei"i/ation 5ia the "lesh *ere /on/eale! to pre5ent man+in! "rom a@using these potentially !angerous pro/e!ures. No*E the 5eil /an @e li"te!E "or the on/e se/ret an! "or@i!!en le"t$han! path is seen to @e the most germane metho! o" a*a+ening in this era o" !ar+ness. The an/ient prohi@itions ha5e @een ren!ere! null an! 5oi! @y the a!5ent o" KaliHs time o" /haos ; *hat *as on/e /onsi!ere! unholy is no* sa/re!P all pre5ailing stan!ar!s are re5erse!. Su/h is the stri/tly e8oteri/ meaning o" the Kali =uga. The le"t$han! path magi/ianE ho*e5erE penetrates !eeper than these outer appearan/esE pursuing the !ire/t apprehension o" the interior signi"i/an/e o" the tra!itional sym@olism o" all mythologies. From the initiati/ point o" 5ie*E trans/en!ent o" timeE the Kali =uga o" !issolution an! the earlier .ol!en )ge o" per"e/tion are un!erstoo! as sym@oli/ "orms representing le5els o" initiatory @eingE rather than a/tual perio!s lo/ate! *ithin time. This is true o" all o" the )eoni/ eras posite! @y the *orl!Hs mythologies. In the )po/alypse o" Christian tra!itionE "or e8ampleE *e "in! a time mu/h li+e the Kali =ugaE *hi/h is sai! to @e rule! @y /haosE !is/or!E an! the @rea+ing o" !i5ine la*. Gust as Kali is the presi!ing !i5inity o" the Tantri/ )eonE the 1hore o" Ba@ylonE another nightsi!e sym@ol o" the Feminine 2aemoni/E is sai! to reign o5er the )po/alypseE or apo+olypis Dtime o" re5elationF. &rimiti5eE literal$min!e! Christian se/ts ha5e @een a*aiting the prophesie! en! times ; *ith its "oretol! a!5ent o" the 1hore an! the )nti/hrist ; "or thousan!s o" yearsE "ailing to un!erstan! that e8a/tly li+e the Kali =ugaE the en! o" the *orl! they so "ear"ully anti/ipate is an initiatory state o" min!. Other mythologies pro5i!e us *ith analogous ages o" !ar+ness an! !estru/tionE a//epte! as histori/al in/i!ents @y the literal$min!e!E @ut "athome! as inner trans"ormations @y initiates. The 0agnaro+ or Fatal 2estinyE o" Nor!i/ tra!ition ; perhaps more /ommonly +no*n as the .otter!VmmerungE or T*ilight o" the .o!s ; tells o" a time *hen the !rea! Fenris 1ol" *ill @e unleashe! @y the sinister #o+i to s*allo* the sunE thus !estroying the *orl! o" men an! go!sE *ho a*ait their "ate! !oom *ith horror. #i+e the Kali =ugaE the 0agnaro+ is !es/ri@e! as a time *hen men @rea+ all @on!s o" honorE @rother "ights *ith @rotherE an! the time$honore! spiritual la*s o" troth are negle/te!. Gust as Kali an! other *rath"ul an! terri"ying !eities a/hie5e their "ullest po*er in the Kali =ugaE so !oes 0agnaro+ "ree the "ettere! monstrous @roo! o" the !iso@e!ient tri/+ster #o+i to su@5ert the esta@lishe! or!er o" the go!s. SimilarlyE the )Ite/ priests o" Me8i/o taught that in the "ear"ul time o" the Fi"th SunE the /osmos itsel" *oul! @e e8terminate!. From an esoteri/ ,3

le"t$han! path 5antage pointE all o" these seemingly e8ternal perio!s o" !esolation are *el/ome!E an! e5en enthusiasti/ally @rought a@outE as they are re/ogniIe! as internal pro/esses o" e8treme sel"$metamorphosisE !estroying esta@lishe! realities to *ill"ully /reate ne* states o" @eing. The Sans+rit *or! =ugaE li+e the .ree+ *or! )ionE use! *ithin the .nosti/ tra!itionE /an super"i/ially @e un!erstoo! as an era o" time. E5en more "un!amentallyE it is a psy/hi/ phenomenonE an eternal state that a/tually e8ists outsi!e o" time. )leister Cro*leyHs )eon o" %orusE pro/laime! @y him in '-74 CEE has /reate! some /on"usion on this point in 1estern magi/al /ir/lesE sin/e Cro*ley literally ; an! in/orre/tly ; un!erstoo! an )eon to @e a /hronologi/al eraE a parti/ular Jun/ture in linear time. FurthermoreE to a//ept the notion o" the Kali =uga as an o@Je/ti5e e5ent har!ly seems supporte! @y history. %umanity appears to ha5e @een eCually !ea! set on its o*n !estru/tion in all perio!s o" time ; an! no e5i!en/e o" a *on!rous Satya =ugaE or .ol!en )geE seems to present itsel". The goo! ol! !ays ne5er happene! ; any stu!y o" humanityHs relati5ely @rie" transit on this planet *ill re5eal that homo sapiens is no more spiritually ignorantE 5iolentE insane or /haoti/ in this /urrent perio! than in all o" the @loo!staine! pages o" history that ha5e pre/e!e! us. There"oreE *hen the le"t$ han! path magi/ian a/+no*le!ges that he or she is li5ing in the Iron )ge o" Kali =ugaE an! that the le"t$han! path is the most appropriate means o" initiation "or this )eonE this must @e un!erstoo! as esoteri/ truthE transmitte! in the language o" mythologi/al sym@olismE rather than the +in! o" LtruthL one might rea! in the morning ne*spaper. Something more pro"oun! than histori/al a/tuality is @eing in5o+e!. ,(

,4

II. )1)KENIN. T%E SE0&ENT Initiation In The #e"t$%an! &ath &laying 1ith Maya ; #e"t$%an! &ath Magi/ One o" the most *el/ome aspe/ts o" the le"t$han! path philosophy to the 1estern se8 magi/ian is the @ri!ge it pro5i!es @et*een sor/ery an! initiation. It seems unli+ely that anyone *ith a gi"t "or se8ual sor/ery *oul! not e5entually @e /on"ronte! *ith the essential e8istential !ilemma o" the mysti/E Just as a mysti/ o" any pro"un!ity /annot @ut help to a*a+en a talent "or sor/ery as a si!e$e""e/t o" his or her sear/h. Most tra!itional Eastern spiritual s/hools tea/h that these magi/al si!e$e""e/ts shoul! @e stri/tly ignore! as unessential to the goal o" illuminate! apprehension o" realityE sin/e they are !ismisse! as mere !istra/tionary illusion. #i+e*iseE many 1estern magi/ians pre"er to totally !isregar! any mysti/al impli/ations raise! @y their *or+E /on/entrating e8/lusi5ely on the material results o" their sor/ery. The mysti/al an! the magi/al @oth ha5e their pla/e in the le"t$han! path approa/h to initiationE sin/e it is a uniCue aspe/t o" the Tantri/ philosophy that there is no real !i""eren/e @et*een the transient mani"estations o" the physi/al *orl! an! the eternal *orl! o" a@solute reality. These seemingly !i""erent !imensions are un!erstoo! to @e intrinsi/ally /onne/te!E "lip si!es o" the same phenomenaE *hi/h is *hy the Vama Marga tea/hes li@eration through the things o" this *orl!E in/lu!ing the pleasures o" the "lesh. But TantraE unli+e other initiatory !is/iplinesE is not restri/te! to the pursuit o" spiritual li@eration. The pra/ti/e o" magi/E the play"ul manipulation o" the uni5erse$/reating su@stan/e +no*n as mayaE an! the /ulti5ation o" those supernormal mental po*ers +no*n in Sans+rit as si!!hisE are all a//epte! as per"e/tly legitimate initiatory pursuits *ithin the le"t$han! path !is/ipline. None o" the moral Ju!gments against magi/ that inhi@it other tea/hings taint the Tantri/ approa/hE *hi/h is one o" the reasons Tantri+as are eye! *ith some suspi/ion @y ortho!o8 %in!us to this !ay. Tantri/ magi/E espe/ially se8ual le"t$han! path magi/E is /on!emne! as )@i/haraE *hi/h /arries the same /onnotations that L@la/+ magi/L suggests to the 1esterner. Magi/E through Tantri/ eyesE is the e8/lusi5e !omain o" the "eminine. Not that only *omen are /apa@le o" magi/al pro*ess @ut that magi/ians o" @oth gen!ers !ra* on a "eminine sha+ti po*er thought to @e espe/ially potent at night *hen altering maya through their sor/ery. Sha+tiE *hen seen as the physi/al uni5erseE /an also @e thought o" as maya itsel"E the un/anny material ,-

*ith *hi/h all magi/ians *or+ to /reate their realities. )s /reatri8 o" all the "orms /ompose! o" !ynami/ shi"ting energy that ma+e up seeming realityE Sha+ti is +no*n as Maya$Sha+ti. The eternal /on/epts o" "eminine en/hantmentE "as/inationE an! se!u/tion thus play a /ru/ial role in all le"t$ han! path magi/E regar!less o" the gen!er o" the magi/ian. Maya$Sha+ti ; in one o" those min!$@oggling Ju8tapositions o" seeming opposites$in$one that ra!iate "rom the Tantri/ stream ; is @oth the li@erating "or/e that a*a+ens the initiate to a@solute reality an! the Lall$@e*il!eringL en/hantress *ho 5eils that reality *ith her /apti5atingE se!u/ti5eE an! horri"ying !an/e o" in"inite appearan/es. The *orl!*i!e ar/hetype o" the *it/h /asting her en/hantments at mi!night is a uni5ersal sym@ol re"le/ting the Tantri/ le"t$han! path /onne/tion @et*een no/turnal sor/ery an! sha+ti ; mi!night "in!s the sinister "eminine po*er at its height o" intensity. )!epts o" the Vama Marga /laim that sustaining an! Lri!ing the tigerL o" @liss /reate! through the repeate! per"orman/e o" sa/re! se8ual union in the &an/hatatt5a rite ; *hi/h *e *ill e8plain in !etail in the ne8t /hapter ; e5entually @esto*s upon the a!ept /ertain si!!hisE or magi/al a@ilities. These sor/erous s+ills are sai! to @e engineere! *ithin the inter/onne/te! /omple8 o" the physi/alE su@tle an! /ausal @o!ies @y !ra*ing +un!alini energy into the @rain !uring e8ten!e! orgasmE an! a@sorption o" the "emale se8ual partnerHs eroti/ally heightene! sha+ti po*er. OrE in simplerE more prosai/ termsE the spe/i"i/ altere! states o" /ons/iousness attaina@le through prolonge! ritual se8 open the min! to magi/al a@ility. )mong these are the a@ility to @ring other min!s un!er oneHs o*n mental /ontrolE an! an a@ility to "as/inate *hi/h 1esterners ha5e o"ten /ompare! to hypnotism an! mesmerism. The po*er o" telepathyE an! the trans"eren/e o" thoughts into the min! o" others is also /ommonly engineere! through se8ual rites o" the le"t$han! path. Spontaneous telepathy is /ommonly e8perien/e! @et*een le"t$han! path se8ual partnersE an! /ele@rants *ho enJoy an espe/ially goo! rapport /an o"ten !e5elop this

talent @y pra/ti/ing on ea/h other. 0ea!ers "amiliar *ith the 1estern /ari/ature o" LegolessL Eastern spiritual pra/ti/e may *on!er ho* an egoless @eing /an ; or *oul! *ant to ; per"orm magi/. This misun!erstan!ing is o"ten @ase! on a /ommon 1estern assumption that *hat is re"erre! to in English as the LegoL is eCui5alent to the sel". In "a/tE the !estru/tion o" the illusory aspe/ts o" so/ially /on!itione! personality a/ti5ely sought through Vama Marga pro/e!ures is inten!e! to /lear the !ust a*ay "rom the *ill o" the true sel"E allo*ing a*a+ene! a/tion in the *orl!. It !oes not mean that the initiate is le"t as a Iom@ie *ithout a *illE as has @een so "reCuently misreporte!. E8er/ise an! /ontrol o" the personal *ill through magi/ is one aspe/t o" the le"t$han! path a!eptHs e""ort to "ully un!erstan! maya. .rante! 37

to the se8ual a!epts o" the sinister /urrent are su/h magi/al a@ilities as maranamE the po*er to !estroyE u//hatanamE the po*er to @anish magi/ /ast against the a!ept @y hostile magi/iansE an! 5asi+aranamE the esta@lishment o" psy/hi/ /ontrol o5er other humans. Tra!itionallyE the le"t$han! path re/ogniIes si8 Lmale5olent ritesL. O@5iouslyE the spe/trum o" maya$shi"ting operations open to the le"t$han! path magus is not limite! to these si8 mo!es o" sor/ery. The ne/romanti/ use o" re/ently !e/ease! spirits "or magi/al purposes is also "reCuently o@ser5e!E espe/ially among the )ghori se/t o" the Vama MargaE o" *hom more later. The yo+ing o" the *ills o" a male an! "emale a!ept !uring the share! altere! state o" /ons/iousness /reate! @y ritual /opulation is the primary me!ium through *hi/h these ; an! many other a/ts o" eroti/ sor/ery ; are a//omplishe!. &ro@a@ly the most /ommonly en/ountere! 1estern mo!el o" the magi/ianHs relation to the uni5erse posits the a/ti5eE li5ing *ill o" the magi/ian manipulating a /osmos *hi/h is "un!amentally !ea!E min!less an! inert. In this prototypeE the magi/ian is merely pulling the strings o" a stati/ /reationE a sterile /on/ept inherite! in part "rom the Bi@li/al /on/ept o" the human @eing as the great master o" a *orl! utterly alien ; an! *holly in"erior ; to him. The le"t$han! path pra/ti/e o" se8ual magi/ suggests a 5ery !i""erent /onne/tion @et*een magus an! /osmosE one that e/stati/ally reJe/ts the theory o" a simple /ausal relation @et*een the magi/ianHs +ineti/ "or/e an! the immo@ile o@Je/t he or she *ishes to trans"orm. #e"t$han! path se8 magi/ is @ase! instea! on the /on/ept o" magi/al /reation as the Joy"ul pro/ess o" play or lilaE in *hi/h the magi/ian se!u/esE ; an! is se!u/e! ; @y maya to /reate the !esire! alterations o" reality he or she !esires. #e"t$han! path se8ual magi/ /reates play in the uni5erseE un!erstoo! not as a "i8e!E per"e/te! an! inert /reation @ut as an in/essantly a!apta@le li5ing "or/eE a *or+ in progress that /an @e en!lessly a!Juste!E su@Je/t to the sport o" the sor/erer. The Vama Marga se8 magi/ian trans"orms this "or/e primarily through ritualiIe! orgasm an! re/reation o" the a/t that sustains the uni5erse. 2i5erting the physiologi/al an! spiritual li"e$"or/e *hi/h is usually e8pen!e! in pro/reation or momentary se8ual relie" into prolonge! rapture is the metho! through *hi/h the mayin o" the le"t$han! path e""e/ts this go!$li+e a@ility to /hange the seemingly un/hangea@le. Key to this "lui! intera/tion @et*een the min! o" the per/ei5er an! that *hi/h is per/ei5e! is an un!erstan!ing o" en!lessE /y/li/al time that trans/en!s the limits o" the straight line into *hi/h mun!ane /ons/iousness is lo/+e!. But the magi/ally /harge! orgasm is only one o" the le"t$han! path te/hniCues o" opening the !oor to this time outsi!e o" time in *hi/h maya /an @e most potently mo!i"ie!. The outsi!e o@ser5er *at/hing a rite o" tra!itional le"t$han! path 3'

magi/ *oul! see almost nothing to in!i/ate the all$important internal pro/ess o" maya$alteration ta+ing pla/e. To @e sureE the se8ual union that this theoreti/al 5oyeur *oul! *itness is /arrie! out *ith "ar more !eli@eration than the or!inary satiation o" lust. The /hanting o" unintelligi@le mantras @y the se8ual partners *oul! /learly not @e the usual e8pression o" en!earments asso/iate! *ith se8. The systemati/ @reathing DpranayamaF engage! in throughout the rite *oul! not @e the un/ontrolle! panting o" the normal /ouple hurtling to*ar! orgasm. But *hat /oul! not @e o@ser5e! is one o" the +ey "a/tors o" Vama Marga sor/ery: the !is/ipline! mastery o" the human image$/reating "un/tion generate! @y the "eminine maya$stu"" o" min!. MayaE imagery an! magi/ ; these three inter/onne/te! *or!s /ome together !uring the a/ti5ation o" se8ual sor/ery. #e"t$han! path magi/ians per"orm the !i5ine !ee! o" re/reating the *orl! a//or!ing to *ill through mental image alteration empo*ere! @y enhan/e! se8ual @liss. To /all this pro/ess L5isualiIationL is to tri5ialiIe the a@solute realism that is attaine!E an inner realism *hi/h is then re"le/te! in the outer mirror o" maya. 1e *ill return to the !e5elopment an! appli/ation o" this integral Vama Marga te/hniCue in Chapter Nine. For no*E it su""i/es to say that le"t$han! path magi/ is @ase! on the theory that the seemingly ethereal an! su@Je/ti5e ele/tri/al impulses o" thought @rought a@out !uring heightene! se8ual e/stasy "orm an energy that /an ta+e on mass in the o@Je/ti5e uni5erse. In !e"ian/e o" the religious e!i/t that only the .o!s ha5e the right to /hange the uni5erse They /reate!E the le"t$han! path magi/ian ta+es on the role o" /o$/reator. )lthough only great !is/ipline /an train the @o!y$ min! to e""e/t magi/al /hange through the appli/ation o" ErosE the se8 magi/ian ne5er gets 5ery "ar "rom the i!ea o" !i5ine playE the lila through *hi/h Shi5a?Sha+tiHs en!less /opulation /reates an! !estroys the *orl! o" appearan/es. The grimE austere magi/ pra/ti/e! @y many initiatory groups is Cuite "oreign to this i!ea. E5en KaliE the most terri"ying o" the !eities re5ere! @y le"t$han! path a!eptsE is o"ten portraye! in the throes o" *il! laughterE as i" she is in"initely amuse! @y the /osmos. The !ar+est mani"estations o" the Kali =uga are only the "orms o" her e/stati/ game o" lilaE a /ons/iousness the magi/ian /an attain in the Joy o" the se8ual rite. The "or/e o" /ontrolle! orgasm !uring the maithuna rite o" se8ual union may also @e use! to temporarily release the su@tle @o!y "rom its physi/al sheathE allo*ing the a!eptHs /ons/iousness a !eli@erate Lout$o"$@o!y e8perien/e.L The su@tleE or etheri/E @o!y is !es/ri@e! as lea5ing the physi/al @o!y "rom an aperture at the /ro*n o" the s+ull +no*n as the @rahmaru!hraE Lthe gate*ay o" BrahmaL. This /ranial passage is sometimes thought to @e relate! to the opening in a ne*@ornHs s+ull *hi/h /loses in the "irst three years o" li"eE +no*n /olloCuially as the Lso"t spot.L This notion is not uniCue to le"t$han! path magi/al pra/ti/eP the Si+hs also /onsi!er this area to @e a 36

/on!uit to the spiritual realmE Just as the Mi!!le Eastern /ustom o" /o5ering the hea! in pla/es o" prayer !eri5es "rom an an/ient i!ea that !emoni/ "or/es /an enter the @o!y through this ori"i/e. Many a non$magi/ian has a//i!entally e8perien/e! the !eta/hment o" the su@tle @o!y "rom the physi/al @o!y as the result o" a po*er"ul orgasmE or any sho/+ to the systemE an e8perien/e *hi/h /an @e pro"oun!ly unsettling "or a /ons/iousness unprepare! "or su/h a 5iolent @rea/h o" min! "rom @o!y. )s the magi/ianHs !ense @o!y enters a state o" post$/oital !eath$li+e tran/eE his or her su@tle @o!y ; sometimes +no*n as the astral @o!y in 1estern lore ; is "ree to e8plore the realms @eyon! *a+ing a*areness. &erhaps the most "antasti/ o" the si!!his per"orme! in this state is the repute! a@ility to proJe/t the sor/ererHs su@tle @o!y an! /ons/iousness into the physi/al @o!y o" another human @eing. Most "reCuentlyE this pra/ti/e is attempte! *ith the sleeping or the magi/ally unprote/te!. %o*e5erE a ne/romanti/ "orm e8ists in *hi/h the sor/erer stri5es to enter the @o!ies o" the !ea!. 2uring su/h operationsE the se8ual partner o" the magi/ian is gi5en the tas+ o" guar!ing the physi/al @o!y o" the a!ept *ho has !eparte!. One o" the suppose! !angers o" this pro/e!ure is a li+elihoo! that un*el/ome !is/arnate entitiesE ; or the su@tle @o!ies o" other magi/ians ; may enter the Luno//upie!L @o!y le"t @ehin! *hilst the magi/ianHs /ons/iousness is *an!ering. The result o" su/h a possessionE a//or!ing to tra!itionE *oul! @e that the !eparte! magi/ian *oul! @e @arre! "rom returning to his or her o*n physi/al @o!y. The out*ar! result o" su/h an o@stru/tion /an @e ma!ness or physi/al !eath. #e"t$han! path pra/ti/e in Ti@et ; at least @e"ore the Communist Chinese in5asion "or/e"ully !isrupte! the lineage o" tea/hers instru/ting initiates in these arts ; uses the altere! states o" /ons/iousness a//esse! through eroti/ Jun/tion *ith the sha+ti "or the !e5elopment o" magi/al s+ills /on!emne! @y /on5entional religionists an! right$han! path Tantri/ists ali+e as @eing o" a L@la/+ magi/alL !isposition. The po*er o" !ragpoE or Lthe *rath"ulLE is espe/ially notoriousE as a!epts possessing this si!!hi pro"ess to @e a@le to /ause unen!ura@le pain or physi/al !eath in a /hosen su@Je/t "rom a great !istan/e. O" the se8ual sor/erer using !ragpo is in an espe/ially goo! moo!E he or she may only /hoose to remo5e the targete! in!i5i!ualHs a@ility to spea+.F Bang*a allege!ly permits the sor/erer to attra/t !esire! partnersE among other s+illsE @y gaining /ontrol o5er hi!!en "or/es re5eale! to him or her !uring ritually ma/hinate! e/stasy. .yaispa is /on/erne! *ith the tra!itional Faustian goals o" attaining ri/hesE +no*le!geE an! "ame ; material grati"i/ations o" +ama or !esire s/orne! @y tra!itional Bu!!hist tea/hing in Ti@et. There is no !ou@t that su/h sor/ery is o"ten per"orme! @y Ti@etan Tantri/s "or the sole purpose o" simply "ul"illing personal !esires. But these si!!his are also e8hi@ite! to stu!ents at /ertain stages in their initiation as a 3>

traumati/ lesson in the "le8i@ility o" reality. )s Bu!!hists in parti/ular see+ to e8punge their atta/hment to *orl!ly thingsE thus "reeing himsel" "ore5er "rom re@irth into this *orl!E all o" these le"t$han! path si!!his are /onsi!ere! e8tremely harm"ul to the a!ept pra/ti/ing them @y ortho!o8 Bu!!hist mon+s "rom the Ti@etan lamaist tra!ition. )lthough the attainment o" magi/al po*ers through se8ual initiation in Bu!!hism is /ustomarily asso/iate! *ith the rise o" Tantra in me!ie5al Ti@etE it is almost /ertain that su/h se8$magi/al operations *ere alrea!y +no*n to the in!igenous an! shamanisti/ BRn religion o" pre$ Bu!!hist Ti@et. )s in In!iaE many ata5isti/ magi/al tra!itions o" a suppose!ly amoral or anti$so/ial nature are rather ar@itrarily assigne! to the le"t$han! path. BRnE shrou!e! in mystery an! /on!emne! @y Ti@etan Bu!!hists as a L!emoni/L pra/ti/e ; mu/h as the Catholi/ Chur/h 5ili"ie! sur5i5als o" European paganism as the *or+ o" the 2e5il ; a/tually seems to @e a sur5i5al o" the Mithrai/ /ultE *hi/h rea/he! Ti@et @y *ay o" Iran. )s *e ha5e seenE the maJority o" Eastern spiritual tea/hings insist that the initiate must re/ogniIe the !e/epti5e an! negati5e nature o" mayaE an! @rea+ "rom its hypnotiIing snares. In /ontrastE the le"t$han! path magi/ian is en/ourage! to parta+e o" the same go!$li+e po*ers o" the mayinE trans"orming the stu"" o" reality in a//or!an/e *ith his or her *ill. MayaE thenE is the me!ium *ith *hi/h le"t$han! path magi/ians pra/ti/e their art. 1ith pra/ti/e an! !is/iplineE the magi/ianE a Juggler o" realityE /an learn to play *ith maya *ith the same !e8terity that a s/ulptor shapes /layE mol!ing the elusi5e material o" mani"estation a//or!ing to *ill. )"ter a "e* years o" !emonstrating Just ho* mallea@le this me!ium isE you *oul! thin+ that the magi/ian *oul! /ome to realiIe Just ho* illusory the su@stan/e o" the *orl! he or she /ontinually alters ; an! e5en the min! o" the magi/ian itsel" ; really is. )n! yet this moment o" a*a+ening rarely /omes ; the psy/he /lings so !early to the reassuring soli!ity o" phenomena an! thought that e5en the Jolt o" magi/ /annot al*ays "ree the tena/ious grip. Many 1estern magi/ians !o not progress @eyon! the results$ oriente! play o" sor/ery to the !eeper regions o" initiationE in *hi/h Cuestions o" i!entity an! the nature o" /ore reality itsel" @e/ome essential. On/e sor/ery is mastere!E most 1estern magi/ians remain "i8ate! on playing *ith seemingly e8ternal reality "or !e/a!esE as i" the !ata that is !eli5ere! to their senses /an a/tually @e /onsi!ere! an Lo@Je/ti5eL realityE in the tra!itional s/ienti"i/ sense so @elo5e! o" the nineteenth an! t*entieth /enturies. E5en though he or she has !emonstrate! that *ille! manipulation o" that same sensory !ata /an ra!i/ally trans"orm realityE 5ery "e* are *illing to ta+e the ne8t step o" initiation.

This *oul! @e as a@sur! as i" those *ho ha! /ome to see that the sha!o*s on &latoHs theoreti/al /a5e *ere nothing more than sha!o*s 34

/ontinue! to stu@@ornly treat them as realityE e5en a"ter their release into the light outsi!e the /a5e. In the early t*entieth /entury Tantri/ te8t Tantratatt5aE *e are pro5i!e! *ith a rele5ant metaphor suita@le "or a le"t$ han! path un!erstan!ing o" magi/al reality. The author /ompares the a*a+ene! initiateHs perspe/ti5e to a theatergoer. The other mem@ers o" the au!ien/e rea/t to the e5ents they per/ei5e o//urring on the stage as i" they *ere really happeningE ha5ing no a*areness o" the art o" a/ting. The le"t$ han! path magi/ian +no*s that *hat he or she o@ser5es on the *orl!Hs stage is only an ela@orate ma+e$@elie5eE although it is a ma+e$@elie5e interprete! *ith utter seriousness @y those *at/hing it. Beyon! the @or!er o" the o@5iously magi/alE this /ommon human ina@ility to !i""erentiate @et*een the maya o" LtheaterL an! LrealityL has @een in"initely e8ploite! @y politi/iansE a!5ertisersE propagan!ists an! other pro"essional !e/ei5ers. It is a +eystone o" our un!erstan!ing o" magi/Hs un!erlying i!entity *ith maya that magi/ is not a /om"orta@le ni/he to @e settle! into "ore5er. Instea!E it is a transitional 5ehi/leE a means to an en!. Magi/ /an @e the a*a+ening agent that "rees its pra/titioner "rom /ertain illusionsE allo*ing the "lash o" insight that trans/en!s all philosophi/al inCuiry. Through magi/E the min! /an learn that there is not one in!isputa@le reality. There is an en!less multipli/ity o" realitiesE none o" them ultimately su@Je/t to /ategoriIation or la@el. The !ire/t /on"rontation *ith maya that sor/ery allo*s might @e sai! to @e magi/Hs primary o@Je/ti5e. It is this /on"rontation that permits the sor/erer to 5is/erally un!erstan! ho* !eeply his or her o*n shi"ting su@Je/ti5e o5erlays in"luen/e that *hi/h he or she per/ei5es ; an un!erstan!ing that may hasten the trans"ormation o" human sentien/e to !i5ine /ons/iousness. Gust as li+elyE it must @e sai!E magi/ /an @e/ome a sel"$!elusi5e trap o" its o*nE an a!!i/ti5e a/ti5ity @in!ing the magi/ian e5er more !eeply to the maya mirages he or she proJe/ts. This is the !ou@le nature o" MayaE *ho @lin!s an! re5eals *ith ea/h alternating step o" her sinuous mo5ement through time. Mantra ; ) Form O" Soni/ Magi/ Tra!itional le"t$han! path magi/ in @oth its In!ian an! Ti@etan @ran/hes is intrinsi/ally @oun! up *ith the mantri/ s/ien/eE an! ea/h phase o" the le"t$ han! path se8ual rite is a//ompanie! @y the 5o/aliIation o" appropriate mantras. The *or! mantra has @een translate! as Lthin+ing toolLE *hi/h pro5i!es an apt te/hni/al !e"inition o" these soun!s or *or!sE pro5i!e! @y guru to stu!ent as an ai! to /ons/iousness alteration. It is @elie5e! @y @oth le"t$han! path an! right$han! path Tantri+as that spe/i"i/ soun! 5i@rations spo+en Dstru/+ soun!F or merely thought Dunstru/+ soun!F /an trans"orm internal an! e8ternal reality ; a /on/ept not !issimilar to the 1estern magi/ianHs in/antations. In!ee!E the mantras +no*n 3,

as !haranis are o"ten thought o" as LspellsL. Tantra tea/hes that the "a@ri/ o" this entire material uni5erse is "orme! "rom the utteran/e o" /ertain primor!ial 5i@rations or tones. Our emphasis throughout this @oo+ on the importan/e to the le"t$ han! path magi/ian o" un!erstan!ing e8a/t *or! meanings /an then @e un!erstoo! as a "un!amentally Tantri/ /on/eptP the pre/ise manipulation o" soun!s an! *or!s is a magi/al tool that /ontrols the seen an! the su@tle !imensions. So important is mantra to Tantri/ism that the Bu!!hist 5ariation o" Tantra is o"ten +no*n simply as mantrayama. )s the se8ual rite un"ol!sE the Vama Marga yogi or yogini tra!itionally intones spe/i"i/ mantras suita@le to ea/h Jun/ture o" the operationE either spea+ing them alou! or thin+ing them internally. Many o" these mantras /on5ey /o!e! se8$magi/al sym@olism. For instan/eE the Ti@etan Om Mani &a!mi %umE pro@a@ly the Tantri/ Bu!!hist mantra @est +no*n throughout the 1estE translates as Lthe Je*el is in the lotusL. The Je*el sym@oliIes the penis or lingam an! the lotus sym@oliIes the 5agina or yoniP their union in /oitus represents the !i5ine inter/ourse o" the mas/uline an! "eminine prin/iple so important to sinister /urrent initiation. )nother mantra o" spe/ial importan/e to the In!ian le"t$han! path is the 5o/al 5i@ration KlimE *hi/h em@o!ies the hi!!en po*er unleashe! through se8ual /oupling. The repetiti5e )Japa mantra is uttere! @y simply inhaling an! e8halingE a pro/ess *hi/h is sai! to 5i@rate Lhung$sahE hung$sahLP the pre5er@al soun! o" the @reath @eing !ra*n in an! out. This mantra is a magi/al re/reation *ithin the @o!y o" the inhaling an! e8haling o" the uni5erse$ /reating "or/eE an a/t o" merge! /reation an! !estru/tion. 0ea!ers "amiliar *ith the %ermeti/ tra!ition o" /eremonial magi/ may pro"ita@ly /ompare the le"t$han! path use o" mantras *ith the uttering o" L@ar@arous namesL in the rituals o" that tra!itionE or the Eno/hian language !e5elope! @y 2r. Gohn 2ee. )ll are "orms o" soni/ magi/ that *or+ upon the hi!!en intersti/es o" min! an! matterE their poten/y all the greater "or their 5ery unintelligi@ility to the *a+ing /ons/iousness. 2ismisse! @y non$magi/ians as nonsensi/al noises *ithout meaningE the mantra spea+s to le5els o" reality impenetra@le to rational e8pression. )leister Cro*leyE *hose poeti/ pursuits ma!e him more sensiti5e than most magi/ians to the magi/ o" the *or!E /ommente! that Lthe long strings o" "ormi!a@le *or!s *hi/h roar an! moan through so many /onJurations ha5e a real e""e/t in e8alting the /ons/iousness o" the magi/ian to the proper pit/h.L Mu/h o" the "or/e o" the le"t$han! path mantra is generate! @y the /on!itions o" se/re/y in *hi/h it is transmitte! to the initiate. #i+e the intimate trans"eren/e o" eroti/ po*er /on5eye! through tou/h in the Vama Marga se8ual riteE the *hispere! sharing o" the mantra "rom guru to a!ept /loa+s the *or! o" po*er in its o*n air o" /onspira/y. )//or!ing to Vama 33

Marga tra!itionE the mantra entruste! to the stu!ent @y oneHs pre/eptor /annot @e e""e/ti5e i" it is simply rea! "rom a @oo+. The ritual a/t o" @eing personally pro5i!e! *ith the mantra *ithin an intimate initiatory /onte8t is the "a/tor that grants the mantra its !ynamism as a /ons/iousness$/hanging agent. The Curse O" The Tantras #i+e all Tantri/ /on/eptsE in/lu!ing Vama MargaE the Sans+rit *or! Tantra is a +in! o" mantra in itsel"E open to many interpretations. Tantra /an @e most /learly !e"ine! as meaning Ltool "or pro5i!ing e8pansionL or alternatelyE Lli@eration through e8pansionL. Tantra is o"ten translate! to mean L*e@LE L*ea5eLE or L*o5en togetherL *hi/h allo*s "or some i!ea o" the inter/onne/te!ness o" the Tantri/ metho!sE *hi/h /an metaphori/ally @e thought o" as a giganti/ spi!er *e@ o" interrelate! stran!s. The *ea5ing together o" the se8ual energies o" male an! "emale is also suggeste!. )ttempts to !e"initi5ely /ategoriIe the /omple8 *ea5e o" the Tantri/ *e@ into terms suita@le "or neat an! ti!y 1estern /on/epts o" rationality usually miss the pointP Tantra simply !e"ies !istin/t perimeters. Many *ell$meaning s/holars ha5e attempte! to assert that LThis is Tantra.L. OthersE Just as "irmlyE ha5e insiste! LNoE that is Tantra.L )n! yet the ultimate /ore o" the su@Je/t in Cuestion remains e5asi5eE something to @e e8perien/e! passionately as a li5ing entity "rom *ithinE rather than /ol!ly o@ser5e! as an o@Je/t "rom *ithout. The Tantras themsel5es are a /orpus o" on/e "or@i!!en tea/hings sai! to !eri5e "rom the primor!ial se/ret /on5ersations /on!u/te! @et*een Shi5aE the /reator an! !estroyer o" the uni5erseE an! his @elo5e! /onsortE the mani"ol! .o!!ess Sha+tiE ; sometimes in the "orm o" the @eauti"ul &ar5atiE o"ten as the nightmarish Kali ; *hile engage! in their /easeless !i5ine /oitus. %istori/allyE some o" the earliest sur5i5ing Tantras are Bu!!hist in natureE !ating "rom appro8imately 377 )2. It is almost impossi@le to pro5i!e a relia@le !ate "or the maJority o" themE *hi/h appear to ha5e @een a!apte! "rom earlier *or+s. Tantri/ lore maintains that these /on5ersationsE re5ealing the hi!!en te/hniCues o" magi/E se8ual sor/ery an! sel"$ trans"ormationE *ere suppose!ly o5erhear! @y po*er"ul yogi si!!hasE or magi/iansE *ho !e5elope! the system o" Tantri/ initiation "or human /onsumption. These *ritten Tantras only re5eal a small portion o" the gupta 5i!ya Dse/ret !o/trineFE *hi/h /an only @e "ully /ommuni/ate! pri5ately "rom tea/her to stu!ent. )s all sa/re! @oo+s o" the past are /onsi!ere! to ha5e lost their 5alue in the /urrent ageE the Tantras are /onsi!ere! to @e the only use"ul sour/e o" spiritual instru/tion "or the Kali =uga @y Tantri/ initiates. The illuminate! si!!has taught some o" these inter!i/te! te/hniCues 3(

to a "e* sele/t pupils o" pro5en talent an! !is/retion. #egen! has it that the Tantras *ere then passe! !o*n "rom initiate to initiate through in/al/ula@le perio!s o" timeE an oral tra!ition transmitte! slo*ly "rom one magi/ianHs mouth to anotherHs earE *hi/h /ontinues to @e the truest "orm o" initiation among Eastern an! 1estern le"t$han! path initiates to the present !ay. The se/rets o" the Tantras *ere en/o!e! in aestheti/ "orm @y initiate! artists *or+ing as paintersE musi/iansE s/ulptors an! !an/ers. The /reati5e urge o" the artistE a !ri5e that usually separates the /reator "rom the mores an! 5alues o" so/ietyE is a sym@ol o" the unortho!o8 energy reCuire! @y the Tantri/ magi/ian. To /reate stirring art o" any +in! is to @e/ome a *orl!$ma+er an! a go!E an! /reati5ity o" this +in! has al*ays @een lin+e! to the Bla/+ )rtsE in the 1est an! in the East. E5entually the Tantras *ere trans/ri@e! @y han! on "ragile palm lea5esE usually in Lt*ilight languageL or san!hya$@hasaE that only initiates /oul! /omprehen!. The lessons in these Tantri/ te8ts !o not "orm a /oherent *hole @y any meansP they are a !iIIying intermi8ture o" thousan!s o" !i""erent approa/hes an! metho!s o" initiationE ranging "rom pro"oun! philosophi/al insights o" the highest or!er to rather /ru!e re/ipes "or lo5e spells an! /urses that are similar to 1estern "ol+ *it/h/ra"t. In!ee!E many o" the Tantri/ pra/ti/esE *hi/h in/lu!e the !ra*ing o" magi/al sym@ols DyantrasF an! the pre5iously !es/ri@e! uttering o" in5o/atory *or!s o" po*er DmantrasF are similar to the ritual pro/e!ures o" the tra!itional 1estern Bla/+ )rtsE pro5i!ing a lin+ @et*een the magi/ians o" @oth /ultures. The sheer 5olume an! !i5ersity o" the Tantri/ tea/hings ma+es it impossi@le to spea+ o" one authoritati5e Tantri/ *ay ; instea!E the Tantri/ tra!ition o""ers a multipli/ity o" o"ten /ontra!i/tory tea/hings unite! @y /ertain o5erri!ing themes. The 5ariegate! an! !e/entraliIe! nature o" TantraHs magi/al an! mysti/al tea/hings has ha! the a!5antageous e""e/t o" !is/ouraging ortho!o8y in its pra/ti/eE *hi/h is *hy e5en the most e8treme an! hereti/al "orms o" TantraHs le"t$han! path ha5e sur5i5e! *ithout too mu/h perse/ution. Some o" the Tantras *ere slo*ly a!opte! into the esta@lishe! pra/ti/e o" Bu!!hismE %in!uismE an! GainismE *hile the more su@5ersi5e tea/hings *ere s/orne! as !angerous lessons only *orthy o" the pra/titioners o" the le"t$han! path. )lthough many o" the Tantri/ tea/hings are in *ritten "ormE it must @e emphasiIe! that sinister Tantra is primarily a *ay o" !ynami/ a/tion mani"est in an initiateHs 5ital e8isten/e. It is not a passi5e "orm o" +no*le!ge a//essi@le simply through s/holarly stu!y. The le"t$han! path is a physi/al !is/ipline that must @e personally taught @y a male or "emale guru "rom a lineage o" tea/hers /ompetent to instru/t the initiate. The aspiring stu!ent o" the le"t$han! path o"ten spen!s many years in the Cuest "or the tea/her most suite! to personally initiate him into the lineage o" a!epts. 34

In!ee!E Tantra is a!amant that initiation /an ne5er @e learne! "rom @oo+sE an! that se/on! han! +no*le!ge /an ne5er lea! to !ire/t realiIation o" the sel". The Tantri/ le"t$han! path mistrust o" @oo+ learningE or pusta+e li+itaE goes so "ar as to *arn that the go!!ess Sha+tiE the in"orming !i5ine po*er presi!ing o5er the pra/ti/eE /urses all *ho try to ta+e a short$/ut to initiation through the *ritten me!ium. For all o" the 5alue pla/e! on the Tantri/ te8tsE the le"t$han! path initiate reJe/ts the great importan/e pla/e! on rea!ing an! stri/tly intelle/tual pursuits "a5ore! @y many 1estern magi/ians. The le"t$ han! path is !e"ine! @y its mani"estation in *orl!ly !ee!sE an! as su/h is @etter un!erstoo! as a *ay o" li"e rather than a "aith or an a@stra/t @elie" system. This threat o" !i5ine male!i/tion has not stoppe! any num@er o" !oit$ yoursel" Tantra manuals "rom @eing pu@lishe! in the 1est. 1e /annot enthusiasti/ally re/ommen! any o" these. 1hile *e pro5i!e a /ertain amount o" histori/al perspe/ti5e on the le"t$han! path o" Tantra in these pagesE *e agree *ith the tra!itional approa/h stating that the a/tual *or+ o" sel"$trans"ormation is @est /on!u/te! un!er the "a/e$to$"a/e gui!an/e o" a Cuali"ie! instru/tor. This may seem li+e the height o" in/on5enien/e to most 1esternersE *ho ha5e learne! to e8pe/t all in"ormation to @e !eli5ere! in han!y @ite$siIe! /hun+sE espe/ially "rom su/h Cuestiona@le sour/es as popular me!ia an! perhaps *orst o" allE sur"ing the so$/alle! in"ormation high*ay "or instant illumination. The "olly o" assuming that any tra!ition /an truly @e learne! @y merely rea!ing a@out itE rather than e8perien/ing itE seems o@5ious. The Kni5erse )s 2i5ine Copulation 0eturning to the se8ual @asis o" the le"t$han! pathE Tantra re5ol5es aroun! the a8is o" the e/stati/ union o" the go! an! go!!ess Shi5a?Sha+tiE e8alte! as the sa/re! /opulation o" the /osmi/ male prin/iple in its purest "orm as Cons/iousnessE an! the /osmi/ "emale prin/ipleE that primor!ial &o*er or sheer Energy that @oth !ri5es an! !e5ours the material uni5erse. Sha+tiE the "eminine essen/eE is al*ays per/ei5e! as an a/ti5e all$/reating "or/e in the uni5erse. Shi5aE the mas/uline essen/e that penetrates herE is portraye! in a state o" immuta@le stillness. This se8ual resolution o" the opposite poles o" in5isi@le male /ons/iousness an! 5isi@le "emale po*er also re"le/ts the ra!i/ally holisti/ 5ision o" Tantra. Knli+e other esoteri/ s/hoolsE Tantri/s 5ie* the *orl! o" in/onstant material appearan/e DmayaF as i!enti/al *ith the eternal /ore reality that lays @eyon! the per/eption o" *a+ing /ons/iousness. )mong Sha+tiHs many !ual "un/tionsE she hi!es the nature o" reality "rom the @e*it/he! per/ei5er in her spell@in!ing "orm o" maya *hile simultaneously ser5ing as the "or/e that re5eals reality to those illuminate! through her. 3-

The epi!emi/ syn!rome that /ompels so many mysti/s an! magi/ians to re/oil "rom the physi/al *orl! as i" "rom a loathsome an! impure /ontagion is alien to the le"t$han! path. 0ather than /on!emning the illusory nature o" maya as a !estru/ti5e !elusion that a!epts shoul! assi!uously !eta/h themsel5es "rom through as/eti/ puri"i/ationE maya is !elighte! in as an en/hanting mani"estation o" the "emale po*er. In "a/tE the !ream$li+e @ut para!o8i/ally real su@stan/e o" the *orl! is approa/he! *ith the pre5iously mentione! attitu!e o" playE or lilaE a !isposition that en/ourages the pre5alent pra/ti/e o" magi/ in Tantri/ /ir/les. This un!erstan!ing trans/en!s the @o!y U @a!E /ons/iousness U goo! !ualityE "reeing the Tantri/ o" the le"t$han! path to operate the /arnal @o!y as an agen/y o" illumination. The stationary male?a/ti5e "emale !i/hotomy o" le"t$han! path se8ual polarities is most !ramati/ally illustrate! in !epi/tions o" Sha+ti in her !estru/ti5e guise o" mi!night$@la/+ KaliE sCuatting *ith ne/rophilia/ lust to a@sor@ the ere/tion o" the !ea! /orpse$*hite Shi5aE prostrate upon a "uneral pyre. Tantri/s say that Shi5a *ithout Sha+ti is a /orpseP male /ons/iousnessE *ithout "emale po*erE is inert. The Kama+ala5ilasa Tantra states that LBo!iless Shi5aE @eing o" the nature o" pure /ons/iousnessE must ha5e Sha+ti "or his @o!y.L %er @o!yE *hi/h trans"i8es Shi5a !uring their @liss"ul /ouplingE is really Shi5aHs /ons/iousness ma!e 5isi@le. Kama+ala5ilasa Tantra means LTantra a@out eroti/ Joy in the mo5ements o" lo5eLP the "as/inating !elight o" these magneti/ /osmi/ "or/es as they /ome together. KltimatelyE the le"t$han! path initiate see+s to @e/ome this @ise8ual t*in go!hea!E a/ti5ating a state o" perpetual se8ual e/stasy *ithin his?her o*n /ons/iousness. In 1estern %ermeti/ismE the i!ea o" the inner an!rogyne is a !ire/t /orrespon!ent. In le"t$han! path metaphysi/sE the real an! se/ret po*er o" any male initiate is his sha+ti as in/arnate! in his "emale /onsort an! as a li5ing "or/e *ithin him. This essential le"t$han! path /on/ept is not limite! to In!iaP it /an @e o@ser5e! /learly in those legen!s in *hi/h a po*er"ul male magi/ian !ra*s his hi!!en "or/e "rom a "emale /ompanionE or !ar+ museE possesse! o" e8treme eroti/ se8$magi/al energy. In the mo!ern 1estern se8$ magi/al tra!itionE perhaps the "igure o" the S/arlet 1omanE a human a5atara o" the 1hore o" Ba@ylonE or IshtarE is the @est$+no*n appro8imation o" this i!ea. ChristianiIe! 1estern spirituality has @een /ontent to assign *oman+in! a limite! repertoire o" a "e* suppose!ly antitheti/al roles: ma!onna?5irginE *orshippe! "rom a"ar as a untou/ha@le 5ision o" purityE an! *hore?se!u/tressE /on!emne! as the sour/e o" all sin an! the /ause o" all o" manHs mala!ies. The le"t han! o" TantraE the *ay o" *omanE 5ie*s the "eminine prin/iple o" Sha+ti as a in"initely /omple8 li5ing prin/ipleP 5irgin (7

an! *hore at the same timeE hi!eous hagE ra5ishing @eautyE alternately /reati5eE annihilati5eE mer/i"ulE "i/+leE /ruelE lo5ingE an! in!i""erent ; an en!less surge o" trans"ormati5e "emale energyE a matri8 "rom *hi/h all matter is emanate! as *ell as the mysterious night into *hi/h all matter is /onsume!. ('

In many an/ient /ulturesE e5en those /ommonly !es/ri@e! as Lpatriar/halL the male +ingHs magi/al po*er to rule is tra!itionally @esto*e! @y a supernatural "emale @eingE a uni5ersal mani"estation o" sha+ti. The Celti/ tale o" the mysterious #a!y o" the #a+e *ho pro5i!es King )rthur *ith E8/ali@urE the s*or! o" so5ereigntyE is one "amiliar e8ample o" the magi/al "emale po*er @ehin! the throne. Other Celti/ myths are less am@iguous a@out the se8ual nature o" the po*er e8/hange ; many a legen!ary Irish +ing is /ompelle! to ha5e se8 *ith a lo/al "eminine elemental or go!!ess *ho grants the royal right to rule the lan! only through eroti/ transmission. #i+e any /onta/t *ith suprahuman entitiesE these se8ual /oronation rites *ere o"ten presente! as a possi@ly !angerous or!eal *hi/h only the !estine! +ing /oul! sur5i5e. This sha+ti ar/hetype is also em@o!ie! in a less supernatural "orm in )rthurHs mortal Cueen .uini5iereE *hose se8ual a@an!onment o" the +ing in "a5or o" the +night #an/elot heral!s the spiritual an! physi/al !o*n"all o" his +ing!omE Camelot. )rthurHs magi/al a!5isorE the immortal *iIar! MerlinE also has his o*n sha+ti in the guise o" his hal"$sisterE the !emi$human sor/eress Morgan #a Faye. The elusi5e o@Je/t "or *hi/h )rthurHs +nights so ar!ently see+ ; the .rail ; is yet another i/on o" the sha+ti$ yoniE sym@oliIe! as a @ottomless /up "rom *hi/h "lo*s hi!!en *is!om. )n un!erstan!ing o" a mas/ulinity thats strength is e8presse! through stillness an! /ontemplation an! a 5iolently a/ti5e "emininity /lashes so !ramati/ally *ith 1estern stereotypes o" the aggressi5e male an! the su@missi5e "emale that this has o"ten pro5en to @e one o" the most !i""i/ult le"t$han! path tenets "or 1esterners to grasp. The male prin/iple as un!erstoo! in the sinister /urrent ; an! a/tualiIe! !uring the se8ual rite ; !ra*s its po*er "rom the /ontainment o" inner "or/eE em@o!ie! in the !emonstra@le /ontrol o" @oth the @iologi/al an! psy/hi/ me/hanisms. The /ommon le"t$han! path pra/ti/e o" restraining the eJa/ulation !uring orgasm is perhaps the /learest e8ample o" mas/uline stillness an! sel"$/ontainment. Mas/uline /ontrol o5er the sel" is an e8pression o" or!er in the uni5erse. This or!er is a stati/E immo5a@le energy /omplemente! @y the "emaleHs !ynami/E sinuous !isplay o" /easeless mo5ementE a !emonstration o" Sha+tiHs 5ital /haoti/ energy. In the later mani"estation o" Tantri/ism in the Bu!!hist Mahayana s/hoolE these polarities are re5erse!P the male is the a/ti5eE *hile the "emale is Cuies/ent. Our appli/ation o" the le"t$han! path ten!s to "a5or the ol!er %in!u mo!el. Those "amiliar *ith Taoist Chinese metaphysi/s *ill see the resem@lan/e o" this !ual .o!hea! to "emaleE !ar+ yin an! maleE light yangE polarities eternally !i""erent @ut magneti/ally !ra*n to ea/h other. By *hate5er nameE these are the energies that le"t$han! path se8 magi/ians *or+ *ith. This sinister /urrent !esire to @ring the opposites o" male an! (6

"emale together into magi/al "usionE thus /reating a thir! go!$li+e entityE is also tou/he! upon *ithin a non$Tantri/ /onte8t in the Symposium o" &lato. In that *or+E )ristophanes relates the legen! that *omen an! men are a/tually separate! hal5es o" *hat *ere originally *holes in some primor!ial epo/h. These hermaphro!iti/ early humans re@elle! against the rulership o" the "ather go! AeusE an! *ere punishe! "or their hu@ris @y @eing split into t*o gen!ers. This @ise/tion /reate! the ne5er entirely "ul"ille! longing o" man an! *oman to return to the original /on!ition through se8ual /ongress *ith his or her lost other hal". It has @een spe/ulate! that many o" &latoHs sym@oli/ talesE *hi/h *ere /learly inten!e! to /on5ey esoteri/ truths rather than a/tual historyE *ere learne! "rom the mystery /ults o" )n/ient .ree/e. The se8ual "usion o" opposites sym@oliIe! in the eroti/ opposites o" Shi5a an! Sha+ti is not only realiIe! through se8ual ritesP as *e shall see laterE the te/hniCues o" +un!alini see+ to /reate this "usion *ithin the in!i5i!ual a!eptHs @o!y. 2uring t*o$person magi/al *or+ingsE sinister /urrent se8 magi/ians in/arnate these !i5ine hypostases o" /osmi/ mas/ulinity an! /osmi/ "emininity in a /onstant state o" metamorphosisE ta+ing on a multitu!e o" "orms. The /oupleHs magi/ "lo*s into the *orl! "rom the eroti/ interplay o" mas/uline an! "eminine /urrentsE /reating or !estroying phenomena in the *orl! Just as Shi5a?Sha+tiHs ne5er$en!ing /ouplingE sometimes +no*n in Tantri/ lore as Lthe great riteL /reates an! !estroys the uni5erse. )lthough many mo!ern le"t$han! path se8 magi/ians in the 1est are !ra*n to the In!ian sym@olism an! pantheon o" go!sE the initiatory /oitus o" !i5ine male an! "emale essen/es is not at all restri/te! to the mythologi/al sym@olism o" Shi5a?Sha+ti. The se8$magi/al rite may @e e""e/ti5ely mani"este! on the terrestrial plane using the sym@olism o" any /ultural tra!ition. The Nor!i/ 1otan an! FreyaE Set an! his @ri!e )starte DBa@alonFE the su//u@us #ilith an! SamaelE an! /ountless other !i5ine /ouples representing aspe/ts o" the transhuman male an! "emale essen/es in their myria! o" "orms are eCually appropriate. KltimatelyE le"t$han! path se8 magi/ians are not o@lige! to in/arnate the "orms o" any +no*n !i5initiesE the ele5ation o" their o*n /ons/iousnesses to !i5ine states /an @e a//omplishe! *ithout re/ourse to any mythologi/al prototypes. #e"t$han! path se8ual magi/ is not !e5ote! to the su@missi5e *orship o" !eitiesP the "inal o@Je/ti5e is the trans"ormation o" the human magi/ian into a !i5ine "or/e through eroti/ initiation. The sele/tion o" a parti/ular go!$"orm to in/arnate as a step to*ar!s his or her o*n sel"$!ei"i/ation is the prerogati5e o" the human a!ept un!ergoing initiationE not a matter o" @lin! "aith in the supernatural. 2espite TantraHs integration o" the male an! "emale polarities into its *orl!5ie*E the "eminine pole is a//or!e! @y "ar the most importan/e. The (>

e8tent o" Tantri/ !e5otion to the go!!ess Sha+ti is illustrate! @y the "a/t that male Tantri+as are /ommonly re"erre! to simply as sha+tas. It is Sha+tiE the "eminine mani"estation o" the !ual .o!hea!E *ho is espe/ially a//entuate! @y a!herents o" the le"t$han! path as she *ho gi5es @irth toE sustainsE permeatesE 5i5i"iesE an! ultimately annihilates the /osmos. The le"t*ar! /urrent is o"ten re"erre! to as Lthe @etter hal"HE a saying re"le/te! in the mo!ern 1estern /ustom o" re"erring to oneHs *i"eE the sha+ti po*erE as Lmy @etter hal"H. This a5o*e! superiority o" the le"t o5er the right is not a matter o" moral superiorityP the sinister "or/e o" 1oman is primarily !eeme! @etter in the le"t$han! path @e/ause it is per/ei5e! as strongerE an! is in "a/t the only po*er !ynami/ enough to /reate initiation. ) /on/ise e8planation o" the *ille! o5er/oming o" the right*ar! male properties o" the @o!y an! uni5erse @y the "eminine sinister "or/e is pro5i!e! in the Maha+ala Tantra. )lthough the Sans+rit terminology may @e !aunting at "irst to those un"amiliar *ith itE the "ollo*ing passage /learly outlines the un!erlying pro/ess o" all le"t$han! path operationsE al@eit in poeti/ terms not instantly a//essi@le to the rational si!e o" the @rain: L&urusa Npure /ons/iousnessO is /alle! right D2a+sinaE @e/ause he is the right si!e o" the @o!yF an! Sha+ti is /alle! le"tE DVama @e/ause she is the le"t si!e o" the @o!yF. So long as the right an! le"tE the male an! "emaleE remain eCually po*er"ulE so long alone !oes the @on!age o" samsara Nthe *orl! o" appearan/es @lo/+ing /ore realityO en!ure. 1hen @y !int o" intense sa!hana Nspiritual pra/ti/eO the le"t sha+ti has @een a*a+ene!E *hen the le"t has o5erpo*ere! &urusaE the right sha+tiE an! lost hersel" in gra/ious Joy on his @o!yE that is to say *hen @oth the right an! the le"t are "ille! *ith her po*er then she *ho is @liss unalloye! grants highest li@eration to Gi5a Nthe in!i5i!ual /ons/iousnessE perhaps /ompara@le to the 1estern HsoulHO.L Opposite 2oing )s *e ha5e seenE a /ele@ration o" in5ersion an! opposition is +eye! into the 5ery phrase Vama Marga ; the /ontrary path. )//or!inglyE the metho! o" Viparit Karani ; L@a/+*ar! !oingL or !oing the opposite ; is a /entral tenet o" the le"t$han! path tra!ition. This is not only e8presse! physi/ally @y *ill"ully /ausing the energy "lo* o" the @o!y to @e re5erse!E as *e mentione! a@o5e ; the sinister /urrent magi/ian is /onstantly *or+ing *ith the para!o8i/al union o" opposites. In e5ery *ayE the le"t$han! path initiate ma+es sa/re! that *hi/h is /ustomarily /onsi!ere! to @e unholy or pro"ane. This sinister /urrent in5ersion o" normati5e 5alues in/lu!es the san/ti"i/ation o" se8ualityE lust an! pleasure *hi/h are or!inarily /astigate! @y esta@lishe! religious ortho!o8y @ut *hi/h are use! @y the Vama Marga initiate as +eys to sel" (4

!i5inity. %o*e5erE the pra/ti/e also e8ten!s to a!opting ethi/al stan/es an! @eha5ior *hi/h o"ten e5o+e stigmaE alarmE an! e5en loathing among the "ollo*ers o" /on5entional so/ial an! religious tea/hings. These in5ersions are not engage! in simply to sho/+ the ignorant ; thatHs all too easy to !oE an! *oul! @e/ome rapi!ly tiresomeE not to say rea/tionary. The pra/ti/e o" Viparit Karani ultimately see+s to re/reate the initiate as an entity outsi!e o" +no*n an! a//epte! "rontiersE a ne/essary step in the pro/ess o" /oming into @eing an! remani"esting as an in!epen!ent !i5inity. In the tra!itional Vama MargaE one o" the most "reCuently o@ser5e! physi/al "orms o" this !eli@erate em@ra/e o" in5ersion is the Viparit MaithunaE or opposite ritual inter/ourse. In this te/hniCueE the seate! male a!ept is entirely immo@ileE *hile the "emale a!ept energeti/ally ri!es his ere/tion. In one senseE this eroti/ a/tion in5erts LnormalL se8ual a/ti5ityE *hi/h usually "in!s the male "or/e"ully thrusting into the passi5e "emale. &arti/ularly in the o5er*helmingly anti$"emale /onte8t o" In!ian so/ietyE this eroti/ rite ten!s to sym@oliIe the suprema/y o" the "eminine prin/ipleE Sha+tiE in/arnate! in the "emale initiate. %o*e5erE a@o5e an! @eyon! this sym@oli/ in5ersionE there is a mu/h more pragmati/ an! uni5ersal purpose @ehin! this pra/ti/eE typi/al o" the multi$tiere! /hara/ter o" the sinister /urrent. The male initiate remains per"e/tly still the @etter to /ontrol his @reathing an! thought pro/essesE so that an altere! state o" /ons/iousness /an @e more easily a/hie5e! !uring the rite. The Viparit Maithuna is also a human re/reation o" the !i5ine /oitus o" the 5ora/ious an! a/ti5e Sha+ti mounting the immo@ileE seemingly !ea! Shi5aE *ho lays in @liss @eneath his /onsortHs ministrations. &erhaps one o" the @est$+no*n aspe/ts o" le"t$han! Viparit Karani in the 1est is the pra/ti/e o" !eli@erately /ausing the semen to "lo* @a/+*ar!s through the @o!y at the moment o" orgasm *hen it usually Jets "orth. This is not simply a mun!ane athleti/ e8er/iseE or a simple means o" e8ten!ing the !uration o" the se8 a/tE as is sometimes *rongly assume!. Tantri/ism maintains that semen /ontains the spiritual su@stan/e @in!uE the 5ery essen/e o" the male prin/iple Shi5a. The loss o" @in!u in eJa/ulation is sai! to *ea+en the initiate. Causing it to "lo* in the opposite !ire/tion up*ar!s through passages in the su@tle @o!y to the so$/alle! /ro*n /ha+ra is presume! to strengthen the /enter o" /ons/iousnessE an! e5en "oster immortality. ) @elie" in the spiritual po*er o" semen is *i!esprea! throughout the EastP one /ommonly reporte! @it o" "ol+ *is!om /laims that yogis *ho a@stain "rom se8 altogetherE an! ne5er eJa/ulateE *oul! @lee! semen rather than @loo! i" their s+in *ere /ut. Something o" this Eastern /ult o" semen$hoar!ing *as e/hoe! in the early 1estern se8ology o" the last /enturyE *hi/h taught young men that (,

eJa/ulation through *et !reams an! mastur@ation *as grie5ously harm"ul to the maleE !epleting his strength an! *ea+ening the /onstitution. Bu!!hist Tantra is parti/ularly /on/erne! *ith not emitting a !rop o" semenE *hi/h hol!s the essen/e o" thig$leE Ti@etan "or @in!u. %in!u Tantra o"ten allo*s "or its emissionE regar!ing the eJa/ulation as a sa/re! sa/ri"i/e. In some tea/hingsE i" the male initiate eJa/ulates in his sha+tiHs 5aginaE he is urge! to rea@sor@ the @in!u through his penisE re!ire/ting it up*ar!s through his @o!y. )lternatelyE the male a!ept may orally ingest the intermingle! male an! "emale "lui!sE *hi/h is also thought to reintegrate the @in!u @a/+ into the initiate DChinese Taoist se8ual rites also /all "or the ingestion o" the mi8e! eli8irs o" yin an! yang.F In @oth the In!ian Vama Marga an! Chinese Taoist se8 magi/E it is not the physi/al su@stan/e o" the "lui!s that is thought to @e @ene"i/ial. 0atherE it is the in!*elling su@tle energiesE *hi/h are theoreti/ally reintegrate! into the spiritual @o!y. The essential prin/iple here is more than the /ontainment o" the spiritual po*er o" the see!. O" eCual signi"i/an/e is the in5ersion o" natural se8ual pro/esses ; the *ill"ul @a/+*ar!s a/tion o" /urrents in the physi/al organism mirrors the a!eptHs in/reasingly go!$li+e a@ility to shape the *orl! o" matter through /ontrary a/tion. 1hile *e !o not @elie5e that learning this te/hniCue is a@solutely ne/essary "or the pra/ti/al a//omplishment o" le"t$han! path se8 magi/ Din "a/tE eJa/ulation is 5ery o"ten a use"ul tool "or se8 magi/F it shoul! at least @e un!erstoo! philosophi/ally as one o" the many @a/+*ar!$"lo*ing a/tions o" the le"t$han! pathHs Viparit Karani. The re5ersal o" the male eJa/ulation also /reates a pro"oun! state o" rapture in the initiate *hi/h /an greatly /ontri@ute to the attainment o" a !ei"ie! psy/he. )s al*aysE e5ery a/tion ta+en in le"t$han!e! eroti/ rites /an @e seen to possess many layers o" meaning. For the pra/ti/al magi/ianE @y "ar the most important is the e""e/t that a gi5en a/tion *ill e8er/ise upon in his or her /ons/iousnessE a "a/tor that /an easily @e !i5or/e! "rom less rele5ant /ultural o5erlays. This o@sessi5e guar!ing o" the pre/ious see! seems to us to @e the least use"ul aspe/t o" tra!itional le"t$han! path pra/ti/e. %o*e5erE the appli/ation o" opposite$!oing to other aspe/ts o" the magi/ianHs li"eE in/lusi5e o" his or her eroti/ sphereE is e8tremely rele5ant to le"t$han! path initiation in any /ultural @a/+groun!. 1e ha5e alrea!y !es/ri@e! one !ramati/ e8ample o" 5iparit +araniE the Tantri/ Ju8taposition o" the @o!yHs se8ual pleasure *ith thoughts o" ine5ita@le !e/ay o" that same @o!y. The possi@ilities "or opposite$!oing are in"initeE e8empli"ie! @y the le"t$han! path a!eptHs "reCuently !es/ri@e! !etermination to Lturn !ay into nightL. &erhaps the most /ommonly utiliIe! metho! o" initiatory in5ersion in a se8ual /onte8t is the pra/ti/e o" transmuting the a!eptHs initial repugnan/e "or any gi5en se8ual a/t into a tool o" e/stasy. In su/h /asesE opposite$!oing ser5es to !eprogram oneHs o*n se8ual /on!itioning *hile 5is/erally

(3

!emonstrating the "ragility o" seemingly "i8e! aspe/ts o" maya. On/e se8ual @oun!aries are @ro+enE e8pan!ing the esta@lishe! perimeter o" the magi/ianHs @eingE others /an "ollo*E e5entually rea/hing into the @oun!ary @et*een human an! !i5ine /ons/iousness. Kun!alini ; The Many Fa/es O" The Fire Serpent On a se8ual le5elE the male Tantri/ le"t$han! path initiateHs most supreme a/t o" opposite$!oing is the a*a+ening o" the go!!ess Sha+ti *ithin his o*n @o!yE a psy/hose8ual transmutation that allo*s him to a/tually @e/ome the go!!ess. One Tantri/ pro5er@ states: L1hat nee! ha5e I o" an e8ternal *oman: I ha5e a *oman *ithin me.L The *al+er o" the Vama Marga see+s to @e/ome that se8ually opposite @eingE /reating a "ully integrate! an!rogyneE "a/ilitating the uni5erse$/reating /oitus o" Sha+ti an! Shi5a *ithin his or her o*n /ons/iousness. One o" the many "orms o" Shi5a 5enerate! @y Tantri/ a!epts is +no*n as )r!hanaris5araP in this guise the !eity is !epi/te! as an an!rogyneP the le"t si!e o" his @o!y is "emaleE the ((

right si!e is male. DThe mysterious 1estern hermaphro!iti/ egregore /alle! Baphomet sym@oliIes the same prin/iple.F The le"t$han! path magi/ian /omes to +no* that the !aemon inha@iting the physi/al organism is truly his or her other eroti/ hal". Kun!aliniE mani"est to human /ons/iousness in the "orm o" a serpentine tutelary "emale !i5inityE is o"ten seen an! hear! as oneHs inner Feminine 2aemoni/ /ome to li"e. &erhaps the most a//essi@le *ay "or 1esterners to "irst approa/h the sinister /urrent tra!ition o" a spiritual @eing o" the opposite se8 lo/ate! *ithin oneHs @o!y an! psy/he is through the /on/ept o" the anima an! animusE populariIe! @y the S*iss psy/hologist Carl Gung. In his The 2e5elopment O" &ersonalityE Gung *rote: LE5ery man /arries *ithin him the eternal image o" *omanE not the image o" this or that parti/ular *omanE @ut a !e"inite "eminine image. This image is "un!amentally un/ons/iousE an here!itary "a/tor o" primor!ial origin engra5e! in the li5ing organi/ system o" the manE an imprintE or Har/hetypeH o" all the an/estral e8perien/es o" the "emale.L This imageE *hi/h Gung /alle! the animaE is suppose!ly un/ons/iously proJe/te! @y men on the *omen they +no*E Just as *omen proJe/t their inner male animus upon males. Gungian theory posits that psy/hi/ *holeness /annot @e esta@lishe! until this inner alter ego o" the opposite se8 ; a @eing Gung !es/ri@e! *ith his /oine! *or! L/ontrase8ualL ; *as "ully integrate!E usually through !reams. In Vama Marga termsE the anima is @oth the hi!!en internal sha+ti that is the sour/e o" the male a!eptHs magi/al po*erE as *ell as the physi/al e8ternaliIation o" sha+ti in his se8ual initiatri8. The "emale anima as an un/anny animating "or/e is not unli+e the al/hemistHs )nima Mun!iE thought to @e the li5ing soul o" the *orl! ; a *orl!$soul imagine! as a "emale spiritE *ith o@5ious resem@lan/e to the le"t$ han! pathHs sha+ti po*er. )s 0i/har! Noll has esta@lishe! in his @iography o" Gung entitle! The )ryan ChristE @ehin! the image o" the mun!ane psy/hologist stoo! a not$so hi!!en se8 magusE *hose pri5ate tea/hing in/lu!e! the en!orsement o" se8$magi/al polygamy. The psy/hologist *as also a li"e$long stu!ent o" the .erman author .oetheE *hose le"t$han! path /ele@ration o" the E*ig*ei@li/he DEternal FeminineF in Faust *as /learly an in"luen/e on the 5ery Faustian 2r. Gung. There is no !ou@t that GungE although he presente! himsel" as a s/ientistE !e5elope! his philosophy o" esoteri/ gen!er through a !eep immersion in al/hemyE .nosti/ism an! .ermani/ se8 magi/. %is anima an! animus re/alls the an/ient Northern tra!ition o" se8ually @ase! seithrE an e/stati/ shamanism *ith le"t$han! path o5ertones. These rites *ere presi!e! o5er @y the "eminine energies o" the go!!ess FreyaE also +no*n as Frigg. Freya?FriggHs /onne/tion to se8uality still en!ures to this !ay in the *or! L"riggingLE a /ommon )nglo$Sa8on euphemism "or "u/+ing. (4

The seithr magi/ian entere! an altere! state o" /ons/iousness to sear/h out his or her !ou@le in the "orm o" a supernatural mate +no*n as the "yJgyaE or L"et/h.L GungiansE !ra*ing "rom the same In!o$European /ultural matri8 o" seithrE *oul! perhaps re/ogniIe the "emale !aemoni/ !ou@le o" the male sor/erer as a "orm o" the animaE Just as the "emale a!ept *ho e8perien/es her !ou@le as a male @eing might @e sai! to ha5e en/ountere! her animus. DThe "ylgJya also sometimes appeare! to the magi/ian as an animal gui!eE 5ery mu/h li+e the magi/al animal totems still sought in Si@erian shamanism or Nati5e )meri/an 5isionary rites. F This a*a+ening o" the internal se8ual opposite in the Vama Marga tra!ition is most po*er"ully e""e/te! through Kun!aliniE an in5ersion o" natural pro/esses in *hi/h a su@tle po*er sai! to slum@er at the @ase o" the spine is a*a+ene! an! /ause! to rise li+e a serpent up the spinal /olumn. For the le"t$han! path a!eptE the serpent "or/e is most /ommonly a*a+ene! in the @o!y through se8ual rites *ith a partner o" the opposite se8. 2uring the maithunaE or se8ual riteE the physi/al trans"eren/e o" the +un!alini energy "rom one partner to another /an @e e8perien/e! *ith all the "or/e o" an ele/tri/al sho/+. In!ee!E a Jolt o" ele/tri/ity is an appropriate metaphor "or this tangi@le transmission o" po*erE as those *ho ha5e un!ergone the "lo* o" the sinister +un!alini /urrent "rom one gen!er to another ha5e o"ten testi"ie!. #i+e ele/tri/ityE the "ull mani"estation o" the Kun!alini energy is e8tremely !i""i/ult to /ontrol on/e arouse!E a potentially !angerous operation *hi/h permits the pra/titioner to /on"ront reality as it really is ; it is the most !ramati/ o" the physi/al me/hanisms that allo* the initiate a state o" a*a+ening. This potentially !e5astating e8perien/e is +no*n to ha5e /ause! permanent psy/hi/ !isruption in many *ho ha5e attempte! it. FittinglyE a metaphori/ /omparison is ma!e to the !angers in5ol5e! in !istur@ing a sleeping /o@ra "rom its slum@er: Kun!aliniE it is sai!E La*a+ens "rom her sleep as a serpentE stru/+ @y a sti/+E hisses an! straightens itsel"H. 1hat normally !es/en!s is /ause! to as/en! @y the *ill o" the initiate. Kun!aliniE *hi/h means LShe 1ho is %i!!enL is the literal presen/e o" the !ormant go!!ess *ithin e5ery human @o!y. Through /ontrolle! @reathingE or pranayamaE /om@ine! *ith the ritualiIe! se8 a/tE the "eminine$lunar an! mas/uline$solar streams o" energy are merge!E resulting in an orgasmi/ "lare o" ra!ian/e that illuminates un!erstan!ingE an! a/ti5ates !ormant energy. Coile! at the seat o" Sha+ti at the mula!hara /ha+raE Kun!alini rises "rom thereE passes through the /ha+ras Dor *heelsF that line the spinal /olumnE to @e unite! *ith Shi5a at the Sahasara /ha+raE *here the seat o" Shi5a is lo/ate!. )t the /ro*n /ha+raE the +un!alini energy opens the aJna /ha+raE or thir! eyeE a su@tle organ ra!iate! "rom the area o" the pineal glan! (-

in the physi/al @o!yE allo*ing the initiate to see "or the "irst time. The "eminine +un!alini "or/eE li+e maya itsel"E is sai! to hypnotiIe humans an! +eep them in thrall to unreality *hen it lays asleep at the @ase o" the spineE only ser5ing as an a*a+ening po*er *hen it rises. This spiritual /oupling o" Sha+ti an! Shi5a *ithin the @o!y through Kun!alini$=oga mirrors the se8ual /oupling o" male an! "emale le"t$han! path a!epts. In the language o" 1estern theurgyE Kun!alini /an @e un!erstoo! as an a/t o" in5o/ationE /onJuring the go!!ess *ithin the magi/ianHs o*n @o!y. )s *ith all yogi/ pro/e!uresE it is not un/ommon "or magi/al po*ersE or si!!hiE to !e5elop !uring this pro/essE parti/ularly si!!hi relate! to the "eminine prin/ipleE su/h as enhan/e! intuition an! /lair5oyan/e. On an ar/hetypal le5el o" /ons/iousnessE the sym@ol o" the +un!alini serpent is an enigmati/ mi8ture o" male an! "emale imageryE a hermaphro!iti/ /reature that simultaneously @rings to min! the /ommon phalli/ asso/iations o" the ere/t sna+e se/reting its li"e$pro!u/ing 5enomE an! the "eminine nature o" the /on/eale! go!!ess it is sai! to in/arnate. 1e /an "in! telling e/hoes o" the an/ient Sans+rit *or! +un!alini in other In!o$European languages. The ol! )nglo$Sa8on L/untLE an! the mo!ern English L/unningL are only t*o o" the most pertinent e8amples. )nother is the name an! /hara/ter o" Kun!ryE a sinister sor/eress in the .rail saga o" &arsi"al. The *il! Kun!ryE !es/ri@e! as a Lshe$!e5ilL an! Lhell$roseL is sai! to ha5e learne! her @la/+ art in L"ar )ra@yL ; a hint at the taleHs &ersian origins. %er a""inity *ith the male"i/ *iIar! Klingsor is /learly that o" initiatri8P she is KlingsorHs !ar+ +un!lini$sha+tiE his anima e8ternaliIe!. Through Kun!ryE Klingsor hopes to se!u/e the pure "ool &arsi"al an! gain /ontrol o" the .raalE en!uring sym@ol o" the Feminine 2aemoni/. The minnesinger 1ol"ram 5on Es/hen@a/h em@e!!e! his tale *ith a *ealth o" esoteri/ re"eren/esP many o" them suggesti5e o" the /ult o" the Feminine 2aemoni/ hi!!en *ithin the trou@a!our tra!ition. Kun!aliniE un!erstoo! as a hi!!en "eminine po*erE is nearly i!enti/al *ith the .ermani/ .o!!ess %ol!aE *hose name /an also @e translate! as LShe 1ho is %i!!enL. This heathen go!!ess sur5i5e! *ell into the Christian eraE transmogri"ie! into Vro*e %ul!a o" me!ie5al .ermanyE a tangle$haire! se8ual !emoness sharing many o" the grislier attri@utes o" the In!ian Kali or the Mesopotamian #ilith. Kun!aliniHs as/ent to open the thir! eye at the /ro*n /ha+ra has @een /ompare! in a 1estern /onte8t to the !aIIling emeral! that "alls "rom #u/i"erHs /ro*n !uring his mythi/al 1ar in %ea5en. )//or!ing to 5on Es/hen@a/hHs telling o" the &arsi"al legen!E #u/i"erHs "allen emeral! *as e5entually "ashione! into the .raal sought @y 1estern a!epts. The %oly .railE /up o" ne5er$en!ing plentyE *is!om an! eternal youth Cueste! "or @y European initiates "or /enturiesE is /learly a !ese8ualiIe! em@lem o" Sha+tiHs 47

yoni. The .rail legen! o" &arsi"al un!ers/ores a /ommon mythi/al sym@olism that lin+s European an! In!o$Iranian magi/al 5eneration o" the 5agina. The initiati/ regaining o" #u/i"erHs /ro*n Je*el in the "orm o" the .raal ; that enigmati/ sym@ol o" @oun!less "eminine *is!om ; /an @e un!erstoo! as an analogue o" the Kun!alini e8perien/e. Contemporary Ne* )ge !istortions o" Kun!alini ha5e o"ten !egenerate! into @anal metho!s o" simply in/reasing normal le5els o" energy or alertnessP a harmless !i5ersion "or *earie! house*i5es *ith time to +ill. This is all *ell an! goo!. But su/h simpli"ie! 1esterniIe! !eri5ationsE li+e so many latter$!ay 5ersions o" le"t$han! path te/hniCuesE miss the point. The a*a+ening o" Kun!aliniE *hether through se8ual rites or other*iseE is at its most pro"oun! le5elE a *orl!$shattering initiatory e8perien/e. Kun!alini$li+e i!eas /ir/ulate throughout the *orl!Hs esoteri/ tra!itionsE in!i/ating that Tantri/ism is @ut the lo/al re/ognition o" a uni5ersal phenomenon. Intimations o" the +un!alini phenomenon *ere re/or!e! in 1estern hermeti/ literature long @e"ore +no*le!ge o" the In!ian le"t$han! path ha! rea/he! Europe. The Ca!u/eus serpent is a *ell$+no*n sym@ol o" serpentine se8ual po*er in hermeti/ism an! al/hemy. More spe/i"i/allyE .i/htelE a !is/iple o" the .erman mysti/ Ga+o@ BRhmeE *rote in his '3-3 o//ult treatise Theosophia &ra/ti/a o" an illuminating Lserpentine "ireL lo/ate! at the @ase o" the spine. Su/h spe/i"i/ European re"eren/es to a sna+eli+e /ons/iousness$e8pan!ing anomaly lo/ate! in the human @o!y re5eal that e8perien/e *ith +un!alini e8ten!e! "ar @eyon! the @or!ers o" In!ia. .i/htel !es/ri@e! this spinal "ire as ta+ing the "orm o" a mighty !ragon. The !ragon as guar!ian o" hi!!en "eminine *is!om is a mythi/ sym@ol that /an @e tra/e! @eyon! European "ol+lore into the Mesopotamian legen! o" the go!!ess TiamatE *hi/h later !e5elope! into the Bi@li/al she$ !ragon #e5iathanE the Beast o" 0e5elations. Tantri/ sym@olism en5isions Kun!alini as a "eminine serpent re5ealing se/retE potentially !angerous +no*le!ge. The same sym@olism is also apparent in the hereti/al .nosti/ interpretation o" the myth o" the sna+e in the gar!en o" E!en. The serpent thought to @e the 2e5il @y ortho!o8 Christians *as un!erstoo! @y some .nosti/s as the !i5ine Sophia ta+ing on the "orm o" a serpent to @esto* immortality an! the a@ility Lto @e li+e go!sL upon man+in!. &art o" the "emale serpentHs tea/hing is that gnosis /an @e attaine! through non$pro/reati5e se8ual e/stasy ; the "or@i!!en "ruit o" the perennial le"t$han! path. The 5erte@ral @one a@o5e the pel5is *here the +un!alini "ire serpent is thought to lay /oile! is still +no*n in English as the sa/rumE *hi/h !eri5es "rom the #atin os sa/raE or sa/re! @one. E8oteri/allyE the sa/rumHs pro8imity to the genital organs is generally thought to @e the reason "or its sa/re! status. %o*e5erE a +no*le!ge in pre$0oman 4'

46

/ulture o" the sa/rum as the seat o" some po*er appro8imating that o" +un!alini /annot @e rule! out. In an/ient EgyptHs /ult o" Set ; a 5iolently !issi!ent outsi!er go! notorious "or his insatia@le se8uality an! his o//asional trans"ormation into "eminine "orm ; *e "in! that the @a/+E espe/ially the spinal /olumnE is thought to @e un!er SetHs /ontrol. The mysti/al Egyptologist Isha !e #u@i/I !es/ri@e! LSethian po*erL as an La/ti5e po*er o" the "ire *hose /hannel is the 5erte@ral /olumn ... That is *hy the @a/+ is sai! to @elong to Seth.L SimilarlyE the uraeus serpent !epi/te! un/oiling "rom the go!$li+e Egyptian pharaohHs !ou@le /ro*n is pra/ti/ally in!istinguisha@le "rom mu/h later In!ian !ra*ings o" the a*a+ene! Kun!alini "ire serpent rising "rom the initiateHs /ro*n /ha+ra. These Egyptian hints o" an a*areness o" Kun!alini on the )"ri/an /ontinent are supporte! @y magi/al a/ti5ities o" the present$!ay QKungE a tri@e o" the Kalahari 2esert. DThe Q in QKung is pronoun/e! as a /li/+ o" the tongue.F The QKung hunter$gatherers !es/ri@e a me/hanism o" e/stati/ tran/e e8perien/e a/hie5e! primarily though ritual !an/e that /on"orms stri+ingly *ith the In!ian Tantri/ mo!el o" +un!aliniE although there has ne5er @een any +no*n e8/hange @et*een the t*o /ultures. In an/ient .ree/eE the orgiasti/ /ult o" the *ine go! 2ionysusE *hi/h a/tually originate! in CreteE is ri/h *ith Kun!alini$li+e sym@olismE pro5i!ing us *ith e5i!en/e o" a on/e 5i@rant tra!ition o" the Feminine 2aemoni/ in pre$Christian Europe. The !eity o" the mostly "emale 2ionysian /ult *as a !i5ine an!rogyne. 2ionysusE @orn *ithin nature as a @oyE is trans"orme! through a non$natural magi/al pro/ess into a "emaleE "inally @e/oming a go! integrating @oth gen!ers ; a narrati5e that mirrors the phases o" Kun!alini. Born *ith the auspi/ious "emale signs o" horns on his hea! Dsym@olising the shape o" the *om@ an! the "eminine /res/ent moon @ut later !emoniIe! into the 2e5ilHs hornsF an! !epi/te! *ith a /ro*n o" ar/hetypi/ally Kun!alini/ serpentsE the /hil! 2ionysus *as torn apart @y the monstrous TitansE an! @oile! in a /aul!ron. The go!!ess 0heaE sometimes !epi/te! as a Kun!alini/ !ragonE reassem@les himE an! he is raise! as a girl. This pro5i!es him *ith the serpentine sha+ti po*er o" "emininityE although he is se8ually irresisti@le to his ra5ing /ult o" maena!s. The !estru/tion o" 2ionysus an! his re/reation as a @or!erline an!rogynous entity is reminis/ent o" +un!aliniE in *hi/h the initiate tears himsel" apart psy/hi/ally only to remani"est as a go!!essE Just as it resem@les the initiatory or!eal o" the shaman *ho magi/ally L!iesL to @e re@orn as a *oman to gain "eminine magi/al po*er. The "ollo*ers o" 2ionysus *ere primarily *omenE transporte! into an ata5asti/ state o" @eing through se8ual e8/ess. In the genuinely patriar/hal /ulture o" /lassi/al .ree/eE su/h @eha5ior on the part o" *omen *as generally regar!e! as an 4>

anti$so/ial 5iolation o" *omanHs esta@lishe! role as o@e!ient househol! prisoner. 0heaE *ho supernaturally trans"orms 2ionysus "rom male to "emaleE is a "orm o" the go!!ess Cy@ele o" )sia MinorE the sinister$lunar go!!ess *hose male "ollo*ers ritually /astrate! themsel5es !uring altere! states o" /ons/iousness in e/stati/ initiatory rites. This !rasti/ measure ser5e! the same purpose as +un!aliniE the a*a+ening o" "emale magi/al po*er in the male 5otary. The rite o" sel"$/astration *as a man!atory phase o" initiation into the priesthoo! o" Cy@eleP on/e mutilate!E Cy@eleHs priests !onne! "emale /lothing an! a!opte! "emale hair length as outer sym@ols o" their inner metamorphosis. Su/h e8treme pro/e!ures may sho/+ mo!ern sensi@ilities. But e5en the /eli@a/y o" the Catholi/ /lergy is in e""e/t a "orm o" initiatory /astrationE allo*ing them to per"orm their magi/al rites o" transu@stantiationE Just as the se8ually am@iguous /lothing *orn @y Catholi/ priests a"ter their or!ination e/hoes the age$ol! shamani/ a!option o" "eminine magi/al po*er. E5en though these Catholi/ re/ognitions o" the Feminine 2aemoni/ are @ase! on se5erely su@limating the same se8ual energies that the le"t$han! path !eli@erately intensi"iesE "rom an esoteri/ perspe/ti5eE the magi/ian /an re/ogniIe a hi!!en a*areness o" operant sha+ti initiation. ) /omplete analysis o" the sometimes ma!!eningly in/onsistent approa/hes to Kun!alini that e8ist *oul! ta+e us "ar a"iel! "rom our tas+ o" !es/ri@ing the @asi/s o" le"t$han! path se8ual initiation. FurthermoreE no @oo+ /oul! possi@ly transmit a 5ali! /omprehension o" +un!aliniE *hi/h must ultimately @e e8perien/e! *ithin the physi/al organism rather than rea! a@out through the stri/tly rational s/reen o" the le"t @rain. #i+e all suprarational e5entsE those *ho /laim to ha5e un!ergone the un/oiling o" the "ire serpent ha5e returne! *ith /on"li/ting reports o" ho* it *as !oneE an! *hat e8a/tly o//urre! to them. Some Tantri+asE at one e8tremeE tea/h that se8ual e/stasy is the single most important trigger "or the +un!alini e8perien/eE *hile right$han! path a!herents insist that only /on!itions o" stri/test /eli@a/y *ill permit its arousal. Tra!itional tea/hers maintain that +un!alini al*ays !ra*s its energy "rom semenE literally transmogri"ie! into oJasE a "iery eli8ir a@sor@e! "rom the genitals into the spinal /olumn an! into the @rainE *here it suppose!ly re5i5i"ies the entire @o!y. Female initiates *ho ha5e @een trans"orme! @y +un!alini !isagree *ith this semen$oriente! theoryE "or o@5ious physiologi/al reasons. Others pre"er a less literal s/hool o" thought altogetherE !es/ri@ing the energies in5ol5e! as @eing entirely non$physi/al mani"estations o" the su@tleE or etheri/E @o!y. The /ha+rasE the energy /enters through *hi/h the +un!alini "or/e are sai! to riseE are groun!s "or other /ontro5ersies. Many mo!ern +un!alini yogis /onsi!er the /ha+ras as little more than su@Je/ti5eE sym@oli/ re"eren/e

44

points *ith no physi/al realityE *hile the more /onser5ati5e pra/titioners insist that they are a@solutely o@Je/ti5e realities. CustomarilyE a system o" se5en /ha+ras is *i!ely a//epte! @ut other se/ts re/ogniIe as "e* as si8E an! as many as thirteen. Kn/anny au!itory phenomena are o"ten hear! @y those *ho ha5e un!ergone Kun!aliniE sometimes ta+ing the "orm o" ethereal musi/. The /rashing o" /ym@als an! @ellsE the pier/ing tones o" a "luteE an in/essant !roning sometimes /ompare! to a hi5e o" @ees: these are only some o" the soni/ sensations a//ompanying the rising o" the serpent. )lthough the a*a+ening o" Kun!alini /an lea! to altere! states o" Joy"ul /ons/iousnessE the signs o" its physi/al mani"estation /an also @e initially !istur@ing to the unprepare!. FreCuent symptoms o" the Kun!alini phenomenon in/lu!e e8tremes o" @o!ily heat an! /ol!E an! a pe/uliar L"lutteringL in the a@!omen an! heart areaE sometimes a//ompanie! @y a general tingling sensation in the lim@s. In5oluntary t*it/hingE !i""i/ulties *ith @reathingE an! an illusory sensation o" e8pansionE as i" one is a/tually gro*ing largerE ha5e also @een +no*n to atten! the phases o" trans"ormation. %ea!a/hesE an! other physiologi/al painsE are not at all un/ommon. )ll o" the senses /an @e/ome almost pain"ully a/ute *hen Kun!alini stirs. But the most /ommonly reporte! "eature o" the Kun!alini e8perien/e is the physi/al sensation ; sometimes pain"ulE sometimes @liss"ul ; o" a @urning ele/tri/ity /hanneling up the spine. This !istin/t 5erte@ral stimulation has @een !es/ri@e! e5en @y in!i5i!uals *ith no prior a*areness o" the Tantri/ L"ire serpentL sym@olism. &an!it .opi KrishnaE in his /lassi/ Kun!alini: &ath To %igher Cons/iousnessE ga5e this a//ount o" his o*n spontaneous a*a+ening o" +un!alini: LSu!!enlyE *ith a roar li+e that o" a *ater"allE I "elt a stream o" liCui! light entering my @rain through the spinal /or! ... The illumination gre* @righter an! @righterE the roaring lou!er ... NIO "elt mysel" slipping out o" my @o!yE entirely en5elope! in a halo o" light ... the point o" /ons/iousness that *as mysel" gro*ing *i!erE surroun!e! @y *a5es o" light ... the @o!yE normally the imme!iate o@Je/t o" its per/eptionE appeare! to ha5e re/e!e! into the !istan/e until I @e/ame entirely un/ons/ious o" it. I *as no* all /ons/iousness ...L The sensation o" the "eminine +un!alini energy rising up the spineE or Lpier/ing the /ha+rasL i" one pre"ersE is /ommonly a//ompanie! @y a puri"ying "eeling o" emotional @lo/+ages @eing set "ree ; a sense o" li@eration. Gust as *ith 5ery intense genital orgasmsE the Lmental /lima8L o" +un!alini /an /ause the initiate to un/ontrolla@ly laugh or /ry as super"luous aspe/ts o" sel" are Jettisone!. Su/h an e8perien/e /an appear to @e 4,

in!istinguisha@le "rom 1estern /on/epts o" ma!nessE an! has le! many unprepare! solo pra/titioners to !ou@t their o*n sanity. This is only one o" the reasons that *e re/ommen! that anyone seriously intereste! in pursuing this metho! o" initiation shoul! !o so un!er the gui!an/e o" a tea/her *ho has alrea!y gone through the or!eal. )nother /ommonly reporte! si!e$e""e/t o" +un!aliniE the "reCuen/y o" *hi/h a//ounts "or its reputation as a psy/hi/ally !angerous pra/ti/eE is the sometimes e8treme /on!itions o" spiritual !islo/ation it /an gi5e rise to. .opi Krishna !es/ri@es these !istur@ing altere! states o" /ons/iousnessE parti/ularly e5i!ent among those upon *hom +un!alini appears out o" the @lue *ithout *arning or preparation as LBla/+ Kun!aliniL. %e le"t this re/or! o" his o*n e8/ru/iating e8perien/e o" this une8pe/te! numinous turmoilE an or!eal he remem@ere! as a Lprolonge! nightmareLE a !rug$"ree !ispla/ement o" /ons/iousness some 1esterners may ha5e only en/ountere! in their *orst L@a! tripL: L) "eeling o" the horror o" the supernatural ... a su!!en !istaste "or *or+ an! /on5ersation *ith the ine5ita@le result thatE @eing le"t *ith nothing to +eep mysel" engage!E time hung hea5ily on meE a!!ing to the alrea!y !istraught /on!ition o" my min!. The nights *ere e5en more terri@le. I /oul! not @ear to ha5e a light in my room ... 1hene5er I /lose! my eyes I "oun! mysel" loo+ing into a *eir! /ir/le o" lightE in *hi/h luminous /urrents s*irle! an! e!!ie!E mo5ing rapi!ly "rom si!e to si!e. The spe/ta/le *as "as/inating @ut a*"ulE in5este! *ith a supernatural a*e *hi/h sometimes /hille! the 5ery marro* in my @ones.L Tra!itionallyE +un!alini is sai! to ra!iate "rom the s5a!histhana /ha+raE *hi/h Tantra !es/ri@es as the se8ual /enter o" the human @o!yE lo/ate! right a@o5e the genitals. 1hether this is a physiologi/al "a/t or notE another /ommonly !es/ri@e! e""e/t o" +un!alini is its po*er"ul impa/t on human se8uality. This may range "rom e8treme se8ual arousalE in/lu!ing spontaneous orgasmE to a !ramati/ !iminishing o" se8ual !esire. S*ami Mu+tanan!aHs a//ount o" his personal e8perien/e o" Kun!alini in his '-(4 @oo+ The &lay O" Cons/iousness !es/ri@es the eroti/ trauma he e8perien/e! !uring the arousal o" the Kun!alini: L)ll the lo5e an! into8i/ation I ha! "elt in me!itation le"t me ... Instea!E in their pla/e /ame a po*er"ul se8ual !esire ... I /oul! thin+ o" nothing @ut se8Q ... My *hole @o!y @oile! *ith lustE an! I /annot !es/ri@e the agony o" my se8ual organ ...L On/e this /on/upis/en/e su@si!e!E Mu+tanan!a /on/lu!e! thatE L1hen the S5a!histhana /ha+ra is pier/e!E se8ual !esire @e/omes 5ery strongE @ut this happens so that the "lo* o" se8ual "lui! may @e turne! up*ar! an! the sa!ha+aHs lust !estroye! "ore5er.L This interpretationE it 43

shoul! @e /lari"ie!E is "rom a right$han! path perspe/ti5eP the le"t$han! path initiate *oul! not ne/essarily share the S*amiHs /on5i/tion that lust is a negati5e energy to @e !estroye!. &an!it .opi KrishnaE although "ar "rom the le"t$han! pathE ta+es a less /on!emnatory 5ie* o" Kun!aliniHs impa/t on se8ualityE as+ing rhetori/ally: LIs the /reator... o" su/h limite! intelligen/e that he shoul! @uil! man in su/h a *ay that the se8ual urge is the most a*"ul impulse in himE atten!e! @y su/h an intense pleasureE an! then rule that he is not to tou/h it:L On the /ontraryE he maintains that the Lun@elie5a@ly rapturous sensationL o" Kun!aliniHs as/ent Lis natureHs in/enti5e to the e""ort !ire/te! at sel"$trans/en!en/eE as the orgasm is the in/enti5e to the repro!u/ti5e a/t.L 2espite these pro"oun! physiologi/al trans"ormationsE materialist !etra/tors o" +un!alini argue that it isE at @estE nothing @ut a su@Je/ti5e psy/hi/ e8perien/eE *ith no tangi@le physi/al /omponent. 2r. #ee SannellaE one o" the 5ery "e* 1estern physi/ians to ma+e a serious stu!y o" the /lini/al nature o" +un!aliniE /on/lu!e! that the pro/ess is ine8tri/a@ly lin+e! *ith the @o!yHs se8ual "un/tioningE o@ser5ing that it !i! not mani"est in humans *ho ha! not rea/he! "ull se8ual maturity. This theory a//or!s *ith our o*n opinion that the initiatory e""e/t o" the le"t$han! pathHs eroti/ operations /an only @e a/ti5ate! in a @o!y that has un!ergone /omplete se8ual !e5elopment. This /on/ise outline o" some o" the prin/iples o" Kun!alini primarily illustrates ho* the Tantri/ /on/ept o" se8ual polarities is @rought to @ear not only in se8ual intera/tion *ith others @ut as an internal pro/ess o" sel"$ trans"ormation. Kun!alini is the hieros gamosE or !i5ine marriageE playe! out *ithin the @o!yHs mi/ro/osmE Just as other le"t$han! path a/tions /onse/rate the numinous *e!!ing o" Shi5a an! Sha+ti as a /arnal union o" se8ual opposites @et*een t*o physi/al @o!ies. )ttempts to ma+e sense o" +un!aliniHs /ontra!i/tions through a tra!itionally s/ienti"i/ approa/h are ultimately "ruitlessE as su/h an analysis "ails to a//ept the innate mysterium in5ol5e! in this initiatory or!eal. The an/ient language o" rousing the sleeping serpentE or a*a+ening the inner go!!essE more pre/isely a!!resses the mythi/E transhuman strata o" /ons/iousness *here this initiation a/tually ta+es pla/e. The /reation o" the spiritual an!rogyne that is +un!aliniHs goal intentionally trans/en!s logi/E as !o all o" the !eli@erate opposite$!oings o" the le"t$han! pathE magi/al a/tions !esigne! to short$/ir/uit /on!itione! /ause$an!$e""e/t thin+ing an! reprogram a ne* reality. One 5ariant o" Kun!alini that has in/reasingly gaine! s*ay *ith 1estern se8 magi/ians is the Chinese Taoist energy manipulation +no*n as the mi/ro/osmi/ or@it. 0ather than !ire/ting the @o!yHs !ormant energy stream up the spine an! to the hea! regionE as in In!ian Kun!aliniE the Chinese mi/ro/osmi/ or@it aims to /reate a "ull /ir/uit throughout the @o!yE ultimately @ringing energy into the solar ple8us area. )s the authors ha5e ha! less e8perien/e *ith this "ormE it *ill su""i/e to state that the mi/ro/osmi/ or@it appears to @e an eCually use"ul

4(

44

te/hniCue o" se8ual energy /ir/ulationE although it is not spe/i"i/ally a le"t$ han! path pra/ti/e. The Brea+ing O" Ta@oo Closely relate! to le"t$han! path Viparit Karani is the more general 5iolation o" ta@oo ; !eri5e! "rom a &olynesian *or!E tapuE meaning prohi@ite! or mar+e! ; *ithin a sa/re! ritual settingE one o" the /entral te/hniCues in"orming all le"t$ han! path initiation. &ara!o8i/allyE although the le"t$han! path is a tra!ition in its o*n rightE it is a tra!ition @ase! on the systemati/ @rea+ing o" tra!ition. By !isrupting ha@itualE me/hani/al mo!es o" thin+ing through transgression o" the "or@i!!enE the le"t$han! path sa!ha+a see+s li@eration an! illuminationE allo*ing trans"ormation o" /ons/iousness into a !i5ine state. The se8ual sor/erer *ill !is/o5er that the @rea+ing o" ta@oo allo*s a//ess to @lo/+e! energies po*er"ully unleashe!. The thing a@out ta@oos that must @e sai!E o" /ourseE is that your ta@oos are not ne/essarily oursE an! 5i/e$5ersa. 1hat is "or@i!!en in one /ulture or timeE or among persons "rom one /lass or le5el o" e!u/ationE *oul! har!ly raise an eye@ro* in another. In "a/tE a !ominant ta@oo in /ulture ) might @e /onsi!ere! entirely /on5entional or e5en man!atory in /ulture B. One nee! only thin+ o" the homose8ual rites o" passage "or prepu@es/ent @oys that are still /ompulsory religious /eremonies in some &a/i"i/ islan!s. The same se8ual a/ti5ities a//or!e! sa/re! status in that region are stri/tly /riminalise! in the 1est. In most Muslim /ountriesE the !rin+ing o" al/ohol is ta@ooE *hile hashishE outla*e! in many 1estern nationsE is rea!ily a5aila@le. 2ietary ta@oos are some o" the strongest. In se5eral )sian lan!sE human /onsumption o" !ogs is /onsi!ere! a !eli/a/yE although "e* 1esterners *oul! @rea+ this ta@oo. #est the rea!er get too sel"$righteous a@out this oneE it shoul! @e remem@ere! that the 1estern ha@it o" /onsuming /o*s is regar!e! as eCually o""ensi5e @y many %in!usE "or *hom the /o* is a sa/re! animal. The on/e &apally or!aine! Catholi/ prohi@ition against eating meat on Fri!ays in sym@oli/ honor o" the !ea! meat o" ChristHs @o!y pro@a@ly *oul!nHt *or+ up mu/h use"ul energy these !ays @ut it typi"ies religious?so/ial restri/tions on !iet. Menstruating *omen are su@Je/t to ta@oo an! tri@al shunning in many parts o" the *orl!E an! e5en in the L/i5iliIe!L 1estE a "airly pre5alent unspo+en ta@oo !is/ourages many men "rom ha5ing se8 *ith a menstruating *oman. In!ee!E ritual /onsumption o" menstrual @loo! plays its part among many le"t$han!e! Tantri/ se/ts. Ve!i/ %in!us o" the so$/alle! pashu !isposition are tra!itionally only allo*e! to ha5e se8 ; e5en *ith their spouseDsF ; on/e a monthE "rom the "ourth or "i"th to the "i"teenth !ay a"ter the menses. Other*iseE they are e8pe/te! to re"rain "rom se8 altogether. The 5ira o" the le"t$han! path is permitte! to @rea+ this ta@ooE ha5ing ritually @ro+en *ith /on5ention an! 4-

see+ing to re/onstitute himsel" as a !i5ine @eing operating outsi!e the la*s an! restri/tions o" man. 2eath is "raught *ith a myria! o" /ulturally 5ariant ta@oos. In some religious tra!itionsE !isplaying a photograph o" the !e/ease! "or a pros/ri@e! time perio! a"ter the !eath is the gra5est o" ta@oos. The presen/e o" a /orpse in an unem@alme! state is a ta@oo in O//i!ental /ultureP the 1est pre"ers to /on"ront the physi/al reality o" !eath at the sa"e remo5e allo*e! @y sanitiIe! preparation at a mortuary. In this @rie" sur5ey o" ta@ooE *e ha5e yet to mention the so$/alle! se8ual Lper5ersionsL an! L!e5iationsL that are *el/ome pleasures "or some @ut *oul! /ause unspea+a@le re5ulsion "or others. Not only is there no su/h thing as normal se8ualityE !e"initions o" normality are almost al*ays /on"ine! @y a lo/al /ultural @ias that @lo/+s out "a/ts un/om"orta@le to territorial reality. For instan/eE most 1esterners *oul! pro@a@ly /onsi!er monogamy to @e the normal state o" se8ual relations. In "a/tE anthropologist Mel5in Konner tells us in The Tangle! 1ing that monogamy is the norm in only '3 per/ent o" the appro8imately 44- human so/ieties +no*n to ethnography. &olygamy is mu/h more /ommonE @eing the /ustomary mo!e in 4> per/ent o" so/ieties. D&olyan!ryE the marriage o" one *oman to more than one manE is represente! in only the remaining ' per/ent o" the 44- so/ieties.F )ll o5er the *orl!E among poor "amilies li5ing in one$room !*ellingsE itHs entirely /ommonpla/e "or /ouples to ha5e se8ual relations in the presen/e o" their parentsE si@lings an! /hil!ren. )mong the 1estern Euro$)meri/an mi!!le$/lassE ho*e5erE se8 in su/h a /ommunal en5ironment *oul! @e /onsi!ere! an unthin+a@le ta@ooE as Freu!Hs a@sur! theory that /hil!ren a//i!entally 5ie*ing their parents "u/+ing ine5ita@ly lea!s to a Lprimal traumaL ma+es e5i!ent. &arti/ularly *hen it /omes to the le"t$han! path 5iolation o" eroti/ ta@oo in the mo!ern 1estE the 5ast !i5ersity o" LnormalL se8ual @eha5ior a//epte! ma+es it impossi@le to spe/i"y any parti/ular regimen o" ta@oo$ @rea+ing. =ou must @e sel"$a*are enough to +no* ho* "ar you must go in *hat areas to trans/en! your present state o" @eing. KltimatelyE as *ith the !eli@erate in5ersion o" Viparit KaraniE ea/h in!i5i!ual magi/ian must target his or her o*n ta@oo threshol! to go @eyon!. )s *ith all o" the a@o5e e8amples o" ta@ooE it is ne5er the ta@oo itsel" that possesses magi/al po*er. 0atherE itHs the in!i5i!ual psy/hologi/al signi"i/an/e su/h a transgression e8erts in ea/h in!i5i!ual magi/ianHs /ons/iousness that is the sour/e o" potential energy. To "ully /omprehen! the meaning o" le"t$han! path ta@oo 5iolation in In!iaE something o" the importan/e o" the /on/ept o" pollution an! purity in %in!uism must @e !is/usse!. Innumera@le a/tions are !eeme! to pollute the ortho!o8 %in!uE *ho is restri/te! @y stri/t religious la* "rom eatingE

-7

marryingE or e5en so/ialiIing *ith mem@ers o" other /astes ; Just a "e* o" the many !ee!s *hi/h are sai! to /ontaminate oneHs purity. The intri/a/y an! ar@itrariness o" these la*s @eggars !es/riptionE +eeping e5ery aspe/t o" the ortho!o8 %in!uHs li"e regulate!E espe/ially "or the high ran+ing Brahmins at the top o" the hierar/hy. The le"t$han! path initiate !eli@erately per"orms su/h polluting a/tsE in5erting them as /onse/rate! ritualsE thus trans/en!ing !i5ine la*s. %e or she *ho @rea+s the restri/tions lai! !o*n @y the go!s is e""e/ti5ely trans"orme! into a go!$li+e @eing. E5en in the so/ial /haos o" our o*n Kali =ugi/ time an! /ultureE *hi/h la/+s the stri/t /on/ept o" spiritual pollution +no*n on the su@$/ontinentE there are a/tions @eyon! the pale that possess the same +in! o" li@erating po*er "or the /ontemporary le"t$ han! path initiate. -'

-6

->

III. IN T%E TEM&#E OF T%E NINE .)TES E/stati/ 0ites O" The #e"t$%an! &ath #e"t$han!e! rituals !eri5e! their "or/e "rom the !eli@erate re5ersal o" the esta@lishe! morality. The e8pli/it aim o" the Fi5e MHs ritual is to raise the *orshipper a@o5e praiseE /ensureE shameE pri!e o" "amilyE an! /aste as a step to*ar! li@eration "rom the @on!s *hi/h +eep one "rom the supreme @lissP at the same time the ritual testi"ies that the pre5ailing morality "or@a!e su/h things as *ineE meat$eatingE an! se8ual inter/ourse outsi!e o" *e!lo/+. .eo""rey &arin!erE 1orl! 0eligions The Fi5e Se/ret Things The In!ian le"t$han! path /ele@rates many sa/re! rites o" ta@oo 5iolationE the se5erity o" *hi/h !i""er "rom se/t to se/t an! region to region. The @est$ +no*n is pro@a@ly the &an/hama+araE or the "i5e thingsL also +no*n as &an/hatatt5a the "i5e tatt5as. On/e stri/tly guar!e! "rom non$initiatesE the a/t o" eroti/ theurgy sometimes /alle! Lthe se/ret riteL has long sin/e /ease! to @e se/ret. The &an/hama+ara is also /ommonly +no*n as the rite o" the LFi5e MHsLE as it in5ol5es the ritual /onsumption o" "i5e elements ta@oo to or!inary %in!usP the names o" these elements all @egin *ith the letter M . )lthough the se/ret rite may no* seem rather tame to the mo!ern 1estern rea!erE har!ly !eser5ing o" its on/e se/ret statusE it *as e8traor!inarily transgressi5e "or its pra/titionersE li5ing as they !i! in a so/iety surroun!e! on e5ery si!e @y the most s/rupulously o@ser5e! ta@oos. )n in$!epth analysis o" the many layers o" the meaning hi!!en in this notorious @ut o"ten super"i/ially e8plaine! ritual *ill allo* the magi/ian to a//ess something o" the /omple8ity o" the le"t$han! pathHs most *ell$+no*n sa/re! a/tE an! to 5ie* it "rom an initiate! perspe/ti5e. There is a 5eile! mantri/ sym@olism to the soun! o" M an! the num@er "i5e in5ol5e! *ith the names o" these "or@i!!en elementsE the "irst "our o" *hi/h are matsya D"ishF mamsha DmeatF ma!ya D*ineF an! mu!ra Dpar/he! /erealE alternately @eansF. The "i"th element is maithuna Dritual /oitusF. These e!i@le elements represent 1aterE )irE EarthE FireE unite! @y the omnipresent EtherE *hi/h is sym@oliIe! in the se8ual a/t. ThusE the "or/es -4

that /ompose the uni5erse are ta+en into the /ele@rantHs @o!iesE a pra/ti/e 1estern magi/ians *ill see as /ompara@le to the summoning o" the "our elements tra!itional to %ermeti/ /eremonies. Tantri/ists o" 5arious se/ts ha5e a//or!e! other esoteri/ sym@ology to the "i5e elementsE a@o5e an! @eyon! -,

their literal meaning an! o@5ious ta@oo status. The eating o" matsyaE or "ishE prohi@ite! to 5egetarian %in!usE has @een thought to represent the "eminine prin/iple essential to the le"t$han! path. )lternatelyE the L"ishL might @e interprete! as the trans"ormati5e /urrents that Ls*imL through the le"t i!a an! right pingala /hannels o" the su@tle @o!yE an! the element o" pranaE or airE that also s*ims through the ether an! the physi/al @o!y. The ritual ingestion o" MamshaE or strongly spi/e! meatE not only @rea+s the %in!u ta@oo against "lesh$eating. It also sym@oliIes the initiateHs re/ognition that le"t$han! path initiation o//urs !uring his?her li"etime *ithin the "leshE rather than in a li"e$a"ter$!eath state. The *or! "or meatE mamshaE is also !e/o!e! a//or!ing to t*ilight language as meaning ma DtongueF an! amsha Dspee/hFE representing the proper pronun/iation o" mantra so important to le"t$han!e! rites. Mu!ra Dpar/he! grainE or !rie! @eansF has @een interprete! as a /o!e! re"eren/e to the *ithhol!ing o" @o!ily energy an! essen/e mani"este! in some male Tantri+aHs retentionE or reim@i@ationE o" semen "or metaphysi/al purposes. )s a sym@ol o" 5egeta@le li"eE mu!ra /an @e thought o" as the element earth. The "emale partner in le"t$han! se8ual rites is o"ten +no*n as the mu!raE a !esignation /onne/te! to the yogi/ ritual han! gestures also +no*n as mu!raE or Lthat *hi/h gi5es !elightL. Ma!ya is more than *ineP it is the liCui! sym@ol o" altere! /ons/iousness an! the spiritual into8i/ation o" the 5isionaryE a !i5ine !run+enness. )s an elemental sym@olE *ine is relate! to "ire. The !rin+ing o" *ine in the &an/hama+ara ritual /ele@rates the appli/ation o" Joy to initiatory en!sE @rea+ing *ith the so@er$min!e! ortho!o8y o" the esta@lishe! priestly /lass o" Brahmins. Gohn 1oo!ro""eE the pioneering 1estern s/holar o" TantraE mentions in his Sha+ti an! Sha+ta that the Tantri/ te8ts state that the !i""eren/e separating the le"t$han! an! the right$han! paths /an @est @e /ompare! to the /ontrast @et*een *ine an! mil+. Signi"i/antlyE *ine an! into8i/ation are /onsi!ere! to @e o" a "eminine sha+ti nature in %in!u loreE an! many %in!u go!!esses are un!erstoo! to @e in/arnate! in the material *orl! as the elemental spirits o" into8i/atingE maya su@stan/es. 2run+ennessE uni5ersally prohi@ite! @y as/eti/E pleasure$!enying /ree!s aroun! the *orl!E /an @e "oun! as a sym@ol "or many other !i5ine @eings representati5e o" the le"t$han! path 5alues o" !isor!erE /reati5e /haosE an! Eros. For instan/eE in the relati5ely puritani/al an/ient Egyptian so/ietyE the se8ually insurgent storm an! *ar go! Set an! his &riesthoo! *ere strongly asso/iate! *ith !run+ennessP an espe/ially po*er"ul !esert *ine *as +no*n as the .i"t o" Set. SetHs stri+ing similarity *ith Shi5a in his "earsomeE ata5isti/ guise as the pre5iously !es/ri@e! 0u!ra the %o*ler is not *ithout rele5an/e. In the later Mi!!le EastE Su"i hereti/s *ithin Islam o" a le"t$han! path @ent /ontinue! this tra!itionE /omposing poetry /omparing their 5isions to the tempestuous into8i/ation stirre! @y *ine an! @eauti"ul *omen or @oys.

-3

%o*e5erE it must @e remem@ere! that this ritual !run+enness ; li+e all o" the sensory pleasures o" the le"t$han! path ; is entere! into only *hen the a!ept has alrea!y traine! his or her min! to trans/en! normal *a+ing /ons/iousness. In the mil!er le"t$han! path se/tsE only a to+en amount o" al/ohol is /onsume! !uring the riteE merely enough to @rea+ the ta@oo an! sym@oliIe the esoteri/ prin/iple inherent in the *ine. In othersE espe/ially the e8treme )ghori s/hoolE /opious Cuantities are Cua""e! "rom s+ull /ups to !eli@erately test the initiateHs a@ility to /ontrol /ons/iousness un!er any /ir/umstan/es. -(

The ta@oo status o" these "our su@stan/es in %in!u so/iety /on"ronts the pra/titioner *ith the transgression o" the "or@i!!en so important to the le"t$han! path ; @ut there is also a pra/ti/al reason re/ommen!ing their /onsumption @e"ore the a/tual se8 rite. These three "oo!s an! *ine ha5e long @een thought to possess aphro!isia/ Cualities li+ely to enhan/e the eroti/ union o" Sha+ti an! Shi5a in maithuna. For %in!us *ho ha5e spent their li5es on a stri/tly en"or/e! 5egetarian !ietE a@staining "rom al/ohol an! an e8/ess o" se8ualityE one /an easily imagine that e5en this seemingly mil! rite *oul! @e hea!y stu"". Mu/h o" the !isrepute *hi/h Tantri/ ritual hel! in the eyes o" the British rulers o" In!ia ; an! among the a@stemious higher /astes o" In!ians ; *as inspire! @y more than the s/an!alous Tantri/ /ele@ration o" se8ual e/stasy. The tra!itional use o" !rugs in the pra/ti/e *as also *orrisome to the guar!ians o" pu@li/ morality. In mentioning the 0ite o" the Fi5e MHsE many a mo!ern apologist "or le"t$han!e! Tantra has sele/ti5ely ignore! the "reCuent use o" the hemp$ @ase! !rugs @hang or ganJam ; potent preparations o" mariJuana an! hashish ; /ommonly use! in the rite as an aphro!isia/. The master yogiE Shi5aE *ho rules o5er all altere! states o" /ons/iousnessE is "reCuently portraye! @re*ing @hang an! other hallu/inatory potions. )lthough the use o" @hang augments sensations o" physi/al pleasure an! intensi"ies the !esire o" the t*o /ele@rants "or ea/h otherE it is also use! to help the @eginning initiate !e5elop the a@ility o" inner 5isualiIation. E5entuallyE the a!ept is e8pe/te! to /reate these mental results *ithout e8ternal stimulation @ut there is no /on!emnation o" this pra/ti/e @y le"t$han! path Tantri+as on moral groun!s. Kn"ortunatelyE the pre/ise use o" @hang an! other stimulants as an initial opener o" per/eption @y tra!itional Vama Marga se/ts has sometimes @een ta+en as a green light "or sel"$!estru/ti5e !rugge! e8/ess @y 1esterners. The li"e o" )leister Cro*ley ser5es as an instru/ti5e e8ample o" the !ire /onseCuen/es o" this phenomenon. On the T*o &aths The &an/hama+ara pro5i!es us *ith a /lear e8ample o" the e8a/t !i""eren/es @et*een the le"t$han! path an! right$han! path approa/hes to initiation. 1hereas the le"t$han! path truly @rea+s the so/ioreligious prohi@itionsE the right$han! path pra/ti/e o" the rite o" the "i5e MHs is in "a/t entirely sym@oli/. No ta@oos are a/tually @ro+en at all @y the 2a+sina Marga a!eptE *ho only sa"ely a/ts them out using metaphori/ su@stitutes "or the "or@i!!en elements. ThusE the right$han! path pra/titioner *ill eat the usual or!aine! %in!u 5egetarian mealE su@stituting ginger "or "ishE mil+ "or *ineE an! so "orth. 1hen the time /omes "or the se8ual rite in/arnating Shi5a an! Sha+tiHs e/stati/ unionE the right$han! path rite repla/es /o/+ an! /unt *ith the representati5e union o" t*o "lo*ersE one a lingam$shape! -4

"loral protu@eran/eE the other a yoni$"orme! @lossom. The right$han! path relian/e on sym@olism alone rather than a/tual se8ual rites is more than reminis/ent o" the su@limate! se8ual elements o" the 1estern magi/al tra!ition. It is Cuite /ommonE "or e8ampleE "or 1estern magi/ians to repla/e a real sor/eressHs 5agina *ith a /haste sip "rom a sym@oli/ L/hali/eL or LgrailLE an! use the magi/al s*or! as a surrogate "or the penis. O//ult historians ha5e theoriIe! that these sym@oli/ instruments o" 1estern magi/al /eremonial magi/ are @ut latter$!ay e/hoes o" an earlier se8ual tra!ition. 1hen one /ompares the sym@oli/ an! /ere@ral "orm o" the right$han! an! the a/tual an! "leshly le"t$han! per"orman/e o" the Fi5e M H s riteE it is har! to @elie5e that *e are not seeing a similar !e5elopment. ) "urther in!i/ation that Tantra @egan as Vama MargaE the *ay o" *omanE an! that the right$han! path *as a later !ese8ualise!E so/ially a//epta@le imitation o" mu/h ol!er initiatory mysteries. The se/ret rite /an @e su//ess"ully per"orme! in any type o" surroun!ings or en5ironment. No spe/ial ritual /ham@er or temple is reCuire!P in!ee!E the physi/al @o!ies o" the /ele@rants themsel5es are literally /onsi!ere! to @e the temples o" the le"t$han! path. The human @o!y is o"ten spo+e o" in le"t$han! path tra!ition as Lthe temple o" nine gatesL ; the nine gates @eing /ompose! o" the t*o eyesE the t*o earsE the t*o nostrilsE the mouthE the anusE an! the penis?5agina. Through the nine gates o" the @o!y !o all the sensory impressions o" material e8isten/e @e/ome real to usE an! through those same nine gates !o *e /reate the personally materialiIe! *orl!s *e li5e in. The tra!itional le"t$han! path initiate in In!ia "reCuently sele/ts a lo/ation o" suita@ly LsinisterL aspe/t "or the riteE "a5oring pla/es possesse! o" some "or@i!!ing atmosphere. )@an!one! temples an! gra5eyar!sE /remation groun!s @urning *ith the eerie in/an!es/en/e o" "uneral pyresE an! any spot popularly imagine! to @e haunte!E are all pla/es tra!itionally asso/iate! *ith the /arrying out o" le"t$han!e! rites. Su/h sites are /onsi!ere! to @e im@ue! *ith sha+tiHs !ar+ energyE an! *e /an o"ten re/ogniIe in these *il! an! inhospita@le lo/ations the Vama MargaHs !esire to @ring the 5ital an! li"e$ engen!ering nature o" se8uality into /onJun/tion *ith its polar oppositeE the sha!o*e! !omain o" !eath. This /ons/ious *el/oming o" !anger typi/al o" Kali =ugi/ eroti/ initiation is yet another "a/tor at play in su/h /onsi!erations. ) more pra/ti/al /onsi!eration "or per"orming the le"t$han! path se8 rite in haunte! or !esolate lo/ations must also @e /onsi!ere!. The ritual *oul! @e less li+ely to @e interrupte! @y /urious onloo+ers i" hel! in a pla/e li+ely to s/are a*ay the superstitious. By no*E the rea!er *ill un!erstan! that sha+ti is taught to @e most a/ti5e @y nightE a property o" the lunar rather than the mas/uline solar prin/iple. There"oreE the hours @et*een se5en an! mi!night are most

/ommonly /hosen to /ele@rate the "i5e se/ret things. --

Initiates o" @oth paths /ele@rate the rite o" the "i5e MHs *hile seate! in a /ir/leE *hi/h usually in/lu!es the intri/ate sym@ol +no*n as the Shri$ =antraE a psy/hogram /ompose! o" interlo/+ing triangles ; the triangles pointing up*ar!s represent the lingam an! the /ons/iousness o" Shi5aE the triangles pointing !o*n*ar!E in the uni5ersal sym@ol "or the "emale genitalsE !epi/t the yoni an! the po*er o" Sha+ti. The initiate paints this yantra himsel" "rom re! san!al*oo! paste or 5ermillionE e8ten!ing his /ons/iousness into this sel"$/reate! "orm o" se8ual union !uring the !eepening me!itati5e pro/ess o" its generation. )t the /enter o" one o" the triangles is a !otE the @in!uE *hi/h is the hi!!en sour/e o" all /reationE the esoteri/ po*er o" semen. The me!itating sha+ta is thought to enter into the pro/ess o" /reation itsel" @y /reating this imageE e5en as a ritual spa/e outsi!e o" *a+ing time is /reate! in *hi/h the "i5e se/ret things /an @e /ele@rate!. )s *ith almost all Tantri/ ritesE *hether they @e o" the right$ or le"t$han! pathsE the @reath /ontrol !is/ipline +no*n as pranayama @egins the pro/ess o" mental mastery that un!erlies the &an/hatatt5a. The male a!ept then assumes a yogi/ asana or posture +no*n as the yoni mu!raE or Lthe sealing o" the 5ul5aLE *hi/h suggests the /on/ept o" sealing an ele/tromagneti/ po*er sour/e that is an important physi/al aspe/t o" the sa/raliIe! se8ual /onta/t. 1hile in this positionE the initiate repeate!ly /ontra/ts the mus/les o" the perineumE lo/ate! @et*een the genitals an! the anusE a pro/e!ure !esigne! to a*a+en the mula!hara /ha+ra lo/ate! there. This @egins the as/ent o" the +un!alini$sha+ti serpent energy in the @o!yE an! is a//ompanie! @y 5isualiIation o" the /oupling o" Sha+ti an! Shi5a as a

prelu!e to the re/reation o" their !i5ineE *orl!$/reating /opulation in human "orm. 0ight$han! path rites situate the "emale ; almost al*ays "ully /lothe! ; to the right o" the a!ept. In the sinister s/hoolE the "emale initiatri8 *ho ser5es as the eroti/ in/arnation o" Sha+tiE sits in the /ir/le to the le"t o" the male. )s one Tantra mentionsE Lon his le"t he has the *oman s+ille! in the arts o" lo5eE on his right the !rin+ing /up.L E5en among the li@erate! ran+s o" le"t$han!e! TantraE the "emale parti/ipant in the maithuna is not al*ays entirely na+e!P only a!epts *ho ha5e rea/he! the highest 5ira states o" @eing are thought strong enough to han!le the pure sha+ti energy emanate! @y an entirely na+e! *oman. To the mo!ern 1estern min!E inure! @y /onstant me!ia e8posure to the na+e! "emale "ormE su/h a /on!ition must seem ri!i/ulous. %o*e5erE this stipulation is @ase! on an esoteri/ un!erstan!ing o" na+e!ness as a sym@ol o" the magi/al po*er o" the .o!!ess un5eile!. The "emale partner is ele5ate! to !i5ine status !uring the riteE an! the male a!ept approa/hes her as the li5ing in/arnation o" a*e$inspiring sha+tiE not simply as a human @eing. For many mo!ern pra/titionersE num@e! to the eroti/ mysteries @y a li"etime o" '77

in!o/trination in se/ular rationalismE it is nearly impossi@le to ma+e this leap o" e8perien/ing oneHs se8ual partner as a !i5ine @eing. But *ithout this /ru/ial trans"ormationE the le"t$han!e! se8 rite is @ere"t o" its po*er an! is really nothing more than an empty /eremony. The Fi5e Senses Color sym@olism is as important to the &an/hatatt5a as it is in some 1estern magi/al pra/ti/es. S/arletE in parti/ularE a sha!e long asso/iate! *ith the 5ital "or/e o" ErosE an! the po*er o" @loo! that animates li5ing @eingsE is pra/ti/ally the o""i/ial /olor o" the Vama Marga. 1e ha5e alrea!y seen that the shri$yantra sym@ol is painte! in re!. The s/arlet hi@is/us "lo*erE or Ga5aE is o"ten "oun! in the /ham@er in *hi/h the rite o" the "i5e MHs is per"orme!. The mu!raE or "emale initiatri8E is sometimes a!orne! *ith the s/arlet "lo*erE or she may *ear a s/arlet ro@e. 1hen the &an/hatatt5a is !eli@erately per"orme! *ith a menstruating partnerE as it o"ten isE s/arlet may represent the mu!raHs menstrual @loo!E thought to @e potent *ith her o5ular energyE /ounterpart to the male semen. The L@loo! o" the "emale in @lossomL is regar!e! as espe/ially ri/h *ith pure sha+ti po*erE physi/ally ra!iating in the "orm o" estrogeni/ su@stan/es possessing magi/al properties in their o*n right. )ll o" the "i5e senses are engage! in the sinister rite o" the "i5e things. The ta@oo "oo!s an! *ine stimulate the sense o" tasteE an! are /onsume! in a "ormalE ritualiIe! mannerP this is not the e5ery!ay meal some 1esterners ha5e imagine!. Ea/h o" the "oo!s are /onse/rate! *ith !e/laration o" spe/i"i/ mantras @e"ore @eing share! @y the sha+ta an! sha+tiE an! su@seCuently *ashe! !o*n *ith small amounts o" the *ine. It is *ithin the /ir/le that the ta@oo "oo! an! *ineE sai! to "ee! the su@tle @o!y o" the hi!!en go!!ess Kun!alini *ithin the physi/al organisms o" the male sha+ta an! his sha+tiE is ingeste!. The opti/ sense is ma!e more 5i5i! @y the use o" appropriate 5isuals li+e the shri$yantraE an! the stri+ing /olor s/arlet utiliIe! throughout the rite. Mo!em Tantri+as also ma+e su@tle use o" /olore! lights to so"tly illuminate the riteE *hi/h is o"ten /arrie! out in near !ar+ness. One tra!ition o" the le"t$ han! path insists that the se8ual rite shoul! not @e hel! in /omplete !ar+nessE sin/e this pre5ents the total stimulation o" the senses /onsi!ere! ne/essary. The mantras @eing /hante! an! !rone! @y the a!ept are !ire/te! to the soni/ realm o" /reation. FinallyE the senses o" tou/h an! s/ent are "ully a/ti5ate! as prelu!e to the se8ual union that /onsummates the &an/hatatt5a. From 1oman To .o!!ess The @o!y o" the human sha+tiE as part o" the a/t o" trans"orming hersel" into a !i5ine @eingE is ritually *ashe! an! /leanse!. These sa/re! a@lutionsE as '7'

*ith so many aspe/ts o" the riteE are also hel! to @e /arrie! out "or pra/ti/al purposesP the *ashing o" the @o!y is thought to allo* "or the ele/tromagneti/ energy o" the sinister /urrent to /ourse @et*een the se8ually lo/+e! @o!ies more "reely. For this reasonE the male a!ept also @athes thoroughly @e"ore the se/ret rite. O" /ourseE the aphro!isia/al aspe/t o" the '76

/leansing o" the erogenous Iones an! genitals also /omes into play. The sha+ti is then /are"ully massage! *ith minute amounts o" essential oilsE "ragran/es /hosen "or the magi/al signi"i/an/e an! in"luen/es in!u/e! @y their aromas. The use o" these s/ents 5aries *i!ely *ithin the a/tual pra/ti/e o" Tantri/ /ultsE although e5en mo!ern pra/titioners ten! to a5oi! syntheti/ per"umes. The male "reCuently anoints his alter egoHs han! *ith JasmineE her @reasts an! /hee+s *ith pat/houliE san!al*oo! on her thighsE sa""ron on the soles o" her "eetE an! mus+ "or the 5aginal moun!. )lthough the use o" these s/ents on the "emaleHs @o!y is !ire/te! on one le5el to the "ull arousal o" the sensesE ea/h "ragran/eE as any mo!ern ma+er o" per"umes *oul! +no*E are also highly stimulating aphro!isia/s. Spe/i"i/allyE these s/ents are aime! at a*a+ening the !ormant po*ers o" the rootE or mula!haraE /ha+raE the lo*est o" the /ha+rasE *here the serpent "ire sleeps /oile! near the @ase o" the spinal /olumn. 2uring the me!itati5e pro/ess o" the mu!raHs li5ing !ei"i/ationE 5ermilion is !au@e! on her "orehea!E a /lear !ot is pla/e! @et*een her @ro*sE an! her "eet an! toes are /olore! s/arlet. ) small amount o" san!alpasteE o"ten "oun! on statues o" go!!esses in In!iaE is pla/e! on her "a/e. The sha+tiHs yoni is *orshippe!E no longer merely as one parti/ular humanHs 5agina @ut as the impersonal mysterious sour/e an! matri8 o" all that e8istsE the "ountainhea! o" /reation itsel". In re5ering the yoniE the a!ept /ontemplates a portal lea!ing to the /ore o" the uni5erseE the 5ery heart o" reality in the san/tum san/torum o" the Temple o" the Nine .atesE "rom *hi/h all mani"estations o" maya must enter this plane o" reality. 0itual a!oration o" the 5ul5aE or yoni puJa is /omplete! *ith appli/ation o" "lo*ers an! 5ermilionE tra!itional In!ian mo!es o" honor to !i5ine "or/es. This a/t o" literal 5eneration ; a *or! that on/e e8/lusi5ely !es/ri@e! the ritual !e5otion to the go!!ess o" eroti/ passion Venus ; is !esigne! to a*a+en in the mu!ra a su@lime a*areness o" her in/arnation as the Feminine 2aemoni/ in human "ormE li"ting her a@o5e /ommon mortality "or the !uration o" the rite. This aspe/t o" the rite is pro@a@ly an ar/hai/ remnant o" se8ual *orship !ating @a/+ to the earliest "orm o" religion in the In!us Valley. Other parts o" the mu!raHs @o!y are also /onse/rate! @y the male partnerE *hi/h are enshrine! *ith !i5ine presen/es through 5o/aliIation o" the appropriate mantra. This phase o" the riteE +no*n as nyasaE is also !ire/te! to the glan!s that ra!iate the hi!!en en!o/rinal po*er +no*n as oJasE an! the /ha+ra pointsE the se5en 5erti/al lotuses o" the su@tle @o!y through *hi/h +un!alini rises. The oJas is that su@tle energy thats !eli@erate @uil!$up an! /ulti5ation gi5es a person his or her a@ility to /omman! personal authorityE an! is the @o!ily po*erhouse "rom *hi/h an in!i5i!ualHs magi/al a@ility !eri5es. 2uring this /ompli/ate! operationE the /ons/iousness o" @oth the male an! "emale pra/titioner ali+e is altere! to a higher state o" @eing. For himE his partner is the go!!essE an! she hersel" is /on5in/e! o" her

'7>

o*n transhuman sha+ti po*erE Just as the male is trans"orme! into Shi5a !uring the timeless span o" the rite. This sel"$!ei"i/ation o" the human organism is an essential aspe/t o" le"t$han! path initiation. 2espite the Vama MargaHs emphasis on the .o!!essE the male prin/iple is the "o/us o" other eroti/ /eremonies. In some autoeroti/ ritesE the male a!ept *orships himsel" as a go!E anointing his ere/t penis as the li5ing go!hea!. The sa/re! /ourtesansE the !e5a!asiE or temple !an/ersE per"orme! an in5o/ation o" Shi5a ena/te! through ritual "ellatio o" a /onse/rate! male. )*a+ening through se8ual e/stasy to go!$li+e /ons/iousnessE the a!ept e8perien/es the !i5ine as mani"este! in the physi/al @o!yE rather than @o*ing to the e8ternal !eities o" tra!itional religion. One Tantra ma+es /lear that the male pra/titioner o" the se/ret rite o" the "i5e thingsE in se8ually e8alting his mu!ra as the li5ing in/arnation o" the !ar+ go!!essE shoul! see in her no s a @eing than Bhairai5iE the a*esome "or/e o" !estru/tion that annihilates all o@sta/lesE the /ruel Mother Kali: L%e *ho sees *ineE "ishE meatE *oman shoul! salute the Bhaira5i 2e5i an! say: HOmQ Salutation to the @elo5e! o" Shi5aE the remo5er o" all o@sta/lesE Salutation to thee the gi5er o" @oonsE a!orne! *ith a garlan! o" se5ere! hea!sE staine! *ith streams o" @loo!. Thee I salute "or the !estru/tion o" all o@sta/les an! the *ell @eing o" Kaula Cara.L DThe Kaula CaraE or 1ay o" the Clan isE synonymous *ith the le"t$han! path as an initiatory s/hool o" +no*le!ge in general.F 1ithin The Temple On/e "ully arouse!E the partners no* lay !o*n togetherE again *ith the "emale sha+ti situate! to the le"t o" the male. %e @reathes through the pingalaE or right$"lo*ing /hannel o" the @o!yHs air passagesE an! slo*ly penetrates her yoni. %a5ing pre5iously per"orme! the outer 5eneration o" the yoniE the a!ept has no* gaine! passage into that /onse/rate! pla/eE the seat o" maya "rom *hi/h all /omes into @eing. The a/t o" one @o!y physi/ally entering another is a liminal a/t ; the /rossing o" a threshol! *hi/h /ons/iously opens a sa/re! spa/e in *hi/h the rite /an @e /ele@rate!. The t*o temples o" the nine gates are lin+e!. The pa/e o" inter/ourse in le"t$han! path rites is /ustomarily long an! !ra*n outE not the agitate! rush to orgasm that so o"ten epitomiIes 1estern se8. This is not only true in le"t$han!e! Tantra @ut is an integral aspe/t o" In!iaHs approa/h to sensualityE *hi/h has long ma!e an art o" eroti/ pleasure. )s has alrea!y @een stresse!E the a!eptHs aim is not the Cui/+ relie" "rom se8ual tension or!inarily sought @y the pashu @ut the @uil!up o" that tension to almost un@eara@le le5els ; an! then the surpassing o" normal se8uality altogether. In!ee!E this /on/entration o" !esire into an appli/a@le "or/e o" /ons/iousness trans"ormation is sometimes a/hie5e! @y !eli@erately

'74

sleeping na+e! in the same @e! as the sha+ti "or many nights @e"ore pro/ee!ing to e5en the slightest tou/h. This /reates a palpa@le @ioele/tri/al /harge o" !esire @et*een the t*o /onsorts that greatly magni"ies the e""e/ti5eness o" the e5entual /onsummation. Tantra /lassi"ies e5en 5isual /onta/t *ith oneHs /onsort as a "orm o" eroti/ e8pression. One tra!itional preparation "or the se/ret rite in/lu!es gaIing silently into the eyes o" the /ontrase8ual alter ego @e"ore a!5an/ing to a single /aress. This un*a5ering glan/e is sustaine! "or a mu/h longer perio! than human animals are a//ustome! to maintainingE allo*ing "or another @rea+ *ith the @o!yHs natural /on!itioning. 0e/ent stu!ies /on!u/te! in .ermany ha5e sho*n that merely loo+ing at the photograph o" a se8ually !esira@le person o" the opposite se8 releases a attention$sharpening /o/aine$ li+e agent in the part o" the @rain that re/ogniIes Lre*ar!L stimuli. )t least some o" the remar+a@le psy/hi/ results /ause! @y !eli@erate prolongation o" the le"t$han! path se8ual rite must @e roote! in similar /hanges in @rain /hemistry. Te/hnology *ill e5entually !etermine the neurologi/al reality o" *hat transpires in the @rains o" a /ouple /ele@rating the union o" Shi5a an! Sha+tiE +no*le!ge *hi/h *ill ma+e the metho!s o" the le"t$han! path more pre/ise. Through a 5erita@le s/ien/e o" su@tle glan/esE /aressesE an! postures !esigne! to ma8imiIe the eroti/ e8perien/e to the le5el o" !i5ine e/stasy enJoye! @y Shi5a an! Sha+ti themsel5esE the /ouple trans/en! se8 *ithin time. The intonation o" mantrasE /ontrolle! @reathing te/hniCuesE systemati/ stimulation o" the sensesE an! the preparatory me!itation has alrea!y /reate! a pro"oun!ly a*a+ene! state o" /ons/iousness trans"orming their se8ual pleasure into a /ele@ration o" their o*n !i5inity. To e8ten! this atemporal perio! o" mounting raptureE a num@er o" pragmati/ physi/al te/hniCues are use! @y @oth partners that ha5e only re/ently @een re!is/o5ere! @y 1estern se8ologists. For instan/eE the "emale sha+ti is o"ten traine! to manually sCueeIe the @ase o" her /onsortHs penis to pre5ent his orgasm "or as long as possi@leE allo*ing "or a /ons/iousness$ altering perpetuation o" e/stasy. Current pra/titioners o" the le"t$han! path utiliIe /o/+ rings "or the same purpose. The *or! Le/stasyL is /urrently use! so /asually to !es/ri@e any +in! o" transiti5e pang o" pleasureE that magi/ians *ho ha5e yet to e8perien/e this state "or themsel5es *ill only ha5e a 5ague i!ea o" the tran/e o" Joy le"t$ han!e! se8ual rites aim to a/ti5ate. %o*e5erE *hen *e re"er to e/stasyE *e are using the term in its authenti/ religious senseE not Just as a synonym "or any sensation that L"eels goo!L. )s important as the he!oni/ impa/t on the @o!y is to the le"t$han! pathE it must not @e "orgotten that it is the e""e/t on oneHs /ons/iousness that is paramount. On/e an a!ept @e/omes /ompetent in the te/hniCues o" ritual se8E the time?spa/e o" the eroti/ e8/hange /an unleash '7,

+un!aliniE in/lu!ing the !eli@erate attainment o" 5isionsE out$o"$@o!y e8perien/esE or simply ser5e as a spring@oar! "or manipulation o" maya ; the *or+ o" the sor/erer. KltimatelyE the *e!!ing o" se8ual polar opposites realiIe! through the maithuna is inten!e! to a*a+en the initiate to the !ire/t per/eption o" reality. But e5ery magi/ianHs personal e8perien/e o" the rite must @e groun!e! in his or her o*n in!i5i!ual uni5erse o" meaning. Trans/en!ing all imagina@le 5er@al /onstru/tsE the e/stati/ apotheosis rea/he! through sa/ralise! se8 /an ne5er @e stan!ar!iIe!E ultimately resisting all attempts at !es/ription. There"oreE the @eginning stu!ent o" the le"t$han! path shoul! not presume that he or she shoul! @e aiming "or some sort o" pre$pa/+age! or pre$or!aine! out/ome ; !ogmati/ /on/epts o" a LrightL or $*rongL result are in/onsistent *ith the ra!i/al in!i5i!uation o" the Vama Marga. )lthough the metho!s o" the le"t$han! path se8ual rite are age$ol!E ea/h ne* e8periment *ith them allo*s the /ouple /ele@rating the rite to e8perien/e the primal "or/e o" se8ual /reation as i" "or the "irst time. The Bo!y O" #ight The nature o" eroti/ intera/tions possi@le !uring the maithuna 5aries *i!elyE a//or!ing to oneHs tea/herE or the parti/ular se/t into *hi/h one is initiate!. Tantri/ ritual /oitus rarely lea!s to the "reneti/ thrusting o" or!inary se8. O"tenE the ere/t male simply remains positione! *ithin the sha+tiE allo*ing the opposite energies o" male an! "emale to "lo* into ea/h otherE *hilst the +un!alini is ma!e to rise through mental /ontrol. This /onta/t is prolonge! "or a long perio! o" timeE at "irst ranging "rom a hal"$hour to an hour. E8perien/e! pra/titioners e5entually sustain this hierogami/ /oin/i!en/e o" opposites "or hoursE @uil!ing up a po*er"ul ele/tromagneti/ "iel! "rom the /onta/t @et*een the male DTF an! the "emale D F "usion. Some se/on!$han! te8ts on Tantri/ se8ualityE o"ten simply misgui!e!E others !ri5en @y a puritani/al agen!a to gloss o5er the pleasure "a/tor essential to the le"t$han! pathE ha5e !es/ri@e! the a/tual Vama Marga se8ual rites in su/h a mute! manner as to thoroughly /on"use the @eginner. I" one *ere to @ase oneHs un!erstan!ing o" Tantra on some o" the *ritings on the su@Je/tE you *oul! /ome a*ay *ith the o!! i!ea that the le"t$han! path initiate per"orms the se8ual rites only o@ligingly an! @egru!ginglyE in the same mental attitu!e as one might su@mit to !ental surgery. )n! hea5en "or@i! that the le"t$han! path initiate might a/tually !eri5e any physi/al pleasure "rom "u/+ingQ Su/h hypo/riti/al te8ts !o a !isser5i/e to the e/stati/ "un!amentals o" the le"t$han! pathE attempting to !issol5e the ne/essary physiologi/al pleasures that a/tually !ri5e Tantri/ initiation in a /lou! o" a@stra/t spirituality. The importan/e o" intense @iologi/al !elight to the le"t$han! path '73

is essential. In "a/tE it is a tra!itional le"t$han! path pre/ept that the presen/e o" se8ual !esire in the human @o!y is thought to @e a portent that the uni5erse$/reating !i5ine energy has mani"este! *ithin the initiate ; the presen/e o" an ere/tion is thus honore! as a physi/al sign o" !i5inity in "leshly "orm. )lthough sinister Eros is 5ery !i""erent "rom the e8/lusi5ely orgasm$"o/use! se8ual intera/tion that /hara/teriIes se8 or!inaireE that is not to say that it is a@sent o" passionate !esire "or the se8ual /onsort. I" the *eir!ly ase8ual se8 rites suggeste! in some mo!ern te8ts *ere e5en physi/ally possi@leE one must *on!er ho* su/h reCuirements as ere/tion an! 5aginal moisture are a//omplishe! in the /omplete a@sen/e o" lust an! !esire re/ommen!e!. It is true that the eroti/ pleasure enJoye! @y the Tantri/ /onsorts is partially un!erstoo! as a mani"estation o" the greater e/stasy o" !i5ine /ons/iousness on the physiologi/al le5el o" e8perien/e. %o*e5erE the !elights o" the "lesh are to @e 5alue! an! enJoye! in their o*n right !uring the le"t$han! path ritual. The a!ept o" the sinister /urrent al/hemi/ally trans"orms the naturally o//urring properties o" se8ual !esire into pre/ise tools o" /ons/iousness e8pansion. Sin/e the "irst poem o" eroti/ longing *as "irst sungE human @eings ha5e o@ser5e! ho* strong !esire has the a@ility to sharpen attentionE slo* !o*n oneHs sense o" timeE /ause "lashes o" inspire! thin+ingE an! ra!i/ally in/rease energyE among many other uniCue neurophysi/al phenomena. The le"t$han! path se8 magi/ian e8ten!s these use"ul Cualities o" !esire "rom the "leshly sphere o" e8isten/e an! generati5e repro!u/tion to the !aemoni/ realm o" @eing. One o" the many reasons that se8 ma+es "or su/h an e""e/ti5e /ons/iousness altering !e5i/e an! magi/al me!ium is an e8tremely pra/ti/al physi/al phenomenon: the min! e8perien/ing e8treme se8ual arousal "or a prolonge! perio! is a@le to "o/us into a one$pointe! @eam o" /larity. This heightene! state o" attentionE a/hie5e! e5en !uring non$initiatory /oitusE *as noti/e! @y the pioneering se8ologist )l"re! KinseyE *ho /ommente! that the "iring o" a re5ol5er *oul! not intru!e on a /opulating /oupleHs e/stati/ e8ertions. This per"e/tly normal physiologi/al e5ent o" eroti/ attention is +no*n to any se8ually a/ti5e human @eing @ut is usually allo*e! to !issipate *ith orgasm. The le"t$han! path a!ept seiIes upon this laser$li+e /larity o" !esireE prolongs it as long as possi@leE an! /ons/iously !ire/ts it to initiatory en!s. The intenseE one$pointe! pleasure that ma+es so many the /ompulsi5e sla5e o" ErosE is su@Je/te! to the initiateHs !is/iplineE an! allo*s him or her to @e/ome the master o" this most primor!ial an! elemental o" energies. Through /ontrolle! @reathing an! 5o/al intonation or mental

/on/entration on "o/using mantras !uring the se8ual a/tE the run$a*ay *il! '7(

horse o" !esire is yo+e! to the magi/ianHs *illE /onne/ting the po*er"ul engine o" protra/te! eroti/ e/stasy to the a!eptHs sel"$trans"ormati5e operations. The mantras !rone! to /all !o*n Sha+ti an! Shi5a into the su@tle @o!ies o" the /ele@rants /ontinue to @e uttere! !uring the se8ual maithuna. 1hen the /ele@rants ha5e a/hie5e! the highest le5el o" intensity o" their in/arnation o" the go!sE a/tually separating "rom a human state o" /ons/iousness to e8perien/e their o*n !i5inityE the orgasm /an @e a/ti5ate!E a pea+ o" energy that magi/ally trans/en!s personality an! allo*s the a!ept to /on"ront ; an! @e/ome ; the integrate! e8pression o" pure /ons/iousness DShi5aF an! pure energy o" po*er DSha+tiF. Theoreti/allyE the repeate! per"orman/e o" the maithuna at e5er more intense le5els o" *ille! !esire is thought to /ontinually strengthen the en!uringE eternal element o" the /oupleHs spiritual @o!iesE ultimately /reating imperisha@le psy/hi/ @eings that /annot @e !estroye! @y the ine5ita@le !eterioration that must @e"all all natural /reatures. It must @e /lari"ie! that this psy/hi/ immortality is not sought "or the physi/al @o!y that is the instrument o" the operation. It is the su@tle @o!y *ithin the physi/al shell that is /onJe/ture! to @e e5er more "orti"ie! @y the primalE /reati5e sha+ti energy a/ti5ate! through the sinister se8ual rite. Se8ual Vampirism )s a !igressionE it is *orth mentioning in passing the Chinese Taoist 5ariant o" the le"t$han! path riteE initially limite! to the Chinese Emperor an! his /ourt. In Taoist se8ual al/hemyE attaining immortality is in "a/t the sole purpose o" the se8ual e8/hange. The Emperor *oul! en!ea5or to per"orm se8 *ithout un!ergoing yang$!iminishing eJa/ulation *ith as many o" his harem as possi@le in one e5eningE *ill"ully a@sor@ing the young "emaleHs yin energy "rom their 5aginas. )lthough the male *as "or@i!!en "rom eJa/ulatingE the operation *as only /onsi!ere! su//ess"ul i" the "emale *as @rought to many po*er"ul orgasms in one session. The @ene"it o" a@sor@ing so mu/h "emale se8ual po*er *ithout losing any o" oneHs o*n male energy *as @elie5e! to prolong physi/al li"eE unnaturally e8ten! youth"ulnessE an! /reate a reser5oir o" limitless energy "or the male a!ept that *oul! e8ten! @eyon! the e8isten/e o" the physi/al @o!y to an a"ter$!eath state. In /ontrast to the In!ian an! Ti@etan "orms o" the le"t$han! pathE in *hi/h the "emale se8ual /onsort is at least theoreti/ally re5ere! as a li5ing go!!essE the Chinese yin$tao *as entirely /entere! on the male a!eptHs goal o" immortalityP the "emale *as regar!e! simply as a se8ual @attery to @e !raine! an! !is/ar!e!. In "a/tE she *as generally thought to @e useless "or magi/al purposes a"ter one su/h pro/e!ure ; ne* a!!itions to the harem "or this purpose *ere /onstantly sought. One instru/tional te8tE the =u "ang /he

'74

yaoE a!5ises us that the /ommon man !estroys himsel" @y repeate! se8ual /ongress *ith his one spouseE *ho suppose!ly !epletes all o" his yang energy. %ere *e ha5e as /lear a histori/al e8ample o" se8ual 5ampirism as /an @e imagine!P the /ons/iousE one$si!e! !epletion o" one partnerHs youth"ul se8ual energy to maintain the other partnerHs immortality. One nee! har!ly @e a se8 magi/ian or a Chinese Emperor to o@ser5e this phenomenon mani"est in !aily li"e. 1e ha5e all en/ountere! /ouples in *hi/h one partner gro*s e5er strongerE *hile his or her partner 5isi@ly *ea+ens psy/hi/ally an! physi/ally. O" /ourseE psy/hologi/al "a/tors play a part in su/h soul$!raining e8/hanges. But on/e se8 is e8perien/e! as the magi/al energy /on!uit that it isE the se8$5ampiri/ root o" su/h intera/tions @e/omes apparent. Su/h eroti/ pre!ation nee! not ta+e the "orm o" a long$ lasting partnershipP many a mun!ane one$night stan! has allo*e! "or the !epletion o" one partnerHs se8ual energy "or the @ene"it o" the other. )leister Cro*leyE *hose /ompulsi5e pra/ti/e o" se8ual 5ampirism re!u/e! @oth o" his *i5es to ma!nessE an! helpe! to !estroy a goo! num@er o" his LS/arlet 1omenLE on/e *rote o" one o" his "emale pupils: L) super@ natural 5ampire. But she !oesnHt +no* the prin/iples. %er lo5er has Mortis 0igor ; an! the most elementary goo! sense Done *oul! ha5e thoughtF an! e5en natural instin/t *oul! ha5e tol! her to get a "resh 5i/tim *hen the last has rea/he! the state to *hi/h she has re!u/e! the poor @oy.L The &ostures O" The Se/ret 0ite 0eturning to the In!ian Tantri/ maithunaE through persistent re/urren/e o" the riteE the eroti/ally interlo/+e! male an! "emale a!ept shoul! @e a@le to "ully rouse the !ormant +un!alini in their @o!iesE ena@ling a "ully a*a+ene! /ons/iousness to emerge. Tra!itionallyE se8 *ith an a!ept o" either gen!er *ho has alrea!y e8perien/e! +un!alini is @elie5e! to Cui/+en the +un!alini o" the other partner. The startling phenomenon o" @o!y$to$@o!y trans"eren/e o" the unmista+a@le +un!alini energy "rom one se8ual /onsort to another has alrea!y @een !es/ri@e!. ) /ommon maithuna posture is the lata sa!ahna positionE so /alle! @e/ause the sha+ti em@ra/es the entirely immo@ile man Just as the lataE or /reeper plantE *raps itsel" aroun! a tree. In @hagasanaE the /oupleHs @o!ies remain out*ar!ly immo@ile throughout the riteE *hilst the *ell$traine! "emale initiatri8 *or+s the mus/les o" her 5ul5a on her /onsortHs ere/t penisE "astening it e5er more tightly in pla/e *ithin her. Sa5asana re/reates the yogi/ posture seen in images o" Kali mounting !ea! Shi5a. Sa5a means L/orpseLE *hi/h has gi5en rise to the Tantri/ pun that LShi5a *ithout Sha+ti is Sa5aLP male /ons/iousness la/+ing "emale po*er is a /orpse. In sa5asanaE the male lays prostrate @eneath the "emale in a state o" !eath$li+e tran/e an! mus/ular rela8ationE *hile she ri!es his ere/tionE in/arnating the !ominantE a/ti5e "or/e o" sha+ti. This /orpse

'7-

posture is lin+e! to the age$ol! re/ognition that orgasm is o"ten e8perien/e! as a +in! o" !eathE a 5erity /ommuni/ate! in the *ell$+no*n Fren/h !es/ription o" the e/stasy o" se8ual /lima8 as le petite mortE Lthe !ear little !eathL. ''7

) multipli/ity o" se8ual positionsE or asanasE are taught to the /ele@rants o" the sinister /urrent. )lmost all o" them are "o/use! on the "emale a/ti5e?male ina/ti5e prin/iple that has tra!itionally @een thought to @e the most e""i/ient *ay to /reate the altere! state o" /ons/iousness an! "lo* o" male$"emale energies into ea/h other. Wuite /ommonlyE the se8ual position ta+en !uring sinister /urrent /oition allo*s @oth partners to assume a seate! "a/e$to$"a/e asanaE *ith spines ere/t to more easily allo* the "lo* o" +un!alini "rom se8ual /enter to @rain. The Mu+ha$Maithuna asana o" mutual genital a!oration Dthe L3-L positionFE /an also @e a po*er"ul @ioenergy e8/hange o" mas/uline an! "eminine essen/e. This /reates a +in! o" se8ual /lose! /ir/uitE permitting the /ele@rantHs energies to /ourse through ea/h other in a /ontinuous an! un@ro+en "lo*E an e8/hange o" erotomagi/al po*er that /an @e /ompare! to the uro@orosE the al/hemi/al serpent that s*allo*s its o*n tail. The physi/al !istillation o" the unite! Sha+ti?Shi5a "or/es are /ontaine! in the su@stan/e o" the se8ual eli8irs. Theoreti/allyE the orally operati5e a!ept /onsumes the /ontrase8ual essen/e emanate! through his or her partnerHs genitalsE a rite o" mutual se8ual 5ampirism ena/te! through oral$genital "ee!ing. It shoul! go *ithout saying that i" you ha5e no +no*le!ge o" your /onsortHs se8ual history or healthE ingestion o" se8ual "lui!s !uring a *or+ing shoul! not @e /onsi!ere!. )ny magi/ian *ho ignores these pre/autions /annot truly @e sai! to e8er/ise the /ons/ious approa/h to all physi/al mani"estations that the sinister /urrent a!ept see+s to maintain. The sleeping human surren!ers to se8uality an! its possi@le long$range /onseCuen/es o" pregnan/y an! !isease as i" in a !reamE a//epting *hate5er /omes o" it *ith passi5e inertiaP the eroti/ initiate must @e "ully a*a+e to all o" the potential a"tere""e/ts o" any se8ual union. The eroti/ intera/tion o" the immo@ile male se8 partnerE in/arnating the Shi5a "or/e on earthE an! the a/ti5e "emaleE em@o!ying the terrestrial Sha+ti po*erE o"ten seems o""$puttingE or at least un"amiliarE to 1estern men an! *omen. In the 1estE /opulation 5ery o"ten ta+es the "orm o" the "emale prone on her @a/+ in the so$/alle! missionary positionE *hile the male thrusts into herE using her 5agina as a +in! o" mastur@atory tool. The 5ery !i""erent physi/al arrangement /alle! "or @y the le"t$han! path rite ne/essitates that the "emale initiatri8 uses her yoni in a mu/h more a/ti5e manner than is /ommon among 1estern *omen. The =oni O" Sha+ti In Tantri/ tra!itionE *omen *ho are traine! to ta+e on the role o" sha+tiE or se8ual initiatri8E learn a metho! o" 5aginal /ontrol +no*n as sahaJoli. In In!iaE this te/hniCue is se/retly taught @y alrea!y initiate! ol!er "emale a!epts Dsometimes the stu!entHs mother or gran!motherF to girls at the age o" pu@erty. EssentiallyE sahaJoli in5ol5es the a@ility to e8er/ise total /ontrol

'''

o5er the 5aginal mus/les !uring se8ual inter/ourseE so that her partnerHs penis /an @e a/ti5ely grippe! an! manipulate! !uring the rite. Tra!itional training "or sahaJoli in5ol5es intensi5e e8er/ise o" the 5aginal mus/les "or many yearsE o"ten using !il!os or other phalli/ su@stitutes to "a/ilitate mastery o" the te/hniCue. DThis 5aginal training is similar to the /ommonly$ taught Kegel e8er/ises +no*n in the 1est.F The le"t$han! path se8ual initiatri8 utiliIes the /omple8 me/hanism o" her 5agina *ith an agility an! "inesse that is all @ut un+no*n to the eroti/ism o" the 1estE *here e5en the most sophisti/ate! @asi/ally /onsi!er the 5ul5a as an inert hole to @e "ille!. This +in! o" 5aginal /ontrol *as also an important part o" the training "or the sa/re! Temple /ourtesans o" In!iaE the !e5a!asis DliterallyE the Lsla5es o" the go!LFE Just as it appears to ha5e @een part o" the re"ine! se8ual artistry o" the )n/ient .ree+ %etairae. 2es/riptions o" the el!est +no*n "orm o" sa/re! prostitutionE that o" the Wua!ishtuE or Temple harlots o" the Sumerian sa/re! *hore$go!!ess Innana?IshtarE also ma+e mention o" *hat must ha5e @een a similar metho!. The yoniE re5ere! in the le"t$han! path as the matri8 o" all mani"estationE is a "ully a/ti5ate!E mo@ile parti/ipant in the rite o" e/stasyE as @e"its the energy o" the *il!ly +ineti/ .o!!ess it sym@oliIes. There is a surprisingly /ommon 1estern male an8iety regar!ing the 5aginal mysteriesE perhaps most !ramati/ally represente! @y the /ommonly reporte! pho@ia /on/erning the /astrating 5agina !entataE or 5agina *ith teeth. Su/h neuroses are /ompletely a@sent "rom le"t$han! path se8ualityE *hi/h a//or!s a re5eren/e to @oth gen!erHs genitals as li5ingE /reati5e in/arnations o" the !i5ine. It is surprising ho* many 1estern men an! *omen "in! the un"amiliar /on/ept o" an a/ti5e 5agina impossi@le to integrateE an! this is one o" the unspo+en reasons that le"t$han!e! initiation has yet to @e "ully ma8imiIe! in the 1estern *orl!. No 5ali! tra!ition o" initiation into the physi/al "eminine mysteries /urrently e8ists in the 1est. ConseCuentlyE the "emale stu!ent o" the le"t$han! path sometimes "in!s it !i""i/ult to "ree hersel" o" the /ulturally per5asi5e impression that her /unt is merely a passi5e ori"i/eE rather than the energeti/ 5orte8 o" !i5ine /reati5e /haos posite! in le"t$han! path 5eneration o" the yoni. Meti/ulous stimulation o" all o" the "emale partnerHs erogenous Iones !uring the maithuna is /onsi!ere! essential to raising the ne/essary !egree o" se8ual energy "or the rite. This pro/ess /ulminates in /are"ul attention to the /litorisE a te/hniCue *hi/h ha! @een !e5elope! to a "ine art in the le"t$han!e! Tantra o" me!ie5al timesE *hen +no*le!ge o" "emale se8uality in the 1est ha! all @ut atrophie! !ue to Christian loathing o" the @o!y ; an! espe/ially the "emale @o!y. The Sa/ri"i/e The true se/ret o" se/rets guar!e! @y the Vama Marga rite *as not simply the ''6

li@eratingE o@sta/le$o5er/oming an! initiatory e""e/t o" ta@oo 5iolationE *hi/h /an only @e the "irst phase o" any !eep$seate! pro/ess o" sel"$programming. On/e the ta@oos ha5e @een @ro+en an! ma!e sa/re!E the initiates /ontinue to repeat the rite "or the initiatory 5alue o" eroti/ e8/hange itsel"E espe/ially the physiologi/al impa/t o" the prolonge! se8ual rite on the initiate! min!. The ne8t step is the tea/hing that sel"$realiIation an! /oming into @eing as a !i5ine /ons/iousness a*are o" ultimate reality /an o//ur !uring the intense "lash o" orgasm. For the le"t$han! path initiateE the orgasm itsel" is un!erstoo! as an altere! state o" /ons/iousnessE an! "or this reasonE the orgasm is prolonge!E manipulate!E internaliIe! an! integrate! into the initiatory e8perien/e. But the orgasm aime! "or in Tantri/ rites is Cuite !i""erent than the "leeting physiologi/al e5ent that usually ta+es pla/e at the /ulmination o" se8ual /ongress. The orgasmi/ e/stasy /ro*ning the le"t$han! path eroti/ rite is not the @rie" spasm releasing se8ual strain /ommon to e5ery!ay se8ualityP it /onne/ts to a hi!!en reser5oir o" @oun!less sha+ti energyE pro5i!ing a physi/al laun/hing pa! "or psy/hi/ metamorphosis. )t the pea+ moment o" /lima8E Lthe !oors o" per/eptionL spo+en o" @y 1illiam Bla+e are @laste! *i!e an! pure apprehension o" /ore reality /an @e attaine!. The se8ual sor/erer /an utiliIe this !isruption in normati5e mental "un/tion to /ast his or her *ill into the *ea5e o" mayaE or e/stasy /an @e applie! to internal /hange "or initiatory purposes alone. Cru/ial to this pro/ess is that the a!ept un!ergoing orgasm must !e5elop the a@ility to sustain "ull alertness an! pointe!ness o" thought e5en !uring the intensity o" se8ual /lima8E rather than slipping into the /ommon @la/+$out o" /ons/iousness that o"ten a//ompanies orgasm. The tra!itional Tantri/ tea/hings are a!amant on this pointE urging the pra/titioner to resist the natural urge to "all into *hat is o"ten !es/ri@e! as a Ls*oonL. )lso resiste! @y some ; @ut not all ; le"t$han! path pra/titioners is the natural urge to eJa/ulate !uring orgasm. Some metho!s to a5oi! this in/lu!e the slo*ing !o*n o" @reath to near immo@ilityE *hi/h also slo*s the eJa/ulatory responseE the yogi/ /urling o" the tongue @a/+*ar!s against the palateE an! the one$pointe! "o/us on the repetition o" mantras. The alrea!y mentione! yoni$mu!raE in *hi/h the perineum mus/les are po*er"ully /ontra/te! @e"ore orgasm ensuesE is also e""e/ti5e. %o*e5erE these me/hani/al e""orts are "ar less important than the inner altere! state o" /ons/iousness ; the e/stati/ tran/e ; in *hi/h the entire a/t is /arrie! out. The see! not spille! is theoriIe! to pro!u/e more oJas in the @o!yE *hi/h suppose!ly strengthens the immortal essen/e o" the a!eptE theoreti/ally /reating an en!uring spiritual @o!y that /an sur5i5e the physi/al @o!yHs !eath. #ea5ing asi!e su/h metaphysi/al physiologyE *hi/h must al*ays remain a su@Je/ti5e Cuestion o" ea/h initiateHs personal @elie" systemE the /ons/ious /ur@ing o" the eJa/ulatory pro/ess !e"initely /an

''>

/reate an e8tremely po*er"ul altere! state o" /ons/iousnessE e8ten!ing the orgasm to the entire organism. It is this latter /ons/iousness$altering e""e/t that seems o" most 5alue to us "rom the magi/al perspe/ti5e. The a5erageE uninitiate! human @eingE or pashuE uses se8 as a tranCuiliIer or relie" "rom the stress o" e8isten/eP "or him or herE the orgasm is merely a toni/ "or ner5ous tensionE 5ery o"ten resulting in total lapse o" /ons/iousness or sleep. The sinister /urrent initiateE as al*aysE !oes the opposite o" this natural urge to rela8 !uring orgasm ; instea! he or she uses the intensi"i/ation o" pleasure as a means o" "ull a*a+ening. )s state! a@o5eE the %in!u$hereti/al le"t$han! path !oes permit the male to eJa/ulate *ithin his sha+tiE *ith the /ustomary pro5ision that the in5isi@le @in!u energy that is sai! to !*ell *ithin the 5isi@le semen @e returne! to his su@tle @o!yE either through /unnilingus or the traine! rea@sor@tion o" the "lui! through the ere/t penis. This pro/ess o" rea@sor@tion o" the spiritual energy o" the semen @a/+ into the @o!y is +no*n as 5aJroli mu!raE name! a"ter the 5aJraE or Lthun!er@oltL that runs through the @o!y li+e an ele/tri/al Jolt !uring se8ual e/stasy. Mastering this reCuires a great !eal o" preliminary yogi/ trainingE an! is not easily a//omplishe! @y the @eginning initiate. )t the same timeE the male sha+ta stri5es to !ra* in his /onsortHs se8ually enhan/e! sha+ti energy through his lingam into his @o!y !uring the se8ual unionE a metho! +no*n as sahaholi. I" he !oes eJa/ulateE the a!ept is sometimes e8pe/te! to pra/ti/e amaroliE the !ra*ing o" the mi8e! essen/e o" "emale an! male energies @a/+ into his still ere/t penisE an! theoreti/ally re5ersing their "lo*E @y /ausing them to /ourse up the su@tle /hannel o" the spine into the /ro*n /ha+ra. There are numerous interpretations o" the L/orre/tL metho! o" male orgasm @ut "rom our perspe/ti5eE none are in!isputa@le. The un!erlying ; an! perhaps essential ; le"t$han! path prin/iple /on/erning semen is the notion o" eJa/ulation as magi/al sa/ri"i/e. The sinister a!eptHs emission o" semen is sa/ralise! as a sel"$sa/ri"i/e o" his o*n li"e$"or/e into the altar o" his sha+tiHs 5ul5aE an a/t +no*n as !utiyaga. In tra!itional %in!u /eremonyE the /ele@rant usually pours /onse/rate! ghee @utter or oil on the "ire o" the altar. The hereti/al le"t han! path repla/es this appro5e! sa/ri"i/ial su@stan/e *ith semenE *hi/h most %in!us are so loath to emit. In the pre$Tantri/ Briha!arana+aya Kpanisha!E an un!erstan!ing o" eJa/ulation as a sa/ri"i/ial release o" energy into the matri8 o" sha+ti$po*er is ma!e plain: L%er lo*er part is the sa/ri"i/ial altar: her hairs the sa/ri"i/ial grassE her s+in the soma$press Nhere re"eren/e is ma!e to somaE the illuminating sa/re! potion o" the go!sE o"ten though to ha5e @een a no* un+no*n psy/he!eli/ su@stan/eO The t*o lips o" the yoni are the "ire in the mi!!le.L Seen through the sym@oli/ prism o" the le"t$han! pathE the "ri/tion o" lingam an! yoni are /ompare! to the "ri/tion o" the sti/+s that /reate the "ire.

''4

The mounting se8ual pleasure o" the /ouple e8presses the rising "lames o" the "ire. The yoni is the altar itsel"E into *hi/h the sa/ri"i/e o" sa/re! oilE or male eJa/ulateE is poure!. The !i5inity to *hom the sa/ri"i/e is ma!e is the "emale partnerE the in/arnation o" the .reat .o!!ess. The po*er o" the se8ual sa/ri"i/e is thought to @e mu/h stronger *hen she is menstruatingE as this is @elie5e! to release more o" the "eminine energy sa/re! to the le"t$han! path. There /an @e no !ou@t that the tra!ition o" sa/ri"i/e @egan *ith animal an! human o""erings to the go!s. #e"t$han! path initiates /onsi!er the intensity o" sel"$generate! se8ual energy "ree! at the moment o" orgasm to @e "ar superior to the "or/e "ree! e8ternally through the !eath o" animals. )nimal sa/ri"i/e is su@seCuently shunne! @y most 1estern le"t$han! path a!epts. The Eli8ir )mong the many paire! opposites o" sinister TantraE the sym@olism o" *hite an! re! are as important as the earlier mentione! right an! le"tE solar an! lunarE Sha+ti an! Shi5a. 1hite is the /olor o" semen *ithin *hi/h the mas/uline essen/e is /onser5e!. 0e! is the "iery /olor o" "eminine sha+ti po*er. 1hen mingle! through '',

the se8ual riteE a /onJun/tion o" opposites is realiIe!. On a less a@stra/t le5elE the /olor re! literally represents the "eminine energy o" the sha+tiHs menstrual @loo!. The ritualiIe! /oming together o" these re! an! *hite "lui!s !uring sinister se8 re/alls the importan/e o" re! an! *hite to 1estern al/hemy. #e"t$han! path Tantri+as pla/e great emphasis on the 5aginal se/retions o" the "emaleE ingesting them as the pure !istillation o" "eminine energy in rites 5enerating the sha+tiHs 5ul5a. This "lui!E /alle! amritaE or Leli8ir o" immortalityL is sometimes @elie5e! to @e 5italiIe! *ith magi/al properties trans"ormati5e o" human /ons/iousnessE an agent Cui/+ening the pro/ess o" Kun!aliniE the a*a+ening o" the Feminine 2aemoni/ in the male. The "emale amrita /onsume! in le"t$han! path se8ual rites is /onsi!ere! most po*er"ul in sha+ti at the time o" menstruationE a "a/t *hi/h has sometimes @een /ompare! to the elusi5e Lru@y eli8irL re"erre! to in 1estern al/hemi/al te8ts as a me!i/ine "or the soul. Eroti/ statuary in In!iaHs /ele@rate! KhaJuraho Temple !epi/ts s/enes o" ritual /unnilingus that in!i/ate a strong le"t$han! path in"luen/e. In the Chinese se8$magi/al tra!itionE the orgasmi/ "lo* o" the "emale partnerHs BartholinHs glan! "lui! *as also thought to @e a su@stan/e ri/h *ith yinE the "eminine li"e$"or/e pota@le in a physi/al li@ation granting immortality. In @oth the Taoist an! Tantri/ tra!itionsE great emphasis is pla/e! on the ne/essity o" a@sor@ing the se8ual se/retion only "rom /onsorts !emonstrating o@5ious physi/al health an! 5itality. Illness is sai! to nulli"y or e5en poison the e""e/ts o" the amrita upon the a!ept. E5en *ithin the sometimes austere /onstri/tions o" the Islami/ *orl!E home to an an/ient magi/al heritageE !e/i!e!ly le"t$han! path se8$magi/al tra!itions /ontinue to @e pra/ti/e! @y Muslim magi/ians. O"ten these in5ol5e the use o" se8ual se/retions an! menstrual @loo! as sor/erous agentsE as in the so/ietally !isreputa@le @ut "airly /ommon utiliIation o" sihr su"liE *hi/h has sometimes @een !es/ri@e! as a "orm o" )ra@i/ @la/+ magi/. Su/h rites reCuire that the sor/erer per"orms a prolonge! a/t o" /opulation *ith a "emale ; as is so o"ten the /ase in the Tantri/ Vama MargaE the sor/ererHs /onsort must not @e marrie! to him. It is also /onsi!ere! pre"era@le i" the *oman is menstruatingE a /on!ition e5ery @it as mu/h o" a ta@oo *ithin Islam as it is in %in!u /ulture. )t the /ompletion o" the a/tE the mingle! semenE "eminine se/retionsE an! @loo! are /are"ully permeate! into an a@sor@ent pie/e o" "a@ri/. The eroti/ally /harge! "a@ri/ is then ritually @urntE *hilst the sor/erer /alls upon one o" the !Jinn ; the !emons o" )ra@i/ sor/ery ; to a/t in his stea! in the !aemoni/ realm. This riteE *hi/h !ra*s on the 5eile!E represse! po*er o" the Feminine 2aemoni/ surging @eneath the out*ar!ly male$oriente! sur"a/e o" )ra@ li"eE is o" /ourse /onsi!ere! a !e"ilement @y ortho!o8 Islam. )s *ith all le"t$han! path pro/e!uresE it is the ta@oo$@rea+ing nature o" the a/ti5ity that en!o*s this +in! o" se8ual sor/ery *ith its "or/e. ''3

)gainE in light o" the great importan/e @esto*e! on male an! "emale se8ual "lui!s in some Tantri/ Vama Marga ritesE *e must state that the mo!ern sinister /urrent pra/titioner in the 1est shoul! not "eel at all /ompelle! to "aith"ully a//ept these tra!itional tea/hings as 5ali! "or yoursel". )ny su/h automati/ a!option o" an/ient pra8isE la/+ing personal in5estigation an! integrationE *oul! @e no @etter than the @lin! superstition "oun! in any "aith$@ase! religionE or in the *orst !epths o" o//ult Cua/+ery. The te/hniCues o" the le"t$han! path shoul! ne5er @e ta+en on "aith @ut teste! in a spirit o" pra/ti/al e8periment. I" through "urther training an! e8perimentE you "in! that semen retention?rea@sor@tion or /onsumption o" "emale se8ual eli8ir are use"ul to your spiritual goalsE "eel "ree to apply them to your initiation. %o*e5erE !onHt assume that these pra/ti/es are essential to le"t$han! path magi/ simply @e/ause they are /onsi!ere! 5ali! in the Eastern heritage o" the sinister /urrent. )ll too many le"t$han! path neophytes earnestly "ollo* su/h Tantri/ pres/riptions *ithout /riti/ally /onsi!ering *hy these a/tions are /onsi!ere! @ene"i/ial *ithin the original /ultural /on!itions "rom *hi/h the le"t$han! path emerge!. From a pra/ti/al magi/al point o" 5ie*E the re5ersal o" semen "lo* has t*o things re/ommen!ing it. )ny in5ersion o" natural pro/esses is psy/hologi/ally use"ul to the magi/ian attempting to alter the su@stan/e o" the uni5erse through *ill. )lsoE the *ille! hin!ran/e o" the male eJa/ulation /an allo* "or a 5ery !i""erent Cuality o" intense orgasmi/ pleasure that /an @e !ire/te! to magi/al o@Je/ti5es. Most importantlyE the longer the se8ual a/t is prolonge!E the higher the le5el o" se8ual energy a5aila@le to the /ele@rants "or magi/al use. No*E many tra!itional le"t$han! path gurus *oul! @e appalle! at our la/+ o" stri/t o@ser5ation o" eJa/ulatory proto/olE sin/e the rea@sor@tion o" semen into the su@tle @o!y is o"ten /onsi!ere! the main point o" the rite. 1e lea5e it to the !is/retion o" our rea!er to !e/i!e ho* mu/h o" a purist he or she *ishes to @e in these matters. )s "or the !rin+ing o" "emale se8ual "lui!sE any su@stan/e pro!u/e! !uring a magi/al *or+ing might @e per/ei5e! as /arrying the !istille! energy o" that operation. In our 5ie*E this is a su@Je/ti5e psy/hologi/al interpretationE not an o@Je/ti5e "a/tE as some le"t$han! Tantri/ists *oul! rigi!ly maintain. Vama Marga 1ithout 2ogma It shoul! not @e thought that *e are a!5ising 1estern se8 magi/ians to "aith"ully re/reate e5ery last !etail o" the tra!itional "i5e MHs riteE as some mo!em 1estern Tantri/ists ha5e !one. On the /ontraryE the parti/ular ta@oo$ @rea+ing aspe/ts o" this riteE an! mu/h o" its sym@olismE /an only ha5e meaning *ithin %in!u In!ian /ulture. There *oul! o@5iously @e a@solutely no ta@oo$@rea+ing po*er release! @y 1estern magi/ians eating "ish an! ''(

meatE or !rin+ing *ine as an o5erture to their ritual se8 a/tsE e5ery!ay pra/ti/es in the 1estern *orl!. =ou /an only a!apt the un!erlying prin/iples !es/ri@e! in this /hapterE not ne/essarily the spe/i"i/sE to your o*n *or+ings. The 1estern le"t$han! path magi/ian /an no longer rely on tra!itional ta@oo 5iolation as taught in In!iaE he or she must !is/o5er personal ta@oos to @e shattere! an! then ma!e sa/re! *ithin a ritual /onte8t. In In!iaE *here Lthe sa/re! /o*L is an an/ient /on/ept uphel! @y millions o" %in!u 5egetariansE an! other animals are /onsi!ere! to @e LpollutingLE the le"t$han! path a!ept eats /ertain +in!s o" meat as a !issi!ent rupture *ith mass !o/trine. O@5iouslyE su/h an a/tion is not meaning"ul in the omni5orous M/2onal!Hs /ulture most o" our rea!ers pro@a@ly li5e inP other restri/tions appropriate to your personal e8isten/e must @e trans/en!e!. Tra!itional le"t$han! path pra/ti/esE su/h as uttering the /orre/t mantrasE /onsuming the spe/i"ie! ta@oo?sa/re! "oo!sE /ulti5ating +un!alini energy to rise through the /ha+rasE en5isioning the go!$"orms o" Shi5a an! Sha+tiE /an only @e use"ul to you i" you a//ept an! integrate the /omple8 sym@ol system "rom *hi/h these pra/ti/es *ere !e5elope!. But these su@/ontinental metho!s are @y no means man!atory to attain the eroti/ illumination o" the sinister /urrent. For some 1esternersE the tra!itional tools o" the In!ian le"t$han! path are e""e/ti5eE an! ha5e pro5i!e! them *ith a soun! stru/ture in *hi/h to initiate themsel5es. For othersE these han!e! !o*n tra!itions are simply too remo5e! "rom their o*n /on!itioning an! e5ery !ay e8perien/e to @e anything @ut a !istra/tion. In that /aseE learning the an/ient mantrasE asanasE an! mu!ras ; sa5e as a starting point "or a!apting your o*n system "rom them ; *oul! @e /ounterpro!u/ti5e. I!enti"ying the /ore prin/iples @eneath the regional pra/ti/e o" le"t$ han! path eroti/ initiationE an! remani"esting these essentials in terms that ha5e !eeply personal signi"i/an/e a//or!ing to your o*n programmingE is a "ar more use"ul tas+ than mastering the La//epte!L Tantri/ pro/e!ure. But only physi/al e8periment *ith the @o!y ; rather than a@stra/t stu!y *ith the min! ; /an 5eri"y the premises o" the le"t$han! path. The BeastE The %ero )n! The .o! 2espite the initiatory signi"i/an/e @esto*e! upon the &an/hama+ara an! other se8ual ritesE it *oul! @e a mista+e to presume that tra!itional le"t$han! path tea/hers imagine! that these metho!s *oul! pro5i!e instant illumination "or all. On the /ontraryE the le"t$han! path route to a*a+ening *as ; an! is ; reser5e! only "or a minority. ) relati5ely small num@er o" aspirants *ere /onsi!ere! suita@le "or le"t$han! path initiationP the right$ han! *as /onsi!ere! @y "ar the more appropriate route "or the 5ast maJority o" initiatesE as it still is to!ay. The Kularna5a Tantra !emonstrates ho* little suite! most humans

''4

are to the le"t$han! path @y sar/asti/ally stating that Li" merely the !rin+ing o" *ine *as /apa@le o" /ausing one to attain "ul"illmentE all *ho are a!!i/te! to liCuor *oul! rea/h per"e/tion. I" parta+ing o" "lesh al*ays le! to the high stateE all the /arrion$eaters in the *orl! *oul! @e/ome eligi@le to great merit. I" li@eration *as assure! @y se8ual /ongress *ith a sha+tiE all /reatures *oul! @e li@erate! @y "emale /ompanionship.L )n important aspe/t o" the tra!itional In!ian le"t$han! path is that it *as reser5e! only "or initiates !emonstrating a /ertain !ispositionP it is /onsi!ere! useless or e5en !angerous "or those la/+ing the spiritual pro"i/ien/y an! training to un!erstan! the rites on an initiati/ le5el. This remains Just as true in the /ontemporary 1estP eroti/ initiation is not appropriate "or the maJority o" humansE most o" *hom are resistant to ; i" not in/apa@le o" ; any +in! o" sel"$trans"ormationE let alone that o" the Vama Marga. ) /ommon 1estern misun!erstan!ing o" le"t$han! path rites is to assume that they pro5i!e a spiritual li/ense "or min!less he!onism. In "a/tE *e are !ealing *ith *hat /an @e a//urately terme! min!"ul he!onismE the /ons/ious an! *ille! appli/ation o" he!one D.ree+ "or pleasureF to initiatory purposes. Kn!ers/oring this point is the statement in the Kaularna5a Tantra *hi/h "or@i!s Lthe gluttonE le/herE gree!yE ignorantE hypo/riteE 5oluptuary an! !run+ar!L "rom sinister se8ual initiation. In tra!itional Vama Marga !is/iplineE the initiate is teste! @y his tea/her "or a "ull year @e"ore @eing allo*e! to @e in!u/te! into any se8ual ritesE a rigor *hi/h seems Cuite unreasona@le to 1estern aspirants. )long *ith the me!itati5e an! yogi/ mastery o" altere! states o" /ons/iousness *hi/h the stu!ent must learn as a prelu!e to the se/ret riteE he is e8pe/te! to ha5e mastere! his passions. By the time he is /on"ronte! *ith the *oman *ho *ill in/arnate the sha+ti in the se8ual initiationE he is traine! to 5ie* her in an entirely !i""erent manner than the a5erage uninitiate! pashu man *oul! /onsi!er a se8ually a//essi@le "emale. ItHs important to /lari"y that most a!epts o" the le"t$han! path un!erta+e this rigorous pro/ess o" training *hile still earning a li5ing in a Jo@ or pro"ession *ithin the prosai/ *orl! as househol!ersE hus@an!sE an! *i5es. The le"t$han! pathE "or all o" its metaphysi/al /omple8ityE is not inten!e! to lea! its initiates a*ay "rom all or!inary human pursuits. Instea!E itHs !eeply roote! in a "irm grasp o" reality. FreCuentlyE the a!ept lea!s *hat might @e /onsi!ere! a per"e/tly LnormalL e8isten/e @y !ayE !e!i/ating the sha+tipo*ere! hours o" night to the Vama Marga. Some ra!i/al a!herents o" the Vama MargaE *ho ha5e rea/he! the highest le5el o" initiationE !o @rea+ /ompletely *ith so/iety @ut these *ill al*ays @e a relati5e minority. Tantri/ initiation posits three /lasses o" spiritual aptitu!eE *hi/h shoul! not @e /on"use! *ith the initiatory gra!es or !egrees so @elo5e! o" 1estern magi/ians ; these three le5els o" the Vama Marga are perhaps @etter

''-

un!erstoo! as spiritual types. For ea/h o" these !ispositionsE Tantri/ism maintains that there is a suita@le mo!e o" initiation. The "irstE an! @y "ar the most /ommon type o" humanE are those sai! to @e &ashu@ha5aE those o" the Lher!$li+e !ispositionL. The pashuE or her!$@eastE is !ire/te! to*ar! tra!itional *orship o" the go!sE sa/ri"i/eE !e5otion an! e8/lusi5ely intelle/tual learning ; the *ay o" the mass min!E in su@mission to !eity as an e8ternal phenomenon to @e o@eye!. For the pashuE se8ual initiation an! into8i/ation are regar!e! as poisons ; the star+ en/ounter *ith sha+tiHs na+e! energy *oul! !estroy the pashuHs /ir/uits. The pashuE @oun! entirely to un/ontrolle! animal instin/tE is sai! to @e rule! @y the inert uni5ersal Cuality +no*n as tamas. 1ith 5ery "e* e8/eptionsE all *ho approa/h a le"t$han! path tea/her "or instru/tion are !eeme! to @e operating at a pashu le5el. That is to say that they rea/t to the mani"estations o" the apparent uni5erse *ith the same la/+ o" /ontrol as an animal mightE /ompletely at the mer/y o" the natural *orl!. The pashu rea/tsE rather than a/ts. )"ter /onsi!era@le trainingE the pashu$@eastHs inertia may e5entually @e trans"orme! into the Vira@ha5aE or Lheroi/ !ispositionL. The Vira /an /hoose to "ollo* the right$ or le"t$han! path a//or!ing to aptitu!e. Most *ill "ollo* the *ay o" the 2a+sina MargaE /onsi!ere! to @e the sa"est metho! o" Tantri/ initiation. ) "e* *ill @e /onsi!ere! heroi/ enough "or the sinister /urrentE *hose e8treme metho!s are thought to @e mu/h more perilous. The Vira *ho *el/omes these !angers is poeti/ally sai! to @e Lri!ing the tigerL in some o" the Tantri/ te8ts. The Vira has /reate! the a/ti5e Cuality raJas in himsel". Only the ViraE or %eroE *ho has @ro+en "rom the her!E is /onsi!ere! strong enough to trans/en! ta@oo 5iolationE religious an! so/ial /on!emnationE an! e8perien/e se8ual e/stasy as spiritual a*a+ening ; a phenomenon /ompare! to L*al+ing on the e!ge o" a s*or!L. The 5ira o" the le"t$han! path is /onsi!ere! to @e a spiritual *arriorE possesse! o" e8traor!inary /ourage an! 5irility Dthe English *or! is !eri5e! "rom the Sans+rit ViraF. The hero must ha5e a Lstrong physiCueLE a//or!ing to .autamiya Tantra. It is one o" the many para!o8es o" the Tantri/ *orl!$5ie* that e5en though the le"t$han! path 5ira ultimately aims to a*a+en the sinister "eminine /urrent *ithin himE he must @e /onsi!ere! 5irile ; an e8pression o" Shi5a ; @e"ore !oing so. This seeming /ontra!i/tion is @ase! on the i!ea that @e"ore a man /an @ear the tremen!ous po*er o" the "eminine sha+tiE he must @uil! up his strength "ar @eyon! that realiIe! @y the uninitiate! male. This attests to the a/ti5e /hara/ter o" the "eminine prin/iple as un!erstoo! in the Tantras. The heroi/ *arrior /onCuers si8 internal attri@utes re"erre! to as Lthe enemiesL. On/e these inner enemies are su@!ue! an! @rought un!er the a!eptHs *ille! /ontrol ; among them "earE JealousyE angerE an! longing ; the '67

or!inary prohi@itions o" pashu so/iety no longer apply. The ne8t stage o" le"t$han! path initiation is open to himE in/lu!ing the rite o" the "i5e MHs an! other se8ual initiationsE in/lu!ing the orgiasti/ unions *e *ill /onsi!er later. One o" the tenets o" the tra!itional Tantri/ tea/hingE *hi/h must seem Cuaint to mo!ern 1esternersE is that only the 5ira o" the le"t$han! path is permitte! to per"orm ritual se8 *ith *omen to *hom he is not legally marrie!. )lsoE as *e ha5e mentione! in our !es/ription o" the a/tual se/ret riteE the !egree o" na+e!ness re5eale! @y the "emale initiatri8 !uring the rite is /ontingent on the si!!haHs !egree o" initiation ; only the most a!5an/e! pra/titioner is allo*e! to *itness the /omplete nu!ity o" his ritual /ompanionE as the "ull "or/e o" un/la! sha+ti po*er is esoteri/ally @elie5e! to @e too o5erpo*ering "or the less spiritually e5ol5e!. On a perhaps more utilitarian le5elE one tra!itional In!ian a!ept o" the Vama Marga suggeste! to us that the real reason "or this is that only the more yogi/ally traine! initiate *ill ha5e learne! the @o!ily /ontrol nee!e! to restrain himsel" un!er su/h stimulating /ir/umstan/es. The "inal state o" @eing ; the rarest o" all ; is the !i5ya@ha5aE or !i5ine !isposition. The !i5yaE or 2i5ineE has trans/en!e! e5en the heroi/ mo!eE an! has @e/ome a sel"$!ei"ie! spiritual intelligen/eE li@erate! *hile still in the "leshE an! "ree to operate as a go! in human "orm. To /ome into @eing an! remani"est as an immortalE in!epen!ent !i5ya is the true aim o" the sinister /urrent initiate. )n! yetE this !i5ine @eing is not to @e /on"use! *ith sainthoo!P the tra!itional image o" the @ene5olent sage is not the *ay o" the le"t$han! path !i5ya. In!ee!E the most highly initiate! le"t$han! path a!ept *oul! pro@a@ly seem "ar "rom a saint or holy man @y most /on5entional stan!ar!s. )//or!ing to the Kaula5alinirnaya TantraE the li@erate! initiate o" the le"t$han! path may sometimes appear to the uninitiate! as a L!emonL or Lma!manL. %e or she may persist in playing in !i5ine lila *ith the *orl! o" maya @ut has trans/en!e! all o" the e8ternal "orms o" ritual. The Cuality o" the !i5ya is satt5aE or purity. The superior @eing "orge! through the al/hemy o" the Vama Marga is not re!u/e! to the @lan! an! @liss"ul Lni/enessL o" the ar/hetypal Bu!!ha or enlightene! /ons/iousness o" other tea/hings. The !i5yaHs so5ereign "ree!om is Just as li+ely to @e e8presse! through a sometimes 5olatileE unpre!i/ta@leE an! untame! mo!e o" /on!u/t that /an only startle those still enrapture! SuptaE the great sleep. One o" the greatest haIar!s on the le"t$han! path is the ten!en/y o" its initiates to pro/laim that they ha5e rea/he! this state "ar too early in their !e5elopmentP a guarantee o" !isaster "or themE an! not in"reCuently "or those aroun! them. The tria! o" @east?hero?go! re/ogniIe! @y the In!ian le"t$han! path is a /ommon "eature o" In!o$European spiritualityE namely the tripartite

'6'

mo!el o" separating phenomena into three !istin/t mo!es o" @eing. E5en among these three gra!es there are "urther su@tleties. The initiate o" the le"t$ han! pathE "or instan/eE is also +no*n in Tantri/ism as s5e/h/hha/ayaE alternately translate! as Lthe one *ho *al+s his o*n *ayLE or Lthe one *ho /an !o all that he *ants.L Su/h an initiate is "ree to a/t a//or!ing to *illE rather than as the su@Je/t o" la*. In the Tantri/ tra!itionE to !o all that one *ants is !e/i!e!ly not a li@erty grante! to e5ery human @eing. The s5e/h/hha/aya has progresse! to a stage o" !e5elopment in *hi/h he a/ts a//or!ing to *ill *ithout the gui!an/e o" the guru /onsi!ere! so /ru/ial to other initiates. Only /ertain /an!i!ates are /onsi!ere! to @e o" a strong enough !isposition to han!le the a@solute "ree!om that these highest le5els o" sinister /urrent initiation /an allo*. One o" the spe/i"i/ Cualities thought to @e @e"itting le"t$han! path initiation is a philosophi/al outloo+ +no*n as !5an!5atita. This !es/ri@es a person *ho is "ree o" all o" the simple an! /on"ining !iametri/al @la/+ an! *hite opposites that rule or!inary human thought. %e or sheE *ho is !5an!5atitaE in a NietIs/hean senseE has gone @eyon! .oo! an! E5il an! re5aluate! all 5alues. NietIs/heHs nineteenth /entury /on/ept o" the X@ermens/hE or O5ermanE is not ne*P it /an @e tra/e! to the i!ea o" !5an!5atitaE a "orgotten +ey o" the le"t$han! path. This notion that some persons are more innately Cuali"ie! than others to e8er/ise an! enJoy total "ree!om an! illumination instantly ma+es many mo!ern 1esterners uneasyE a//ustome! as they are to !emo/rati/ /on/epts o" egalitarianism. %o*e5erE the tra!itional le"t$han! path un!erstan!ing o" initiation ta+es a ra!i/ally !i""erent 5ie* o" humanity than that /urrently promulgate!. Tantri/ metaphysi/s /onsi!ers that @e/ause men are /learly not eCualE it is only logi/al that the metho! o" initiation that li@erates one in!i5i!ual /annot possi@ly @e suite! to another o" an entirely !i""erent /onstitution. The Eastern le"t$han! path !oes not !is/riminate @ase! on those /riteria the mere mention o" *hi/h ma+es so many mo!erns ner5ousE su/h as ra/eE se8E an! so "orth. In!ee!E as *e ha5e seenE the le"t$han! path routinely @rea+s In!ian /asteE ra/ialE an! so/ial preJu!i/esE ele5ating persons o" lo* /aste an! so/ial stan!ing to a !i5ine stan!ing. This initiatory !is/rimination o" the sinister /urrent is @ase! on "ar more su@tle "a/tors. &rimarilyE the essential spiritual nature o" a gi5en in!i5i!ual is "o/use! on. %o*e5erE the sinister /urrent is @ase! on a re/ognition o" the possi@ility "or ra!i/al trans"ormationP the states o" pashuE 5iraE an! !i5yaE are not /onsi!ere! stati/. The @east /an theoreti/ally @e/ome !i5ine through appli/ation o" *ill an! sel"$impose! !is/iplineE yo+e! to se8ual initiation an! a*a+ening o" the Feminine 2aemoni/ o" sha+ti po*er. '66

The Se8ual Initiatri8 1e ha5e only /o5ere! some o" the most @asi/ /riteria o" initiatory gra!ation "ollo*e! in the In!ian le"t$han! pathP the Tantras are immensely /ompli/ate! an! o"ten /ontra!i/tory in their suggestions. In the tra!itional Eastern systemE it must @e remem@ere!E the pashuE 5iraE an! !i5ya are presume! to @e o" the male gen!er. Kntil relati5ely re/ent timesE e5en the go!!ess$e8alting le"t$ han! path o" In!ia pro5i!e! little in the *ay o" instru/tion "or the "emale a!ept. 1omenE in the tra!itional le"t$han! pathE are re5ere! as the physi/al essen/e an! in/arnation o" sha+ti. 1omen o" the le"t$han! path in In!ia ha5e /onseCuently aime! at training themsel5es to @e a @haira5iE a "it 5ehi/le "or sha+ti an! the guru o" male stu!ents. It /oul! @e sai! that *omen in the le"t$ han! path primarily ser5e a priestly "un/tionE as they are the physi/al me!ium through *hi/h the !i5ine "or/e mani"ests. Ne5erthelessE there are e5en more /riteria applie! to the *oman /hosen as the se8ual initiatri8 than "or the male initiate *ho un!ergoes the initiation. In!ee!E the tra!itional sele/tion o" the "emale se8ual per/eptor sometimes seems as /ompli/ate! as the pro/ess o" sele/ting a Ti@etan 2alai #ama. )lthough le"t$han! path se8 magi/ians are not o@lige! to o@e!iently "ollo* the tra!itional metho!s an! /riteria o" sele/ting an appropriate partner "or eroti/ initiationE many use"ul prin/iples may @e gleane! "rom the an/ient tea/hings. Sear/hing the /orpus o" tra!itional Tantri/ literature "or pra/ti/al gui!an/e is no easy tas+E sin/e mu/h o" it is 5eile! in !eli@erate o@s/urity. FurthermoreE many o" the most meaning"ul metho!s are not to @e "oun! in any *ritten a//ountE sin/e the essentials *ere al*ays /ommuni/ate! pri5ately "rom one initiate to the other. One s/hool o" Tantri/ erotomagi/al tea/hings assumes that the 5iraHs se8ual /onsort *ill @e a *oman espe/ially empo*ere! to transmit the sha+ti energyE usually an initiate! yogini DLshe to *hom one is yo+e!LF !es/en!e! "rom a re/ogniIe! lineage. Su/h *omen are /onsi!ere! to e8u!e a spe/i"i/ @ioele/tri/al /urrent !uring the se8ual riteE an! as mentione! earlierE e5en their se8ual "lui! or amrita *as /onsi!ere! to @e a magi/ally potent eli8ir. The yogini is traine! to gui!e the psy/hi/ an! physi/al trans"ormation o" her male partnersE *hile not gi5ing *ay to the *a5es o" se8ual pleasure that or!inary *omen might su//um@ to !uring the rite. Su/h *omen are espe/ially /apa@le o" rea/ting to se8ual pleasure in a manner /on!u/i5e to rea/hing a!5an/e! altere! states o" /ons/iousness !uring /oitus. The pre5iously !es/ri@e! mastery o" 5aginal /ontrolE or sahaJoliE *as /onsi!ere! to @e a gi5en in the le"t$han! path yogini. The @o!y o" the "emale initiatri8E transmitting sha+ti !uring se8ual unionE is itsel" the /on5eyer o" initiation unto her male partnerE *hi/h in turnE e5entually allo*s the male to initiate others into the sinister

'6>

/urrent. Con5erselyE some sha+tis are initiate! 5ia se8 *ith an alrea!y initiate! male. This i!ea o" a physi/al trans"eren/e o" initiation an! spiritual po*er is o"ten a stum@ling @lo/+ to 1estern aspirantsE *ho "in! it !i""i/ult to sha+e the /ulturally ingraine! i!ea that spiritual *is!om is something /ommuni/ate! only through 5er@al /onstru/ts an! rational !is/ourse. Tanta a//epts that the 5ery sight o" an imageE su/h as the man!alaE yantra or a spe/i"i/ "orm 5isualise! in the min!E /an /reate spe/i"i/ states o" /ons/iousness in the 5ie*er that trans/en! analyti/ mo!es o" thought. FurthermoreE the Tantri/ tra!ition maintains that a genuine spiritual tea/her /an initiate his or her stu!ent through su/h su@tle means as an unspo+en thoughtE a mere glan/eE or a pro"oun! tou/h. I" these transrational "orms o" /onta/t are !eeme! to @e su""i/ient mo!es o" instru/tionE then the "ar more intense interplay o" se8 *oul! o@5iously @e an e5en more po*er"ul te/hniCue o" initiation. The "emale partnerE although most /ommonly re"erre! to as the sha+ti or mu!raE is +no*n @y a 5ariety o" names in 5arious le"t$han! path /ir/les. In In!iaE she is "reCuently the !utiE the LmessengerL @et*een the male a!ept an! the go!!ess po*er Sha+ti. The *or! !uti spea+s to the "emaleHs "un/tion as priestessE the physi/al interme!iary @et*een human an! !i5ine mo!es o" @eing. The /onsort is also re"erre! to as the lataE or the /reeperE *hi/h !es/ri@es the nature o" her em@ra/e o" the male. Ti@etan le"t$han! path rites are also /entere! on the person o" the !a+iniE or Lla!y s+y$*al+erL. ) !a+ini is simultaneously the re!$s+inne! na+e! !emigo!!ess !epi/te! in Ti@etan religious art as an o@Je/t o" me!itation as *ell as the human "emale *ho em@o!ies her in sinister rites. 1ithin Ti@etan tra!itionE se/re/y plays a mu/h greater role than in In!ian Vama MargaE an! some out*ar!ly /eli@ate lamas /hoose a "emale se8ual partner *ho is +no*n as the SongyumE literally the Lse/ret motherL. She is s*orn to li"e$time se/re/yE sometimes *ith threats o" !eath @y magi/ i" she 5iolates the pa/t. One Ti@etan tra!ition !esignates the "emale se8ual /onsort as LHthe helper o" the man on the *ay to enlightenment.L ClearlyE this au8iliary /on/ept o" LhelperL pla/es the "emale in the position o" a mere assistant to the maleHs illuminationE !enying any initiatory 5alue "or her in the se8ual e8/hange. This su@ser5ient role *oul! seem to totally /ontra!i/t the i!ea that the male a!ept a/tually /onsi!ers his "emale partner to @e the in/arnation o" the .o!!essE ser5ing to illustrate ho* *i!e a gap there /an @e @et*een the theory o" the le"t$han! path an! its o//asional /orruption in pra/ti/e. )nyone approa/hing the serious stu!y o" the le"t$han! path must al*ays !o so *ith eyes *i!e open to the human /on!ition. Esoteri/ sym@olism /an o"ten @e a /on5enient Justi"i/ation "or se8ual a@use no more illuminate! than *hat one might "in! in any mo!ern *or+pla/e. The phenomenon o" the spiritual L/asting /ou/hL is all too /ommon among se8 magi/ians in East an! 1estE '64

presenting a maJor o@sta/le to genuine eroti/ initiation in @oth /ultures. The /hoi/e o" "emale partner "or the le"t$han!e! &an/hama+ara rite is sometimes a 5iolation o" ta@oo in itsel". 1i!o*s *ere o"ten sought as ritual se8 partners @e/ause o" their tra!itional !e"iling status in In!ian so/ietyE a /ustom !ating @a/+ to the time *hen they o//upie! so lo* a rung in the so/ial la!!er that they *ere e8pe/te! to @urn themsel5es on their hus@an!Hs "uneral pyre. E5en no*E the "emale se8ual /onsort in le"t$han! path rites is o"ten re"erre! to as a L*i!o*LE e5en in /ases *here she isnHt te/hni/ally a *i!o* at all. Some o" the In!ian Tantri/ tea/hings insist that the i!eal mu!ra is to @e "oun! only among *omen in the age groups o" si8teenE se5enteenE an! eighteen. Suppose!lyE their "eminine sha+ti po*er is at its height o" energy an! !ynamism at this phase o" li"e. )nother /onsi!eration is that a young *omanHs relati5e la/+ o" in5ol5ement in the routine o" !aily e8isten/e allo*s them to more easily em@o!y the .reat .o!!essE as she is unhampere! @y the !ay$to$!ay /on/erns !istra/ting a more mature *oman. ) youngE physi/ally attra/ti5e sha+ti is o"ten thought to ma+e "or the @est /onsortE sin/e she *ill @e the most li+ely to a*a+en the po*er"ul /urrent o" !esire nee!e! "or the rite. But this is /ertainly not al*ays the /ase. Mu/h ol!er *omen *ho ha5e e8perien/e! !e/a!es as a sha+ti are eCually 5alue!. The tra!itional In!ian respe/t "or the *is!om o" age e8plains this to a /ertain e8tent @ut it is also thought that the ol!er sha+tiHs more seasone! saga/ity /on"ers a !eeper initiation upon their partners. )lthough the @eauty o" youth an! the physi/al @o!y are honore! ; e5en re5ere! ; in the le"t$han! pathE at a /ertain le5el o" initiationE ritual se8 trans/en!s all outer mani"estations o" or!inary physi/al attra/ti5eness. Tantra /herishes the Feminine 2aemoni/ in all o" its guises an! li"e$phasesE "rom horri! KaliE the /ruel @ringer o" !eathE to alluring &ar5atiE the s*eet$smelling spirit o" se!u/tion. The sha+ti "reCuently "ul"ills her sa/re! "un/tion "or her entire li"etimeE o"ten initiating se5eral generations o" a!epts into the le"t$han! path. She also plays an important role in se/retly tea/hing younger *omen the physi/al an! mental s+ills reCuire! @y the mu!ra. Many In!ian Tantri/ se/ts are a!amant that one shoul! only per"orm eroti/ rites *ith a *oman marrie! to another manE an! ne5er *ith one o" oneHs o*n *i5es. The un!erlying theory in"orming this /on/eptE sometimes +no*n as the para+iyaE or Lilli/it lo5eL *as that the "emale partner shoul! i!eally @e ina//essi@le as a romanti/ mateE an! only a5aila@le "or initiatory se8ual purposes. The !i""erent Cuality o" passion release! in an a!ulterous union *as o"ten /ompare! to the ar!or o" a !i5ine a!ulterous pair li+e Krishna an! 0a!ha an! thought to @e @etter suite! to initiatory se8 than marrie! relations. It *as assume! that the male a!ept *oul! not +no* his sha+ti partner in a mun!ane senseE /on!itions ma+ing it easier "or him to '6,

'63

e8alt her as the li5ing em@o!iment o" Sha+ti. There is some similarity @et*een this /on/ept an! the me!ie5al 1estern /ult o" the +night an! his la!yE a !i5iniIe! "emale *ho *as almost al*ays the unattaina@le *i"e o" anotherE a!mire! "rom a"ar. On a se8ually su@limate! le5elE the /hi5alri/ #a!y is the true inspirer an! moti5ator o" the +nightHs !ee!s o" 5alor ; another "orm o" the sha+ti prin/iple. The 5ast !i""eren/es @et*een the rigi!ity o" In!ian marriage /ustoms an! the relati5e "lui!ity o" 1estern matrimony *oul! ten! to negate the purpose o" this /ustom to!ay. %o*e5erE it /an @e magi/ally use"ul to /hoose as oneHs se8$magi/al partner a person *ho is not your /ustomary se8ual partner or spouse. 1hether he or she is the partner o" another or notE this /an "o/us your e""orts on the initiatory meaning o" your eroti/ intera/tionE !i5or/e! "rom the !istra/tions o" a "amiliar !omesti/ or romanti/ arrangement. NaturallyE this *oul! apply to @oth male an! "emale magi/ians. It must @e stresse!E in /ontra!i/tion to some populariIe! re/ent !istortions o" Tantri/ se8ual mysti/ism in the 1estE that le"t$han! path se8ual rites ha5e almost nothing to !o *ith romanti/ lo5e as is /ommonly un!erstoo!. )lsoE the le"t$han! path sa/raliIation o" Eros *as ne5er inten!e! to ser5e as a pro"ane therapy metho! to impro5e or!inary se8ual relations @et*een /ouples ; its utiliIation o" the se8ual energy is !ire/te! to aims that trans/en! the human personality altogether. )nother "reCuently re/ommen!e! pra/ti/e @y the Tantri/ Kaulas o" Northern In!iaE one o" the most ra!i/ally le"t$han! path In!ian lineagesE *as to sele/t a young *oman o" a lo*er /aste as a magi/al /onsort. In the stri/tE /aste$@oun! so/iety o" In!iaE *e /an see ho* this in"ra/tion o" a po*er"ul so/ial ta@oo might a!! strength to a le"t$han! path riteE pro5i!ing the se8ual initiation *ith a te/hni/ally illi/itE li@erating /hara/ter. %o*e5erE in the !isor!ere! so/ial en5ironment o" the mo!ern 1estE *here /aste is largely @ase! on e/onomi/ /lassE an! su/h @oun!aries are /rosse! routinelyE it *oul! @e !i""i/ult to imagine a se8ual liaison that *oul! pro5i!e an eCui5alent 5iolation o" ta@oo. )ll that /an @e sai! is that !eli@erately per"orming se8 magi/ *ith a partner o" either gen!er *ho @rea+s your o*n esta@lishe! norms /oul! @e a!5antageous to /reating the appropriate energy "or a sinister /urrent *or+ing. In @oth In!ia an! ChinaE it is sai! that *omen *ho ha5e gi5en @irth ha5e lost too mu/h o" their "eminine essen/e ; respe/ti5ely un!erstoo! as sha+ti po*er or yin ; to ma+e "or po*er"ul eroti/ initiatri8es. This /on/ept is /onne/te! to the Eastern magi/al /ult o" the 5irginE in that it *as sai! that 5irgins are the @est eroti/ initiatory partners "or men sin/e they are suppose!ly o5e"lo*ing *ith untainte! "eminine essen/e. Se8ual /onta/t *ith the allege! magi/al properties o" the 5irginHs a@un!ant po*er is /laime! to '6(

@e a great @oonE preser5ing the youth o" the male a!ept *ho a@sor@s it !uring inter/ourse. From an e8oteri/ perspe/ti5eE *e /onsi!er @oth o" these i!eas to @e su@Je/ti5e /ultural tra!itions a+in to the Eastern insisten/e on retaining the sperm lest male essen/e @e *ea+ene!E an! o" little meaning to the pragmati/ 1estern se8 magi/ian. %o*e5erE there is another esoteri/ layer o" rele5ant meaning en/o!e! in this tra!itional /on/ept ; the mani"estation o" Sha+ti most rele5ant to the le"t$han! path is al*ays the *il!E untame! "eminine po*er in its pure stateE outsi!e o" so/ial @oun!aries. There"oreE the *oman *hose i!entity as *i"e an!?or mother is o" paramount importan/e to her *oul! not @e the i!eal le"t$han! path se8ual initiatri8. The maternal *oman is a /reature o" natureE @oun! to natural la*E an! the respe/ta@le so/ial status that motherhoo! @esto*s. There"oreE going @eyon! the @iologi/al le5el o" /hil!@earingE the *oman *ho has not yet /onne/te! to the *orl! o" natura through /hil!@irth /an esoteri/ally @e un!erstoo! as the more appropriate in/arnation o" the !ar+ si!e o" the "eminine prin/iple in le"t$han! path se8ual initiation. The an/ient /on/ept o" 5irginE in /ontrast to the mo!ern un!erstan!ing o" the *or!E !i! not ne/essarily imply se8ual /hastity ; it !es/ri@e! all unmarrie! an! unatta/he! *omenE in/lu!ing prostitutes. Se5eral Tantri/ te8ts re/ommen! that only a nayi+a is appropriate "or le"t$ han! path se8 rites. In the tightly !e"ine! so/ial stru/ture o" In!iaE the nayi+a *as a /lass o" *oman that Sir 0i/har! BurtonE that pioneering s/holar o" In!ian eroti/ /ustomE !es/ri@e! as $$any *oman "it to @e enJoye! *ithout sin.L VirginsE *omen marrie! more than on/eE an! /ourtesansE *ere all re"erre! to as nayi+aE an! *ere thus /ommonly employe! @y the le"t$han! path sha+ta as a physi/al in/arnation o" sha+ti. Typi"ying the o"ten /ontra!i/tory nature o" le"t$han! path TantraE these 5ery spe/i"i/ Cuali"i/ations "or a "emale se8ual partner are o"ten negate! @y another !ominant Tantri/ !o/trine: it is "reCuently sai! that e5ery "emale is an in/arnation o" Sha+ti on earthE regar!less o" ageE appearan/eE /asteE or training. There"oreE in some Vama Marga se/tsE 5ery ol! *omen representing Sha+ti in her /rone aspe/t are /hosen to @e oneHs se8ual initiatri8. No*E the 1estern rea!er might erroneously imagine that this pra/ti/e in!i/ates that the Eastern le"t$han! path has utterly trans/en!e! the !is/riminatory LageismL o" the 1est. But it shoul! @e un!erstoo! that one o" the reasons "or sele/ting su/h a mu!ra is to "or/e the male a!ept ; normally a//ustome! to only e8perien/ing !esire "or smoothE tone!E youth"ul @o!ies ; to sustain the same !egree o" se8ual e/stasy *ith *hat he per/ei5es as an el!erly hag *ith *rin+le! s+in an! sagging @reasts. &art o" the metho!i/al system o" general !eprogramming an! !e/on!itioning o" natural instin/ts an! pre"eren/es that all le"t$han! path a!epts must un!ergoE su/h '64

e8perien/es also !eepen the initiateHs un!erstan!ing o" the transitory nature o" maya an! its e""e/t on the senses. The suppose! purity o" literal 5irginsH se8ual energy is sometimes s/orne! in "a5or o" the opposite eroti/ Cualities o" *horesE *ho are /onsi!ere! to emanate their o*n uniCue "eminine essen/e. )mong a!epts o" the Kaula se/tE the !eli@erate /ontra!i/tion o" opposites so "reCuently @an! in le"t$han! pra/ti/e is epitomiIe! @y their !esignation o" their partners in eroti/ ritual as Vesya Kumari+a ; 5irgin *hores. In the an/ient In!ia "rom *hi/h Tantri/ism !e5elope!E *hore!om *as not regar!e! as 9reputa@le or /riminal. The religious /ourtesan *as re5ere! as a sa/re! @eingE an earthly 5essel o" the po*er o" "emale se8uality at its !i5ine le5el. The sa/re! /ourtesanE or !e5a!asi DliterallyE the go!Hs sla5eF *as also un!erstoo! as the *i"e o" the go!E an! e5en se/ular prostitution *as respe/te! as an art reCuiring spe/ialiIe! training that *ent mu/h "urther than eroti/ !e8terity an! 5ersatility %o*e5erE it *as the temple prostituteE the !e5a!asiE *ho *as the pre"erre! partner "or Tantri/ rites. Traine! "rom an early age in the art o" sahaJoliE the 5aginal /ontrol nee!e! "or Vama Marga a operationsE her e8perien/e in the temple *oul! ha5e pro5i!e! her *ith a sa/re! un!erstan!ing o" eroti/ e8/hange ina//essi@le to the a5erage *oman. The legen!ary sage King 2ari+apa *as sai! to ha5e @een @rought to illumination @y a *ealthy South In!ian /ourtesanE no* re5ere! as an emanation o" the go!!ess VaJrayogini. Kntil the "ull$s/ale arri5al o" British troops in In!ia unleashe! a mass epi!emi/ o" 5enereal !isease among these *omenE the !e5a!asi *ere /losely asso/iate! *ith the Tantri/ /ult. E5entuallyE the an/ient /ult o" the sa/re! /ourtesan in In!ia *as outla*e! @y the British as a moral a@ominationE a"ter /onta/t *ith the 1est re!u/e! the religioeroti/ meaning o" the pra/ti/e into mun!ane /ommer/ial prostitution. By that timeE the "ormerly respe/te! sa/re! /ourtesans *ere re"erre! to /ontemptuously @y the British o//upying "or/es that use! them "or hurrie! se8ual relie" as Lnaut/hgirls.L The /ourtesans use! in some le"t$han! path rites *ere "ree to attain a le5el o" eru!ition an! e!u/ation "ar superior to the %in!u *i"eE *hose opportunities "or /ulti5ation o" the intelle/t *ere se5erely limite!. In thisE the 5esya *as similar to the /ourtesan o" )n/ient .ree/eE another so/iety that /onsigne! *omen stri/tly to the househol!. The Vesya o" In!iaE li+e the .ree+ hetairae *ere reno*ne! as mu/h "or their *it an! intelligen/e as "or their @eauty an! se8ual e8pertise. The sa/re! /ourtesans o" In!iaE li+e their sisters in other an/ient /ulturesE *ere permitte! a sophisti/ate! e!u/ation in philosophyE literatureE musi/E !an/eE an! painting "rom a 5ery early age. They *ere also *ell 5erse! in all magi/al artsE *hi/h ma!e them i!eal partners "or le"t$han! path rites. The "a/t that e!u/ation "or "emales *as '6-

restri/te! almost e8/lusi5ely to /ourtesans le! to some /on"usion in the early !ays o" BritainHs /oloniIation o" In!ia. 1hen pious missionaries "irst set up Christian s/hools "or In!ian girlsE the girlsH parents assume! that their !aughters *ere to @e traine! "or prostitution. %orri"ie! missionaries ha! to in"orm rea!y /ustomers that their young /harges *ere not "or sale. One o" the !ra*@a/+s o" the tra!itional tea/hings that our "emale rea!ers *ill ha5e noti/e! is their integral assumption that the initiate they a!!ress must /ertainly @e a male ; *omen are almost e8/lusi5ely a//or!e! the role o" initiatri8E ne5er ta+ing into a//ount the possi@ility o" a "emale initiate ma+ing use o" the se8ual energies o" her male /onsort. Mo!ern "emale magi/ians must ignore this @ias as an una5oi!a@le histori/al /ir/umstan/eP mu/h o" the 1estern le"t$han! pathHs *or+ lies in re"ashioning these tra!itional +eys "or use @y /ontemporary "emale initiates. 2isem@o!ie! Se8ual Initatri8es The lust"ul imaginings o" menHs hearts !o in!ee! pro!u/e arti"i/ial elementals an! ... these elementals are something more than su@Je/ti5e images an! ha5e an o@Je/ti5e etheri/ e8isten/e. 2ion FortuneE &sy/hi/ Sel"$2e"ense The le"t$han! path initiate is not /on"ine! in his /hoi/e o" /onsort to the human realm. Many Tantri/ rites en/ourage the a!ept to magi/ally summon a transhuman elemental "eminine entity ; +no*n as the !e5i in %in!u TantraE or the !a+ini in Bu!!hist Tantra ; into the @o!y o" his human partner. In a /ertain senseE this pro/ess o" eroti/ theurgy is /entral to all le"t$ han! path se8ual ritesE sin/e the /oupleHs goal !uring se8ual union is al*ays to trans"orm their temporal /ons/iousness into the !i5ine states o" Shi5a an! Sha+ti. %o*e5erE the in5o/ation o" the !e5i an! !a+ini /an ha5e a more spe/i"i/ "un/tionE roughly analogous to the 1estern sor/ererHs /onJuring o" a parti/ular !emon or elemental to per"orm a tas+ thought to @e espe/ially un!er that !emonHs Juris!i/tion. I" the /ustomary Tantri/ pra/ti/e o" attaining Shi5a?Sha+ti$li+e /ons/iousness through se8ual e/stasy is primarily o" an initiatory /hara/terE the !e5i an! the !a+ini are o"ten /alle! upon "or less mysti/al purposesE primarily *hen the Tantri+a !esires to e""e/t a material trans"ormation in maya ; the !e5i or !a+iniE temporarily present in the se8 magi/ianHs partnerE ser5es as his a//ompli/e in sor/ery. Through &rayogaE the a!ept !ispenses *ith the material *orl! altogether. %e 5isualiIes these "emale elementals *ith su/h realism that he /an then en!o* then *ith autonomous animation. It is at this point that se8ual /ongress is per"orme! *ith the !e5i "or a spe/i"i/ sor/erous purposeE o"ten to a@sor@ her +no*le!ge o" higher states o" @eing or to LseeL through her eyes. '>7

'>'

#e"t$han! path Tantri+as in In!ia an! in the VaJra tra!ition o" Ti@et ha5e also !e5elope! their o*n magi/al pro/e!ures "or summoning !is/arnate se8ual entities that 5ery mu/h resem@le the su//u@i an! in/u@i o" me!ie5al European in"amy. The 2a+iniE or LThose 1ho Fly Through The %ea5ensLE *ho are sai! to sometimes appear to their human male /onsorts as a/hingly @eauti"ulE e8Cuisitely gra/e"ul !emi$go!!esses re!olent o" the s*eet s/ent o" lotus @lossomsE are o"ten !es/ri@e! as pro5i!ing se8ual !elight "ar in e8/ess o" the /apa@ilities o" human *omen. European an! Ka@@alisti/ !emonology *oul! also ha5e it that on/e ha5ing +no*n the para!isia/al em@ra/e o" the su//u@us?in/u@usE mere mortals are no longer satis"a/tory. )s *ith all mani"estations o" sha+tiE the 2a+ini has her *rath"ul guise as *ellP re!$s+inne! she$!e5ils o" "ier/e 5ampiri/ appearan/e are o"ten materialiIe! "or se8ual rites. &erhaps the most terri"ying o" these VaJrayoginis *ho ser5e as !isem@o!ie! se8ual iniatri8es o" le"t$han! a!epts is the s*or!$@ran!ishing ChinnamastaE !epi/te! as /arrying her o*n !e/apitate! hea! in her han!E *hile her ne/+ spurts a "ountain o" @loo!. DThe !e/apitate! hea! sym@oliIes the le"t$han! path a!eptHs ruthless elimination o" the "alse sel" o" so/ial /on!itioning.F Espe/ially in the Bu!!hist @ran/h o" the le"t$han! pathE the mon+ or sor/erer /reates these @eings as an e8er/ise in learning to proJe/t utterly realisti/ thought$"orms or tulpasE to 5isi@le ; an! se8ually tangi@le ; appearan/e. True su//ess in the proJe/tion o" these /reatures is only thought to @e attaine! *hen others per/ei5e the tulpa as 5i5i!ly as the magi/ian. The art o" e""e/ti5ely sen!ing su/h !isem@o!ie! entities to others is relate! to this s+ill. )s is so o"ten the /aseE the %in!u an! Bu!!hist @ran/hes o" the le"t$ han! path e8plain the /onJuration o" these se8ual elementals "rom /ontra!i/tory perspe/ti5es. For the In!ian a!eptE the !e5iE on/e materialiIe!E is @elie5e! to @e an e8ternal @eingE e8isting outsi!e o" his min!. For the Ti@etanE she is only a proJe/tion o" mayaE as unreal as all other apparitions in the phenomenal *orl! ; in/lu!ing himsel". 0ites O" The 0a!i/al #e"t$%an! &ath E5en among Vama Marga Tantri/ se/tsE alrea!y operating outsi!e o" the esta@lishe! or!erE a great !isparity o" approa/hes e8ist *hen it /omes to Just ho* "ar ea/h /ult *ill go in their trans/en!en/e o" ta@oo an! se8ual norms to rea/h !i5ine status. Three o" the el!est se/ts use metho!s /onsi!ere! "ar more e8treme than those "oun! in later !eri5ations o" Tantra. This in!i/ates that the original impetus o" the le"t$han! path *as the most ra!i/alE gra!ually losing some o" its ata5isti/ nature as it *as institutionaliIe!E a pro/ess *hi/h e5entually resulte! in the antisepti/ right$han! path o" Tantra. '>6

Northern In!ia is home to t*o o" the most ra!i/al le"t$han! path "a/tionsE the Kaula an! the Kapali+aE @oth Shai5iteE or Shi5a$oriente! /ults that seem to @e among the earliest Vama Marga pra/titioners. The Kapali+asE or S+ull$BearersE *ere so /alle! @e/ause they al*ays /arrie! *ith them @egging @o*ls "ashione! "rom the tops o" human s+ullsE +no*n as +apalasE part o" their !eli@erately "or@i!!ing outer appearan/e. Foun!e! in me!ie5al KashmirE the S+ull$BearersE li+e spiritual %ellHs )ngelsE !eli@erately *ent out o" their *ay to attra/t insult an! !isrepute upon themsel5es "rom respe/ta@le Cuarters o" so/iety. The Kapali+as an! other le"t$han! path se/ts o"ten !rin+ the /onse/rate! ma!yaE or *ineE "rom their s+ull /upsP !run+ on the mystery o" !eath. The +apala is an espe/ially important sym@ol in @oth In!ian an! Ti@etan "orms o" le"t$han!e! TantraE "reCuently !epi/te! as one o" the tra!itional a//essories o" the many !ar+ go!!esses re5ere! @y sinister initiates. In the /ase o" VaJrayoginiE the in"initely !esira@le s/arlet$s+inne! 2a+ini that em@o!ies the VaJra "orm o" Ti@etan TantraE the go!!essE *earing a ne/+la/e o" human s+ullsE is o"ten seen hol!ing a s+ull$/ap @rimming *ith @loo! in her le"t han!. Tantri/ 2a+inis are also sho*n ma+ing o""erings o" their o*n se8ual eli8irE or amritaE in these u@iCuitous s+ull$/ups. The sym@oli/ /omple8ities o" the +apala trans/en! the imme!iately apparent asso/iation *ith !eath an! mortalityE also suggesting the importan/e o" the @rain that rests in the s+ull$/up to initiation. The resear/h o" Mir/ea Elia!eE the great 0umanian s/holar o" shamanismE suggeste! that the sa/re! role o" the s+ull /ap in le"t$han!e! Tantra /an @e tra/e! @a/+ to an ar/hai/ /ult o" go!!ess$*orshipping hea!$hunters operating in Burma an! )ssam. The le"t$han! path si!!haHs utiliIation o" maithunaE or se8ual /ongressE *as not limite! to initiatory inter/ourse @et*een only t*o magi/ians. )llo*ing "or all$out orgiasti/ rites as *ell as "or the more pre5alent Tantri/ union o" t*o Tantri+as in/arnating Shi5a an! Sha+tiE some o" the Kaulas an! Kapali+as tea/h that spiritual li@eration an! illumination are also to @e "oun! in the unrestri/te! transport o" the sensesE parti/ularly through the 5ehi/le o" pleasure *ith *oman. ) Kaula is a /lanE or spiritual /ommunity *hi/h one may @e @orn into or @e initiate! intoE an! these orgiaE as unrestraine! as they areE are hel! stringently *ithin the /onte8t o" an initiatory s/hool. Some Tantri/ s/holars @elie5e that the intentional promis/uity o" the Kaula orgies may ha5e inspire! the religiose8ual s/enes portraye! in the "amous eroti/ s/ulptures seen in the KhaJuraho Temple. The le"t$han! path orgy is Cuite !i""erent "rom the "amous %oli "esti5al o" religious promis/uity Dstill /ele@rate! to!ay in a sym@oli/E nonse8ual "ormF on/e hel! @y the entire /ommunity to /ele@rate the /oming o" spring. 2uring the %oli re5elsE semen ; /ustomarily so Iealously preser5e! ; *as allo*e! to "lo* "reelyE an! o@s/ene songs *ere /heer"ully sung to '>>

inspire high le5els o" lust. %o*e5erE the %oli orgies *ere essentially rites inten!e! to /onne/t its parti/ipants *ith the natural "or/es o" "ertility an! "ru/ti"i/ation. It *as a "esti5al o" ortho!o8 unleashing o" Eros temporarily permitte! @y the religious /ommunity "or the goo! o" the /olle/ti5e so/iety. This +in! o" group se8ual a/ti5ity ; although out*ar!ly similar to le"t$han! path pra/ti/e ; a/tually ser5e! a /ompletely /on5entional an! ortho!o8 religious purposeE at an opposite e8treme "rom the personal an! initiatory non$natural /hara/ter o" le"t$han! path orgia. ) te8t parti/ularly asso/iate! *ith the Kaulas is the Kaulana5a TantraE *hi/h in/lu!es this ma8im that /oul! ser5e as the Kaula /lanHs motto: LO mistress o" KaulaQ In Kaula !harma D*is!omF enJoyment @e/omes /omplete yogaP @a! !ee!s are ma!e goo! !ee!sE an! this *orl! @e/omes the seat o" li@eration.L )s *ith all Vama Marga eroti/ ritesE the initiates in5ol5e! ha5e alrea!y rea/he! the 5ira or !i5ya !ispositionE an! ha5e @een /omprehensi5ely traine! in the /ulti5ation an! manipulation o" altere! states o" /ons/iousness long @e"ore their parti/ipation in the orgy. This last point /annot @e stresse! o"ten enoughP no matter ho* intense the somati/ @liss /reate! though orgiasti/ a/ti5ityE it is e8tremely unli+ely to ha5e any lasting initiatory /onseCuen/e on a min! not alrea!y prepare! "or the rite @y a !eman!ing /ourse o" spiritual !is/ipline. In the tra!itional le"t$han! path pra/ti/e o" In!iaE *e "in! many histori/al pre/e!ents "or the orgyHs use"ulness to the more unrestri/te! sinister /urrent o" to!ay. The rite o" the "i5e MHs is also sometimes /ele@rate! *ithin the /onte8t o" organiIe! group se8 /arrie! out on a large s/ale. The group o@ser5an/eE sometimes +no*n as Cha+ra &uJaE or /ir/le *orshipE sometimes /onsists o" as many as a hun!re! /ouples engage! in simultaneous se8E o"ten e8/hanging partners !uring the rite. FreCuentlyE the Kaula per"orman/e o" the /ha+ra puJa augments the /onsumption o" the tra!itional "or@i!!en elements *ith hempE ta+en "or its aphro!isia/ properties as a s*eetene! mealE /ommunally smo+e!E or in the "orm o" a liCui! /on/o/tion. )s al*aysE the entire ritual @egins *ith @reathing e8er/ises inten!e! to /enter the min! an! a/ti5ate +un!alini in the @o!ies o" the parti/ipants. 1ithin the a8is o" the /ir/leE a young 5irgin ra!iating sha+ti po*er at its ma8imum intensity is se8ually 5enerate! @y the senior male or "emale initiateE the /ha+res5araE as the li5ing Sha+tiE the presi!ing po*er o" the orgy. )lternatelyE a highly initiate! yoginiE emanating sha+ti po*erE *oul! ha5e se8 *ith ea/h o" the male /ele@rantsE *ho *oul! in turn /ommuni/ate her po*er to their "emale /onsorts !uring the orgy. The *or! LorgyL in regar!s to the /ha+ra puJa /an lea! one amiss i" one imagines total a@an!on an! la/+ o" /ontrol. On the /ontraryE the le"t$han! path orgy is 5ery mu/h a /ontrolle!E !is/ipline! harnessing o" group se8ual energyE un!er the *at/h"ul eye o" the /ha+res5araE *ho /are"ully or/hestrates the se8ual /ouplings '>4

aroun! him or her "or ma8imum e""e/t. The orgy *oul! o"ten @egin *ith a lesson "rom the presi!ing guru on some aspe/t o" metaphysi/al thoughtE *hi/h *oul! @e "ollo*e! @y a perio! o" Cuestions an! ans*er @et*een the tea/her an! his or her stu!ents. 1hile one aspe/t o" this *or+ing !re* its initiatory po*er "rom the @rea+ing o" ortho!o8 %in!u se8ual restri/tionsE there *as ; as al*ays ; a more pra/ti/al magi/al purpose as *ell. The intense raising o" se8ual energy /reate! @y this orgiasti/ operation "orms a !ynami/ /urrent that /an @e tappe! into "or a//omplishing sor/erous o@Je/ti5es. The intense se8ual energy /urrent o" the Cha+ra &uJa is maintaine! @y perpetuating the orgy "or many hours. The /ha+res5ara *oul! personally !ire/t the raising o" group se8$ magi/al energyE mu/h li+e the /on!u/tor o" a se8ual symphony. 2espite the so/ially "or@i!!en an! ta@oo nature o" su/h ritesE @elie" in their magi/al po*er *as *i!esprea! e5en among respe/ta@le %in!us uninitiate! into the le"t$han! path. For instan/eE the /ha+ra puJa orgies *ere sometimes ena/te! as L/omman! per"orman/esL "or +ings o" em@attle! areas *ho hope! to !e"eat their military "oes *ith the intense le5el o" eroti/ "or/e arouse! @y the /ir/le. The appli/ation o" /arnal sor/ery to*ar!s !estru/ti5e goals may seem li+e a /ontra!i/tion to those *ho su@s/ri@e to the /ommon misun!erstan!ing that se8 magi/ must ne/essarily @e o" a Llo5ingL nature. In "a/tE the interplay o" opposite "or/es integral to the le"t$han! path ma+es se8ual e/stasy an i!eal *eapon in the *aging o" magi/al *ar"are. This apparent in/ongruity is *ell sym@oliIe! in the simultaneously Joyous$ *rath"ul an! lust"ul$!estru/ti5e nature o" KaliHs /apri/ious play *ith the uni5erse. The /ir/ular "orm o" the /ha+ra puJa orgy is pro@a@ly the histori/ !eri5ation o" the /ommonly seen man!alas that sho* many !i5ine /ouples in the /opulating ya@$yum Dmother$"atherF position surroun!ing a prin/ipal !i5ine "igure in the /enter. These man!alas are typi/ally interprete! as purely spiritual sym@ols @y right$han! path %in!usE Bu!!hists an! 1estern art historians @ut the real$li"e orgiasti/ origin o" the sym@olism seems /lear enough. ) 5ariant o" the Cha+ra &uJa is the Choli MargaE *hi/h ta+es its name "rom the /holiE a @rightly /olore! @louse *orn @y the "emale /ele@rants. This rite @egins *hen ea/h "emale Tantri+a remo5es her /holi an! tosses it in a stra* @as+et in a magi/ally prepare! /ir/le. Ea/h male Tantri+aE *ith eyes /lose!E ran!omly sele/ts a /holi "rom the @as+etE thus sele/ting @y /han/e his sha+ti /onsort "or the nightHs ritual. I" this ran!om pairing o" eroti/ ritual partners most "reCuently @rea+s the ta@oo o" /asteE it also sometimes !isrupts the more !eeply$seate! ta@oo o" in/est. )s the initiatory /lanE or KaulaE may @e /ompose! o" oneHs

'>,

/losest relati5esE the Choli Marga also "reCuently le! to se8ual /ongress @et*een mothers an! sonsE @rothers an! sistersE an! all other imagina@le /om@inations. The Ti@etan *rath"ul go!!ess #ha$MoE one o" the personi"i/ations o" KaliE is sai! to @e impregnate! *ith an in/estuous /hil!E a @rea+ing o" ta@oo that ma+es her all the more sa/re! to le"t$han! path a!epts. Central to the o5erri!ing "a/tor o" /han/e *hi/h gui!es this orgiasti/ *or+ing is the /omplete @rea+!o*n o" so/ially or!aine! or!erE a /on/entrate! a*a+ening o" eroti/ e/stasy outsi!e o" a//epte! @on!s. One o" the restri/tions o" the /holi marga orgy is that the /ele@rant is usually not permitte! to per"orm the se8ual rite *ith his or her legal spouse. )s in the more /ommon t*o$person rite *e ha5e alrea!y !es/ri@e!E ea/h "emale initiatri8 sits to the le"t o" ea/h male sha+taE an a""irmation o" the sinister nature o" "emininity. In one 5ariant o" the le"t han! path orgy. +no*n as the spi!er$*e@ riteE ea/h orgiast is /onne/te! to all the others in the /ir/le @y a pie/e o" /loth. Ea/h stran! o" /loth /reates a sym@oli/ spi!er *e@ through *hi/h se8ual energy is transmitte!E e5o+ing the *e@$li+e nature o" Tantra itsel". The orgiasti/ an! in/estuous eroti/ rites o" the Kaula an! Kapali+a are tame in /omparison to the thoroughgoing em@ra/e o" the outla*e! an! the out/ast *e o@ser5e among the )ghori se/t. The )ghori rea/he! their pea+ sometime in the si8teenth /entury @ut are still a/ti5e as o" this *riting in /ontemporary VaranasiE al@eit in in/reasingly !*in!ling num@ers. The "oun!er o" the )ghoriE Ba@a KinaramE *as re5ere! in his li"etime as a li5ing a5atar o" Shi5aE an! a//or!ing to legen! !ie! at the ripe ol! age o" ',7 years !uring the latter hal" o" the '$77s. #i+e all Tantri+asE the se8ual union o" Shi5a an! Sha+ti is o" espe/ial /on/ern to the )ghori ; )ghora is the name o" one o" the "i5e "a/es o" Shi5a ; @ut they spe/i"i/ally personi"y the male an! "emale prin/iples as the go!!ess Tara an! her /onsort Maha+alE Shi5a as #or! o" the 2ea! an! the /remation groun!. The three$ eye!E laughing Tara o" the /remation groun!s re5ere! @y the )ghori is a parti/ularly grim image o" !i5inityE her matte! hair hel! in pla/e @y a *rithing serpentE s*athe! in a tiger s+in in!i/ati5e o" her "ero/ity. Tara is o"ten !epi/te! /arrying a !agger an! the "amiliar s+ull /ap o" the Kapali+as an! )ghori. )lthough there is pro@a@ly no etymologi/al /onne/tionE Tara is thought @y some mo!ern Tantri+as to @e simply the In!ian mani"estation o" an ar/hai/ !i5ine @eing present throughout the an/ient *orl!. This spe/ulation is @ase! on the go!!essHs nameE *hi/h seems to e/ho that o" Ishtar an! )starte ; mani"ol! "orms o" the go!!ess relate! to the opposing @ut /onne/te! poles o" e8treme se8ual po*er an! !estru/ti5e "or/e. This /onne/tion *ith Shi5a?Sha+tiHs ghastlier 5isage len!s the )ghori a !e/i!e!ly ma/a@re /hara/ter ; they !*ell in /remation groun!sE *hi/h '>3

ser5e as their ritual sites an! holy pla/esE an! *hen they are not na+e!E they *ear the shrou!s o" /orpses. Their hair is !eli@erately !ishe5ele!E li+e TaraHs. They smear their @o!ies *ith the ashes o" the /remate!E an a/t o" !eli@erate pollution *hi/h *oul! @e stri/tly ta@oo "or the Brahmin /aste. #i+e the s+ull$ @earing Kapali+a "rom *hi/h they 5ery pro@a@ly !es/en!e!E the )ghori @eg "or "oo! *ith @o*ls ma!e "rom the /raniums o" human s+ulls. These ghoulish @egging @o*ls also ser5e as the )ghoriHs !inner plates ; nourishment "or li"e ta+en "rom !eath. The )ghori pursue the essential Tantri/ le"t$han! path tea/hing o" the a@solute i!entity o" opposites. For themE the same things /on!emne! as utterly impure @y /on5entional stan!ar!s are to @e ma!e sa/re! ; ta@oo is 5is/erally trans/en!e! an! re5eale! to @e illusoryE an initiatory lesson lea!ing to the go!$li+e separation an! li@eration "rom the norms restri/ting the pashu. The !esire! result o" )ghori/ le"t$han! pra/ti/e is the attainment o" a transhuman impartiality to the phenomena o" Sha+tiHs maya. The /on"rontation o" inner !emonsE "ears an! terrors is an important aspe/t o" )ghori/ le"t$han! path initiationE *hi/h o"ten lea! the )ghori to pursue pla/es o" solitu!e "rom human so/ietyE su/h as /remation groun!sE /a5esE an! isolate! Jungles. The )ghori are pro@a@ly most notorious "or their o*n singular /ele@ration o" &an/hama+araE a 5ariant o" the Fi5e MHs o@ser5an/e that "ar surpasses in transgression the se/ret rite *e ha5e alrea!y !es/ri@e!. The matsya D"ishFE mamsha DmeatFE ma!ya D*ineFE mu!ra D/erealFE an! maithuna Dritual /oitusF /entral to other le"t$han! path rites o" initiation are repla/e! @y the )ghori *ith another list o" prohi@ite! LML elements. The )ghora Tantri/s ma+e a sa/rament o" ritual ne/rophagia @y /anni@alisti/ally !e5ouring human rather than animal meat DmamshaFE spe/i"i/ally the "lesh o" human /orpses at the /remation groun!s. )lthough the /on/ept o" sa/re! /anni@alism is pro@a@ly one o" the most startling "eatures o" tra!itional le"t$han! pra/ti/eE it shoul! @e remem@ere! that e5en the Catholi/ rite o" MassE *ith its /eremonial /onsumption o" the L"lesh an! @loo!L o" Christ is only a sym@oli/ re/reation o" the same general i!ea. )long *ith *ine an! other into8i/antsE the )ghori a!ept !rin+s human @loo! Dme!haF an! human urine DmehaF. Coprophagia or the /onsumption o" human e8/rement DmalaF roun!s out a sa/ralise! meal that is /on/lu!e! *ith mehanaE a *or! that /an @e ta+en to mean penis or semen. None o" these ritual 5iolations o" ta@oo are moti5ate! @y the same instin/ts that might inspire the /ontemporary pro"ane urineE shit or @loo! enthusiast to parta+e o" his or her parti/ular "etish. )@o5e an! @eyon! the /onsi!era@le release o" magi/al energy "ree! @y these a/tionsE the )ghori/ goal is to o5er/ome all sense o" /on!itione! "ear or !isgust o@stru/ting the initiateHs a*arenessE rea/hing a state o" /omplete neutrality to*ar!s all '>(

mani"estations o" sha+ti$maya. In many /asesE the /onsumption o" su/h tra!itionally impure su@stan/es as human urineE @loo!E "e/esE an! "lesh is usually /on"ine! to a one$time @rea+through in /ons/iousnessP to repeate!ly @rea+ these ta@oos on/e a trans/en!ent insight has @een gaine! through their ritual ena/tment *oul! @e senseless "rom an initiatory perspe/ti5e. Other )ghoris /ontinue these pra/ti/es "or spe/i"i/ magi/al purposes unrelate! to the initial transgression o" ta@oo. One "airly /ommon Bu!!hist pra/ti/e in Ti@et re5eals an )ghori in"luen/e. The initiate is /ompelle! to 5isualiIe the !rin+ing o" "i5e "lui!s: e8/rementE @rainsE semenE @loo!E an! urineE *hi/h are al/hemi/ally trans"orme! through !is/ipline! thought /ontrol into *is!om$pro5i!ing Lne/tarsL sa/re! to Ti@etan Bu!!hism. )s is o"ten the /aseE the Ti@etan Bu!!hist a!ept ; *ho ra!i/ally reJe/ts the reality o" all apparent planes o" e8isten/e ; mentally imagines those ta@oo a/tions *hi/h the In!ian )ghoris a/tually per"orm in +eeping *ith the /on/ept that maya is para!o8i/ally real an! illusory at the same time. The )ghoriHs pre"erre! initiatri8 in se8ual /ongress is a menstruating *oman o" the Luntou/ha@leL lo*er /asteE *hose menstrual @loo! mingle! *ith his o*n semen is sometimes /onsume! at the /on/lusion o" the rite. This )ghori pra/ti/e has a se/ular analogue in a mo!ern 1estern Lse/tL !e!i/ate! to ta@oo$transgressionP a *ell$+no*n rite o" initiation "or the %ellHs )ngels motor/y/le /lu@ !e/rees that the )ngel must Learn his *ingsL @y per"orming /unnilingus on a menstruating *oman. The )ghori se8ual rite is o"ten per"orme! in a /remation groun! at nightE *hile @oth partners are seate! upon a /orpse. KniCue to the )ghori among Tantri/ se/ts is a spe/ial emphasis on ne/roman/y. The spirits o" the !ea! still thought to @e present in the re/ently e8pire! /orpse "or a !esignate! time are suppose!ly /ontrolle! through )ghori/ se8ual magi/. These on/e se/ret rites *ere "irst !o/umente! outsi!e o" In!ia @y a si8teenth /entury &ersian /hroni/lerE at the @eginning o" the )ghori/ mo5ement. 2uring the Vi/torian ageE In!iaHs British /onCuerors *ere horri"ie! to learn that these pra/ti/es still /ontinue! among the remaining )ghoriE *ho num@ere! no more than >77 @y the late nineteenth /entury. Ne5erthelessE the )ghori are still /ommonly re5ere! as holy men @y many respe/ta@le mi!!le /lass In!ian !e5otees to this !ay. E5en more than the other le"t$han! path Tantri/ se/tsE the )ghori emphasise !ire/tE spontaneous insight o" reality rather than merely intelle/tual +no*le!ge o" @oo+s or s/riptures. )s B. Bhatta/harya !es/ri@es them in his auto@iographi/al a//ount o" le"t$han! initiation: LThe )ghoris are !ire/t tea/hers *ho ma+e nothing o" the @o!yE nothing o" the @o!y "un/tionsE nothing o" "earE shameE s/orn. They loo+ li+e the reJe/ts o" li"e an! sensesP @ut they reJe/t nothing.L Only 5ery "e* tea/hers /ompetent to a*a+en this "orm o" initiation are tra!itionally un!erstoo! to operate at any gi5en timeE '>4

an! these "e* ma+e themsel5es e8tremely !i""i/ult to lo/ate. )lthough a "e* /ontemporary *ritings o" 5arying relia@ility on the )ghori/ le"t$han! path s/hool ha5e emerge! in re/ent years in the 1estE a/tual initiation into the s/hool is al*ays /arrie! out through one$to$one personal in!u/tion. I" the re5ulsion inspire! in the /on5entional$min!e! @y )ghori le"t$ han!e! pra/ti/es *ere not enough to s/are a*ay those only super"i/ially /urious in their pra/ti/esE )ghoris o"ten a""e/t the outer appearan/e o" a perpetually angry or insane temperament as a!!e! !eterrent to the pro"ane. Those *ho ha5e sought instru/tion "rom them @y appearing at the "or@i!!ing /remation groun!s an! gar@age !umps they "reCuent are o"ten met *ith mo/+ing !erision. Their ha@it o" a!opting serpents as mas/ots has not en!eare! them to the sCueamishE an! many *ho ha5e approa/he! the )ghori ha5e ha! human s+ulls an! @ones thro*n at them as a greeting. The )ghori *ell illustrate &hilip 0a*sonHs /ogent o@ser5ation: L)nyone *ho a/tually /arries Tantra to its ultimate !egreeE as real !e5otees mustE /an only en! up a s/an!alous out/ast.L It must @e sai! that 5ery "e* initiates *ho *al+ the le"t$han! pathE in East or 1estE e5er go this "ar. In their re"usal to a//or! *ith so/ially a//epta@le /on/epts o" the spiritualE an! their !eli@erate *orsening o" reputationE the )ghori are the li5ing e8ample o" the Tantri/ le"t$han! path pro5er@ that states L*ithout earning a @a! nameE one !oes not get to the nameless.L '>-

)t The En! O" The &ath: #i@eration Su/h are the most pre5alent histori/al metho!s o" the le"t$han! path. But @e"ore *e /an tra/e the intro!u/tion an! !e5elopment o" these te/hniCues in the 1estern *orl! some 5ery important Cuestions remain unans*ere!. ) pathE it must @e presume!E lea!s some*here. To*ar! *hat !estination !oes the le"t$han! path "inally lea! the *al+er *ho "ollo*s its o@s/ure an! !i""i/ult *ay: )n! *hy !o a!herents o" the sinister passage su@Je/t themsel5es to su/h outlan!ish physi/alE mental an! spiritual e8ertions: In a *or!E the en! o" the path is li@eration. There has @een mu/h /on"usion in the 1est /ause! @y unin"orme! spe/ulation asserting that the right$han! path an! le"t$han! path !i""er @e/ause o" their goals. This is not true. )s *e ha5e attempte! to /lari"yE only their metho!s !i""er. The eroti/ an! physi/ally ena/te! le"t$han! path an! the non$se8ualE sheerly sym@oli/ right$han! path ultimately aim to rea/h the e8a/t same "inal !estinationE namely mo+shaE or li@eration. Ine5ita@lyE the "ollo*ers o" ea/h path ha5e ten!e! to /onsi!er their route the @est *ay @ut the intent o" li@eration is the same "or @oth. But !espite this share! "inal !estinationE many right$han! path Tantri+as loo+ !o*n on the le"t$han! path a!ept as a se8$ma! 5oluptuaryE Just as many sinister initiates ri!i/ule the "ollo*er o" the 2a+sina Marga as a timi! pru!e. But it is o"ten sai! @y a!epts o" @oth metho!s that the Vama MargaE !ue to its e8treme metho!sE is the "aster *ay to li@eration. In the list o" essential prin/iples that opene! this se/tionE *e state! that the le"t$han! path is La *ay o" li@eration an! illumination in this li"etime.L These are rousing *or!sE @ut *ithout pla/ing them in some sort o" tangi@le realityE they are no @etter than poeti/ a@stra/tions. #i@erate! "rom *hat: Illuminate! to *hat realiIation: 1e ha5e alrea!y in!i/ate! that the le"t$han! path a!ept see+s to li@erate him?hersel" "rom passi5e su@Je/tion to the illusory nature o" mayaE thus "reeing /ons/iousness "rom the @in!s o" sel"$/reate! !elusion. This assault on normati5e mentation is /on!u/te! on se5eral "rontsE engineere! @y a series o" sel"$/reate! sho/+s to the system. 1ithin the su@tle @o!yE se8ually animating the +un!alini serpent opens the initiateHs thir! eyeE allo*ing a*a+ening to a more /omplete a*areness o" reality prohi@ite! @y the usual sleeping state o" man+in!. In the physi/al @o!yE the sa/raliIation o" the orgasm !uring ritual se8 pro5i!es a//ess to an altere! state permitting a pier/ing ren!ing o" the 5eilE a trans/en!ent e/stasy that opens the gate*ay to !ire/t per/eption o" the totality o" @eing. Through the per"orman/e o" se8ual magi/ the sha+ta an! sha+ti /an alter the su@stan/e o" mayaE re5ealing the "le8i@le nature o" the *orl! o" 5isi@le mani"estationsE an! the hi!!en e8tent to *hi/h min! /an parti/ipate in the !i5ine "un/tion o" /reating ne* realities.

By @rea+ing ta@oos an! o5er/oming sel"$generate! o@sta/lesE the '47

initiate is li@erate! "rom the spell /ast @y the hypnotiIing "or/es o" so/ial /ontrol an! so/ial i!entityE rea/hing a le5el o" "ree!om "rom su/h /on/erns that allo*s him or her to step "ar outsi!e the @oun!aries o" the /on!itione! human. By em@ra/ing the horrors an! Joys o" physi/al mani"estation *ith eCual "er5orE the sinister a!ept is "urther "ree! "rom the *in!o*less prison /ell o" either?or !ualisti/ thin+ing. That trans/en!en/e o" the human rea/hes its pinna/le !uring the 5eneration o" his?her se8ual partner as a !i5ine @eingE an! the initiateHs o*n Eros$"uele! e/stati/ trans"ormation o" personal sel" into !i5ine Sel". In all o" these a/tionsE the a!ept is li@erate! @y realiIing that e5ery le5el o" reality is his or hers to play *ith at *illE a serious game an! a Joy"ul !is/ipline that /ontinually remani"ests the le"t$han! path Tantri+aHs /ons/iousness at e5er higher strata o" @eing. That mu/h is in a//or! *ith the tra!itional tea/hing o" the le"t$han! path. )lthough *e ha5e "oun! great po*er in most o" the tra!itional pra/ti/es o" the le"t$han! pathE an! re/ommen! them to our rea!ersE it is the ne8t step suggeste! @y many gurus o" the Vama Marga that *e ta+e e8/eption to. )//or!ing to the most /ommonly taught theory o" mo+shaE the last li@eration "rom the propose! /y/le o" su""eringE illusion an! repeate! rein/arnation /an only @e a/hie5e! @y attaining Oneness *ith the )@solute Min!E or go!hea!. In other *or!sE the maJority o" Eastern le"t$han! path initiates see+ to rea/h that state o" non$@eing +no*n as nir5anaE *hi/h literally means Lthe /an!le is @lo*n outL ; the /essation o" e8isten/e as a sel"E the *ille! !issolution o" min! in the @lin!ing *hite light o" BrahmanE the ultimateE impersonal prin/iple sai! to e8ist @eyon! the s/reen o" this *orl! o" appearan/es. ) /ommonly use! metaphor "or this goal is the i!ea o" the in!i5i!ual psy/he as a !rop o" *ater @eing a@sor@e! into the greater o/ean "rom *hi/h it originally emerge!. Some 1esterners ha5e o5ersimpli"ie! this /on/eptE an! /on"use! this a@solute suprasensual state *ith Nature an!?or .o!E "amiliar /on/epts in the 1est. In "a/tE Brahman is neither ; it trans/en!s any su/h /ategoriIa@le "rame o" re"eren/eE an! the entirety o" the natural /osmos an! any "orm o" !eity that humans might imagine are /onsi!ere! to @e merely transitory mirages in /omparison to this "ar greater reality o" realities. Theoreti/allyE the le"t$han! path or right$han! path initiate *ho has a//omplishe! this "orm o" li@eration in a li"etimeE no longer e8istsE although the physi/al @o!y through *hi/h this goal *as a//omplishe! still @reathesE *al+sE eatsE e8/retesE an! /arries out the "un/tions o" animal e8isten/e. The state o" the Tantri+a *ho has a/hie5e! union *ith Brahman has o"ten @een /ompare! to an empty /o/oon "rom *hi/h the @utter"ly has "lo*nE a 5a/ant shell. )lthough many le"t$han! path tea/hers *ill tell you that the a@o5e !es/ri@e! sel"less goal is the highest summit o" initiation that /an @e rea/he! through the sinister /urrentE *e reJe/t this /on/lusion. Thus "arE *e ha5e

'4'

attempte! to /are"ully present the authenti/ Vama Marga as it a/tually e8ists as a tra!itional tea/hing. )t this pointE ho*e5erE *e !e5iate "rom the most *i!ely a//epte! "orm. The sear/h "or nir5anaE "rom our point o" 5ie*E is a +in! o" spiritualiIe! nihilismE a sui/i!e o" /ore /ons/iousness groun!e! in an un"ortunate Eastern ten!en/y to*ar!s *orl! hatre! thats anti!oteE in our opinionE /an @e "oun! in the Joy"ul magi/ o" the le"t$han! path. The goal *e see+ to rea/h through the le"t$han! path is not !issolution o" the sel" into a Oneness greater than oursel5es. 0atherE *e aim to strengthen the most essential part o" the sel" ; alternately re"erre! to as the psy/heE the !aemonE or the soul ; into a go!$li+e intelligen/e that remains !eli@erately separate "rom that impersonal Oneness. It seems a@sur! to us to per"orm the rites o" se8ual in!i5i!uation an! sel"$!ei"i/ation inherent in the le"t$han! pathE "reeing oneHs sel" "rom illusion there@yE only to !issol5e the no* separate! an! sel"$!ei"ie! /ons/iousness at the en! o" oneHs Journey. There"oreE *e *al+ the le"t$han! path to*ar!s the in"inite perpetuation o" the psy/he. )t "irstE this mo!el o" initiation may /ome as a relie" to someE *ho might imagine that this means that they are no* /an /om"orta@ly /ontinue "ore5er as they /urrently e8istE inta/t an! un/hange!. %o*e5erE a sharp !i""erentiation must @e ma!e here @et*een the !aemoni/ psy/he *e see+ to sustain into an en!uring !i5iniIe! "or/eE an! the human personalityE that temporary mas+ o" i!entity "orme! @y largely so/ial "a/torsE *ith its li+es an! !isli+esE its ha@its an! its neuroses. That relati5ely shallo* temporal persona !oes in/reasingly !issol5e as le"t$han! path initiation pro/ee!s to *or+ its sol5e et /oagula upon the a!ept. In "a/tE the personality is o"ten the most "atal enemy o" the initiate *ho see+s to li@erate /ons/iousnessE as it rather !esperately /lings to "amiliar @oun!aries. &erhaps the most perilous !anger o" le"t$han! path initiation is the "reCuently o@ser5e! grasping to maintain the personalityE e5en as /ons/iousness e8pan!s @eyon! all +no*n limits. So the sinister li@eration *e are spea+ing o" /an ne5er @e a /om"orta@le thingE as is sometimes imagine!E as simple as *al+ing "rom one room into the other. #i+e a ro/+et Jettisoning its @urnt out "uel tan+s as it as/en!sE something must @e le"t @ehin! in the pro/ess o" sel"$!ei"i/ation. The operation o" separating the unne/essary aspe/ts o" your so/ially manu"a/ture! sel" "rom the en!uring /ore Sel" is o"ten a pro"oun!ly !is/on/erting metamorphosis. The le"t$han! pathE no matter *hat ultimate goal is soughtE /alls "or the !eath o" some aspe/ts o" the sel"E as is ma!e /lear @y the *i!e$sprea! presen/e o" !eath sym@olism an! imagery in its tra!itional Tantri/ pra/ti/e. Not the least o" these is the L!eathL e8perien/e! in the intensely "elt orgasm o" sinister se8ual rites. The an/ient Tantras themsel5esE li+e so many magi/al te8tsE are enigmati/ enough to @e interprete! in a multitu!e o" *ays. Some seemingly '46

suggest the /ourse o" /ontinue! sel"$!ei"i/ation that *e ha5e "ollo*e!E others appear to point the initiate to*ar!s the more /on5entional Eastern roa! to sel"lessness. O" /ourseE there are many le"t$han! path Tantri+as *ho ha5e /ast asi!e the "inal goal re/ommen!e! @y most tra!itional instru/tors in "a5or o" the eternal /ontinuan/e o" the psy/he. This is relati5ely rareE ho*e5erE an! su/h )!epts are o"ten /on!emne! as ha5ing "allen "rom the path. In!ee!E one o" the authors o" this @oo+ *as sel"$righteously s/ol!e! @y an other*ise li@erate! Vama Marga instru/tor "rom *hom some o" the te/hniCues spelle! out in this @oo+ *ere learne!. )//or!ing to herE to use the le"t$han! path "or any purpose other than the "inal unra5eling o" the sel" *as a+in to L@la/+ magi/LE an! *as a gra5e a@use o" the tea/hing. %o*e5erE *e ta+e the more pragmati/ 5ie* that any te/hniCue is merely a tool that @e /an @e use! @y the pra/titioner "or the attainment o" any o@Je/ti5e. To those o" our rea!ers *ho *ish to "ollo* the le"t$han! path to psy/hi/ o@li5ionE it is only "air to point out that this *ill not @e the /ourse *e *ill @e ta+ing in the remain!er o" the @oo+. In this regar!E our un!erstan!ing o" the le"t$han! path is *ithout limitsE "ollo*ing the hereti/al an! !issi!ent unortho!o8ies o" the Vama Marga to their logi/al /on/lusions. The TantrasE "rom *hi/h the maJority o" the In!ian le"t$han! tea/hing is !eri5e!E ha5e "reCuently @een re*ritten an! reshape! @y later interpretersE many o" them Brahmins hostile to the ra!i/al metho!s o" the Vama Marga. There is no !ou@t that in the pro/ess o" su/h e!iting an! re5isionE a great !eal o" !eli@erate !istortion an! *atering$!o*n o" the true aims o" the sinister /urrent *as a//omplishe!E in an attempt to ma+e Tantra more palata@le to ortho!o8 %in!us an! Bu!!hists. %o*e5erE he or she *ho mo5es a*ay "rom the a//epte! *ritten theory an! engages in the a/tual @o!y$to$@o!y pra/ti/e o" the le"t$han! path *ill !is/o5er an esoteri/ te/hnology o" the "lesh that lea!s any*here @ut the L@lo*ing out o" the "lameL o" nir5ana. One o" the mouth$to$ear se/rets o" the *hispere! !o/trine is that the le"t$han! path /an ta+e the initiate to the 5ery opposite o" nir5ana: the *ille! re/reation o" your present sel" into a !ei"ie! psy/he ; a @o!hisatt5a ; *hose 5i5i! "lame may @urn e5en past the !eath o" the physi/al @o!yE that al/hemi/al la@oratory o" transmutation. In this senseE the state o" /ons/iousness attaine! through le"t$han! path se8ual /ongress /an @e un!erstoo! as a @o!ily trial run "or /reating your o*n go!hoo!E as *ell as the pro/ess through *hi/h that go!hoo! is *rought. To e8plore this possi@ility "urtherE it *ill @e ne/essary to tra/e the sinister /urrent as it has mani"este! outsi!e o" the Tantri/ tra!ition. From the 5ery /ra!le o" /i5iliIation in the temples o" Ba@ylonE hi!!en @eneath the seemingly se8$negati5e /ree! o" ChristianityE an! in the 1estern magi/al re5i5al o" the nineteenth an! t*entieth /enturiesE the siren song o" the le"t$ han! path /alls. '4>

BOOK T1O: The Sinister Current In The 1est '44

'4,

IV. In The Beginning 1as The 1or! 2e/o!ing The #anguage O" 1estern Magi/ I" language is not use! rightlyE then *hat is sai! is not *hat is meant. I" *hat is sai! is not *hat is meantE then that *hi/h ought to @e !one is le"t un!one. $Con"u/ius 1hat /annot @e arti/ulate! /anHt @e realiIe!. $Or!er o" Se+hmet Statement The #ogos O" The #e"t$%an! &ath Be"ore *e turn our attention to the history me/hani/s an! pra8is o" le"t$han! path se8 magi/ in the 1estern *orl!E a preliminary e8amination o" the *i!er magi/al /onte8t in *hi/h the se8 magi/ian per"orms his or her operations is ne/essary. The magi/ian *ho attempts to /lari"y these @asi/s o" magi/al pra/ti/e is imme!iately "a/e! *ith the nee! to /ome to terms *ith the ar/hai/E o"ten opaCue language tra!itional o" the Bla/+ )rts. Throughout this @oo+E *e ha5e alrea!y ma!e "reCuent use o" the *or!s Lmagi/L an! Lmagi/ianLE Lsor/eryLE LtheurgyLE LinitiationL an! LinitiateLE L!aemoni/LE L*or+ingsLE an! the Lpsy/he.L )ll too o"tenE these elementary elements o" the magi/ianHs 5o/a@ulary are applie! *ithout pre/isionE ne/essitating this le8i/onE *hi/h aims to +eep later misun!erstan!ings to a minimum. )lthough all o" these *or!s are !ra*n "rom the an/ient .rae/o$0oman Me!iterranean magi/al /ultureE they are roote! in the same In!o$European "amily o" languages that gi5es us most o" the Sans+rit *or!s use! in the Tantri/ le"t$han! path tea/hing o" eroti/ initiation. Not the least o" theseE as *e shall se/E is the *or! Lmagi/L itsel". For the @eginning magi/ianE *ho may "irst @e orienting him?hersel" to the sometimes @e*il!ering an! /ontra!i/tory maIe o" esoteri/ terminologyE this /hapter *ill help !e5elop use"ul ha@its o" utiliIing the magi/al 5o/a@ulary in a /ons/ious an! !eli@erate mannerE rather than unthin+ingly appropriating terms out o" /on5enien/e or mental lethargy. Some stale magi/al phrases are em@ra/e! simply !ue to a re/ei5e! mystiCue that may @e asso/iate! *ith themE mu/h li+e the allure that a pro5en @ran! name e8erts on a /onsumer. )s "or the more e8perien/e! magi/ianE analyIing '43

the magi/ianHs "amiliar 5o/a@ulary through "resh eyes /an only a!! a//ura/y to oneHs e8isting magi/al approa/h. In the le"t$han! path magi/ianHs *or+ to seiIe more po*er in the inner an! outer *orl!sE a !is/riminating an! Ju!i/ious metho!ology o" *or! usage is an essential aspe/t o" re/onstituting reality a//or!ing to !esire. One o" the most /ommon ar/hetypes o" magi/ in "ol+lore an! legen! is the magi/ian *ho per"orms mira/ulous "eats @y uttering the /orre/t magi/al *or! at Just the right time. 1hether it is the *ell$time! enun/iation o" L)@ra/a!a@raQL as taught in an/ient magi/al te8ts an! popularly a!opte! @y stage magi/iansE or )la!!inHs LOpen SesameQLE the in"orming prin/iple is the same. O" /ourseE the a//omplishment o" oneHs goals is ne5er Cuite that easy or pre!i/ta@le. Ne5erthelessE there is a grain o" truth in this legen!ary prototype: using *or!s /orre/tly an! *ith "ull /ogniIan/e o" their meaning is a magi/al po*er o" the "irst or!er. ItHs a s+ill that too "e* magi/ians attempt to masterE perhaps @e/ause it seems less glamorous an! romanti/ than other @ran/hes o" the Bla/+ )rt. )n astoun!ing measure o" human per/eption an! /reation o" reality is /ompose! o" the *ea5ing an! manipulation o" the a@stra/t sym@olism o" *or!s. One parti/ular /om@ination o" *or!s /an literally open in"inite !oors o" opportunity "or the spea+erE *hile the same e8a/t *or!s uttere! in another situation might guarantee that the spea+er is mur!ere!. 1hat is true in an e8oteri/ senseE is /on"irme! in esoteri/ tea/hings "rom all Cuarters o" the *orl!. )s *e ha5e seenE the Tantri/ le"t$han!. path tea/hing maintains that the uni5erse /an @e /ontrolle! through a pre/ise magi/al te/hnology o" soun! manipulation relate! to *or!s uttere! @y the go!s to /reate the *orl!sE the s/ien/e o" mantra. Very similar is the Nor!i/ lore o" the runesE espe/ially the magi/al an! mystery$5eiling 5er@al 5i@ration sai! to @e release! @y the proper utteran/e o" the runi/ sta5es. The Bi@li/al Boo+ O" GohnE plagiariIing a mu/h ol!er Mesopotamian te8tE "amously states that LIn the @eginning *as the 1or!L or #ogos. The Memphite Theology o" an/ient Egypt also /onten!s that the /reation o" the *orl! *as implemente! @y the spo+en *or! o" a !i5ine @eing ; the neter &tah. The le"t$han! path magi/ian re/reates the uni5erse in part @y ta+ing on the go!$li+e role o" uttering the hi!!en *or!s o" po*er. 2espite this o5er*helming an! uni5ersal importan/e o" *or!s to the /reation an! or!ering o" realityE the maJority o" humans misuse these potentially sor/erous tools *ith e8asperating ine8a/titu!eE /reating realities "or themsel5es that are pro"oun!ly !isor!ere! an! /haoti/E @e/ause they literally !onHt +no* *hat theyHre saying. There"oreE the magi/ian is *ell a!5ise! to @e/ome pro"i/ient at the appli/ation o" *or!s to the manipulation o" reality. Not all magi/al s+ills are learna@leP this one is. Many a magi/ian *ill protest that they !onHt nee! *or!s to per"orm their magi/. This is 5ery '4(

o"ten trueE an! o@5iously in the e/stati/ an! physi/al te/hniCues o" eroti/ magi/E *or!s are o"ten super"luous an! e5en irrele5ant to the o@Je/ti5e. Ne5erthelessE magi/ is essentially the art o" /ommuni/ating to !i""erent le5els o" realityE an! the honing o" *or! stru/ture an! meaning is a +ey ingre!ient in all /ommuni/ationE e5en Dpara!o8i/allyF non$5er@al metho!s. So that this !ire/tory is as /lear as possi@leE our "irst or!er o" @usiness is to !e"ine the @asi/ terms *e *ill useE espe/ially those e8pressions that most easily gi5e rise to /on"usion. The 5o/a@ulary o" 1estern magi/ is almost entirely han!e! !o*n to us "rom the *orl! o" .rae/o$0oman antiCuityE a /ultural matri8 im@ue! "rom top to @ottom *ith an unam@iguous a//eptan/e o" the 5alue o" the magi/al art that /ontemporary 1estern /ulture /an in no *ay appro8imate. Many o" the /ogniti5e !ilemmas inherent in sel"$ !es/ri@e! magi/ians o" this era ma+ing use o" the inherite! terminology o" long$!ea! /ultures /an @e /lari"ie! @y a more pre/ise un!erstan!ing o" the a/tual etymologi/al roots o" these *or!s. FurthermoreE the re/ognition o" the "a/t that *or!s /arry 5ery spe/i"i/ po*ers an! asso/iations has long @een a @asi/ /ore prin/iple o" magi/al pra/ti/e. #i+e @oth the poet an! the engineerE the magi/ian stri5es to !is/o5er Just the /orre/t *or!E un!erstan!ing that nomen est omen Dname is po*erF. 1hat one /alls something or some@o!y /an a/tually /hange that o@Je/tE Cuality or person in su@tle @ut signi"i/ant *ays. )s Gulius E5ola remar+e! in his Men )mong The 0uinsE Le5ery *or! has its soulL. Our !isse/tion o" the magi/al 5o/a@ulary is /arrie! out in this spirit. Contrary to the a/a!emi/Hs !ry an! rational analysisE our Cuest is "or the hi!!en soulE the animating !aemon /on/eale! in these *or!s. The le"t$han! path magi/ian !eli@erately see+s to @rea+ *ith the general pattern o" the mass min! as !emonstrate! in any parti/ular time an! pla/e. in the general atmosphere o" illitera/y @re! @y an in/reasingly au!io$5isual /ultureE *hat /oul! @e more ar/ane than !e5eloping your +no*le!ge o" *or!s: Magi/ Inasmu/h as this *or+ is !ire/te! to the pra/ti/ing magi/ianE it @ehoo5es us to !ig into the "oun!ation o" the original meaning o" magi/ itsel". LMagi/L an! Lmagi/ianL !eri5e most re/ently "rom their #atin "orms magi/us an! magusE *hi/h in turn *ere !eri5e! @y the 0omans "rom the .ree+ magi+os. The an/ient .ree+s /ommonly re"erre! to magi/ as magi+e te+hneE literally Lthe in o" the Magi.L The mo!em magi/ian !oes *ell to remem@er the an/ient /on/ept o" magi/ as in artE noti/ing as *ell that te+hne is the root *or! "or Lte/hnologyL. )pproa/hing magi/al pra8is as a !eli/ate @alan/e o" intuiti5e an! aestheti/ art "orm an! logi/al an! rational te/hnology ; at on/e an esoteri/ s/ien/e an! a Bla/+ )rt ; /an allo* "or a more e8a/ting approa/h to the !e5elopment o" this s+ill. The .ree+ /on/ept o" magi+e te+hne *as !e/isi5ely in"luen/e! @y

'44

the Iranian MagiE +no*n in the an/ient &ersian tongue as the Magoi. The Magi *ere the Me!ean priestly /aste o" &ersiaE respe/te! throughout the an/ient *orl! "or their *iIar!ry. &erhaps the @est$+no*n a//ount o" the Magoi is "oun! in the Bi@li/al myth o" the three Magi *ho tra5el to Bethlehem "rom !istant +ing!om to @ring sym@oli/ gi"ts to the in"ant Gesus upon his @irthE /learly a/+no*le!ging the @irth o" one o" their o*nE a "ello* magi/ian. The &ersian *or! magoi isE in turnE /onne/te! to the Sans+rit *or! MayaE *hi/h *e ha5e alrea!y !es/ri@e! as the 5eil that o@s/ures the illusi5e nature o" reality "rom human eyes. Maya is also the 5ery su@stan/e "rom *hi/h the In!ian go!s "orm realityE an! the !i5ine @eings are +no*n in this /onte8t as mayinE or magi/ians. )n un!erstan!ing o" MayaE as the root o" the *or! magi/E /omman!s our espe/ial attentionE as it is maya *hi/h the le"t$ han!. path magi/ian primarily *or+s *ith. By 5ie*ing the roots o" the *or! Lmagi/L through the !i""ering lenses o" the an/ient .ree+E &ersian an! Sans+rit !e"initions o" the *or!E it may he that the mo!ern magi/ian /an attain a more /omplete un!erstan!ing o" *hat it really means to @e a magi/ian. For *hile the !e"initions o" magi/ ha5e altere! !ramati/ally in the inter5ening /enturiesE /ertain /ore prin/iples remain timeless an! un/hanging. No*E 5arious authors o" many magi/al tra!itions ha5e o""ere! their L!e"initi5eL interpretation o" magi/. )s long as one re/ogniIes that e5ery author Din/lu!ing the authors o" this @oo+F ne/essarily !es/ri@e *hat is a !eeply su@Je/ti5e e8perien/e *hen they attempt to !e"ine magi/E the magi/ian *ill a5oi! @eing /on"ine! @y the personal restri/tions o" any parti/ular magi/al theorist DagainE in/lu!ing the authors o" this @oo+F. %o*e5erE *hen one remo5es the !oss or i!iosyn/rasies o" this or that /ultural?personal perspe/ti5eE /ertain +ey /omponents /an @e o@ser5e! in all !e"initions o" magi/. Basi/allyE magi/ is any a/ti5ity that seems to /reate /hange in the natural uni5erse that apparently !e"ies stri/tly s/ienti"i/ un!erstan!ing o" the prin/iple o" /ause an! e""e/t. These /hangesE *hi/h may mani"est su@tly or !ramati/ally in tangi@le realityE or in the psy/he o" the in!i5i!ual per"orming the magi/al operationE are usually engineere! @y the manipulation o" any num@er o" sym@oli/ systems that /ommuni/ate a magi/ianHs *ill to either an internal or e8ternal agen/y. For the se8 magi/ianE that sym@oli/ system is primarily the human @o!y itsel"E espe/ially its eroti/ energies an! e/stasies. Magi/ al*ays see+s to e8er/ise a /ertain measure o" /ontrol o5er *hat /an @e 5ery loosely terme! as LnaturalL or LsupernaturalL "or/esE a//or!ing to the 5antage point o" the magi/al tra!ition *ithin *hi/h the sor/erer?initiate operates. It is this aspe/t o" personal /ontrol o5er uni5ersal properties that some s/holars o" religion ha5e use! to !i""erentiate @et*een religious a/ti5ityE *hi/h is usually @ase! '4-

on an a//eptan/e o" the *ay things areE an! an attempt to harmoniIe humanity *ith this natural e8ternal or!erE an! magi/al a/ti5ityP *hi/h is usually @ase! on the attempt o" the in!i5i!ual to !etermine his or her o*n po*er in the *orl!s. Beyon! the o@ser5ation o" su/h generalitiesE it is 5ery !i""i/ult to pro/ee! *ithout resorting to !ogmaE !o/trine or partisan perspe/ti5e. )/a!emi/sE o@ser5ing magi/al pra/ti/es "rom the suppose!ly o@Je/ti5e perspe/ti5e o" !ispassionate resear/hE ha5e ne5er pro5i!e! a totally satis"ying !e"inition o" *hat magi/ a/tually is. Magi/iansE per/ei5ing the same phenomenon "rom the entirely su@Je/ti5e angle o" the pra/titionerE ha5e !one little @etterE The le"t$han! initiate /an mo5e a*ay "rom the ar/hai/ esoteri/ language altogetherE gla!ly lea5ing the !usty @aggage o" o//ultism @ehin! "or less /on"ining mo!els. 1hat o//ultists re"er to as magi/ /an Just as easily @e /alle! the @rea+ing o" /on!itioning an! reprogrammingP the repla/ing o" one reality *ith another. The /entral notion in"orming magi/E @y *hate5er nameE is that *hat is /ommonly a//epte! as reality is "ar more pliant than *e ha5e @een le! to @elie5e. The magi/ian is essentially a reality engineerE shaping the mallea@le parts o" his or her o*n min!E an! /onseCuently @ringing a@out !esire! reality alteration in the su@stan/e o" the *orl!. Truth to tellE most magi/ians li5e in a reality e5ery @it as in"le8i@le as their non$magi/ally oriente! "ello*sE *ith only the most super"i/ial !i""eren/es. Typi/allyE !uring the time in *hi/h their rituals are per"orme!E magi/ians may attempt to e8er/ise their *ills an! imaginations to shape a "e* spe/i"i/ !etails o" the phenomenal *orl! to their li+ing. But on/e their ritual is o5er they @asi/ally return to the sa"eE or!erly !e"inition o" reality they starte! "rom. 1hatHs *orseE that reality is 5ery o"ten one in *hi/h the parameters an! rules *ere !e/i!e! upon @y others. Magi/E un!erstoo! as the manipulation o" mayaE is present in e5ery aspe/t o" human intera/tionE not simply *ithin rare"ie! o//ult /ir/les. )!5ertisers an! politi/al spin !o/torsE *hose /are"ully or/hestrate! spells /ause the reality o" millions to !an/e to their tunesE !emonstrate a more soun! grasp o" magi/al prin/iples than the maJority o" o//ultistsE although they might ne5er re/ogniIe their a/ti5ities as parta+ing o" magi/. 1hene5er *e respon! automati/ally to sym@oli/ systemsE *e are enmeshe! in anotherHs magi/al ritual. One o" the most potent *orl!$*i!e magi/al *or+ings is lo/+e! into our a//eptan/e o" /ertain pie/es o" go5ernment issue! paper as @eing o" intrinsi/ 5alue. 1hen e5eryone in a /ro*!e! /ourtroom stan!s @e/ause a man in a @la/+ ro@e enters the roomE an an/ient he8 is operating. ) truly e""e/ti5e magi/al a/t *ill not only e""e/t the !esire! goal in the uni5erse. It *ill ra!i/ally trans"orm a magi/ianHs 5ery sel"E sho/+ing him ',7

or her a*a+eE allo*ing a re5elatory un!erstan!ing o" ho* a//epte! reality is @ase! on o@e!ient agreement *ith i!easE authorities an! /on!itioning that @lin!s us to our o*n /herishe! illusions. The rea!er is *ise to not a//ept any !e"inition o" so @roa! an! /omple8 an a/ti5ity as the ultimate *or! on the su@Je/t. Magi/ is one o" those *or!sE li+e lo5e or artE that must "inally @e !etermine! @y the in!i5i!ual un!ergoing the phenomenon an! not @y any e8ternal authority. The magi/ianE li+e the artist or the lo5erE must /onstantly /reate ne* an! re5ise! !e"initions o" magi/ as ne* un!erstan!ing a//rues through e8perien/e. Gust as no t*o art /riti/s *ill e5er entirely agree on a !e"inition o" *hat /onstitutes artE so it is *ith magi/. One ser5i/ea@le !e"inition "rom a non$o//ult perspe/ti5eE *as o""ere! @y )n!re Breton an! )ntonio )rtau!E !es/ri@ing their surrealist re5olution in '-6,: L) means o" totally trans"orming the min! an! e5erything *hi/h resem@les itL. Mi/hael Baigent an! 0i/har! #eigh pro5i!e another 5ia@le approa/h to magi/ in their history o" al/hemyE The Eli8ir )n! The Stone: LIn its @roa!est senseE magi/ is the Lart o" ma+ing things happenH. In its @roa!est senseE there"oreE magi/ /an he !e"ine! as a metaphor "or the !ynami/ relationship @et*een human /ons/iousness or *ill an! e5erything that lies @eyon! it ; e5entsE /ir/umstan/esE o@Je/tsE other peopleE Magi/ implies at least some element o" /ontrolE either through gui!an/e or manipulation. It impliesE that isE a te/hniCue *here@y reality is en/ourage!E persua!e!E in!u/e! or /oer/e! to /on"orm to /ertain spe/i"i/ o@Je/ti5es. Magi/E in shortE is the pro/ess o" e8ploiting the mallea@ility o" realityE an! o" shaping it ; or al/hemi/ally transmuting it ; in a//or!an/e *ith gi5en purposes or goals.L Mu/h as *ith any /onsi!eration o" the o@Je/ti5e 5alue o" artisti/ /reationE *hat one magi/ian /onsi!ers an e8perien/e o" in"inite pro"un!ity may seem entirely *orthless or e5en ri!i/ulous to another magi/ian. For this reasonE among many othersE magi/ is a !is/ipline ill$suite! "or those *ho reCuire har! an! "ast rules an! a@solutely 5eri"ia@le results. )lthough *e use the *or! magi/ian in this te8t to "a/ilitate ease o" /ommuni/ationE it shoul! @e note! that those operating outsi!e o" a 1estern /lassi/al /ultural "rame*or+ are not limite! to this *or! to !es/ri@e themsel5es. The Sans+rit *or! si!!ha is /ommonly use! in In!ia to !es/ri@e those *ho pra/ti/e magi/E an! is /ertainly appropriate to the le"t$han! pathE /onsi!ering its su@$/ontinental roots. 0elate! to this *or! through their /ommon In!o$European language stream is the Nor!i/ pra/titioner o" seithrE a le"t$han! path se8 magi/ o" Northern EuropeE a %yper@orean shamanism. From Si@eria /omes the *or! shamanE the master o" e/stasy *hose magi/ is a/hie5e! *hile in a state o" tran/e. ) multipli/ity o" other *ays to !es/ri@e ','

the magi/ian /an @e !is/o5ere! in the esoteri/ tra!itions o" the *orl!P a surprising amount o" po*er /an @e a*a+ene! @y lo/ating e8a/tly the right !esignation "or your pra/ti/e. Magi/ Bla/+ )n! 1hite ) *or! alrea!y "raught *ith am@iguity an! open to interpretation @e/omes e5en mistier *hen painte! a spe/i"i/ /olor. There are those *ho insist on !esignating this "orm o" magi/ as L@la/+L an! that "orm as L*hite.L In our 5ie*E this /olor$/o!ing !oes nothing @ut perpetuate 5ery limite! an! ar@itrary /ultural an! religious preJu!i/es at the e8pense o" /larity. )t its most simplisti/ an! ignorant le5elE the @la/+ magi/?*hite magi/ appellation is /onne/te! to the eCually primiti5e goo!?e5il !i/hotomy. Sin/e *e attri@ute no o@Je/ti5e meaning *hatsoe5er to the terms Lgoo!L an! Le5ilLE it only "ollo*s that *e must reJe/t the popular /onsi!eration o" @la/+ magi/ as magi/ per"orme! in the ser5i/e o" E5il an! *hite magi/ as magi/ that perpetuates the .oo!. )n/ient .ree+ magiE !espite their relati5e la/+ o" moral Ju!gmentE !es/ri@e! pra/ti/es inten!e! to harmE @in! or hypnotiIe as +a+ote/hniaE Lthe e5il artL. This /on/ept /an he /ompare! to the /ommon In!ian !es/ription o" Tantri/ le"t$han! path magi/ ; espe/ially the pre5iously !es/ri@e! si8 male5olent rites ; as )@i/hara. %istori/allyE the phrase @la/+ magi/ seems to ha5e @een !e5ise! @y the al/hemist )l@ertus MagnusE the thirteenth /entury mage *ho propose! that @la/+ magi/ *as the L!emoni/L opposite o" a @ene5olent natural magi/E *hi/h he attri@ute! to hea5enly angeli/ po*ers. The t*entieth /entury mage .ur!Jie""E o"ten !enigrate! as a @la/+ magi/ian @y his !etra/torsE propose! a typi/ally i!iosyn/rati/ !e"inition o" @la/+ magi/E !es/ri@ing it as La "alsi"i/ationE an imitation o" the out*ar! appearan/e o" H!oingH.L For those magi/ians *hose i!entity "ormation !eman!s a simpleE easily graspe! la@elE the roles o" @la/+ magi/ian an! *hite magi/ian are attra/ti5e /ategoriIations reCuiring a @are minimum o" thought to a!opt. Sel"$!es/ri@e! @la/+ magi/iansE enamoure! o" popular /on/eptions o" the allure o" e5ilE an! usually moti5ate! @y a nee! to pro5e their so/ial !e"ian/eE /an step into an instant one$siIe$"its$all su@/ultural role satis"ying the nee! "or easy re@ellion. )t the other e8tremeE the sel"$!es/ri@e! *hite magi/ianE *ho is o"ten /ompelle! to pro5e his or her so/ial a//epta@ilityE /an pat themsel5es heartily on their ha/+s "or @e/oming su/h @ene5olent @eings. Both ta/ti/s re!u/e the /omple8 multi5erse o" magi/al operations to a /artoon le5el. I" su/h sym@olism is su""i/ient to satis"y your aestheti/ nee!s as a magi/ianE *e /an har!ly argue *ith matters o" personal tasteP @y all meansE !es/ri@e yoursel" in *hate5er terms you li+e ; only !o so /ons/iously. %o*e5erE "or the more /ompli/ate! pursuit o" magi/ en/ourage! hereE the !i""erentiations o" @la/+ an! *hite magi/ *ill he re"raine! "romE to a5oi! unne/essary entanglement ',6

in nee!less sym@oli/ /on"usion. To illustrate the /apri/ious an! restri/te! nature o" this @la/+?*hite @usinessE a "e* e8amples *ill su""i/e. )lthough @la/+ is /ertainly the /olor asso/iate! *ith e5il in the post$Christian European *orl!.E its transglo@al sym@olism is "ar more am@iguous. In an/ient EgyptE "or instan/eE @la/+ *as a sym@ol asso/iate! entirely *ith the /ultural goo!E sin/e it represente! the "ertile @la/+ earth o" the Nile. EgyptHs an/ient nameE KmtE means Lthe @la/+ lan!LE a !esignation *hi/h *as translate! into )ra@i/ as al +hemE an! may ha5e gi5en @irth to the English *or!s al/hemy an! /hemistryE s/ien/es long /onne/te! to Egypt. The !aemoni/ an! /ulturally Le5ilL @eings in Egyptian religionE the "oremost o" these @eing the go! SetE *ere /olore! re!E the re/ogniIe! hue o" /osmi/ male5olen/e. There"oreE in an/ient EgyptE a magi/ian *ho pra/ti/es *hat the mo!ern 1estern *orl! !esignates as L@la/+ magi/L *oul! ha5e /hosen the /olor re! as a sym@oli/ su@5ersionE 0e! magi/ ; appropriate though the phrase may @e "or an Egyptophile magi/ian ; might summon up the o!! image o" a Mar8ist sor/erer in /ontemporary parlan/e. SimilarlyE although the /olor *hite is a//epte! @y ChristianiIe! /ulture as the epitome o" /osmi/ @ene5olen/e an! holinessE *hite is Cuite /ommonly regar!e! as a !emoni/ an! male"i/ /olor in many )"ri/an an! )sian /ultures. The poet Martin Fierro on/e *rote that LThe 1hite paints the !e5il @la/+?the Bla/+ paints him *hite.L This only !emonstrates the e8treme relati5ity o" /olor sym@olism to magi/al pra/ti/e. Our re/ommen!ation to the magi/ian is to a5oi! a!opting sym@olism relate! to any one parti/ular time perio! or /ulture as mu/h as possi@leE unless that sym@olism is spe/i"i/ally /hosen "or a parti/ular magi/al operation. This opens up ; rather than restri/ts ; the magi/ianHs a@ility to /ommuni/ate his or her *ill to the many le5els o" reality. 1e ha5e personally "oun! that the 5alue o" separating magi/al a/ti5ity into @la/+ an! *hite @ran/hes is unser5i/ea@le to the pragmati/ magi/ianHs nee!s. On the other han!E *e ha5e "oun! the phrase Lthe Bla/+ )rtsL to @e a use"ul short$han! term to ser5e as an um@rella "or the panoply o" magi/al te/hniCues a5aila@le to the magi/ianE espe/ially sin/e it emphasiIes the important artisti/ nature o" magi+e te+hne. Sin/e this phrase stan!s on its o*n *ithout an in@uilt /omparison to an opposing L1hite )rtsL it seems to us to @e a more potent !es/ription o" the su@Je/tE "ree o" any super"luous moral impli/ation. The Bla/+ )rts is also a purer term than @la/+ magi/E sin/e its use pre!ates the Christian @ran!ing o" all magi/ as e5il. For instan/eE O5i! D4> B.7 ; ).2. '4F alrea!y re"ers to the sor/ery o" the legen!ary en/hantresses Me!ea an! Cir/e as Ltheir @la/+ artL in his "amous )rs )matoria DThe )rt o" #o5eF. %o*e5erE this is not to !eny the ne/essity o" o@ser5ing an! /lassi"ying some o" the 5ery real !i""eren/es that !o e8ist @et*een 5arious ',>

magi/al approa/hes. The a@ility o" language to separate !is/rete opposites is o" great use to the magi/ian in /reating a more *or+a@le magi/al @lueprint. O" more pre/ise @ene"it to our o*n o@Je/ti5esE an! there"ore utiliIe! in this stu!y as +ey !es/ripti5e !e5i/esE are the Tantri/ terms le"t$han! path an! right$han! path. )s oppose! to @la/+ an! *hite magi/E le"t$han! path an! right$han! pathE i" properly un!erstoo!E !o not in"er su@Je/ti5e moral Cualities o" goo! an! e5il. They "o/us instea! on more pragmati/ aspe/ts o" a/tual metho! an! o@Je/ti5e. To say that one is a @la/+ magi/ian or a *hite magi/ian !oes not tell us anything a@out *hat the magi/ian a/tually !oesE it only 5aguely tells us ho* his or her pra/ti/es are 5ie*e! *ithin an a@stra/t moral /o!e o" !u@ious 5alue. #e"t$han! an! right$han!E i" use! pre/isely rather than poeti/allyE /an tell us e8a/tly *hat a magi/ianHs pro/e!ure an! te/hniCues a/tually are. Theurgy )ntiCuity also pro5i!es us *ith other !es/riptions o" spe/i"i/ @ran/hes o" the magi/al art that are still use"ul to!ayE although they must @e applie! *ith /are. The .ree+s spo+e o" a "orm o" magi/ +no*n as theourgiaE a /om@ination o" the *or!s theos U go! an! ergon U *or+ing. TheurgyE then an! no*E is thus the *or+ing o" magi/ that @rings the magi/ian into /onta/t *ith !i5ine @eings. Theurgy presupposes that the magi/ian possesses some sort o" theologi/al philosophy /on/erning the e8isten/e o" !i5ine or praeterhuman intelligen/es an! entities. There"oreE those magi/ians *hose theology is @asi/ally atheisti/ /oul! not @e sai! to @e theurgists. In essen/eE *hene5er the magi/ian per"orms magi/ that in5o+es or e5o+es a go! o" any +in!E he or she is te/hni/ally pra/ti/ing theurgy. In5o/ationE tra/e! to its #atin originsE is literally to /all in or on a !eity Din U in 5o/are U /allFE *hile e5o/ation is to /all "orthE or to summon. In the Mi!!le )ges an! !uring the magi/al re5i5al o" the nineteenth /enturyE theurgy *as !eeme! to @e Lgreater magi/LE more a//epta@le than the so$/alle! Llesser magi/L that !ealt *ith !emoni/ @eings in the sense that /onta/t *as sought *ith the higher Dthus greaterF or!er o" !i5ine @eings. No matter *hat !eity is summone! !uring su/h operationsE the theurgist is per"orming the sa/er!otal "un/tion o" priest or priestess o" the !eityE "orming a human /on!uit to the !i5ine realm. O" /ourseE i" no su/h /onta/t is ma!eE *e ar/ merely spea+ing o" !elusionE a /ommon enough o//upational haIar! o" all magi/ians. Consi!ering that the maJority o" rea!ers o" this @oo+ *ill @e /on/erne! *ith e5o/ation an! in5o/ation o" !eities o"ten /on!emne! @y other religions as !aemoni/ Danother loa!e! *or! /alling "or later /onte8tual !e"initionFE su/h !i""erentiations as greater?higher an! lesser?lo*er are "airly irrele5ant to our o@Je/ti5es. )!!itional /on"usion on this point has @een /ause! @y the use among some ',4

initiatory s/hools o" the phrases Llesser @la/+ magi/L an! Lgreater @la/+ magi/LE *hi/h rather ar@itrarily an! ahistori/ally assign ne* meanings to the tra!itional !e"initions o" lesser?greater "orms o" magi/ +no*n "or /enturies. )s *e are !etermine! to /reate lesser rather than greater @e*il!ermentE *e ha5e a5oi!e! in/orporating phrases that ten! to @e o@sta/les to /larityE or that are parti/ularly asso/iate! *ith any one mo!ern se/tarian 5ie* or the other. ItHs "or this reason that *e also pre"er the tra!itional *or! Lmagi/L to the /urrently popular Lmagi/+LE *ith its spe/i"i/ally Cro*leyan /onnotations. 1e /onsi!er that the se8 magi/ian is pra/ti/ing theurgy *hene5er he or she in5o+es or e5o+es any non$human entity !uring the per"orman/e o" eroti/$magi/al operations. E8amples o" eroti/ theurgy in/lu!e the see+ing o" initiatory un!erstan!ing through ritual se8ual inter/ourse *ith a /hosen !i5ine intelligen/eE astral se8 *ith su//u@i or in/u@iE or using an e8/ess o" se8ual e/stasy or its a"termath to temporarily @e/ome a /ertain !eityE among an in"inite num@er o" other options. It is the tas+ o" ea/h in!i5i!ual magi/ian to !etermine *hether those phenomena that seem to "un/tion as !eities or !emons are in!epen!ent @eings e8isting "ree o" human thoughtE or i" they are mani"estations o" oneHs o*n min!. It is the *ay o" the right$han! pathE *ith its emphasis on @ha+ti or !e5otionE to insist that its initiates a//ept a religious 5ision o" a gi5en !eity out o" @lin! "aith alone. The le"t$han! path approa/h to theurgy is "ar more /on/erne! *ith a*a+ening the !i5ine aspe/t o" the magi/ian him?hersel". The rites o" the tra!itional Vama Marga are theurgi/ in that they are almost al*ays "o/use! on the se8ual interplay @et*een Shi5aE the male prin/ipleE an! Sha+tiE the "emale prin/iple. %o*e5erE e8altation o" "emale !i5inity in the *orl! an! in oneHs sel" Dregar!less o" gen!erF is the true "o/us o" the le"t$han!. pathE perhaps e8presse! most !ramati/ally in +un!aliniE the a*a+ening o" Sha+ti *ithin oneHs o*n @o!y. 1e 5ie* these e8er/ises as means to the greater o@Je/ti5e o" personal attainment o" an in!epen!ent go!li+e /ons/iousness in this li"etimeE the a/t o" sel"$!ei"i/ation. Sor/ery 1e shall also "reCuently re"er to the magi/ian as a sor/erer or sor/eressE one *ho pra/ti/es the art o" sor/ery. These *or!s ; *hi/h ha5e /ome to @e inter/hangea@le *ith magi/ian or magi/ ; !eri5e "rom the #atin sortiariusE one *ho thro*s or !e/lares a lotE originally "or purposes o" !i5ination. %o*e5erE through mo!em usage o" the *or!E the pra/ti/e o" sor/ery /an @e un!erstoo! as a more spe/i"i/ type o" magi/. For our purposesE sor/ery is un!erstoo! to /enter on the stratagem o" or/hestrating a pre$!etermine! trans"ormation in the *orl! apparently outsi!e o" the magi/ianHs psy/he @y ma+ing use o" physi/al o@Je/tsE *or!sE thought patternsE to e""e/t that /hange. ',,

In the /ase o" eroti/ sor/eryE the manipulation o" se8ual energy o@5iously /onstitutes the prin/ipal means o" e""e/ting the !esire! alteration o" reality. One e8emplar o" sor/ery *oul! he the utiliIation o" magi/ to /ast a spell on another human @eing. Sin/e *e *ill @e /on/entrating on se8ual sor/ery in this 5olumeE perhaps the simplest an! most o@5ious @asi/ instan/e o" this te/hniCue *oul! @e the magi/ally inspire! /reation o" a magi/al surrogate that represents the o@Je/t o" your lustE a "orm o" sympatheti/ magi/. The sor/erer per"orms a magi/al operation in *hi/h *ille! /on/entrationE altere! state o" /ons/iousness an! po*er"ul imagination are "o/use! on the o@Je/t that ser5es as a su@stitute "or the person you !esire. =ou essentially /on5in/e yoursel"E through the /ontrolle! an! temporary suspension o" or!inary @rain "un/tionE that the sym@oli/ representation is the in!i5i!ual you are lusting a"ter. By /hanging that o@Je/t an! @ringing it un!er the /ontrol o" your magi/ally heightene! /ons/iousness you are /hanging ; or at least greatly in"luen/ing ; the a/tual person you long "or. The a!5an/e! sor/erer /an "ar e8/ee! su/h simple me/hani/s in @oth su@tlety an! metho! @ut the un!erlying prin/iple o" sor/ery is the same no matter ho* sophisti/ate! the appli/ation. Sin/eE !epen!ing on oneHs point o" 5ie*E /ertain me/hani/al aspe/ts o" the min! itsel" may @e /onsi!ere! an o@Je/t outsi!e o" the magi/ianHs /ore sel"E it may *ell @e that sor/ery /an in/lu!e the trans"ormation o" the sor/ererHs o*n mental pro/esses. .ranting that truly pre/ise !e"inition /an @e @lurre! through su/h "ine pointsE *e pre"er to /lassi"y the +in! o" magi/ that aims to /hange the inner sel" rather than the outer *orl! ; as inter/onne/te! as these may @e ; as @eing o" an initiatory Drather than a sor/erousF /hara/ter. The an/ients generally un!erstoo! most other "orms o" magi/ to "all un!er the /ategory o" thamatourgia or L*on!er$*or+ingL "rom the .ree+ thauma U *on!er T ergon U *or+. 1hen the se8 magi/ian /reates /hanges in the inner or outer *orl! that seem to !e"y the +no*n la*s o" /ause an! e""e/t @y trans"orming the @o!y an! psy/he through any !eli@erate alteration o" /ons/iousnessE the results must surely seem *on!rous an! e5en mira/ulous to the non$magi/ian. ThusE thaumaturgy /an @e use! to !es/ri@e almost any "orm o" magi/al operation. Initiation Gust as *e /onsign magi/al a/tions "o/use! on altering the seemingly e8ternal uni5erse as the *or+ o" the sor/ererE *e !esignate the more !i""i/ult *or+ o" sel"$mo!i"i/ation as initiationE the *or+ o" the initiate. InitiationE a *or! !eri5e! "rom the #atin initiareE *hi/h simply means to enter upon or to @eginE is a *or! "raught *ith many un"ortunate /ultural asso/iations that nee! to @e !ispelle! @e"ore pro/ee!ing. One imme!iately thin+s o" @eing ',3

initiate! into a se/ret so/iety or "raternity @y the per"orman/e o" a /lan!estine /eremonyE hea5y on mysti/al mum@o$Jum@o @ut la/+ing in any !is/erni@le /larity or use"ulness. That +in! o" initiationE the /are"ully s/ripte! in!u/tion rite *itnesse! in Freemasonry or in the magi/al organiIations inspire! @y itE is not *hat *eHre re"erring to. )nthropologists an! stu!ents o" /omparati5e religions also !es/ri@e as initiation the sa/re! rites that mar+ /ertain phases o" an in!i5i!ualHs entran/e into 5arious le5els o" tri@al religions in @oth primiti5e an! /i5iliIe! /ultures. 1hile su/h pra/ti/es may o//asionally possess more authenti/ magi/al po*er than the "irst 5arietyE the /olle/ti5e an! so/ially @in!ing nature o" these tra!itional /ustoms is Cuite !i""erent than the !eeply personal an! sel"$!ire/te! initiation o" the le"t$han! path. &erhaps a @etter 1estern histori/al mo!el "or le"t$han! path initiation /an @e "oun! in the an/ient %elleni/ mystery s/hoolsE o" *hi/h that lo/ate! at Eleusis is the most "amous. These seeme! to parta+e o" some o" the same sel"$!ire/te! !e5elopment o" the psy/he *e are /on/erne! *ith in this stu!y. For usE initiation ; espe/ially as it transpires on the le"t$han! path !ire/tion "ostere! @y this hoo+ ; is an ongoing pro/ess o" ra!i/al sel"$ !e5elopment !ri5en "rom *ithinE rather than a /eremony ena/te! "rom *ithout. %o*e5erE not e5eryone *ho simply pra/ti/es theurgi/E thaumaturgi/E or sor/erous magi/ /an truly @e sai! to @e an initiate. ) /ertain amount o" nati5e s+ill an! training /an allo* many in!i5i!uals to @e "airly su//ess"ul magi/iansE a/hie5ing a surprisingly high ratio o" positi5e results through sor/ery. =ou may *ell @e a@le to /reate !esira@le /hanges in the /ir/umstan/es o" your li"eE the people aroun! youE an! your en5ironment in general @y !e5eloping a "airly attenti5e magi/al pra/ti/e. These outer /hangesE no matter ho* !ramati/E *ill not ne/essarily ha5e a !eep impa/t on the !eepest le5els o" your psy/heE *hi/h is *here the pro/ess o" initiation most meaning"ully mani"ests. 1e ha5e +no*n many a magi/ian *ho !e5elope! enough magi/al s+ill to se/ure their !ream Jo@E their !ream lo5erE their !ream homeE an! other tangi@le goals. Magi/ians o" this type are /ertainly not he s/o""e! atP it ta+es har! *or+ to attain su/h satis"a/tory /ir/umstan/esE as any o@ser5ation o" the generally misera@le lot o" "rustrate! man+in! *ill testi"y. 2espite some magi/ianHs su//ess at *illing these !esires into "leshE it 5ery o"ten happens that their magi/al !e5elopment s/ree/hes to a halt upon o@taining their shopping list o" limite! nee!s. They ne5er as+ the @asi/ philosophi/al Cuestion reCuire! @y initiationE *hi/h is: L1ho is the person *ho a//omplishe! all o" thisE an! *hat !o ' !o no*:L To use magi/ in an initiatory senseE that is to !e5elop an! gain a more /omprehensi5e +no*le!ge o" the sel"E rather than to merely satis"y oneHs imme!iate nee!sE goes against the grain o" all o" the messages @eing transmitte! to us t*enty "our hours a !ay "rom the "or/es o" so/ial /ontrol. ',(

The *orl! generally *ants you to @e a goo! /itiIenE a goo! /onsumerE an ',4

o@e!ient "ollo*er o" the rules. It o""ers no en/ouragement to the magi/ian *ho a/ti5ely see+s to ta+e /ontrol o" his or her o*n !estiny through initiationE although there is an a@un!an/e o" loose tal+ praising the a@stra/t i!ea o" "ree!om. .enuine "ree!om "rom the thought /onstru/ts o" othersE "ollo*e! @y genuine li@erty "rom your o*n learne! patterns o" thoughtE are some o" the le"t$ han! path initiateHs goalsE an! the illuminate! li@ertine /an utiliIe se8ual magi/ as a metho! o" a/hie5ing this !aemoni/ an! physi/al autonomy. 1hile this @oo+ /ontains pra/ti/al in"ormation that /an /ertainly assist the magi/ian in a/hie5ing sor/erous goalsE it is most rele5ant to the initiateE *ho is /ommitte! to a li"e$long pro/ess o" sel"$+no*le!ge an! sel"$ trans"ormation. #est the rea!er imagine that @y en/ouraging initiation *e see+ to nourish a *armE "uIIy glo* o" hope in the in"inite horiIons o" human potentialE a la the Ne* )ge mo5ementE nothing /oul! @e "urther "rom our min!s. There are in "a/t !e"inite limits to e5ery humanHs potentialE as le"t$han! path initiation /an sometimes /ruelly tea/h you. 1hile the possi@ilities o" sel"$ /hange a5aila@le to some human @eings are /ertainly mu/h *i!er than they may at "irst imagineE this !oes not mean that Lyou /an @e/ome anything you *antL as many o//ult !reamers an! spiritual salesmen *ill so rea!ily promise you. #e"t$han! path initiation o""ers you opportunities o" trans"ormation ina//essi@le to the laIy an! the ignorantE although it is not a passport to "ul"illing e5ery !ream an! *him youH5e e5er entertaine!. This ne*s al*ays !isappoints the in/ura@ly optimisti/E or those see+ing easy short$/utsE @ut /an @e an urgent Jolt into a*a+ening "or those *ho are prepare! "or itE an! ha5e the patien/e to see the pro/ess through. The initiate o" the le"t$han! path ; in /ontrast to the stu!ent o" other more /ommonly a//epte! spiritual approa/hes ; !oes not rela8 in a *arm @ath o" pleasantly unthreatening mysti/ism. %e or she /on"ronts all o" the un+no*n "a/ets o" the sel" *ith surgi/al pre/ision. The results o" this /easeless sel"$ /on"rontation /an o"ten @e !eeply !isCuieting an! e5en aggra5ating to the "i8e! /on/ept o" the sel" /o!i"ie! @y so/ial intera/tion an! the @iologi/ally inherite! anthropoi! nee! to "it into the tri@al?"amilial?/ultural min!. #e"t$ han! path initiation ne/essitates the !eli@erate a/t o" se5ere an! un/ompromising /on"li/t *ith all o" the inner an! outer /onstraints that @in! your a@solute li@erty o" min!E @o!y an! a/tion in the !aemoni/ an! material realms o" e8isten/e. Many in!i5i!uals !ra*n to the outer sym@olism o" these magi/al a/tions o" su@5ersion ha5e "aile! to see that su/h initiatory !issent is not engage! in *ith the +in! o" "oolish @ra5a!o that only lea!s to oneHs in/rease! po*erlessness. &opular mani"estations o" the /ru!er "orms o" le"t$ han! path thought ha5e inspire! mu/h impotent thum@ing o" oneHs nose at so/ietal s/are/ro*s. For instan/eE nothing /oul! @e easier than mo/+ing the hypo/risies o" organiIe! religion or go5ernments. It is /onsi!era@ly har!er *or+ to i!enti"y an! ri!i/ule your o*n hypo/risiesE an a/tion o" sel"

',-

a*areness that le"t$han! path initiates stri5e to a//omplish !espite the @lin! spots *e all !e5elop. #e"t$han! path initiationE thenE is not !e"ine! @y easy re@ellionP it /uts mu/h !eeperE ultimately trans"orming the initiateHs sel"E an! not merely ser5ing as a Justi"i/ation "or min!less !e"ian/e o" /on5ention. The initiateHs !is/erning a@ility to !i""erentiate @et*een empty anti$so/ial posturing an! the authenti/ initiatory !isposition o" a theomorphi/ /ons/iousness that has trans/en!e! .oo! an! E5il in the NietIs/hean sense is essential. Mu/h o" the le"t$han! path initiateHs *or+ /onsists o" intensi5e sel"$engineere! !eprogramming an! !e/on!itioning o" oneHs learne! @eha5iorsE thoughts an! ha@its. The initiate! se8 magi/ian re!ire/ts the po*er"ul !ri5es o" eroti/ism to these tas+s o" sel"$/hangeE *hile the magi/ian using se8 "or sor/ery alone only see+s to ma+e the *orl! more suite! to oneHs !esireE *ithout ne/essarily pro!u/ing sel"$trans"ormation. This /ons/ious re/reation o" the sel" is "ar remo5e! "rom the tra!itional LinitiationL "amiliar to o//ultistsE *hi/h is usually little more than a re/itation or memoriIation o" suppose!ly ne/essary "a/ts an! /orrespon!en/es han!e! !o*n @y 5arious s/hoolsE along *ith a parroting o" o//ult Jargon an! @uII*or!s spe/i"i/ to some parti/ular tea/hing. #e"t$han! path initiation ultimately *rests the /ontrol me/hanism o" the sel" a*ay "rom any outsi!e sour/eE pla/ing the initiate in "ull /ontrol o" his or her po*ers o" sel"$/reation. The le"t$han! path initiate !oes not su@mit to any "or/e outsi!e o" his /ons/iousness. ) /autionary note: *hile this re"usal to su@mit may seem to @e a *on!rously li@erating sentimentE it shoul! @e un!erstoo! that "or those *ho go a@out it /orre/tlyE sinister /urrent initiation is ne5er an easy tas+. It *ill @e re/alle! that the .reat .o!!ess tells the sage Vasistha that the le"t$han! path is L*ithout austerity an! pain.L But 5ery "e* /an /on"ront the une8pe/te! sel"$insights re5eale! in the pro/ess *ithout a "air !egree o" pain an! !isillusionment. %o*e5erE on the Vama MargaE ea/h !isillusionment is e8perien/e! as the heroi/ !elight o" enlightenmentE an! *ith ea/h ne* !isillusionmentE another not/h is a!!e! to the initiateHs @eltE another "etter remo5e! "rom the @on!age o" the pashu. O@5iouslyE this 5ery @oo+ /an easily @e misuse! as another means o" es/aping "rom your sel"E *ere you to sla5ishly an! un/riti/ally "ollo* its re/ommen!ations *ithout /are"ul sel"$analysis an! personal *eighing o" your o*n !esires. The !is/onsolate or "rustrate! human may !espair o" e5er li@erating his or her sel" "rom the !is/om"ort o" too mu/h sel"$a*areness. The sharp a*areness o" sel" in all o" its !imensions sought @y the le"t$han! path initiate is e8a/tly *hat most human @eings !esperately see+ to a5oi!. Su@mitting to the /ontrol o" some other po*er ; any other po*er ; /an seem li+e an attra/ti5e es/ape route to this unhappy lot. O" the many po*ers one /an su@mit to in the *orl!E the !ar+ an! '37

o"ten mysterious in"luen/e o" oneHs o*n se8uality /an e8ert a lethal attra/tion. The person *hose interest in se8 magi/ is moti5ate! @y this !ri5e to es/ape "rom the sel" *ill most li+ely only "in! !isappointment an! "urther !espair. In "a/tE se8 magi/ 5ery o"ten pro5i!es the magi/ian *ith a /lear an! unshrin+ing mirror o" the sel" that "or/es sel"$/hange o" the most ra!i/al +in!. This is one o" its great a!5antages "or the initiateE an! one o" its greatest !angers "or the or!inary man an! *oman. Magi/ o" the theurgi/E thaumaturgi/ or sor/erous +in! /anE an! usually isE /on"ine! to a limite! area o" oneHs e8isten/eE an! /an @e nothing more than a tool allo*ing one to a/hie5e /ertain "i8e! an! "inite goals. InitiationE ho*e5erE on/e em@ar+e! uponE in"orms oneHs entire @eingE an! entails a long$term /ommitment not ne/essarily reCuire! "or the pra/ti/e o" magi/ alone. In the .ree+ mystery religionsE an initiate *as a mystes ; Lone *ho is initiate!L ; a *or! *hi/h ga5e rise to the English *or! mysti/. In a /ertain senseE thenE sor/ery is stri/tly magi/al ; the manipulation o" maya ; @ut initiation must enter into mysti/ism. 1or+ings 2ra*ing again on the !e"inition o" an an/ient .ree+ *or!E ergon U *or+E *e *ill re"er to most o" the magi/al operations re"erre! to in this @oo+ as *or+ings. The impli/ations o" per"orming a magi/al *or+ or ergon is most appropriate "or se8 magi/al pra/ti/eE sin/e ergon is !ire/tly relate! to the ta orgiaE or Lse/ret ritesL o" the 2ionysian Ba//hanalE an! thus to the English *or!s orgy an! organE t*o *or!s o" espe/ial rele5an/e to se8 magi/ians. Some /on"usion has arisen in regar! to the *or! orgasmE *hi/h is a/tually not relate! to ergon or orgia @ut !eri5es "rom the .ree+ orge U impulseE an! possi@ly the Sans+rit urJa U 5igor. The operations en/ompasse! in the phrase magi/al *or+ing trans/en! those pros/ri@e! an! o"ten repetiti5e a/tions usually re"erre! to @y magi/ians as rituals. ItHs instru/ti5e to note that the root *or! rit in ritual /an also he "oun! in the .ree+ arithmosE or num@erE *hi/h pro5i!es a /lue to the rigi!E un/hanging an! num@er$li+e Cuality o" most ritualiIing. In!ee!E many

non$magi/ians o"ten !es/ri@e the /ompulsi5e repetitious @eha5iors o" their li5es as Lritualisti/LE as in the ritual o" patroniIing the same restaurant e5ery Fri!ay nightE al*ays *earing a "a5orite @lue !ress on a "irst !ateE or al*ays @uying the morning ne*spaper "rom the same ne*sstan! on the *ay to *or+. The sinister initiate a/ti5ely struggles to a5oi! su/h reassuringE min!$ num@ing ritualsE in his or her e5ery!ay li"e or *hen per"orming magi/. )ny ritual a/ti5ity that !ea!ens or soothes is a !eterrent to the /harge! *a+e"ulness *e see+ to engen!er in oursel5es. The magi/ o" any genuine le"t han! path *or+ingE parti/ularly the se8 magi/al *or+ingE is @est "orme! along more spontaneous an! organi/ linesE es/he*ing su/h tra!itional props as *ritten ritual te8tsE an! /ustomaryE '3'

suppose!ly o@ligatory ritual propsE su/h as @ellsE /an!lesE ro@esE pentagrams an! the li+e. In the pure magi/al opera o" the *or+ingE the magi/ian see+s to +eep su/h e8traneous !e5i/es to a @are minimumE !ra*ing on the star+ po*ers o" the min! an! @o!y alone to e""e/t oneHs magi/al *ill in the *orl!. The *or! ritual ten!s to imply a *ell$rehearse!E systemati/ La/ting outL o" religious or metaphysi/al sym@olismE little !i""erent than the e8tra5agant @ut empty mummery pra/ti/e! @y organiIe! religions in their pla/es o" *orship. 1hile magi/ /an most /ertainly @e a religious e8perien/eE in the truest sense o" the termE it shoul! ne5er @e the +in! o" religious e8perien/e that merely /om"orts @y going through the motions o" a routine. Our some*hat more /lini/al use o" the *or! L*or+ingL suggests a more un/on"ine! manipulation o" magi/al energyE in5ol5ing !ire/t en/ounter *ith the numinousE as unen/um@ere! @y ha@itual response or the relian/e on "amiliar magi/al /rut/hes as possi@le. E5en more to @e a5oi!e! than the /ustomary ortho!o8y o" repetiti5e ritual is /eremonyE *hi/h /an only imply the reena/tment o" pros/ri@e! rites or!aine! @y la*E entren/he! @y /ustomE an! per"orme! a//or!ing to an un@en!ing set o" rules. The "ormula an! re/ipe o" /eremony are /ertain !eath "or the 5itality o" the le"t$han! path magi/ianE *ho remains 5igilant through an e8perimentalE e5er$/hanging rein5ention o" magi/al strategy. Most ritual an! /eremonial magi/ is stati/E relying on the trie! an! true instea! o" 5enturing out into ne* an! une8plore! !ire/tions. 1hile the le"t han! han! path initiate may *ish to o@ser5e /ertain /eremonial o//asionsE su/h as *e!!ingsE "uneralsE an!. other rites o" o@ser5an/e an! /ele@rationE e5en these shoul! not he the simple re/itation o" te8t enJoine! @y pro"ane so/iety. Su/h rites shoul! al*ays @e magi/al *or+ings in an! o" themsel5es that /ause a/tion an! /hange in the sel" an! in the outer *orl!. The 2aemoni/ 1e ha5e alrea!y re"erre! se5eral times to the 2aemoni/E another *or! easily misinterprete! i" ta+en at "a/e 5alue. One may un!erstan!a@ly assume that *e re"er to the putati5e e5il spirits or in"ernal @eings that Christian theologians an! tra!itional !emonologists so o"ten !ire/t their "ulminations against. Sin/e this stu!y s/rupulously shuns the entire *orl!5ie* implie! @y use o" the simplisti/ goo!?e5il !i/hotomyE an! the authors !onHt a//ept the e8isten/e o" e5il as a "or/e that e8ists outsi!e o" /ulturally !etermine! 5alue Ju!gments nor the e8isten/e o" an in"erno populate! *ith malign @at$*inge! entitiesE our re"eren/e to the 2aemoni/ is something altogether on a !i""erent plane. =et againE *e return to the original sour/e o" the *or! in the .ree+ languageE *hi/h o""ers a ri/her an! thus more use"ul !e"inition "or the magi/ian than the limiting ChristianiIe! !e"inition. The *or! L2aemonLE "rom the .ree+ !aimonE originally /arrie! no '36

peJorati5e impli/ation or /onne/tion *ith e5il. It merely re"erre! to a +in! o" prote/ti5e spirit or !emi$!i5inity thought to @e asso/iate! *ith ea/h in!i5i!ual. 2eri5ing "rom !aiomai or LI !istri@uteLE the !aemon *as /onsi!ere! as a literal !istri@utor o" "ate. 2aemon has also @een !e"ine! as Lreplete *ith *is!omLE an! in this regar!E the !aemon *as also !eeply /onne/te! to the 0oman /on/ept o" the geniusE a go! that presi!e! o5er oneHs @irth. &ersons o" remar+a@le talent or e8traor!inary a//omplishment *ere /onsi!ere! to @e gui!e! @y a 2aemon or .eniusE Just as the /on/ept o" .enius lo/i is still use! to !es/ri@e the !istin/ti5e spirit o" a spe/i"i/ pla/e. &erhaps the most illustrious histori/al e8ample o" this is So/ratesE *ho /laime! that he hear! the 5oi/e o" a !aemonE or geniusE that gui!e! his li"e. )//or!ing to 0.B. OniansE in his The Origins O" European ThoughtE the *or! LgeniusL *as originally the 0oman eCui5alent o" the .ree+ psy/heE !es/ri@e! as Lthe li"e$spirit a/ti5e in pro/reationE !isasso/iate! "rom an! e8ternal to the /ons/ious sel" that is /entere! in the /hest.L Signi"i/antlyE "or the most a!5an/e! stages o" le"t$han! path initiationE the genius o" an in!i5i!ual *as @elie5e! to @e a su@tle element o" the human @eing that /oul! sur5i5e the !eath o" his or her physi/al me/hanism. The genius o" the 0omansE sai! to possess the pro/reati5e po*er o" se8uality that sur5i5es !eathE has mu/h in /ommon *ith the an/ient Egyptian +ha@itE or sha!o*E one o" the eight po*ers that ma+e up the human li"e$"or/e. In his essay LEgyptian )nthropologyLE the magi/ian 2on 1e@@ has !es/ri@e! the sha!o* as @eing Lo" e8treme importan/eL sin/e LIt is the sour/e o" oneHs po*er o" mo@ilityE an! oneHs repro!u/ti5e po*er. The sha!o* /an @e stolen *hen one sleepsE /ausing the o@Je/t o" the the"t to !ie. Certain po*er"ul sor/erers /an !eta/h their sha!o*s an! sen! them on missions o" harm or espionage. The sha!o* "ollo*s the !ea! into the TuatE thus assuring his or her mo@ility there.L O" rele5an/e to the se8 magi/ian is 1e@@Hs statement that the sha!o* hel! the se8uality o" the @eingE an! to the e8tent oneHs se8uality sur5i5e! !eath it *as through the sha!o*.L ThusE the 2emons O" The Flesh e5o+e! in the title o" this *or+ are the uniCue an! inimita@le spiritual "or/es ; the !aemonE geniusE sha!o* or psy/he ; /onne/te! *ith ea/h sel"$realiIe! se8 magi/ian o" the le"t$han! pathE the in!i5i!ual !aemoni/ intelligen/es that /an @e @est a//esse! through magi/al operations. Communi/ation *ith these !aemons ; @eings interprete! @y some as mani"estations o" un+no*n aspe/ts o" Lthe higher sellLE an! @y others as literal non$human entities ; allo*s the magi/ian to more /ompletely /ontrol oneHs sel"$/reate! !estiny. The inner genius or !aemon inha@iting the @o!y *as ine8tri/a@ly lin+e! *ith an in!i5i!ualHs '3>

lu/+ in the *orl!. In a slightly !i""erent senseE *e use the 2aemoni/ as a synonym "or the spiritual an! metaphysi/al realm o" human /ons/iousnessE that realm *here mu/h o" the magi/ianHs most en!uring *or+ is per"orme!. It is in the 2aemoni/ stratum o" @eing that the magi/ian en/ounters an! intera/ts *ith the eternal an! /osmi/ prin/iplesE trans/en!ing the transitory an! stri/tly human$!e"ine! sphere o" magi/al a/ti5ity. One o" these 2aemoni/ eternal prin/iples o" parti/ular @earing to the le"t$han! path se8 magi/ian is the Feminine 2aemoni/E the li5ing essen/e o" the !ar+ "eminine prin/iple. Ol! s/hool o//ultists *ill perhaps un!erstan! the 2aemoni/ sphere o" /ons/iousness as a+in to Lthe astral planeL or as the region *here the La+ashi/ re/or!L /an @e en/ountere!. I" the human magi/ian /an in!ee! /reate a part o" himsel" or hersel" that is immortalE as some le"t$han! path s/hools /laimE it is on the 2aemoni/ le5el. I" the magi/ian see+s to e8perien/e a semi$!i5ine state o" /ons/iousness !uring a magi/al *or+ingE he or she must "irst attain the 2aemoni/ perspe/ti5e @e"ore !oing so. 1hen the magi/ian transmits his *ill into the uni5erse to e""e/t more than Just the human li"estreamE he or she !oes so "rom the 2aemoni/ station. It must @e stresse! that the *or! L2aemonLE in an! o" itsel"E is morally neutralE originally possessing none o" the impli/ation o" e5il later atta/he! to it @y Christianity. For the .ree+sE a @ene5olent !aemon *as !esignate! as an eu!aemon an! a male"i/ent one *as +no*n as a /a/o!aemon. The &sy/he 2e"ining the 2aemoni/ lea!s us to /onsi!er the /orrespon!ingE an! eCually har! to grasp /on/ept o" the soulE alternately the .ree+ psy/he or the #atin anima. )s the /lassi/al philologist .eorg #u/+ *rites in his Magie Kn! )n!ere .eheimlehren In 2er )nti+e: Lin a /ertain sense the soul is a !aemonL. I" *e un!erstan! the 2aemon or soul?psy/he?anima to @e *or!s that !es/ri@e an ultimately nameless in!*elling metaphysi/al essen/e that o//upies the physi/al @o!y ; an essen/e that is the /ore o" *hat ma+es you an in!epen!ent @eing ; #u/+Hs !es/ription is /omprehen!e! more /learly. One /annot spea+ o" le"t$han! path initiation *ithout attempting to !e"ine the psy/heE that elusi5e @ut all$important personal essen/e that is the /ons/iousness itsel". )lthough the importan/e o" the "lesh to se8 magi/ must not @e un!erestimate!E the physi/al @o!y alone is only the tool that the psy/he manipulates to e8er/ise its su@tler an! less tangi@le o@Je/ti5es. O" /ourseE the argument has @een o""ere! that the psy/he may *ell @e nothing more than a /omple8 phantasm pro!u/e! @y the @rainE an! is there"ore nothing more than another @o!ily phenomenon. 1hile this is a Cuan!ary no magi/ian shoul! ignoreE a s/ienti"i/ analysis o" this Cuestion e8ten!s @eyon! the s/ope o" this stu!y. #et us instea! "o/us on attempting to pro5i!e a '34

!e"inition o" the soul?psy/he that ser5es the initiate an! the magi/ian in his or her *or+. O" no small signi"i/an/e to the initiate *or+ing *ith the mas/uline?"eminine polarities intrinsi/ to eroti/ magi/ is the "a/t that the 5ery *or! is !eri5e! !ire/tly "rom the .ree+ name &sy/heE the %elleni/ go!!ess o" the soul. This /onne/tion @et*een our mo!ern *or! Lpsy/heL an! the name o" a go!!ess illustrates the 5ery an/ient un!erstan!ing o" a mystery /entral to the le"t$han! pathE Lthe path o" *omanL. The psy/heE un!erstoo! as an in!*elling go!!essE is essentially a "eminine essen/e that literally animates the human @eingE relate! to the "eminine sha+ti po*er so /entral to the tra!itional In!ian le"t$han! path. In the .nosti/ tra!itionE the i!ea o" the !i5ine SophiaE the spar+ o" !i5ine *is!om that is sai! to @e hi!!en in e5ery human @eingE is also un!erstoo! as a "emale entity. In the mo!em 1estE the in"luential psy/h$ologist Carl Gung pro5i!e! us *ith a /ontemporary mo!el o" this /on/ept. GungHs animaE *hi/h he @orro*e! "rom one o" the #atin *or!s "or the psy/heE *as !e"ine! spe/i"i/ally as the "eminine psy/hi/ essen/e inha@iting e5ery manHs /ons/iousness. The @est$+no*n myth /on/erning the go!!ess &sy/he also she!s light on the su@Je/t o" this @oo+E "or &sy/he *as sai! to ha5e "allen ma!ly in lo5e *ith none other than Eros. This passion @et*een the spirit an! se8uality !emonstrates a /lear esoteri/ un!erstan!ing in the an/ient *orl! o" the ine8tri/a@le @on! that e8ists @et*een t*o le5els o" @eing that the ChristianiIe! 1est has al*ays insiste! on separating. Mu/h o" the O//i!ental magi/al tra!ition maintains this !i5ision @et*een the Eroti/ an! the &sy/hi/E although they ar/ re/on/ile! again in the *or+ o" the le"t$han! path magi/ian. 1hile e5ery le5el o" your psy/ho@iologi/al @eing is impa/te! an! trans"orme! through the pro/ess o" le"t$han! path initiation ; in/lu!ing the @o!y so s/orne! @y the male$!ire/te! mass religions ; it is in the more "lui! psy/heE your /ore sel"E that the most en!uring 0emani"estations o//ur. E5ery /ulture an! metaphysi/al tea/hing possesses its o*n system o" soul/ra"tE an! *e re/ommen! that the pragmati/ magi/ian /ompare as many o" these as possi@le @e"ore !etermining his or her o*n approa/h to the !e5elopment o" the psy/he. )n E8er/ise In Etymology %ope"ullyE in rea!ing this /hapterE you ha5e i!enti"ie! some magi/al *or!s or phrases that you may ha5e a!opte! !uring the /ourse o" your li"e that are !eser5ing o" etymologi/al analysis. )lthough this @oo+ is *ritten "rom the perspe/ti5e o" le"t$han! path se8 magi/ians "or others *ho *ish to learn this artE the rea!er shoul! not instantly a!opt the i!entity o" Lle"t$han! path se8 magi/ianL unless the prin/iples an! e8er/ises outline! here a/tually spea+ to you. '3,

)s "or the Sans+rit Jargon o" the le"t$han! path tra!ition itsel" sha+tiE +un!aliniE mantraE mayaE yoni an! so "orth the magi/ian shoul! un!erstan! that these *or!s are @ut use"ul !es/ripti5e !e5i/es. One shoul!nHt lose the "orest "or the trees @y @e/oming so immerse! in nomen/lature that one negle/ts the "ar more use"ul realities these soun!s sym@oliIe. To !o so *oul! @e to slip into merely a@stra/t /onsi!erationsE turning a*ay "rom the physi/al *orl! *here le"t$han! path initiation is roote!. In rea!ing thisE some *ill pro@a@ly !is/o5er that theyH5e gro*n laIy in their thin+ing in some areasE !es/ri@ing oneHs sel" or oneHs magi/al a/ti5ities *ith *or!s that !onHt a/tually ser5e personal magi/al o@Je/ti5es. For e8ampleE many magi/ians /hoose to !es/ri@e themsel5es as *it/hesE pagansE SatanistsE Chaos magi/iansE magi/+iansE *hite magi/iansE @la/+ magi/iansE or any num@er o" other popular terms that pro5i!e instant i!entity on rather sha+y groun!s. #oo+ into the a/tual meanings an! impli/ations o" these *or!s ane* a//or!ing to the s/ien/e o" *or! !e"inition rather than as loosely !e"ine! @y the 5arious magi/al su@/ultures "rom *hi/h they spring. =ou may "in! that su/h *or!s !onHt /orre/tly !es/ri@e you at allE an! that they /an a/tually "orm an impe!iment to the important tas+ o" sel"$ analysis that un!erlies all magi/al *or+. On the other han!E you may "in! that your /hosen moni+er is more /orre/t than you pre5iously +ne*. Kse su/h titles *ith a magi/ianHs /ons/ious sense o" the appropriate "or you also magi/ally mol! yoursel" @y *hat you /all yoursel". Try to !elete the use o" as mu/h 5ague magi/al an! o//ult Jargon "rom your 5o/a@ulary as possi@leE al*ays aiming at a higher an! more spe/i"i/ le5el o" pre/ision an! a//ura/y. Thus !o the magi o" the le"t$han! path @egin their *or+ o" re/reating the *orl!. '33

'3(

V. )t The #e"t %an! O" Christ The %oly 1hore )n! The .nosti/ Magus #et not your le"t han! +no* *hat your right han! !oes. $)ttri@ute! to GesusE Matthe* 3.> IsnHt it a some*hat pe!anti/ an! priggish attitu!e to in5o+e all the "or/es @ut Gesus: It ma+es him a sort o" !e5ilL an! so lia@le to attra/t all the goo! people. )leister Cro*leyE on the se8$magi/al in5o/ation o" Christ. The Cross The 1est Bears )nyone *ho attempts to "ollo* the elusi5e trail o" the le"t$han! path in the 1est e5entually smashes into one monumental roa!@lo/+ on the *ay. That o@sta/le is the !ea!ly in"luen/e o" organiIe! ChristianityHs en!uring stranglehol! on 1estern se8uality. To un!erstan! the pe/uliar situation in *hi/h the 1estern sinister /urrent se8 magi/ian has @een "or/e! to operateE *e must "irst /ome to terms *ith the !istorte! psy/hose8ual /on!itions that the past /enturies o" Christian !ominan/e ha5e engen!ere!. 1ithout a !ou@tE %in!u an! Bu!!hist puritanism an! restri/tions o" se8uality present their o*n uniCue /hallenges to the Eastern a!ept o" the le"t$han! path. But they simply /anHt /ompare "or sheer "ero/ity *ith the hatre! o" the @o!y that in"orms the e8oteri/ Christian *orl!5ie* )ny attempt to integrate the le"t$han! path into the 1estern *orl! must /onsi!er the perni/ious in"luen/e that the popular /ult o" /ru/i"i8ion ; e5en in its /urrently *aning mani"estation ; has @rought to @ear on the !eepest le5els o" eroti/ e8perien/e. Some rea!ers may "in! it per5erse an! para!o8i/al to @egin the Cuest "or a 1estern le"t$han! path @y !*elling on the negati5e impa/t o" institutional ChristianityE a religion *hi/h originate! in the East. )"ter allE thousan!s o" years @e"ore the sprea! o" the Christian epi!emi/E the magi/al an! the eroti/ *ere /ele@rate! as integral aspe/ts o" highly a!5an/e! 1estern /ultures. ItHs all *ell an! goo! to loo+ @a/+ "on!ly to the spirit o" eroti/ li@erty an! Joy that *as +no*n to the pre$Christian 1est o" antiCuity. But the ri/h se8$magi/al tra!ition "ostere! in the "ounts o" 1estern /i5iliIationE an/ient .ree/e an! 0ome ; as *ell as the lesser +no*n eroti/ sor/ery pra/ti/e! in the L@ar@arianL Nor!i/ an! Celti/ regions ; *ere almost /ompletely annihilate! @y the /onCuering armies o" the Cross. ChristianityHs !estru/tion o" the an/ient se8$magi/al tra!itions o" Europe has le"t 1estern '34

magi/ians *ith no li5ing nati5e pra/ti/e o" eroti/ initiation to learn. )lthough some neo$heathens ha5e trie! a!mira@ly to resurre/t these shattere! reli/s to their "ormer 5i@ran/yE e5en the @est results are ine5ita@ly la/+ing in histori/al /ontinuity. 1estern se8 magi/ians ha5e ha! to !o their @est to o5er/ome ChristianityHs !e5astating impa/t on eroti/ magi/ @y pie/ing together "ragments "rom the ruins. 2espite their e""ortsE many o" these attempts to re/onstitute a pre$Christian approa/h to se8ual magi/ are o"ten mire! in i!ealiIationE romanti/ismE an! "an/i"ul *ish"ul thin+ing ; not the @est tools *ith *hi/h to "orge a 5ia@le system o" se8ual initiation. )s *e ha5e alrea!y illustrate!E se8$magi/al pra/ti/es roughly analogous to the le"t$han! path ha5e emerge! no* an! again throughout the 1estern *orl!E apparently in!epen!ent o" Tantri/ in"luen/e. I" le"t$han! path initiation is a/tually a uni5ersal neurophysi/al phenomenonE roote! in the @o!yE rather than in the pe/uliarities o" any parti/ular /ultureE this shoul! not @e surprising. %o*e5erE in attempting to s+et/h a /on/ise outline o" the le"t$ han! path in the 1estE *e o@ser5e t*o !i""erent streams o" the sinister /urrent. The el!est o" these is an in!igenous tra!ition o" se8 magi/ in the 1est that not in"reCuently parallels *hat *e ha5e alrea!y !es/ri@e! as the essential prin/iples o" the Eastern Vama Marga. The more re/ent mani"estationE less than ',7 years ol!E is the latter$!ay e""ort to a/tually import the Tantri/ tea/hings o" the le"t$han! path "rom In!ia an! Ti@et to Europe an! the Ne* 1orl!. Both o" these tri@utaries o" the le"t$han! pathHs *est*ar! "lo* /an pro5e pro@lemati/ "or the pragmati/ sinister /urrent se8 magi/ian. In the /ase o" le"t$han! path /ompati@le se8 magi/ as pra/ti/e! in 1estern antiCuityE so mu/h o" the genuine tea/hings ha5e @een lost or misreporte! through later Christian !istortions that it is nearly impossi@le to stu!y the original te/hniCues in an un!ilute! "orm. )s "or the more re/ent intro!u/tion o" authenti/ Vama Marga initiation to Europe an! )meri/aE this e""ort has also @een /onsi!era@ly hampere! @y the Cuan!ary o" "itting a ra!i/ally se8$positi5e !o/trine li+e the sinister /urrent into min!s shape! @y the @o!y$!enying /ree! permeating Christian /ulture. The /asual o@ser5er might @e perple8e! @y this last assertion. SurelyE one might spe/ulateE in the porno$saturate! mo!ern *orl! o" the in!ustrialiIe! 1estE *here almost e5ery "orm o" se8ual e8pression is openly /ele@rate!E the le"t$han! path *oul! har!ly raise an eye@ro*: It is trueE o" /ourseE that many mo!ern 1esterners are intrigue! @y the i!ea o" TantraHs se8ual pra/ti/es. %o*e5erE unless the 1estern a!ept is totally !eprogramme! o" the mainstream Christian attitu!e to se8ualityE progress on the le"t$han! path is all @ut impossi@le. One /an lea! a li"e o" a@solute se8ual li/ense @ut still su""er "rom the Eros$/rippling impa/t o" Christian /on!itioning. )n! to our e8perien/eE the Bi@li/al notion o" se8 as '3-

sin /an in"e/t the 1estern approa/h to the @o!y e5en i" an in!i5i!ual has ne5er tou/he! a Bi@leE or /ons/iously /onsi!ere! Christian morality. To /ounter this psy/hi/ /ontagionE many 1esterners ha5e ta+en up se8 magi/ merely to !emonstrate their @rea+ *ith the per5asi5e Christian anti$se8ual /on!itioning. I" se8 is Lsin"ulHE they *ill !uti"ully /ommit e5ery sin in the @oo+. )ssuming su/h a rea/tionary stan/e /an only @e a 5ery preliminary step in oneHs initiation on the le"t$han! path. Sa!lyE many 1estern se8 magi/ians remain stu/+ in this rutE e8pen!ing so mu/h 5alua@le energy "ighting the inner !emon o" Christian sin"ulness that they ne5er progress into higher states o" initiation. It /oul! @e argue! that e5en )leister Cro*ley ; the most in"luential 1estern se8 magi/ian o" the past /entury ; *ho spent !e/a!es energeti/ally rea/ting to the se8ual repressions o" his up@ringing in an e8treme Christian se/tE ne5er /ompletely !eprogramme! himsel". E5en in his si8tiesE one gets the impression he *as still L@eing a @a! @oyLE !oing e5erything he /oul! to outrage his long$!ea! puritan parents. The Eastern Vama Marga a!ept transgresses the se8ual ta@oos o" %in!uism in the @eginning phase o" initiation only to progress to a !ei"ie! realm o" @eing "ar @eyon! any /ultural @oun!aries. The transgressions are not an en! in themsel5esP they merely mar+ the @are @eginning o" the Journey o" sel"$/reation as an in!i5i!uate! @eing. #i+e*iseE the sinister /urrent magi/ian @rea+ing *ith Gu!aeo$Christian programming must @e /are"ul not to @e trappe! in a limite! rea/tionary role. In the 1estE the an/ient le"t$han! path prin/iple o" Viparit$Karani is e5i!ent to a !egree in the /ommonly o@ser5e! pra/ti/e o" in5ersion that emerges in the histori/al Satani/ tra!ition in su/h se8ual rites as the Bla/+ Mass. %o*e5erE on/e in5ersion is institutionaliIe! through repetition it /an @e/ome its o*n sti"ling ortho!o8yE an! has little i" any trans"ormati5e po*er. ) Bla/+ Mass e5ery Fri!ay at mi!night is as useless to the ra!i/al le"t$han! path pro/ess o" sel"$trans"ormation as /hur/h e5ery Sun!ay morning. For instan/eE i" a !isa""e/te! Christian teenager li5ing in a small religious to*n "irst *ears an in5erte! /ru/i"i8E lie is pushing against the "lo* o" lo/al so/ioreligious /on5entionE ma+ing a healthy attempt at sel"$ in!i5i!uation. In rare /asesE the !eli@erate estrangement "rom "amilial an! religious restri/tions might pro5i!e enough o" a sho/+ to @e use"ul "or a/tual initiation. But e5ery sho/+ *ears o"" e5entually. I" our theoreti/al Satani/ re@el *ins the appro5al o" his "rien!s "or this small !e"ian/eE the Le5ilL em@lem @e/omes a status sym@olE !e"eating the purpose o" opposite$!oing. On/e that in5erte! /ru/i"i8 is re!u/e! to a permanent "i8ture o" sel"$imageE then it @e/omes Just another /om"orting /on5ention to o5er/ome. The "atal s/hism @et*een se8 an! spiritE Eros an! &sy/heE has so /ontaminate! 1estern /ulture that e5en non$Christian magi/ians ha5e unthin+ingly a!opte! the organiIe! "aithHs re5ulsion "or the @o!y an! "or se8uality. This /an @e o@ser5e! in the surprisingly /ommon /on!emnation o" '(7

se8 magi/ o" any +in! @y the many 1estern magi/ians *ho !isplay a !istin/t !is/om"ort *ith orgasmi/ sor/ery. For themE any "orm o" eroti/ initiation is a !e5iation "rom the LhigherL po*ers o" the min! to the Llo*erL se8ual /enter. )t @estE they might !ismiss the le"t$han! path as a silly !istra/tion "rom the stri/tly /ere@ral /on/erns they !eem to @e more meaning"ul. )t *orstE they might /onsi!er se8$magi/al operations to @e a !estru/ti5e !ea!$en!. '('

2espite the uni5ersality o" the le"t$han! pathE @y *hate5er nameE the aspiring le"t$han! path se8 magi/ian *ill !is/o5er that one o" the a!5antages o" "irst stu!ying the original Eastern mo!el o" the Vama Marga is that its uniCuely tolerant approa/h to seemingly hereti/al or !issi!ent i!eas has allo*e! the In!ian le"t$han! path to e5ol5e there in an atmosphere o" relati5e "ree!om. The same /annot @e sai! "or less permissi5e en5ironmentsE *hi/h ha5e /onsistently perse/ute! an! e5en mur!ere! those *ho ha5e @een suspe/te! o" e8perimenting *ith eroti/ sel"$initiation. &arti/ularly in those /ountries that ha5e "allen to Gu!aeo$ChristianityE IslamE or the many other Eros$!enying "aiths o" sel"$renun/iationE se8 magi/ has until re/ently @een per"orme! un!er a no8ious /lou! o" religiously inspire! sin an! shame. The se8$o@sesse! hysteria o" the 5irulent *it/h$@urning epi!emi/ *hi/h s/arre! Europe "or /enturies is only the most !ramati/ episo!e in the 1estHs attempt to e8or/ise the !emons o" the "lesh. The "e* *ritten re/or!s o" 1estern se8$ magi/al e8periment that e8ist @e"ore the t*entieth /entury re"le/t the se8ually am@i5alent /ultural atmosphere in *hi/h they *ere *ritten. )s *e shall seeE this has lent a stunte!E "ugiti5e Cuality to 1estern eroti/ metaphysi/s that is Cuite un+no*n to the Eastern a//eptan/e o" the le"t$han! pathHs pla/e as a legitimate ; i" su@5ersi5e ; metho! o" spiritual !e5elopment. One nee! only /onsi!er the /ase o" )leister Cro*leyE to per/ei5e the !i""i/ulties o" eroti/ initiation in a se8$negati5e religious an! so/ial /limate. ThereHs no !ou@t that Cro*leyHs o"ten melan/holy struggle *ith his se8ual !emons @ro+e @arriers "reeing /ontemporary se8 magi/ians "rom many an inhi@ition. )n! yetE ho* ultimately Joyless an! rea/tionary his Lse8 magi/+L seems in /omparison to the li@eratory aims o" the Eastern le"t$ han! path. To @e sureE the relati5e "reeing o" human eroti/ potential sin/e the so$/alle! se8ual re5olution allo*s /ontemporary se8 magi/ians a mu/h more /on!u/i5e /limate "or le"t$han! path initiation than the one *ith *hi/h Cro*ley *as "or/e! to /onten!. But e5en no*E a resi!ual sense o" sin an! guilt /lings to many a 1estern magi/ianHs pursuit o" a*a+ening through ErosE a hango5er "rom the oppressi5e !emoniIation o" /arnal pleasure that so /hara/teriIe! the Christian era. )s the 1estern *orl! haltingly a*a+ens "rom the long nightmare o" e8oteri/ Gu!aeo$Christianity an! its sti"ling in"luen/e on ErosE 1estern magi/ians /an "in! a mo!el o" eroti/ initiation in the Tantri/ Vama Marga that is re"reshingly "ree o" the anti$se8ual hysteria an! moral o5ertones o" goo! an! e5il that haunt O//i!ental se8$magi/ mo!els. E5en outsi!e o" TantraE the In!ian approa/h to !eity ; Just as the pre$Christian 1est o" antiCuity on/e !i! ; e8alts a pantheon o" go!s an! go!!esses *ho a/t on their li@i!inous !esires. This su@lime eroti/ un!erstan!ing o" the !i5ine naturally lea!s to the thought in le"t$han!e! pra8is that human sel"$initiation to !ei"ie! '(6

le5els o" /ons/iousness !oes not only o//ur "rom the ne/+ up. &hallus an! 5ul5a are a//epte! as important ; in!ee! essential ; aspe/ts o" oneHs total initiation. In the Christian 1estE the only religious role mo!els to ha5e @een a//or!e! the !ignity o" an a/ti5e se8 li"e are the 2e5il an! %is !emoni/ a//ompli/es. ThusE the nas/ent le"t$han! path in the 1estE su/h as it isE has largely @een stu/+ in the rather limite! rut o" Satani/ imagery to the e8/lusion o" any !eeper mo!els o" initiation. )lthough the In!ian le"t$han! path has its o*n limitations ; its sometimes para!o8i/ally narro* 5ie* o" the "emale initiate @eing the most galling o" these ; the Vama Marga allo*s the initiate a mu/h *i!er s/ope in *hi/h to !e5elop. By *ay o" /ontrast to 1estern se8$magi/al pra/ti/es turning @a/+ to an/ient metho!sE the Tantri/ le"t$han! path /an still @e stu!ie! as a "airly organi/E !ynami/ *hole operating to!ayE not simply the nostalgi/ re/reation o" a long$5anishe! past. )uthenti/ tea/hers o" the In!ian le"t$han! path are still transmitting the metho!s o" the sinister *ay as their pre!e/essors ha5e "or /enturiesE in an un@ro+en /hain o" tra!ition. Their lessons /an @e mel!e! to the nee!s o" mo!ern 1estern se8 magi/iansE e5ol5ing an an/ient lega/y in ne* an! une8pe/te! !ire/tions *hile retaining the un!imme! po*er that only a truly 5ital tra!ition /an pro5i!e. To a//omplish su/h a synthesisE an! to ma+e the /ase "or a 1estern "orm o" the le"t$han! pathE it also @e/omes o@5ious that there really isnHt anything 5ery L1esternL a@out it. The most in"luential strains o" se8ual magi/ that ha5e !e5elope! in the 1estern *orl! ; *hen they are not !ire/tly !eri5e! "rom In!ian Tantra ; are a/tually !ra*n "rom a 5ariety o" Mi!!le Eastern sour/es. 1ith the e8/eption o" European *it/hery ; *hi/h may or not represent a genuine sur5i5al o" a pre$Christian sinister /urrent ; su/h ostensi@ly 1estern se8$magi/al themes as .nosti/ li@ertinismE the Templar heresy an! its go!?!ess BaphometE the /ult o" Ba@alonE the .rail CuestE an! hermeti/ al/hemy are not nati5e to Europe at all. 2ue to its u@iCuity an! a!aptation into lo/al "ormsE it is also easily "orgotten that the !ominant spiritual tra!ition in the 1est ; Christianity ; is yet another Eastern /ultE utterly alien to the nati5e European religious impulse. But is the se8$hating e8oteri/ Christianity that has so t*iste! the 1estern psy/he truly representati5e o" the original tea/hings o" Christ: Centuries o" e//lesiasti/al "ulmination against the !emons o" the "lesh *oul! /ause one to assume that nothing /oul! @e more /ontrary to Christianity than le"t$han! path se8 magi/. )n! yet it has long @een note! that organiIe! ChristianityE "or all o" its out*ar! morti"i/ation o" the "leshE @etrays a !eep i" se5erely su@limate! un!er/urrent o" eroti/ mysti/ism. Thin+ o" St. Teresa o" )5ilaHs orgasmi/$e/stati/ 5isionsE in *hi/h she e8perien/e! the presen/e o" Gesus penetrating her Lli+e a lan/e !ri5en into the heart.L The /ommonly use! Christian image o" Christ as the @ri!egroom an! the @elie5er as the '(>

passionately e8pe/tant @ri!e @ears unmista+a@le se8$magi/al /onnotations. 2uring the !elirious hey!ay o" Chur/h$san/tione! "lagellationE St. )ugustine *as o@lige! to *arn the "aith"ul not to *hip themsel5es *ith too mu/h !e5otionE lest their agony ta+e on e/stati/ o5ertones. The se8ual sym@olism o" the Eu/haristE *ith its ritual /onsumption o" the "lesh an! @loo! o" Christ is o@5ious. The @ran/hes o" Christianity *e +no* to!ay in the 1estE it must @e stresse!E represent only the 5i/torious "a/tions o" a !i5erse religion that on/e e8presse! itsel" in a !iIIying 5ariety o" "orms. Those other ChristianitiesE many o" them in/lusi5e o" Eros an! magi/ in their pra/ti/esE *ere almost thoroughly era!i/ate! as LheresiesL @y the stronger Catholi/ Chur/h an! the Eastern Ortho!o8 Chur/h. That 5iolent purge is *hat has le"t us *ith the resolutely anti$eroti/ @ran! o" "aith still operating to!ayE a /ree!. shape! "ar '(4

more @y the anti$se8ual psy/hoses o" su/h "ier/ely as/eti/. Chur/h "athers as St. &aul an! St. Gerome as anything impli/itly state! in the .ospels. )//ompanying this relati5ely late$!e5eloping loathing o" se8uality *as a ra@i! misogynyE a /on!emnation o" *oman as the author o" original sinE the !ia@oli/ temptress *ho le! man astray in the gar!en o" E!en. This hatre! o" *oman+in! is *ell represente! @y the snarl o" Tertullian asserting that *oman is La temple @uilt on a se*er.L But any religion so !e!i/ate! to the !emoniIation o" Eros an! the Feminine 2aemoni/ is !oome! to /reate an uninten!e! /ounter$rea/tion *ithin its ran+s. The /onstant Christian prea/hing against physi/al sin only ma+es the "or@i!!en "ruit o" se8ual pleasure seem all the more appetiIing. But these tra/es o" sa/re! se8uality that still pop up in Christianity li+e the BishopHs em@arrassing ere/tion at %igh Mass may a/tually @e roote! in a long$lost erotomagi/al tra!ition hi!!en *ithin Christianity itsel". This tra!itionE re"erre! to alternately as li@ertine .nosti/ismE he!onisti/ .nosti/ism or Spermo$.nosti/ismE has unCuestiona@ly @een the most signi"i/ant in"luen/e on the !e5elopment o" a sinister /urrent in 1estern se8 magi/. The importan/e o" a long$suppresse! early Christian se8$magi/al tea/hing may @e surprising "or those rea!ers *ho might imagine that the o//i!ental le"t$han! path is @est e8empli"ie! @y the /on"use! /luster o" hal"$un!erstoo! i!eas +no*n as LSatanism.L Central to the "orgotten pra/ti/e o" /arnal initiation /on/eale! @eneath /enturies o" Chur/h$"ostere! a@rogation o" Eros are the an/ient magi/al ar/hetypes o" the Magus an! the 1hore.

Christ )n! Mary Mag!alene The %oly Spirit shall /ome upon thee. ; #u+e ':>, To @egin the pro/ess o" !ismantling the 1estHs psy/hi/ /hastity @eltE let us /onsi!er the !istin/t possi@ility that Gesus ChristE the 1estern *orl!Hs primary ar/hetype o" moral righteousness an! san/ti"ie! /eli@a/yE *as in "a/t the 5ery mo!el o" a le"t$han! path se8 magi/ian. 1e @egan our sur5ey o" the Eastern le"t$han! path *ith the Tantri/ para@le o" the Fu/+ing Bu!!ha. No un!erstan!ing o" the 1estern le"t$han! path /an @e integrate! *ithout en/ountering the /opulating Christ. Intrinsi/ to the le"t$han! path is the un!erstan!ing that the a!ept rea/hes his highest le5el o" initiation through the po*er o" a "emale /onsortE his !uti or messenger @et*een the physi/al @o!y an! the !i5ine "or/e o" the Feminine 2aemoni/ in its many "orms. 1e ha5e alrea!y mentione! that a /ommon "eature o" the myth o" the magus in almost e5ery /ulture is his asso/iation *ith Just su/h an initiatri8. #ea5ing asi!e the /omple8 issue o" *hether the magi/ian Gesus Christ Dnot a personal name @ut .ree+ "or '(,

L)nnointe! Sa5iourLF a/tually e8iste! as one single histori/al personageE *e /an easily i!enti"y the *oman in his myth *ho *as the esoteri/ sour/e o" his po*er. Mary o" Mag!aleneE a//or!ing to Chur/h tra!itionE is the em@o!iment o" the "allen *omanE the *oman o" sin. She is the ar/hetypal *horeE portraye! in /enturies o" religious artE many %olly*oo!$+its/h Bi@le epi/sE an! at least one popular musi/al as a @eauti"ul prostitute *ho lea5es her !e@ase! li"e @ehin! to "ollo* the a@stentious tea/hings o" her Master. In this popular imageE the all$su""ering 5irtue she !emonstrates as one o" the "irst Christians stan!s in star+ polarity to her pre5ious e8isten/e as the most las/i5ious o" /reatures. 1e are to un!erstan! that the Mag!aleneHs /alling to harlotry *as not !i/tate! @y "inan/ial nee! alone @ut *as the result o" her unCuen/ha@le !esire. In this respe/tE she ser5e! to illustrate the /ommonly asserte! Christian 5ie* that all *omen *ere !ri5en @y a /onsuming nymphomania/al "renIyE an in"ernal temptation perpetually !ra*ing men a*ay "rom purity. 1illiam Ca8tonHs The .ol!en #egen! or The #i5es O" The Saints is "airly typi/al o" *ritings a@out Mary Mag!aleneE telling us that Lshe shone in @eauty greatlyE an! in ri/hesE so mu/h the more she su@mitte! her @o!y to !elightE an! there"ore she lost her right nameE an! *as /alle! /ustomarily a sinner.L But "rom a le"t$han! path perspe/ti5eE the Mag!alene /an also @e un!erstoo! as an in/arnation o" that "ormi!a@le a5atar o" sha+ti po*erE the sa/re! /ourtesanE she *hose eroti/ energy is so highly priIe! @y the a!ept o" the Vama Marga. The Bi@le itsel"E /hara/teristi/allyE o""ers only a "e* sparse !etails a@out Mary. These 5ague mentions ha5e @een em@ellishe! @y Catholi/ theologians into a "ull$@lo*n narrati5eE Just as other "amous Bi@le /hara/tersE in/lu!ing SatanE ha5e @een grante! stories in later Chur/h tra!ition that are "ar more e8tensi5e than anything a/tually lo/ate! in the s/riptural te8ts themsel5es. But the Chur/h legen! *o5en aroun! Mary Mag!alene is Cuite interestingE not least sin/e it grants this mysterious "eminine "igure su/h an important role in the !rama o" GesusH initiation. She is /ommonly un!erstoo! to @e the nameless *oman *ho *ashes ChristHs "eet *ith holy oilE thus ma+ing Mary Mag!alene the anointer o" GesusEL N*hoO has anointe! the #or! *ith ointment an! *ipe! his "eet *ith her hair.L Through this ritual anointingE the magi/ianHs sel"$!ei"ie! status is a/tualiIe! @y the Feminine 2aemoni/E as personi"ie! in human "orm @y a !isreputa@le prostituteE a li5ing sym@ol o" se8ual energy *ithout @oun!s. 1ithin the %elleni/ magi/al tra!ition o" ChristHs timeE there *as a long$ stan!ing pra/ti/e o" the magi/ian anointing himsel" *ith oils as a phase in his trans"ormation "rom human to !i5ine /ons/iousness. The L*oman o" the /ityE a sinnerL *ho Gesus !e"en!s "rom a stone$thro*ing mo@E in hereti/al '(3

/ontra!i/tion to tri@al la*E is also /ommonly i!enti"ie! as Mary Mag!alene. The Bi@le also re"ers to LMaryE /alle! Mag!aleneE "rom *hom se5en e5il spirits ha! gone out.L Gust as Mary Mag!aleneHs anointing o" Gesus in!i/ates that she is the "irst to a//ept that he truly is Lthe son o" NaO go!L Da /ommon /laim ma!e @y the magi o" the timeFE she is also grante! a pi5otal pla/e in all o" the important phases o" the magi/ian ChristHs as/ension "rom man to !eity. %er presen/e at the turning points in the myth o" Gesus support the theory that she is his hi!!en initiatri8E the "emale po*er *ho grants him his magi/al a@ilities. Mary Mag!alene stan!s @elo* the /ross *hen he en!ures initiatory !eathP it is she *ho goes to his tom@ to per"orm the rite o" anointing the /orpseE an! she is also the "irst !is/iple to !is/o5er that his @o!y has 5anishe!. FinallyE o" all his !is/iplesE Christ /hooses to re5eal his resurre/tion to her. I" *e rea! this tale as the "ragmentary remnant o" a /are"ully /on/ei5e! initiatory myth en/o!e! *ith magi/al sym@olism ; rather than as a histori/al /hroni/le o" LtrueL e5ents ; Mary Mag!aleneHs prominent position in the allegory @e/omes /lear. I" the *ell$esta@lishe!E sanitiIe! i/on o" Christ as glori"ie! goo!y$ t*o shoes an! holy *imp /an temporarily @e @lotte! outE a more realisti/ image o" Gesus the le"t$han! path hereti/ may emerge. Vie*e! "rom this perspe/ti5eE Christ /learly mani"ests e5ery one o" the essential prin/iples o" the le"t$han! path as enumerate! in the "irst /hapter o" this @oo+. E5en the Bi@leE /are"ully e!ite! to present a respe/ta@le image o" ChristE /annot "ail to /ommuni/ate something o" his sinister si!e. %ere *as a magi/ian *ho s/an!aliIe! tri@al el!ers @y 5iolently repu!iating all the la*s o" ortho!o8y an! !e/laring himsel" a go!. %e tea/hes his "ollo*ers that Lthe +ing!om o" hea5en is *ithin youLE an! /onsorts *ith out/ast elements o" so/iety. %e /laims to @e sel"$!ei"ie! an! instru/ts his stu!ents that they /an also @e/ome as go!s ; mu/h li+e the Tantri/ @o!hisatt5a. )lthough mu/h is no* ma!e o" ChristHs message o" lo5eE he also !isplays a great !eal o" !i5isi5e an! antagonisti/ @eha5iorE stirring up trou@le in true le"t$han! path "ashion. The harsh tone o" the le"t$han! path *arriorE the "or/e o" /reati5e /on"li/tE rings out *hen he *arns Lthin+ not that I am /ome to sen! pea/e upon the earth: I /ame not to sen! pea/e @ut a s*or!. For l am /ome to set a man at 5arian/e against his "ather.L 1ithin the rigi! "amily$@ase! so/iety o" his timeE su/h i/ono/lasm /an @e /ompare! to the In!ian le"t$han! path a!eptHs @rea+ing o" /aste an! %in!u ta@oo. Gohn 1hitesi!e &arsonsE a t*entieth /entury se8 magi/ian *ho /an @e /ounte! among the "e* pioneers o" a genuine 1estern le"t$han! pathE re/ogniIe! in Gesus a L!angerousL +in!re! spirit. In his '-,7 essay Free!om Is ) T*o$E!ge! S*or!E &arsons *rote o" Christ: L%e !enie! the /hur/hE prea/hing the personal an! interior nature o" the +ing!om o" hea5en. %e

'((

!enie! the authority o" the state an! the homeE prea/hing the higher allegian/e to in!i5i!ual /ons/ien/e. %a! his philosophy su//ee!e!E it *oul! ha5e o5erthro*n the Ge*ish religion an! the 0oman state. To /ir/um5ent himE it *as "irst ne/essary to +ill him ... an! a"ter*ar!s to su@5ert his tea/hings into another !o$as$you$are$tol! soothing syrup.L Gesus is asso/iate! in the Bi@li/al .ospels *ith se5eral !eities that *oul! ha5e @een 5ie*e! as Le5ilL @y the Gu!ai/ religion he opposesE "urther ostra/iIing him "rom the /lan in the /lassi/ le"t$han! path tra!ition. In!ee!E the religious authorities spe/i"i/ally /harge him *ith e""e/ting his thaumaturgy *ith the !emoni/ ai! o" BeelIe@u@E a !emoniIe! "orm o" the Canaanite storm go! BaalE o"ten /ompare! to the Egyptian Set. Christ @egins the "inal phase o" his initiatory Journey entering Gerusalem mounte! on a stolen Ja/+assE a notoriously stu@@orn @east /ommonly interprete! as the therionthropi/ sym@ol o" the male5olent !eity Seth$Typhon. Seth$TyphonE a latter$!ay %elleni/ !eri5ation o" EgyptHs SetE *as "reCuently appeale! to @y the magi o" the time in their rituals. Many sur5i5ing magi/al papyri re5eal that Seth$Typhon *as eCuate! *ith the Semiti/ storm go! I)OE or =ah*ehE *hom Christ is sai! to ha5e /laime! as his L"atherL. Fully in +eeping *ith the magi/al pra/ti/e o" his eraE Gesus spea+s mysterious LmantrasL to e""e/t "eats o" sor/ery. )n! he maintains a 5ery spe/ial ; i" 5aguely !e"ine! ; relationship *ith a *oman /on!emne! as a LsinnerL. )""irming the importan/e o" Mary Mag!aleneHs prostitution to the Christ mythE /ontemporary a//ounts o" GesusE "ar "rom suggesting that he *as the /opulation$"ree pro!u/t o" imma/ulate /on/eptionE "reCuently !es/ri@e! him as the @astar! son o" a *hore *ho ha!. @een impregnate! @y a sol!ier in the 0oman )rmy o//upying Gu!ea. O" /ourseE this story o" ChristHs origins may *ell ha5e @een an alternate myth that *as e8/ise! @y the puritani/al e!itors o" the authoriIe! Bi@le *e +no* to!ay. There is an un!enia@le mythi/ resonan/e in the i!ea o" a po*er"ul magus @eing @orn "rom the union o" a *arrior De8treme male energyF an! a *hore De8treme "emale energyF ; the age$ol! /onJun/tion o" the opposing Mars an! VenusE @y *hate5er names. On a more prosai/ le5elE the *hores an! sol!iers o" o//upie! /ountries ha5e @een pro/reating out o" *e!lo/+ sin/e time immemorialE so itHs /on/ei5a@le that this legen! o" ChristHs parentage is nothing more than a mun!ane @iographi/al "a/t. )t any rateE the sym@ol o" the holy *hore ha! playe! a signi"i/ant role in Mi!!le Eastern magi/al /ulture long @e"ore ChristHs timeE as *e shall seeE *hi/h !oes mu/h to e8plain *hy ha5ing a harlot "or a mother an! as a /ompanion *oul! ser5e as impressi5e L/re!entialsL "or any *oul!$@e magi/ian o" the era. In regar!s to the later authoriIe! myth o" the Virgin MaryE it must @e remem@ere! that the *or! L5irginL in antiCuity !i! not ne/essarily spe/i"yE as it !oes @y /ontemporary stan!ar!sE that the *oman in Cuestion ha! ne5er '(4

e8perien/e! se8ual inter/ourse. ) 5irgin *as simply an unmarrie! *omanE a !e"inition *hi/h resol5es the seeming /ontra!i/tion @et*een the /on"li/ting legen!s o" ChristHs mother as *hore an! the more *i!ely a//epte! later pi/ture o" Mother Mary. One o" the many go!!esses *ho are /alle! 5irginE @ut *ho are at the same time se8ually promis/uousE in/lu!e IshtarE portraye! simultaneously as girlish mai!en an! 1hore o" Ba@ylonE patroness o" harlots. FinallyE utterly isolate! "rom the /on5entions an! norms o" his /ultureE the magi/ian Gesus *as /on!emne! to he e8e/ute! as a /ommon /riminalE although he ha! attaine! a state o" initiation allo*ing his imperisha@le psy/he to sur5i5e physi/al !eath. It is unli+ely that the /ru/i"i8ion?!eath o" the magus an! his mira/ulous resurre/tion are to @e interprete! as histori/al e5ents in time. More li+elyE the narrati5e is a sym@oli/ metaphor "or a magi/ianHs *ille! initiatory L!eathL an! trans"ormation "rom one state o" @eing to another. )n interesting artisti/ tra!ition persists that !epi/ts Christ laughing !uring his or!eal on the /rossE the threshol! @et*een mortal li"e an! go!hoo!. #i+e many transgressi5e magi/al !eities o" an/ient timesE Christ has also o//asionally @een !epi/te! in his "inal agony *ith an ere/tionE a sign o" magi/al poten/y. Contemporary a//ounts o" Gesus !es/ri@e him as one o" many *on!er$*or+ers an! magi/ians operating at the timeE an! he *as /ommonly @elie5e! to ha5e learne! the magi/al art in EgyptE *here he *as sai! to ha5e /omman!e! Lthe names o" an angel o" po*erLE alternately !es/ri@e! @y Bi!eI an! Cumont in their #es mages hellMnisMs DThe %elleni/ MagesF as L!emons o" a higher or!er.L ChristHs Journey to EgyptE the lan! o" magi/E *as ta+en as e5i!en/e o" the sinisterE o//ult sour/e o" his po*ers @y his 0a@@ini/al an! 0oman enemies. )//or!ing to Morton SmithHs Gesus The Magi/ianE ChristHs opponents also /laime! that magi/al sym@ols *ere tattooe! on his @o!y in EgyptE a typi/ally le"t$han! path @rea+ing o" ta@ooE in this /ase the Gu!ai/ restri/tion on mar+ing the @o!y. ClearlyE Christ !oes not per"orm his magi/al !ee!s @y /omman!ing e8ternal entities to !o his @i!!ingE or @y per"orming /on5olute! rituals. %e has "ully a/ti5ate! a magi/al /urrent *ithin himE thus @e/oming a !aimon in his o*n right. This internal po*erE +no*n as !ynamis in the .ree+ magi/al tra!itionE is similar to the sel"$su""i/ient energy stream o" +un!alini$sha+ti the le"t$han! path magi/ian a*a+ens in his?her @o!y at the highest le5el o" !i5ya initiation. That the organiIe! religion later @uilt aroun! the "igure o" this mysterious magi/ian is so o"ten a!5erse to magi/ o" any +in! is one o" historyHs most a@sur! ironies. O" /ourseE !espite the intriguing sinister aspe/ts apparent in the Bi@li/al ChristE the %oly Boo+ /annot @e sai! to in!i/ate in him the most !e"ining "a/tor o" le"t$han! path initiation ; the /ele@ration o" se8ual magi/. For thisE other sour/es are more illuminating. 0oman an! Ge*ish opponents '(-

o" the early Christian se/tE "or e8ampleE routinely /hara/teriIe! the !is/iples o" Gesus as pra/titioners o" a lo5e /ult *hose rites in/lu!e! "easts that /ulminate! in se8ual promis/uity. ChristHs tea/hing o" un/on!itional )gape D.ree+ "or Llo5eLFE *as o"ten presume! to in/lu!e a mysti/al transu@stantiation o" se8 not !issimilar "rom that pra/ti/e! in Tantri/ group rituals. The tra!ition o" the agape "eastE originally a /ru/ial element o" Christian pra/ti/eE *as "inally outla*e! @y the Chur/h itsel" in the se5enth /enturyE *hen reports o" orgiasti/ ritual @eing hel! in /hur/hes @e/ame /ommonpla/e throughout Christen!om. By that timeE all tra/es o" any remaining se8$magi/al /omponent in Christianity ha! @een thoroughly e8punge!. The original talisman o" early Christianity *as the I/hthysE a styliIe! "ishE *ell +no*n as a sym@ol o" the ere/t phallus in Mi!!le Eastern an! Me!iterranean /ultures. The "aith"ulE interpreting the gospel as historyE assume that the /urrent Christian talismanE the /rossE is merely a re"eren/e to the /ru/i"i8ion. But the interse/ting lines o" the /ross also "orm an an/ient sym@ol "or the se8ual union o" man an! *omanE the physi/al gate*ay o" /reation. ) spontaneous eruption o" )gapeE the suppresse! spirit o" original ChristianityE resur"a/e! in a @astar!iIe! "orm in the '-37sE among a popular youth su@/ulture o" !isa""e/te! !is/iples +no*n as LGesus Frea+s.L Some Gesus Frea+s attempte! to !istur@ their /onser5ati5e parents @y emulating the re5ile! esta@lishmentHs /entral religious i/onE GesusE as a role mo!el o" antiso/ial re@ellion. In so !oingE they a!opte! the /ommunal li5ingE /ele@ration o" "ree lo5eE in!is/riminate se8ualityE an! /om@ati5e attitu!es to*ar!s tri@al el!ers that /hara/teriIe! the less a//epta@le si!e o" the Christ mythos. In a senseE one /oul! postulate that this *as a 5ery nai5e e8pression o" a Christian le"t$han! path in pra/ti/e. .oing se5eral steps "urther in this !ire/tion in the same lime perio! *as Charles MansonE +no*n to many in his prime as Lthe 1iIar!L. #ea5ing asi!e entirely the sensational /rimes o" *hi/h he has @een a//use!E Manson illustrates ho* the hi!!en le"t$han! path aspe/ts o" the Christ ar/hetype /an ta+e hol! o" those *ho i!enti"y themsel5es utterly *ith it. Kpon @eing release! "rom a long prison senten/eE Manson presente! himsel" to a small /ontingent o" alienate! youths as the Se/on! Coming o" Gesus Dan! the 2e5ilFE or/hestrate! ta@oo$@rea+ing orgies to @rea+ the @on!s o" his mi!!le$ /lass a!herents to norms o" possessi5eness an! JealousyE an! a!opte! the mysti/al re5olutionary rhetori/ o" ChristHs statement to Lthin+ not that I am /ome to sen! pea/e upon the earth: I /ame not to sen! pea/e @ut a s*or!..L The "a/t that Manson *as also ; in a//or!an/e *ith at least one 5ersion o" the Christ legen! ; the @astar! son o" a repute!ly loose *oman *as surely not lost on him. MansonHs !uality$trans/en!ent /laim that Christ an! Satan *ere one is a typi/ally le"t$han! path /onJun/tion o" oppositesE an!

'47

un/ons/iously re"le/ts some .nosti/ tea/hingsE as !oes his "reCuently state! o@ser5ation that he has a *oman insi!e o" him. %o*e5erE MansonHs sel"$ !ei"i/ation o" himsel" as a re@orn ChristE *hi/h *ent so "ar as re/reating Mary Mag!aleneHs anointing o" her MasterHs "eet *ith his !is/iple Susan )t+ins ta+ing the role o" MaryE /annot truly @e /onsi!ere! a le"t$han! path phenomenon. MansonHs *ell$!o/umente! misogyny alone ma+es it /lear that his LministryL la/+e! the e8altation o" the Feminine 2aemoni/ that the sinister /urrent is @ase! on. Sophia )n! The Serpent It might @e sai! that the a//usations le5ele! at the early Christians /on/erning their se8ual pra/ti/es /an @e !ismisse! as nothing more than the usual 5ili"i/ation su""ere! @y any unpopular minority religion. %o*e5erE ar/haeologi/al e5i!en/e unearthe! in the past /entury seems to /on"irm that ChristHs original tea/hings may *ell ha5e /entere! on a "orm o" se/ret se8ual initiation. )n! Just as Mary Mag!alene ser5es as ChristHs sha!y guar!ian angel in the authoriIe! Catholi/ 5ersion o" the mythE she is also an important "igure in the more /omplete pi/ture o" early Christian se8 magi/ no* emerging. Clues as to the a/tual nature o" Mary Mag!alene ; an! the long hi!!en esoteri/ roots o" Christianity ; sur"a/e! as long ago as '4-3E *hen a .erman Egyptologist !is/o5ere! a pre5iously un+no*n early Christian te8t entitle! The .ospel O" Mary. That a .ospel *oul! @e attri@ute! to this notorious "allen *oman *as a startling in!i/ation that later Chur/h "athers ha! !eli@erately o@s/ure! the presen/e o" a Feminine 2aemoni/ in early Christian tea/hing. In '-4,E this pi/ture @e/ame e5en /learer *hen lo/al resi!ents o" Nag %amma!iE Egypt stum@le! upon a hi!!en tro5e o" an/ient apo/ryphal !o/uments preser5e! in a !esolate /a5e. 2u@@e! the .nosti/ .ospels an! the Nag %amma!i #i@raryE these *ere /learly s/riptural /hapters that ne5er ma!e it into the san/tione! Bi@le. No *on!erE sin/e they presente! an une8pe/te! pi/ture o" the early Christians /ompletely at o!!s *ith the pre5iously a//epte! notion o" an anti"emaleE anti$se8E male$!ominate! /ommunity o" @elie5ers. The te8ts supporte! the .ospel O" MaryHs e5i!en/e that ChristHs original !is/iples *ere a/tually initiates o" a .nosti/ mystery /ult. Not the least o" the sho/+s re5eale! in the .nosti/ .ospels *as the role o" Mary Mag!alene as an important tea/her in her o*n right *ithin this initiate! /ir/le. This "un/tion "ills in the !etails missing in the later !epi/tion o" Mary as a mysteriously omnipresent ; @ut not espe/ially *ise ; passi5e *itness an! a!Jun/t to her MasterHs magi/al !ee!s. The Mary Mag!alene o" the .nosti/ .ospels is ne5er re"erre! to as a prostitute. It @e/omes o@5ious that this *as a mu/h later a//retion a!!e! to '4'

her mythE perhaps in an attempt to minimiIe her original importan/e. But it is pro@a@le that her later image as ar/hetypal *hore is a /on"use! e/ho o" a strong eroti/ /omponent in her @eingE an element *e *ill e8plore in some !epth. ) mythi/ "igure as potent as long$li5e! an! potent as Mary Mag!alene is @oun! to @e trans"orme! through the /enturiesP the magi/ian attempts to 5ie* all the many le5els that "orm the *hole. The .nosti/ te8ts repeate!ly state that Mary o" Mag!alene grasps some /ore mystery o" ChristHs tea/hing @etter than any o" his male !is/iples. She is re"erre! to as Lthe *oman *ho un!erstoo! /ompletelyL an! Lthe anointerL ; Gesus praises her as the !is/iple *ho most !eeply /omprehen!s his instru/tion. In!ee!E it seems that the "emale initiates in ChristHs /ir/le all possess some se/ret +no*le!ge that the males are la/+ing. Mary is only the "oremost o" se5en "emale !is/iples *ho are sai! to @e Lstrong @y a per/eption *hi/h is in themEL an a!5an/e! state o" /ons/iousness that the t*el5e male !is/iples rea!ily a/+no*le!geE although not *ithout en5y. O" /ourseE these se5en *ise "emales *ere !elete! "rom the "inal e!ition o" the Bi@leE an! Mary Mag!aleneHs o*n minimal presen/e in the appro5e! s/riptures is @ut a pale re"le/tion o" her prominen/e in the .nosti/ .ospels. It has @een spe/ulate! that the se5en "emales may /onnote the se5en planets o" an/ient astronomyE an! that the t*el5e males represent the t*el5e Io!ia/al signs. I" soE this ti/s into the /on/ept o" Christ as %elleniIe! magusP su/h star lore playe! an important part in the magi/ o" that time. The Bi@li/al story o" Mary Mag!alene @eing possesse! @y se5en !emons is also e5i!ent in the .nosti/ .ospels ; this may *ell @e another 5eile! use o" the num@er se5enP the num@er *as o"ten asso/iate! *ith "emale eroti/ magi/al po*er. 1ithin the spe/i"i/ally .nosti/ /onte8t o" these te8tsE MaryHs enhan/e! +no*le!ge is not to @e un!erstoo! as the ignorant @lin! "aith hel! so !ear in the later !istortions o" Christianity into a /ult "or the masses. 0atherE *e are le! to un!erstan! that she has e8perien/e! an initiatory .nosisE a trans/en!ent per/eption o" realityE a+in to the le"t$han! path state o" Bo!hana Da*a+eningF. For some o" the .nosti/ se/tsE su/h illumination *as presume! to @e !ue to the a*a+ening o" a !i5ine *is!om or +no*le!ge lo/+e! *ithin e5ery human @o!yE a "eminine !i5inity +no*n as Sophia. This resem@les the Bu!!hist le"t$han! pathHs /ustom o" re"erring to the "emale se8ual /onsort as the 5i!ya ; the @ringer o" +no*le!ge. One o" the early apo/ryphal s/riptures relating a /on5ersation @et*een Christ an! Mary Mag!alene is entitle! &istis Sophia. This is only one o" many /on"irmations that the original Christian magi/al /ult *as not !e!i/ate! to the monotheisti/ *orship o" a monolithi/ male !eity. It a/tually grante! espe/ial re5eren/e to the le"t$han!e! po*ers o" a "emale !i5inity. To un!erstan! the magnitu!e o" the Feminine 2aemoni/ in general an! Mary Mag!alene in parti/ular to the early Christian .nosti/ /ommunityE *e nee!

'46

only /onsi!er the titles o" some o" their lost .ospels: The .ospel O" E5eE NoriaE Birth O" MaryE .reat )n! #ittle Wuestions O" MaryE &istis Sophia IV. Contrast these "emale$/entere! .ospels *ith the o""i/ial .ospels anthologiIe! in the Bi@le ; all o" them ostensi@ly authore! @y men ; an! the "ull e8tent o" the later Christian e8purgation o" the "eminine @e/omes /lear. 1hile the Chur/hHs trans"ormation o" Mary Mag!alene "rom a tea/her /omman!ing /enter stage to a su@ser5ient prostitute on the si!elines is startling enoughE the e8/ommuni/ation o" the go!!ess Sophia "rom later Christianity *as e5en more !e/isi5e in re/reating Christianity as a puritanE anti$"emale se/t. The a!eptHs a*a+ening o" Sophia in the "lesh /an also @e parallele! *ith the Tantri/ le"t$han! path arousal o" the hi!!en .o!!ess Kun!aliniE *hose "ull a/ti5ation also @esto*s suprahuman *is!om. The .nosti/Hs passionate a!oration o" Sophia *as +no*n as philosophia ; the lo5e o" Sophia ; a mysti/al /ommuni/ation *ith a !i5ine "emale intelligen/e ha5ing little to !o *ith the stri/tly intelle/tual pursuit /urrently la@ele! Lphilosophy.L )s *e ha5e note! earlierE there is a "urther /onne/tion @et*een Sophia an! the serpentine Kun!alini as sinister /urrent mani"estations o" the Feminine 2aemoni/. In the tea/hing o" some .nosti/ Christian se/tsE Sophia "irst appeare! to the primor!ial "emale E5e in the .ar!en o" E!en as a "emale serpent instru/ting humanity in "or@i!!en +no*le!ge ; espe/ially /arnal +no*le!ge. ItHs unli+ely that mo!ern Christians *ill enthusiasti/ally em@ra/e the notion that Gesus an! his original "ollo*ers *orshippe! the @eing no* !espise! un!er the name o" LSatanL as a @ene5olent "emale sna+e$!eityE *hile 5ili"ying the @eing they /urrently +no* as L.o!L as a malignant !emiurge. Many Christian s/holars /ommenting on the Nag %amma!i #i@rary ha5e also !one their @est to stu!iously ignore or e5a!e the se8$ magi/al impli/ations to @e "oun! in these /ontro5ersial te8ts. The Sa/rament O" The Bri!al Cham@er Spe/i"i/allyE *hat *as the se/ret +no*le!ge that ma!e Mary Mag!alene Lthe *oman *ho un!erstoo! /ompletelyL: )ssuming that these te8tsE li+e the Tantras an! so many other an/ient initiatory *ritingsE !o not /ommuni/ate !ire/tly @ut in simile an! /o!e! languageE there must @e a reason *hy Mary is so /onsistently single! out in this manner. In partE this +no*le!ge seems to ha5e @een /ommuni/ate! to Mary !ue to her espe/ially pri5ilege! pla/e among the !is/iplesE a uniCue /loseness to the magus Gesus that the other !is/iples "reCuently allu!e to in se5eral passages. In one .nosti/ .ospelE set in a time a"ter the !eath o" GesusE ChristHs stu!ent #e5i !e/lares to &eter thatE L%e lo5e! her more than us.L &eterE a!!ressing Mary in the .ospel O" Mary asserts: LSisterE *e '4>

+no* that the Sa5iour lo5e! you more than the rest o" *omen.L )n! in the .ospel O" &hilipE Mary Mag!alene is !u@@e! the L/ompanion o" the Sa5iour.L Only MaryE among all the !is/iplesE is e5er /alle! ChristHs L/ompanionLE a "a/t that has perple8e! many s/holars o" these te8tsE /reating !e/a!es o" !e@ate on the pre/ise in"eren/e. This !ispute has @een spar+e! @e/ause the parti/ular .ree+ *or! "or L/ompanionL use! @y the anonymous author o" the .ospel O" &hilip *as /ommonly use! to !es/ri@e a maleHs a!ulterous se8ual partner. )!ulteryE in the an/ient *orl!E /onsiste! o" any se8ual relationship outsi!e o" *e!lo/+P this original .nosti/ notion o" Mary as ChristHs a!ulterous L/ompanionL might ha5e gi5en *ay to the mu/h later i!ea o" her as an a!ulterous prostitute. Interpreters eager to steer /lear o" the possi@ility o" a se8ually a/ti5e Christ ha5e argue! that surely Mary *as stri/tly his spiritual /ompanionE perhaps a poeti/ metaphor "or the .nosti/ union o" the initiate *ith the !i5ine "emale *is!omE Sophia. This is possi@leE @ut as *eH5e o@ser5e! in so many le"t$han! path Tantri/ te8tsE the metaphor o" the metaphysi/al union o" spiritual opposites is "reCuently /om@ine! *ith the physi/al union o" male an! "emale in se8ual rites. Gust as !ea! Shi5aE the em@o!iment o" /ons/iousnessE gains his po*er "rom /opulation *ith the a/ti5e Sha+tiE so may the early Christians ha5e seen Mary Mag!alene Lthe /ompanion o" the sa5iourL as the animating "emale po*er o" the !ea!E @ut resurre/te!E Christ. )nother "amously /ontro5ersial "ragment o" a Cuotation in the .nosti/ .ospels /on/erning MaryHs relations *ith Christ tells us a @it more a@out the nature o" their /ompanionship: LThe sa5iour lo5e! her more than all the !is/iples an! use! to +iss her o"ten on her mouth.L It is true that among early Christians there e8iste! a ritual +iss inten!e! to /on"er spiritual po*er "rom one initiate to anotherE *hi/h may @e *hat is @eing !es/ri@e! here. On the other han!E L+issingL *as a "reCuently use! euphemism "or /opulation in other te8ts o" that timeE Just as LmouthL *as a /ommon euphemism "or 5agina in the religious *ritings o" antiCuity. These e5o/ati5e te8tual allusions that Mary Mag!alene may in!ee! ha5e @een the se8$magi/al /onsort o" Christ are gi5en "urther *eight @y the histori/al e8isten/e o" a .nosti/ Christian tra!ition o" se8ual ritual. .nosti/ Christians generally en/ourage! initiates to a@stain "rom se8 @e/ause it /oul! lea! to the /reation o" un*ante! physi/al matter in the "orm o" /hil!ren. They @elie5e! that lal!o@aothE a male5olent go! thought to ha5e /reate! the !ar+ *orl! o" matterE +ept potentially immortal souls imprisone! through se8ual @ree!ing an! its perpetuation o" human @o!ies. Ial!a@aothE the .nosti/ L!e5ilLE is the same !i5inity no* *orshippe! as the oneE true

.o! @y Christians. .nosti/s sought to li@erate these trappe! souls through '44

the gnosis o" SophiaE a li@eration *ith more than a passing resem@lan/e to the later le"t$han! path a!eptHs li@eration "rom the /y/le o" rein/arnation through the Jnana D+no*le!geF o" the .reat .o!!essE Sha+ti. The .nosti/ ChristianHs a@horren/e o" matter is o@5iously a 5ery !i""erent approa/h to the @o!y than *e ha5e seen in the In!ian Vama MargaE *hi/h unreser5e!ly em@ra/es the physi/al *orl! as a gate*ay to initiation. %o*e5erE !espite this signi"i/ant philosophi/al !is/repan/yE the a/tual physi/al pra/ti/e o" .nosti/ Christian se8 magi/ is 5ery similar to *hat *e ha5e alrea!y e8amine! in the le"t$han! path. I" the magi/ian ChristHs tea/hing /on!emne! pro/reationE li+e other .nosti/ se/tsE it seems that it !i! not "or@i! se8 "or spiritual purposes. Gust as the In!ian Vama Marga *oul! later allo* spe/ial se8ual /ir/umstan/es "or a /hosen elite o" initiates thought /apa@le to e8er/ise !is/iplineE some @ran/hes o" .nosti/ Christianity !i! allo* "or a!5an/e!. a!epts to per"orm se8ual rites. The @est +no*n o" these *as the Sa/rament o" the Bri!al Cham@erE an operation o" eroti/ mysti/ism in *hi/h the e/stati/ lo5e o" Sophia *as enJoye! *ithin the physi/al 5ehi/les o" a /oupleHs se8ually unite! @o!ies. %o*e5erE impregnation ha! to @e a5oi!e! at all /ostsE lest more un*ary souls @e trappe! in the "lesh. This 5ery o"ten le! the .nosti/ /ouple to per"orm /oitus interruptusE as *ell as anal or oral se8E to pre5ent semen "rom @eing eJa/ulate! into the 5agina. D) mu/h later .nosti/ se/tE the BogomilsE operating in Eastern EuropeE *ere parti/ularly asso/iate! *ith anal inter/ourse ; the *or! L@uggeryL is a !istorte! "orm o" LBogomil.LF %o* ironi/ then that Christians to!ay shoul! @ase their i!entity so "irmly in the spa*ning o" "amilies an! the /on!emnation o" LunnaturalL se8 pra/ti/es ; the polar opposite o" the original .nosti/ strain o" Christianity. Su/h non$pro/reati5e pra/ti/es le! the later as/eti/ @ran/hes o" Christianity to /on!emn the li@ertine .nosti/ se/ts as per5erse !e@au/heesE se8ual /riminals *ho @ro+e the natural la* !e/reeing that se8ual energy shoul! only @e applie! to the e!i/t /omman!ing men an! *omen to L@e "ruit"ul an! multiplyL 1hene5er *e "in! eroti/ po*er /hannele! "rom the naturalE mortal *orl! into the !aemoni/E immortal plane o" @eingE *e are !ealing *ith the sinister /urrent. The eminent .nosti/ s/holar Elaine &agelsE !es/ri@ing the Sa/rament o" the Bri!al Cham@er in her essay L)!am an! E5eE Christ an! the Chur/hP ) Sur5ey o" Se/on! Century Contro5ersies Con/erning MarriageL *rites that those L*ho ha5e e8perien/e! the Hmystery o" the syIygiesH are enJoine! to ena/t marital inter/ourse in *ays that e8press their spiritualE psy/hi/ an! @o!ily integrationE /ele@rating the a/t as a sym@ol o" the !i5ine pleromi/ harmony. But those *ho remain uninitiate! are to re"rain "rom se8ual inter/ourse.L I" &agels is /orre/tE .nosti/ Christianity may *ell ha5e e8perien/e! '4,

an e5entual s/hism @et*een a smallE initiate! /ore that pra/ti/e! se8ual rites "or sel"$!ei"i/ation an! a largerE uninitiate! mainstream that *ere /eli@ate an! as/eti/ ; the le"t$han! path an! right$han! o" Christianity. O@5iouslyE right$han! path Christianity has "lourishe! in the "orm o" the sin$o@sesse! e8oteri/ "a/e o" the religion. The esoteri/ sinister /urrent o" ChristHs tea/hing must @e a/ti5ely sear/he! "or @y initiatesE possi@ly resur"a/ing histori/ally no* an! again in su/h streams as the Templar heresy an! the .rail Wuest. In their !esire to a5oi! eJa/ulation an! its /onseCuen/esE it appears that .nosti/ Christian se8 magi/ians also !e5elope! semen retention te/hniCues. Gust as In!ian le"t$han! path a!epts re"er to the re5ersal o" semen to the magi/al a/t o" L/ausing the sa/re! ri5er .anges to "lo* @a/+*ar!sLE Mi!!le Eastern .nosti/s /rypti/ally !es/ri@e! the s/ien/e o" Lre5ersing the mighty ri5er Gor!an.L DThe Gor!anE li+e the .angesE *as regar!e! as a holy @o!y o" *ater.F This pra/ti/e @ears some resem@lan/e to the later Tantri/ metho!sE although the moti5ation *as Cuite !i""erent. Ne5erthelessE it /an @e presume! that the physiologi/al result o" su/h e8ertions must ha5e /reate! the same e/stati/ altere! states o" /ons/iousness that le"t$han! path Tantri+as e8perien/e through e8ten!e!E non$eJa/ulatory "ull$@o!y orgasm. 1hate5er the out*ar! "orm o" the religious?/ultural moti5ation "or these se8ual mo!i"i/ationsE the result ; a prolonge! state o" neurophysi/al @liss allo*ing "or trans/en!ent a*areness ; is simply an in@uilt @iologi/al phenomenon e5i!ent in all time perio!s. )nother le"t$han! path phenomenon at *or+ here is the !isruption o" the normalE natural "lo* o" 5ital eroti/ energy out*ar!s "rom the penisE *here it is !issipate! in transient organi/ pro/esses. By !eli@erately *illing this /reati5e energy up*ar!s to*ar!s the @rainE se8ual po*er @e/omes a tool o" LsupernaturalL sel"$trans"ormation rather than earth$@oun! physi/al repro!u/tion. The "emale se8ual partner in the Sa/rament o" the Bri!al Cham@er *as /onsi!ere! the li5ing em@o!iment o" the !i5ine Sophia. Illustrating the uni5ersal nature o" the sinister /urrent as it mani"ests in !i""erent times an! pla/es is the "a/t that SophiaE un!erstoo! as the male .nosti/Hs inner alter ego ma!e "lesh *as +no*n as LShe o" the #e"t %an!LE a lunar "or/e. This o5er*helming "emale po*er in/arnate in a human "emale is pra/ti/ally i!enti/al to the Tantri/ le"t$han! pathHs sha+ti. )mong the .nosti/ Christian se/t +no*n as the Ophites DOphis is .ree+ "or sna+eFE *ho re5ere! the .ar!en o" E!enHs serpent as an in/arnation o" She o" the #e"t %an!E Sophia an! Christ *ere thought to @e !i5ine si@lings. The le"t$"lo*ing po*er Sophia an! the right$"lo*ing po*er Christ *ere sai! to @e the !aughter an! son o" a "eminine %oly .host *hose in/estuous se8ual /oupling /reate! a @ipolar eroti/ energy that !es/en!e! into the human magus +no*n as Gesus !uring his @aptism. ThusE Ophites attempte! to re/reate this physi/al integration o" '43

the opposite se8ual "or/es *ithin themsel5es as *ay to sel"$!ei"i/ation. The resem@lan/e to the In!ian le"t$han! /on/ept o" the /oupling o" Shi5a an! Sha+ti @eing a/ti5ate! in the a!eptHs @o!y is o@5ious. It shoul! @e remem@ere! that Just as the le"t$han! path si!!ha o" In!ia is pra/ti/ing a heresy against ortho!o8 %in!uismE Christ an! his !is/iples *ere hereti/s against Gu!aism. Tantra is hea5ily in"luen/e! @y the %in!uism it @ro+e a*ay "romE an! .nosti/ Christianity is stampe! *ith ol!er %e@rai/ /on/epts reJe/te! @y ortho!o8y. SophiaE She o" the #e"t %an!E /an @e tra/e! to a mu/h ol!er %e@re* "emale !i5inityE the She+hinahE *hose *orship !ates @a/+ to the time @e"ore the a!option o" a monotheisti/ male /reator go!. One o" the meanings o" Sha+ti is the L*i"e o" the go!LE an! She+hinah is o"ten translate! as Lse/ret *i"e o" the +ingL ; in @oth @eingsE *e are !ealing *ith a Feminine 2aemoni/ sour/e o" sa/ral +ingship an! authority "lo*ing se8ually "rom "emale to male. Both the early %e@rai/ She+hinah an! the .nosti/ Sophia *ere !es/ri@e! as !es/en!ing into the human @o!yE Lthe Temple o" the %oly .hostLE sometimes in the "orm o" a !o5e ; the mas/uline %oly .host o" ortho!o8 ChristianityHs Trinity is @ut She+hinah?Sophia gi5en a se8 /hange. The male prin/ipleE the Shi5a "or/eE in .nosti/ismE analogous to the #ogos o" Christ to *hom the Sophia *as /ouple!E *as re"erre! to as L%e o" the 0ight %an!L an! *as un!erstoo! to @e @oth the LsunL an! the Lson o" a go!L. E8a/tly as in TantraE the .nosti/ se8ual yo+ing o" the lunarE "emale #e"t %an! to the solarE male 0ight %an! *as a *e!!ing o" opposites that /reate! the inner an!rogyne. In the .nosti/ .ospelsE the !ialogue o" Mary Mag!alene *ith her "ello* !is/iples in/lu!es se5eral re"eren/es to this /reation o" a spiritual an!rogynyE although the e8a/t pro/ess to @e use! to rea/h this state is le"t un/lear. 1e rea! that gnosis /an LNma+eO a *oman maleLE an! that the se5en "emale !is/iples are /apa@le o" L@e/oming male.L This initiatory trans"ormation @ears similarities to the le"t$han!e! Bu!!hist i!ea that La *oman /an @e/ome a Bu!!ha.L The .ospel O" &hilip suggests that at some a!5an/e! le5el o" /ons/iousness "emale @e/omes male an! 5i/e$ 5ersa. The .ospel O" Thomas also states that Lunless a man @e/ame a *omanE an! a *omanE manE thou /anst not enter the King!om o" %ea5enL. The King!om o" %ea5enE as un!erstoo! in esoteri/ .nosti/ismE has nothing to !o *ith the popular Christian "antasy o" harp$strumming angels an! pearly gates ; it is /learly a state o" @eing that the gnosis /on"erre! @y the union o" Sophia an! the #ogos. LEat My Flesh )n! 2rin+ My Bloo!L In one o" the apo/ryphal .ospelsE Mary Mag!alene as+s Christ: L1e ha5e hear! that there are some upon the earth *ho ta+e male sperm an! "emale menstrual @loo! an! ma+e a !ish o" lentils an! eat itE saying H1e @elie5e in '4(

Esau an! Ga/o@. Is this a seemly thing or not:LH Gesus is uneCui5o/al in his /on!emnation o" the pra/ti/e: LThis sin surpasses e5ery sin an! e5ery iniCuity. Men o" this +in! *ill @e ta+en imme!iately to the outer !ar+nessE an! *ill not @e returne! again into this sphere.L )n! yetE !espite this harsh pronoun/ementE other sour/es "rom roughly the same time perio! in!i/ate that some early Christians i!enti"ie! Gesus an! Mary Mag!alene *ith e8a/tly this spe/i"i/ Lsin"ulL pra/ti/e. In The 1oman Gesus #o5e!E the Finnish s/holar )ntti MarJanen e5en suggests that the se5erity o" the a@o5e passage may ha5e @een *ritten *ith the pu@li/ relations moti5e o" !isasso/iating ChristHs original !is/iples "rom the se8$ magi/al pra/ti/es their opponents "reCuently a//use! them o" tea/hing. )nother early Christian te8t /omments /on5in/ingly on the e8isten/e o" a Christian se8 magi/ tra!ition im@ue! *ith stri+ing parallels to le"t$han! path use o" sperm an! menstrual @loo!. The &anarionE *ritten @y EpiphaniusE !o/uments *hat he !e"ines as Lli@ertine se/tsL /entere! aroun! the eroti/ intera/tion o" Christ an! Mary Mag!alene. Epiphanius notes apprehensi5ely that the "emale prin/iple plays an parti/ularly /ru/ial role in the .nosti/ /ir/les his polemi/ is aime! againstE pointing out *ith !isappro5al that li@ertine Christians name their .ospels a"ter the names o" *omenE su/h as E5e or Mary Mag!alene. In &anarionE Epiphanius re"ers to a holy @oo+ /alle! .reat Wuestions O" MaryE *hi/h !es/ri@es ho* Christ on/e @rought Mary Mag!alene to a mountain to impart a pri5ate instru/tion to her *hi/h *as not 5ou/hsa"e! to his other stu!ents. The /ommon mythologi/al !e5i/e o" @eing @rought to a high mountain is a sym@ol o" as/en!ing to an altere! state o" /ons/iousnessE entering the realm o" !i5ine e8isten/e. O" this /ultE Epiphanius *rote: )n! they too ha5e many @oo+s. .. a@out the Ial!o@aoth ... an! in the name o" Seth ... an! they ha5e 5enture! to /ompose other .ospels in the name o" the !is/iplesE an! are not ashame! to say that our Sa5iour an! #or! himsel"E Gesus ChristE re5eale! this o@s/enity.... they suggest that he re5eale! it to her a"ter ta+ing her asi!e on the mountainE prayingE pro!u/ing a *oman "rom his si!eE @eginning to ha5e inter/ourse *ith herE an! then parta+ing o" his emissionE i" you pleaseE to sho* that HThus *e must !oE that *e may li5e.H )n! *hen Mary *as alarme! an! "ell to the groun!E he raise! her up an! sai! to her H7 thou o" little "aithE *here"ore !i!st thou !ou@t:H That Christ /hooses to share this mystery *ith Mary alone is yet another in!i/ation o" the uniCue pla/e she hol!s in his /ir/le. The re"eren/e to the Lname o" SethL asso/iate! *ith these li@ertine tea/hings is a "urther suggestion that Gesus may ha5e @een one o" the magi/ians *ho in5o+e! the '44

!eity Seth$TyphonE a go! long asso/iate! *ith se8ual sor/ery. The pra/ti/e o" ritualiIe! /opulation "ollo*e! @y /onsumption o" the se8ual "lui!s !es/ri@e! here isE o" /ourseE analogous to the ingestion o" post$/oital semen an! "emale amrita that *e ha5e alrea!y o@ser5e! ta+ing pla/e *ithin the Vama Marga tra!ition. In @oth sinister Tantra or .nosti/ li@ertinismE the /ele@rants !o not s*allo* the se8ual eli8ir to integrate some physi/al property /ontaine! in the "lui! @ut to !e5our magi/al energies o" *hi/h the physi/al su@stan/e is only an outer "orm. Tantri/s see+ to im@i@e the essential shi5a?sha+ti po*er. .nosti/s @elie5e! that !rin+ing the sperm or menstrual @loo! *oul! pre5ent souls "rom @eing @ornE !eli5ering the un@orn @eings /ontaine! in the see! to the pleromaE a spiritual realm a@o5e the /ontrol o" the )r/honE the tyranni/al rulers o" the sphere o" matter. In @oth /asesE the *ille! trans"ormation o" a naturalE mortal su@stan/e into an immortalE psy/hi/ "or/e is essentially le"t$han! path. Else*here in The &anarionE Epiphanius *rites o" the unname! se/tE *hi/h may @e the Naasenes: LThey say that the "lesh must perish an! /annot @e raise!E @ut @elongs to the )r/honE @ut the po*er in the menses an! semenE they sayP is soul H*hi/h *e gather an! eat ...H an! *hen Christ sai!E HE8/ept ye /at my "lesh an! !rin+ my @loo!EH an! the !is/iples *ere !istur@e! an! replie!E H1ho /an hear this:H they say the statement *as a@out the !irt Na euphemism "or semenO.L )//or!ing to EpiphaniusE the li@ertine .nosti/s interprete! the Eu/harist o" ChristHs L"lesh an! @loo!L literally. %e !es/ri@es one o" the "ollo*ers o" Christ as+ing his menstruating @ri!e to ha5e se8 *ith another @rother o" the se/t !uring a /ommunal gathering. Kpon /lima8E the male *ith!ra*s his penisE an! the /opulating /ouple re/ei5e the semen on their o*n han!s rather than allo*ing it to "lo* into the 5aginaE as a sa/ri"i/ial o""ering ma!e to Gesus. L1hene5er they go *il! "or themsel5esEL Epiphanius reportsE Lthey soil their o*n han!s *ith their o*n eJa/ulate! !irt NsemenOE get up an! pray star+ na+e! *ith their han!s !e"ile!.L 1e o""er this gi"tE the @o!y o" ChristEL they intoneE re"erring to the sa/ri"i/e! semen. The "emaleHs menstrual @loo! is o""ere! *ith the *or!sE LThis is the @loo! o" Christ.L )"ter these sa/ri"i/ial prayersE the "lui! is /onsume! @y the /ouple. This re/alls the Tantri/ le"t$han! path /on/ept o" eJa/ulation into the sha+ti as a sa/ri"i/eE an! the nee! to return the spille! essen/e @a/+ into the @o!y *here it ser5es a psy/hi/ "un/tion. The san/ti"i/ation o" menstrual @loo! is another stri+ing similarity @et*een Tantri/ an! .nosti/ Christian le"t$han! path pra/ti/e. The ta@oo against menstrual @loo!E sym@ol o" the !angerous lunar po*er o" the "eminine "or/eE *as e5ery @it as pronoun/e! in the %elleniIe! Mi!!le Eastern areas in *hi/h .nosti/ Christianity "lourishe! as it *as in the In!ian regions *here the Vama Marga /ele@rate! /ompara@le rites. Beneath this .nosti/ Christian sa/ri"i/ial meal o" semen an! menstrual @loo! is surely a 5ariation o" a mu/h '4-

earlier /ustom o" human an! animal sa/ri"i/e "or magi/al purposesE also re"le/te! in the literal sa/ri"i/e o" ChristHs @o!y on the /ross. Epiphanius "urther interprets the /o!e! se8ual re"eren/es in the .nosti/ .ospelsE *hi/h appear to @e *ritten in the same sort o" le"t$han! path Lt*ilight languageL DSans+rit san!hya$@hasaF use! later in the Tantras: LBy Hthe outgoing o" *aterH an!E Hthat *ill @ring "orth his "ruitEH means the emission at /lima8. )n! its lea" shall not "all o""H means H1e !o not allo* it NsemenO to "all to the groun!E @ut eat it oursel5es.... an! I am going to omit most o" their proo"$te8tsE lest I !o more harm than goo! @y ma+ing them pu@li/ ... 1hen it says that 0aha@ put a s/arlet threa! in her *in!o*E this *as not s/arlet threa!E they tell usE @ut the "emale organsE an! the s/arlet threa! means the menstrual @loo!.E an! H2rin+ *ater "rom your /isternsH means the same.L #i+e the Mary Mag!alene !es/ri@e! in the Ne* TestamentE the Ol! TestamentHs 0aha@ is also a prostituteE suggesting another /onne/tion @et*een the .nosti/ tra!ition o" se8 magi/ an! sa/re! prostitution. I" Epiphanius is /orre/t in asso/iating the /olor s/arlet *ith the 5ul5a o" a magi/al *hore?/onsortE this sym@olism may also /ome into play in the mu/h later )po/alypti/ !es/ription o" the LS/arlet 1oman ... the mother o" harlots.L )lthough "e* o//ultists are a*are o" EpiphaniusHs &enarionE this o@s/ure early Christian te8t has a/tually e8erte! a strongE i" /ir/uitousE impa/t on the !e5elopment o" /ontemporary 1estern eroti/ initiation. The Fren/h author Clement !e Saint$Mar/C spe/i"i/ally /ite!. The &enarion in his '-73 essayE The Eu/haristE *hi/h argues that the true po*er on/e un!erlying Christianity has @een lost !ue to the organiIe! Chur/hHs repla/ement o" the original .nosti/ se8ual Mass *ith the sym@oli/ rite o" *ine an! *a"er. )//or!ing to !e Saint$Mar/C: LSaint Epiphanius pro5i!es a /omplete !es/ription o" the Eu/harist /eremonyE @ut attri@utes it solely to the .nosti/sE /are"ully representing it as an a@erration a@horrent to all true Christians. In their gatheringsE he sai!E men an! *omen ate human repro!u/ti5e see!E turning to the altarE an! saying Dto the )ll MightyF SO""erimus ti@i !onum /orpus ChristiH H1e o""er in sa/ri"i/e the @o!y o" ChristQLH Theo!or 0eussE "oun!er o" the early t*entieth /entury .erman Cuasi$Masoni/ @rotherhoo! +no*n as O.T.O.E or Or!o Templi OrientisE rea! The Eu/haristE an! pro/laime! that !e Saint$Mar/C ha! re5eale! in its pages the pi5otal mystery o" the O.T.O. ; the .nosti/ ritual /onsumption o" semen as em@o!iment o" the logos pro5i!e! a me!ium @et*een the a!ept an! the !i5ine. From 0euss. this !o/trine *as passe! on to )leister Cro*leyE *ho ma!e the eating o" his o*n sperm into an almost !aily magi/al pra/ti/e. '-7

)lthough their pra/ti/e o" a se8ual eu/harist may @e the sameE it shoul! @e note! that there is a 5ast gul" @et*een the .nosti/Hs initiatory goal o" sel"$ apotheosis an! Cro*leyHs ine""e/tual sor/ery *hi/h *as in5aria@ly "o/use! on a "utile attempt to magi/ally materialiIe money. E5en in this @rie" s+et/h o" early ChristianityHs le"t$han! pathE *e en/ounter the same metho! o" ritual spermophagia *e ha5e alrea!y en/ountere! among In!iaHs Vama Marga a!eptsE an! *ill later /ome a/ross again as an essential element in the se8 magi/ pra/ti/e! in the later O.T.O. tra!itionE to /ite only a "e* e8amples. In The Eu/haristE Clement !e Saint$ Mar/C states that this /ustom /an @e "oun! in the an/ient religions o" EgyptE ChinaE )"ri/aE an! e5en !e/lares the o!! theory that the .nosti/ se8 rites /an @e tra/e! to %in!u tea/hings ; *hi/h suggests that he may ha5e @een !imly a*are o" le"t$han! path i!eas slo*ly @eginning to /ir/ulate in the 1est at that time. The phenomena o" su/h internally /oherent systems o" eroti/ al/hemy appearing in an/ient Gu!eaE me!ie5al In!iaE an! mo!ern Europe ma+e it in/reasingly e5i!ent that the sinister /urrent is "ar more than a lo/al tra!ition ; it isE in Gungian termsE a true ar/hetypeE a &latoni/ ei!olon eternally ta+ing "lesh *ith only the slightest 5ariations throughout human history. Vie*e! in this lightE the Cuestion o" *hether the magus Christ an! his /ompanion Mary Mag!alene *ere li5ing human @eingsE mythi/ /onstru/tsE or an a!mi8ture o" the t*oE @e/omes pra/ti/ally irrele5ant. For the pragmati/ le"t$han! path magi/ian o" to!ayE more intereste! in his?her o*n sel"$!ei"i/ation than in re5eren/e "or e8ternal @eingsE Christ an! the Mag!alene are only one o" the most intriguing instan/es o" the sinister /urrent /oupleE yet another mani"estation o" Shi5a an! Sha+tiHs play o" maya. Simon Magus )n! %elene To more "ully un!erstan!E an! thus integrateE the /ontrase8ual "orms *hi/h the le"t$han! path re5er@eration o" the relationship @et*een Simon an! %elene. From the /ult that ha! "orme! aroun! the "igure o" the magus GesusE Simon appears to ha5e @orro*e! se5eral +ey i!eas. %e Just as ar!ently /laime! to @e the Son o" .o!. More spe/i"i/allyE Simon taught his o*n 5ersion o" a %oly TrinityP *ith himsel" as the "atherE Gesus as the Son an! his /onsort %elene as the %oly Spirit ; this /on/ept o" Sophia as %oly Spirit *as a /ommon one among the .nosti/ se/ts. In /ontrast to the magus ChristHs sel"less magi/al a/ts o" healing an! @ene5olen/eE as !es/ri@e! in the authoriIe! Bi@leE re/or!s o" SimonHs thaumaturgy seem more !istin/tly sinister. I" he *as a!mire! "or his mira/lesE they also seeme! to inspire "ear. %e *as *ell +no*n "or his ne/romanti/ a@ilityE the in5o/ation o" !emons "or '-'

sel"$see+ing purposesE an! the al/hemi/al /reation o" an homun/ulusE an arti"i/ial humanoi! @eing. 1e are tol! that he ha! @uilt statues o" himsel" an! %eleneE i!ols *hi/h he suppose!ly enJoine! his many !is/iples to *orship. O" /ourseE *e must remem@er that this rather !ia@oli/al pi/ture o" Simon *as use! @y the Chur/h to present him as an egomania/al /harlatan an! an impostor in /omparison to his ostensi@ly 5irtuous /ontemporary Gesus. Ortho!o8 te8ts present Christ as a sel"$e""a/ing hum@le "igure *ho see+s to lea! others to @e/ome one *ith .o!. SimonE ho*e5erE is !epi/te! as stri5ing to @e/ome .o! ; the ultimate le"t$han! path goal. In point o" "a/tE it is Cuite pro@a@le that the magi/al operations an! o@Je/ti5es o" Simon an! Christ *ere not so ra!i/ally !i""erentE sin/e they seem to @oth ha5e @een @ase! on pre/isely the same .rae/o$Egyptian .nosti/ tra!ition. ICs ironi/ that one o" the great heresies o" Simon is his /laim that the prostitute %elene is Lthe holy spirit in all her splen!orLE sin/e Mary Mag!alene plays su/h an eCui5alent role in the myth o" Gesus. )//or!ing to Chur/h legen!E the reno*n o" Simon an! %elene @e/ame so great in 0ome that e5en the Emperor Nero an! his *i"e &oppaea /oul! @e num@ere! among their a!herents. This asso/iation in itsel" suggests the Satani/ image a""or!e! to Simon Magus @y ortho!o8 ChristiansE *ho hate! Nero as the instigator o" anti$Christian perse/utionE later i!enti"ying him as the .reat Beast 333 o" the )po/alypse. )s *i/+e! NeroHs spiritual MasterE Simon Magus may not @e the )nti/hrist @ut he may *ell @e one o" the L"alse tea/hersL re"erre! to in the passage in I Gohn *hi/h rea!s Lit is the last time: an! as you ha5e hear! that anti$/hrist is /omingE so no* ha5e many anti$/hrists ha5e arisenP *here@y *e +no* that it is the last hour.L ) 5ery /ommon "orm o" myth in antiCuity is the Battle o" the Magi/ians. In su/h !uelsE the triumphant party is presuma@ly esta@lishe! as the or!aine! representati5e o" a legitimate religionE *hereas the loser is /on"irme! to @e a preten!erE a magi/al /harlatan. The /ontest @et*een the serpent$/onJuring magus Moses an! the /ourt magi/ians o" the Setian pharaoh 0amses is an ar/hetypal e8ample o" this sort o" /ompetition. In The )/ts O" The )postlesE the @est$+no*n mythi/al a//ount o" Simon MagusE the )postle &eter is portraye! as the Christian hero *ho 5anCuishes the le"t$han! path magus at the height o" his po*ers. In5ite! @y Nero to per"orm a mira/le @e"ore the 0oman masses to *in them o5er /ategori/ally to his /ultE Simon arrogantly opts "or the Forum as a suita@ly gran! stage "or his magi/. To re5eal that he is in!ee! as po*er"ul as .o! ; as a sel"$!ei"ie! @eing himsel" ; the magus 5o*s to rise to %ea5en @e"ore the eyes o" the spe/tators. This he easily pro/ee!s to !oE as/en!ing high a@o5e the Forum. Outrage! at this @lasphemous /hallenge to the po*ers o" his "a5ore! magusE ChristE &eter manages to !e"eat Simon @y merely praying '-6

an! ma+ing the sign o" the /ross. Simon topples to his !eathE !e"eate! @y &eterE *ho *ent on to @e/ome the "irst &ope. It as @ase! on legen!s li+e these that the "ormerly 5ili"ie! magi/ o" Christ ; *hi/h as *e ha5e seen *as originally Ju!ge! to @e !emoni/ in /hara/ter @y the &harisees ; slo*ly @e/ame a reputa@le an! state$appro5e! religionE *hile the magi/ o" Simon Magus *as @ran!e! as the illegitimate /hi/anery o" a s/oun!rel. 2espite the purporte!ly ti!y !e"eat o" SimonE the Simonian se/t /ontinue! to hol! s*ay "or many /enturies. It !e/isi5ely shape! Ophite .nosti/ismE *ith its /ele@ration o" the se8ual lessons o" the "emale serpentE an! /ontri@ute! mu/h to hermeti/ magi/al pra/ti/e an! European al/hemyE @oth o" them su""use! *ith /rypti/ re"eren/es to the se8ual /reation o" a spiritual hermaphro!ite *ithin the physi/al organism. The name o" Simon Magus also li5es on in one o" the many sins still re/ogniIe! @y the Catholi/ Chur/h. The sin o" simony /onsists o" trying to @uy the gi"t o" the %oly SpiritE one o" the many spiritual o""enses the Samaritan magi/ian *as /harge! *ith perpetrating. I" Simon Magus an! %elene /an @e /onsi!ere! the "irst /oherent "igures o" the @la/+ magi/ian an! his /onsort in the 1estE the "irst /entury .nosti/ mage also appears to ha5e ser5e! as the role mo!el "or EuropeHs most en!uring legen!ary !ia@olistE the mysterious 2o/tor Faust. Simon *as /ommonly +no*n !uring his li"etime as "austusE #atin "or Lthe "a5ore! oneL ; a re"eren/eE perhapsE to the reporte!ly un/anny lu/+ *hi/h his inner !aemon or genius @rought to him. 1hen Gohann .oethe /ompose! his epi/ Faust: ) Trage!yE the !e"initi5e 5ersion o" the Faust legen!E he !re* on !eep resear/h into the .nosti/ heresies. In .oetheHs FaustE the magi/ian learns that the most po*er"ul "or/e in the /osmos ; mightier than his @loo!$pa/t *ith Mephistopheles ; is !as E*ig*ei@li/heE the Eternal Feminine. Gust as the original "austusE Simon MagusE en/ountere! the Feminine po*er in the @o!y o" his /onsort %eleneE the Tyrean *horeE the "i/tional 2o/tor Faust "in!s this magi/al essen/e em@o!ie! in the @eauti"ul %elen o" TroyE summone! "rom the nether*orl! through the 2e5ilHs ne/roman/y. ItHs har! to imagine that .oetheHs !epi/tion o" a !emon$/onJuring sor/erer name! Faustus an! a supernatural "eminine @eing name! %elen is not a !eli@erate re/urren/e o" Simon Magus an! %eleneE in/arnation o" the 2i5ine Sophia. From "irst /entury 0ome to eighteenth /entury .ermanyE the timeless paragons o" the le"t$han! path a!ept an! his sha+ti are /learly !is/erni@le. The Sa/re! &rostitute In )ntiCuity 1e ha5e esta@lishe! that the semi$mythi/al "igures o" Simon an! Christ are mani"estations o" the .rae/o$Egyptian tra!ition o" the magus. Vie*e! in their proper histori/al /onte8tE they /an no longer @e /onsi!ere! the uniCue phenomena ortho!o8 Christianity presents them as. They are simply t*o '->

parti/ularly *ell$remem@ere! magi/ians o" their timeE a perio! in *hi/h sel"$ !ei"ie! magi operate! in all se/tors o" so/iety. SimilarlyE their Feminine 2aemoni/ /onsortsE the prostitutes %elene an! Mary Mag!aleneE are @ut en!uring e8pressions o" the se8$magi/al role *hi/h the sa/re! /ourtesanE or hiero!uleE has playe! "rom the 5ery @eginnings o" re/or!e! magi/al a/ti5ity in the earliest +no*n /i5iliIations. Con!itione! to asso/iate the *or! Lsa/re!L *ith purityE /hastityE an! /elestial mo!es o" @eingE an! the *or! LprostituteL *ith promis/uityE lustE an! /arnalityE the mo!ern min! /an only e8perien/e a Jarring !issonan/e *hen these seemingly irre/on/ila@le /on/epts are @rought together in the "orm o" the holy *hore. The Semiti/ *or! "or prostituteE +H!eshahE is !eri5e! "rom the *or! "or Lsa/re!LE the Mesopotamian temple prostitutes *ere +no*n @y the similar epithet o" Cua!ishtu. 2espite her !ominant pla/e in the spiritual li"e o" all pre$Christian /ulturesE the sa/re! prostitute is to!ay an utterly @anishe! po*er. #i+e all "or/es reJe/te! @y the mainstream o" /urrent pashu opinionE the le"t$han! path a!ept /an "in! a great reser5oir o" untappe! magi/al energy @y /ontemplating an! then integrating this reJe/te! "orm o" Sha+ti into his or her initiation. O" parti/ular use"ulness to sinister /urrent initiates is the *ay in *hi/h the holy *hore @ri!ges the long sun!ere! gap @et*een spirituality an! se8uality in her 5ery @o!y. She is a li5ing yantra e8pressing the uniCuely le"t$han! path interplay o" the physi/al organism ; the Temple o" the Nine .ates ; *ith the non$physi/al !i5ine essen/e that /an @e /ause! to !*ell *ithin that shrine o" "lesh. The male *ho ma!e a pilgrimage to any o" the temples o" sa/re! prostitution ; institutions that playe! a pi5otal role in the spiritual li"e o" antiCuity ; *as not simply see+ing the relie" o" mun!ane orgasm rea!ily a5aila@le "rom a pro"ane *hore. %e un!erstoo! that his partnerHs @o!y *as mysteriously trans"orme! !uring the rite into the literal in/arnation o" the go!!ess *hose temple she ser5e!. O"ten traine! sin/e her youth in the pra/ti/e o" "ormal esoteri/ !an/eE the sa/re! prostitute ele5ate! the ars amatoria o" se!u/tion into a religious art. )n important +ey to the su//ess o" su/h magi/al operations o" sel"$!ei"i/ation *as the !eli@erately impersonal nature o" these unions. The anonymous priestess re/ogniIe! the stranger *ho /ame to her as the em@o!iment o" the go!!essHs !i5ine /onsortE o"ten re"erring to him @y the name o" the go!. )s a priestessE it *as her sa/er!otal tas+ to "orm a physi/al lin+ @et*een the !i5ine mo!e o" @eing an! the mortal *orl!P her partner re/ei5e! an eroti/ sa/ramentE eCui5alent to the se8ual transmission o" sha+ti operant in the le"t$han! path maithuna. The trans/en!ent "un/tion o" se8uality as a me!ium o" !i5ine /ommunion o//urring *ithin the timeless lo/us o" the templeE rather than as an alle5iation o" temporally @oun! physiologi/al tensionsE is the lost se/ret o" sa/re! prostitution. '-4

) /lear !emar/ation must @e ma!e @et*een t*o types o" sa/re! prostitution. There *ere the holy *hores *ho *ere "ormally !e!i/ate! as sla5es o" a templeHs presi!ing !i5inity an! there *ere the pro"ane *omen /ompelle! to "ollo* the /ommon /ustom o" temporarily o""ering themsel5es to strangers at the temple as a one$time sel"$sa/ri"i/e to the .o!!ess @e"ore marriage. This latter e8ample o" a *i!esprea!E o@ligatoryE pre$nuptial religious o@ser5an/e !i! not parta+e o" the same magi/al "un/tion engage! in @y the permanent prostitute priestesses. In EgyptE sa/re! /ourtesans *ere the priestesses o" Bastet an! %athorE go!!esses o" se8ual lo5e. E5en a"ter the !e/line o" EgyptE the /ity o" Nau/ratis *as "ame! throughout the antiCue *orl! "or the @eauty an! se!u/ti5e po*ers o" its temple prostitutes. In .ree/eE the hetairae o" )phro!ite &orne ; )phro!ite the 1hore ; *ere espe/ially honore!. 1e ha5e alrea!y !is/usse! the !e5a!asis o" In!iaE perhaps the longest$lasting /ult o" holy harlotry. But e5en in an/ient timesE the sa/re! *hores o" Ba@ylon *ere a//or!e! an uniCue !ignity This reputation en!ures to this !ay in the image o" Ba@ylon as the height o" las/i5ious i!olatry ; e5en the name has @e/ome a synonym "or eroti/ e8/ess ta+en to religious e8tremes. The .reat 1hore In the thri/e mysterious hall *here men ha5e ne5er entere!E *e ha5e "ete! youE )starte o" the Night. Mother o" the 1orl!E 1ell$ Spring o" the li"e o" all the .o!sQ I shall re5eal a portion o" the riteE @ut no more o" it than is permissi@le. )@out a /ro*ne! phallosE a hun!re!$t*enty *omen s*aye! an! /rie!. The initiates *ere !resse! as menE the others in the split tuni/. The "umes o" per"ume an! the smo+e o" tor/hes "loate! "og$li+e in an! out among us all I *ept my s/or/hing tears. )llE at the "eet o" Ber@eiaE *e thre* oursel5esE e8ten!e! on our ha/+s. ThenE *hen the religious )/t *as /onsummate!E an! *hen in the %oly Triangle the purple! phallos ha! @een plunge! ane*E the mysteries @eganP @ut I shall say no more. ; &ierre #ouysE The Songs O" Bilitis The essential le"t$han! mysterium o" sel"$!ei"i/ation "lo*ing "rom initiate! "emale to male is !es/ri@e! in one o" the earliest e8tant te8ts o" *orl! literature. In the Sumerian epi/ o" .ilgameshE !ating "rom (777 B.C.EE *e rea! o" an a/t o" se8ual initiation o//urring @et*een SamhatE a heremE or *hore o" the templeE an! the primor!ial *il! man En+i!u. The herein Lopene! *i!e her garmentsE e8posing her /harmsE yiel!e! hersel" to his em@ra/esE an! "or si8 !ays an! se5en nights grati"ie! his !esireE until he *as '-,

*on "rom his *il! li"e.L En+i!u is trans"orme! "rom a @east to a hero 5ia this eroti/ in!u/tion /arrie! out !uring the magi/ally signi"i/ant se5en nights. In this marathon @out o" se8ual initiation *e /an re/ogniIe an an/ient Near Eastern 5ersion o" Vama Marga metho!ology. En+i!uE an animal @oun! entirely to natureE is a pashuP he @e/omes heroi/ ; a potentially !i5ine 5ira ; only through prolonge! /onta/t *ith the sa/re! "eminine "or/e o" the temple prostituteE the interme!iary o" the .reat .o!!ess on earth. )s in the Vama Marga rite /ele@rate! *ith the initiate! mu!raE se8 *ith this prostitute$priestess is an operation o" theurgi/ se8 magi/ that pro"oun!ly alters the /ons/iousness o" the maleE allo*ing him to remani"est on a higher le5el o" e5olution. The anonymous author o" the tale o" .ilgamesh also tells us that the sa5age En+i!u is trans"igure! into a @eing Lli+e unto a go!L through the sha+ti$po*er emanate! 5ia SamhatHs Lart o" the *oman.L )n important part o" this rite is the /ourtesanHs Lanointing En+i!u *ith "ragrant oil.L 6E,77 years @e"ore the Christian era @eganE *e see a pre"iguration o" the sa/re! prostitute Mary Mag!aleneHs anointing o" the go!$man Christ *ith /onse/rate! oilE a se8ual laying on o" han!s that /auses the po*er o" the "eminine holy spiritE the SophiaE to !es/en! into the @o!y o" the magus. #i+e SamhatE the earliest +no*n representati5e o" their sororityE the *hores o" Ba@ylon an! Sumer lai! /laim to a similar initiatory a@ility. The importan/e o" sa/re! prostitution to Ba@ylon /an @e attri@ute! to the "a/t that Mesopotamian /ultureHs el!est an! most prominent "emale !i5inityE the Wueen o" %ea5enE *as *orshippe! as the patroness o" all prostitutesE @oth sa/re! an! pro"aneE "emale an! male. This /omple8 !eityE +no*n to the Sumerians as mannaE an! the Ba@ylonians as IshtarE *as also 5enerate! in other /ultures as )starteE among /ountless other regional 5ariations. )s a sha+ti /on!u/i5e to *or+ings o" the sinister /urrentE this go!!essE still potent among 1estern le"t$han! path magi/ians to!ay a"ter thousan!s o" yearsE has "e* peers. In a 5ery early *ritingE a priestess +no*n as Enhe!uanna re"ers to manna as the mother o" harlots. In hymns sung in her honorE Ishtar !es/ri@es her temple as a Lta5ernLP thenE as no*E the tra!itional hunting groun! "or *hores. Some images portray her as a prostitute leaning out o" a *in!o* loo+ing "or /ustomers. %er temple priestesses *ere +no*n as the ishtarituE in honor o" herE an! as an in!i/ation that they *ere /harge! to em@o!y her in the se8ual rites o" sa/rament /ele@rate! in her temples. Inanna is the eroti/ go!!ess par e8/ellen/eE the *il!E unrestraine! si!e o" "emale se8ual po*er as a !i5ine "or/e in an! o" itsel". 2espite the a!oration in *hi/h she *as hel! @y all Cuarters o" Sumerian so/ietyE a /ulture /hara/teriIe! @y the stri/t rule o" la*E an! !ominate! @y the importan/e o" the "amily an! the marriage /ontra/tE Innana is 5ery mu/h a !i5inity outsi!e '-3

'-(

the esta@lishe! so/ietal stan!ar!s. In none o" her myths is she !epi/te! as a mother or a *i"eP the intensity o" this mani"estation o" Sha+ti e8/ee!s the o*nership o" another or a/Cuies/en/e to the so/ial ni/eties su/h roles *oul! entail. L#i+e the !emonsEL Vol+ert %aas has *ritten o" Ishtar in his stu!y o" %ittite magi/E Lshe has no motherE hus@an! or /hil!ren.L In this regar!E she is the hypostasis o" e8tramarital se8E prostitution an! all a/ts o" lust o//urring outsi!e the rule o" la*. 2iane 1ol+steinE a /ontemporary translator o" the myths o" Inanna$IshtarE has !es/ri@e! the go!!ess as Lthe pla/e *here not all energies ha5e @een tame! or or!ere!.L )n! yetE e5ery yearE the +ings o" SumerE an! later o" Ba@ylonE *ere o@lige! to assure the 5igor o" their royal authority an! o" the "ertility o" the lan! @y engaging in a pu@li/ly /ele@rate! a/t o" se8ual magi/ *ith a priestess representing this *il! se8ual entity. The %igh &riestess o" the ishtaritu *oul! /lim@ the Iigurrat as the in/arnation o" the go!!essP an altar$@e!E Lthe @e! o" +ingship an! CueenshipLE a*aite! her in a spe/ially appointe! /ham@er. ThereE she too+ the so5ereign into the liminal realm o" *hat has @een !es/ri@e! as Lthe holy loinsL or Lher *on!rous 5ul5aLE magi/ally @esto*ing the po*er o" the Wueen o" %ea5en upon the King o" Earth in a hieros gamosE a sa/re! *e!!ing. In another pu@li/ religious /eremony !e!i/ate! to InannaE *e see the sym@olism o" the le"t$han! path e8presse! in an hermaphro!iti/ rite. 1omen !e5otees in these pro/essions *ore mas/uline attire on the right si!e o" their @o!iesE *hile men *ore "eminine gar@ on their le"t si!esE re"le/ting a pre$ Tantri/ asso/iation o" gen!er *ith the energies o" right an! le"t. This ritual attire *as apparently a "orm o" i!enti"i/ation *ith the go!!essE *ho is o//asionally pi/ture! as a @ise8ual @eing in hal"$male?hal"$"emale raiment. Ishtar *as also sai! to e8ist as a hi!!en "igure o" the opposite se8 *ithin ea/h human @eingE a /on/ept o@5iously pre"iguring the /ontrase8ual /on/ept o" +un!alini. 2espite her /herishe! role as the !i5ine sym@ol o" the in"initely !esira@leE se8ually passionate *omanE on/e she lea5es the pleasures o" her L@e! that s*eetens the loinsL there is no !enying mannaHs strea+ o" /rueltyE her 5iolen/eE her o5er*helming aura o" !anger. It is rare that su/h an important go!!ess in any mythologi/al pantheon is so asso/iate! *ith the !ar+er aspe/t o" the Feminine 2aemoni/ ; in thisE she resem@les KaliE *ho is at one Kala+arshiniE the !estroyer o" timeE an! KaminiE in/arnation o" sensuality. Couple! *ith her !ominion o5er the eroti/ sphereE Inanna$Ishtar presi!es o5er the po*ers o" *ar. %er lust "or !estroying a!5ersaries is e5ery @it as ar!ent as her amorous !esires. For the SumeriansE *ar *as Lthe !an/e o" InnanaEL an! the )++a!ians /alle! the @attle"iel! the Lplaygroun! o" Ishtar.L In this guiseE she is seen as a "ier/e regent o" *arE literally arme! to the hilt *ith s*or!s an! arro*sE guar!e! @y her sa/re! animalE a rampant '-4

lion. But e5en *hen !resse! to +illE she stri+es a se8ually pro5o/ati5e pose. In lnanna$IshtarE 1hore .o!!ess an! 1ar .o!!essE the /reati5e /haos energiIing @oth lust DErosF an! /om@at D)resF is unite!. )stronomi/allyE manna is the morning an! e5ening starE the planet VenusE e5entually relate! to the myth o" #u/i"erE the light$@ringer. The light o" her starE sym@oliIe! as an eight$pointe! em@lemE *as sai! to gui!e the *ay o" prostitutes in the !ar+ness o" the !esert. She is also a shamani/ go!!ess o" mysti/al initiation *ho !es/en!s to the un!er*orl!E /on"ronts !eathE an! returns trans"orme! to the /ons/iousness o" !ay Conne/te! to the sa/re! num@er se5en *e ha5e alrea!y en/ountere! in other /onte8tsE one o" her @est$+no*n myths "in!s her ritually remo5ing se5en arti/les o" /lothing at the se5en gates o" the un!er*orl!E "inally re5ealing her na+e!ness. From this myth !eri5es the ritual re5elation o" "emale eroti/ po*er +no*n as the 2an/e o" the Se5en Veils. Something o" the am@iguous nature o" mannaHs @eing ; an! its rele5an/e to the sinister /urrent ; /an @e gleane! "rom the tale re/ounting the go!!essHs en/ounter *ith En+iE the go! o" *is!omE the ar/h$magi/ian. )"ter '--

she literally !rin+s a smitten En+i un!er the ta@leE the go! o" *is!om Ls*aying *ith !rin+L @esto*s upon her his hi!!en po*ersE +no*n in Sumerian as me. )mong these po*ers are su/h tra!itionally 5alue! Cualities as truthE go!shipE /ertain talents an! /ra"tsE the art o" songE an! a 5ariety o" magi/al *eapons. But Innana also @oasts that she *as gi5en other po*ers "rom the !run+en go! o" *is!om: L%e ga5e me the art o" lo5ema+ingLE L%e ga5e me the +issing o" the phallusEL L%e ga5e me the art o" prostitutionEL L%e ga5e me the /ult prostitute ... the holy ta5ern ... the art o" slan!erous spee/h ... the art o" trea/hery ... the plun!ering o" /ities...L 1hen the ine@riate! go! so@ers upE he realiIes to his !ismay that his se!u/ti5e guest has a@s/on!e! *ith all o" his *is!om. 0e5eren/e "or the se8ual pro*ess an! magi/al po*ers o" the .reat 1hore e8ten!e! e5en to EgyptE *here she *as +no*n as )starte. In one myth /on/erning the Egyptian sinister !eity SetE his mother Nut o""ers him the "oreign go!!ess )starte as a se8ual /onsort. SetHs mother hopes that )starteHs legen!ary /harms *ill !istra/t Set "rom his /easeless @elligeren/eE so !isrupti5e to the stati/ harmony sought @y the other Egyptian go!s. But the se8ual /oupling o" Set an! IshtarE @oth o" *hom are !i5inities o" *ar an! e8treme se8uality remo5e! "rom so/ietally respe/ta@le /hannelsE har!ly seems li+e an en/ouraging re/ipe "or "ostering harmony. In the papyri /olle/tion o" Egyptian spells +no*n as #ei!en IE )starte an! Set are @oth appeale! to "or magi/al purposes. The 2emoniIation O" The .reat 1hore The in5in/i@le go!!essE +no*n as MannaE IshtarE )starte an! )shtorethE ha! @een 5i/torious in so many @attles @e"ore. But she "inally "ell 5i/tim to the rise o" the three monotheisti/ "aiths that emerge! in the Mi!!le East. )s *ith so many o" the great go!s o" antiCuityE it *as Inanna$IshtarHs "ate to e5entually @e topple! "rom her throne an! "or/e! into ser5i/e as a grossly simpli"ie! Gu!eo$ Christian !emon. #i+e other pre$Christian !eitiesE this *as not a simple trans"eren/e o" her attri@utes into one ne* entityP Ishtar *as split into t*o !isparate @eings ; a minor "igure in the Ol! TestamentE an! a "ar more su@stantial presen/e in the Ne* Testament. The se8ual rites o" Ishtar *ere espe/ially loathsome to the #e5ite priestsE *orshippers o" the LJealous an! *rath"ulL male go! =ah*eh. The 5ery i!ea o" a po*er"ul "emale priesthoo! !e!i/ate! to se8ual *orship *as a@omina@le to a "aith that en5isione! *oman+in! as the /ause "or manHs e8pulsion "rom para!ise. In CanaanE the eroti/ sa/rament *as enshrine! in the @o!ies o" the temple /ourtesans o" )shtorethE the /onsort o" Baal. The Ol! Testament Cuotes Samuel as *arning Israel to Lput a*ay the strange go!s an! )shtoreths "rom among you an! prepare your hearts "or the #or!L. Else*hereE *e rea! that the Israelites L"orsoo+ the #or! an! *orshippe! Baal an! )shtoreth.L 677

67'

The #e5ite hatre! o" )shtoreth an! her prostitute$priestesses *as share! @y the later as/eti/ strain o" Christianity that too+ root in 0ome. The 0oman Emperor ConstantineE the "irst Caesar to a!opt the Christian religionE personally or!ere! the !estru/tion o" one o" the last temples o" )shtoreth at )pha/aE Caanan in >77 CEE !e/laring the an/ient temple to @e Limmoral.L ConstantineHs "ate"ul /on5ersion to Christianity mar+e! the @eginning o" the 1estHs sli!e into the a@yssE an! mar+s a turning point in the !ese/ration o" the "eminine prin/iple "rom its "ormer po*er. The name )shtorethE remo5e! "rom any histori/al /onte8tE e5entually "oun! its *ay into Christian !emonology. The .oeti/ magi/ians o" the Christian era summone! )shtoreth as the "irst o" the !emonologi/al hierar/hy o" Thrones. The ra!iant go!!ess Ishtar *as re!u/e! "rom her "ormer status as the personi"i/ation o" lust to a rather sha@@y !emonE *ho merely Ltempts men *ith i!leness an! sloth.L 1hen the notorious Ma!ame MontespanE mistress o" the Fren/h King #ouis <IVE per"orme! her "amous @la/+ masses in the '3(7s to /ast a lust spell on the monar/hHs straying heartE the !emon )staroth *as in5o+e! ; it is !ou@t"ul that Montespan +ne* that she *as really /alling on the .reat 1hore hersel" "or this en/hantment. The nineteenth /entury !emonologist Collin !e &lan/y !re* )staroth as a repulsi5e spi!er$@o!ie! entity sporting the hea!s o" a /atE a lugu@rious +ingE an! a "rogP a "ar /ry "rom the maJesti/ !eity "rom *hi/h the petty !emon !eri5e!. ) mu/h more po*er"ul sur5i5al o" Inanna$Ishtar plays a maJor role in the Ne* TestamentHs 5isionary Boo+ O" 0e5elationE the )po/alypse *ritten @y Gohn o" &atmos in appro8imately -, C.E. In 0e5elation '(: >$3E Gohn *rites: LI sa* the S/arlet 1oman sitting on a Beast *ith se5en hea!s an! ten hornsE /o5ere! *ith @lasphemous names. The *oman *as /lothe! in purple an! s/arletE an! gil!e! *ith gol! an! pre/ious stones an! pearlsE *ith a gol!en /up in her han! "ille! *ith the a@ominations an! the un/lean things o" her "orni/ations. On her "orehea! a name ha! @een *rittenE a mystery: Ba@ylon the .reatE the mother o" harlots an! o" the a@ominations o" the Earth. I sa* the *oman *as !run+ "rom the @loo! o" the SaintsE an! "rom the @loo! o" the martyrs o" Gesus. Seeing herE I *on!ere! greatly.L Countless interpreters o" the Bi@leE running the gamut "rom the s/holarly to the !emente!E ha5e attempte! to !e/o!e this a*esome apparition o" the en! times. But *hether Gohn inten!e! Ba@ylon the .reat to signi"y some /ontemporary e5ilE a metaphysi/al truthE or @othE thereHs no !ou@t that he !re* !ire/tly on the *ell$esta@lishe! image o" Inanna$IshtarE *ho *as on/e re5ere! @y her !e5otees as Lthe mother o" harlots.L GohnHs !es/ription o" the S/arlet 1oman an! the !ragon #e5iathan upon *hi/h she ri!es also e/hoes a Ba@ylonian religious te8t a!!resse! to Ishtar: L#i+e a !ragon you ha5e "ille! the lan! *ith 5enom. ... #a!y mounte! on a @east...L 676

Mu/h li+e KaliE the apo/alypti/ 1hore o" Ba@ylon is a sym@ol o" the primor!ial *oman o" sa/re! /haos returning at the en! o" timeP @oth go!!esses in/arnate the potent se8ual 5iolen/e that ga5e @irth to the uni5erseE restore! to her a*e$inspiring authority at the hour o" !issolution. 67>

For some European %ermeti/istsE *ho later interprete! the Bi@le as a 5eile! al/hemi/al te8tE the /olor o" the S/arlet 1oman o" the )po/alypse sym@oliIe! the phase in the al/hemi/al *or+ +no*n as the 0e! Opus. In ',44 C.EE the EliIa@ethan mage 2r. Gohn 2ee an! his asso/iate E!*ar! Kelly re/or!e! their Eno/hian )iresE in *hi/h a !istorte! 5ersion o" the S/arlet 1omanHs nameE Ba@alonE "irst ma+es a /rypti/ appearan/e. It *as un!er this /urious name that Inanna$Ishtar$)starteE man+in!Hs "irst !o/umente! !eity o" "eminine se8ual magi/E *oul! returnE se5eral /enturies laterE to ta+e her pla/e as the /hie" egregore o" a mo!ern 1estern se8$magi/al tra!ition. 674

67,

VI. Eastern Se/rets )n! Satani/ &leasures The #e"t$%an! &ath )n! The Mo!ern Magi/al 0e5i5al The Vama Marga ; From East To 1est )lmost all o" the mo!ern European magi/al Or!ers an! tea/hers that /an @e sai! to ha5e ha! a maJor in"luen/e on le"t$han! path se8 magi/E *hether "or goo! or "or illE ha5e @ase! their authority on a /laime! transmission o" se/ret )sian or Mi!!le Eastern +no*le!ge to the 1est. )mong the mages *e *ill /onsi!er in this /hapterE *e /an /ount Theo!or 0eussHs se8$magi/al "raternity Or!o Templi OrientisE *hose 5ery name suggests a hi!!en Eastern sour/eP .. I. .ur!Jie"" an! %. &. Bla5ats+yE *ho @oth /ite! Ti@etan Bu!!hism as their inspirationE an! &. B. 0an!olphE *ho a/+no*le!ge! Syria as the root o" his eroti/ magi/. )s *e shall seeE "or the most partE su/h /laims *ere nothing more than romanti/ mythsE @ut these persuasi5e legen!s o" a hi!!en Oriental se8ual *is!om @eing re5eale! "or the "irst time e8erte! a potent "as/ination on early t*entieth /entury magi/ians "rom in!ustrialiIe! /ultures. This ten!en/y o" *oul!$@e sages in the '-th Century 1est to present their +no*le!ge in Eastern guise *as also @ase! on the histori/ "a/t that there ha! @een an immense Eastern magi/al in"luen/e on Europe "rom the Islami/ *orl! many /enturies earlierP su/h /urrents as al/hemyE the Trou@a!our tra!itionE an! hermeti/ magi/ ha! @een importe! through /onta/t *ith )ra@i/ sa5ants. 1estern magi/ians seem to more easily em@ra/e the /on/ept o" se8ual initiation i" it is thought to ha5e @een !eri5e! "rom some e8oti/ else*here. 1e "in! the same phenomenon to!ayP although the allure o" a mysterious East has @een /onsi!era@ly lessene! @y the a!5ent o" mass tourismE tele5ision an! the 1orl! 1i!e 1e@P no* the mystery$hungry more rea!ily a//ept /hannele! re5elations "rom sun+en )tlantis or /ommuni/ations "rom e8traterrestrial *orl!s. %o*e5erE the "irst in+lings o" the Eastern sinister /urrent *ent 1est*ar!s in a more prosai/ "ashion. )n unli+ely group o" messengers "irst @rought a/tual +no*le!ge o" the real le"t$han! path tra!ition "rom In!ia to Englan!E "rom *hen/e it slo*ly sprea! throughout Europe an! the Ne* 673

1orl!E sometimes mutating into *holly une8pe/te! hy@ri! strains. In the mi!$nineteenth /enturyE the British /olonial rulers o" In!ia *ere *or+ing *ith a /a@al o" Christian missionaries to implement legislation /riminaliIing the pra/ti/e o" TantraE an! espe/ially its L@ar@ari/L le"t$han! path se8ual @ran/h. Vigorously supporting this anti$Tantri/ prohi@ition mo5ement *ere many puritani/al In!ian representati5es o" the high$@orn Brahmin /asteE *ho ha! long regar!e! the /aste$!e"iant an! hereti/al metho!s o" le"t$han!e! Tantra as a !isgusting pro"anation o" Ve!i/ la*. Fa/e! *ith su/h pressureE the struggling Vama Marga /ir/les *ere "or/e! to /ele@rate their rites un!er e5en more se/reti5e /on!itions than ha! pre5iously @een the /ase. Into this en5ironment /ame E!*ar! Sellon D'4'4$'433FE a young British )rmy o""i/erE amateur pornographer an! "airly notorious /onnoisseur o" re/on!ite se8uality. Statione! in In!ia sin/e the age o" si8teenE Sellon *as intrigue! @y the rumors o" the +aula mi!night orgiesE an! o" the sa/re! /ele@ration o" *ine an! *oman in the se/ret rite o" the "i5e Ms. 1ith the help o" a lo/al /i5il ser5antE Sellon manage! to earn the /on"i!en/e o" one +aula /ha+raE an! o@ser5e *hat he !es/ri@e! *ith a typi/ally Vi/torian mi8ture o" prurien/e an! moralism as the L5ery li/entiousL /ir/le orgies o" the Sha+ti /ult. Some /ommentators ha5e suggeste! that young SellonHs "irst e8perien/e o" se8 too+ pla/e *ithin the /onte8t o" the le"t$han! path ritualE @ut so little @iographi/al in"ormation e8ists on this elusi5e /hara/ter that this must @e as/ri@e! to /onJe/ture. SellonHs *or+E !espite its o@s/urityE *as instrumental in @ringing a*areness o" the le"t$han! path to the 1est. Gu!ging "rom these *ritingsE it is apparent that he /ertainly ha! a "irst$han! +no*le!ge o" Tantri/ eroti/ initiation. %o*e5erE it *as not until t*enty years a"ter SellonHs return to Englan! that he "irst re5eale! something o" *hat he ha! learne! o" the se8ual po*er o" the go!!ess *hose name he spelle! as LSa/tiL. In '43,E he release! a pe/uliar *or+ o" e//entri/ s/holarship entitle! )nnotations On The Sa/re! 1ritings O" The %in!us. This @oo+let puts "orth his theory that the se8ual rites still o@ser5e! @y the Sha+ti /ult are a li5ing /ontinuation o" a on/e$ uni5ersal tra!ition o" se8ual initiation that *as /ele@rate! @y the an/ient EgyptiansE pre$monotheisti/ Israelites an! )ssyrians. )lthough he !ismisses some o" the Tantri/ se8 pra/ti/es as superstitionE he /on/lu!es that the le"t$ han! pathHs metho!s o" a*a+ening are the sur5i5al o" a tra!ition that Lt*o thousan!. years @e"ore the Christian era ... *asE as at the present !ayE in "ull "or/eP the .nosti/ism o" In!ia.L See+ing to /onne/t a hi!!en se8ual mystery un!ers/oring all an/ient religionsE Sellon interprets the phalli/ lingam an! 5ul5al yoni o" In!ia as i!enti/al *ith the genital sym@olism o" Isis an! OsirisE among other /ontrase8ual mythologies. In the orgia o" the /ha+ra puJaE Sellon sees a !istant sur5i5al o" the rites o" the an/ient .ree+ 2ionysian re5els. 67(

Sellon e8plains ho* the uni5ersal min!E BrahmaE split itsel" into a le"t$si!e! "emale an! a right$si!e! male *hose an!rogynous /opulation /reate! the mani"est *orl! o" appearan/es. 1ith something o" the le/herous Ieal *ith *hi/h he *rote his pornographi/ talesE he lo5ingly !es/ri@es the youth"ul @eauty o" the na+e! "emale se8ual /onsorts representing the Sha+ti "or/eE *ho he a//urately re"ers to as the !utis. In an '433 auto@iography o" his a!5enturesE The Kps )n! 2o*ns O" #i"eE Memoirs 0ea! Be"ore the )nthropologi/al So/iety O" #on!onE Sellon note! that the !uti *as sele/te! regar!less o" her /asteE an! although a temple !an/er *as pre"erre!E she /oul! @e a pariahE sla5eE or /ourtesan. These pioneering 1estern a//ounts o" le"t$han! path pra/ti/es *ere /onsi!era@ly less sensational an! ill$in"orme! than many later European !es/riptionsE *hi/h almost uni5ersally /on!emne! the Vama Marga as the @la/+est o" the suppose!ly !egra!e! heathen /ustoms o" a sa5age people. SellonHs *or+ *as an impro5ement o5er the sensational rumors 1esterners ha! pre5iously @een e8pose! toE *hi/h ignorantly /onne/te! the se/ret rites o" Tantra *ith human sa/ri"i/e an! the mur!erous !epre!ations o" the Thuggee /ult o" stranglers. In )pril o" '433E ha5ing Just ma!e his /urious /ontri@ution to +no*le!ge o" the le"t$han! pathE the 44$year ol! Sellon shot himsel" to !eath in a #on!on hotel. %is little$+no*n @oo+sE pu@lishe! only ten years @e"ore the a!5ent o" the 1estern magi/al re5i5alE are some o" the "irst to suggest that the 5ery roots o" all esoteri/ religionsE mystery /ultsE an! mysti/al sym@olism are @ase! on a hi!!en se8ual gnosis thats only uninterrupte! sur5i5ing tra!ition is the Tantri/ le"t$han! path. SellonHs i!easE although /ru!ely presente!E !eser5e /re!it as presaging the more sophisti/ate! 1estern se8$magi/al philosophies o" su/h later "igures as 0an!olphE 0eussE Cro*leyE &arsonsE E5olaE an! .rant. British a*areness o" the le"t$han! pathE "irst esta@lishe! @y a pornographerE *as e8pan!e! upon @y the *ritings o" a priest. The Cal/utta$ @ase! Christian missionary 1. G. 1il+insE unli+e many o" his more Iealous /olleagues in /on5ersionE !i! not 5ie* the teeming se/ts o" In!ia as so many @ugs to @e stampe! out "or the #or!. In his %in!u MythologyE Ve!i/ )n! &urani/E pu@lishe! in #on!on in '446E 1il+ins pro5i!e! his rea!ers *ith a so@erE o@Je/ti5e a//ount o" the @asi/ Tantri/ philosophy an! pra/ti/eE not shying a*ay "rom the sinister /urrent. Ine5ita@lyE a "e* Europeans li5ing in In!ia *ere a/tually initiate! into the /ir/le o" the le"t$han! pathE @ut these "irst legitimate L*hite Tantri+asL !i! little to intro!u/e the authenti/ pra/ti/e they ha! learne! to the 1est. )s is so o"ten the /ase in the history o" i!easE the true populariIation o" the le"t$han! path outsi!e the su@$/ontinent *as "a/ilitate! @y in!i5i!uals *ho @arely un!erstoo! the /on/ept ; in this instan/eE the /ran+y amalgamation o" genuine *is!omE starry$eye! romanti/ism an! /on"i!en/e game that /onstitute! the mo!ern o//ult resurgen/e. 674

Ma!ame Bla5ats+y .ets It )ll 1rong One o" the "eatures that /hara/teriIe! the /ulture o" the nineteenth /entury o//ult re5i5al *as the gi!!y appropriation o" e8oti/ metaphysi/al terms "rom non$1estern /ultures. The Theosophi/al So/ietyE /o$"oun!e! in '4(, @y the "rau!ulent 0ussian spiritualist Ma!ame %elena &etro5na Bla5ats+y D'4>' '4-'FE *as an important agen/y in this pro/ess. Through the internationally em@ra/e! Theosophy mo5ementE *hi/h also "irst populariIe! that no* o!ious e8pression LNe* )geLE hal"$un!erstoo! /on/epts su/h as +armaE a+ashi/ re/or!E mahatmaE yogiE /ha+raE an! many more @e/ame /ommon /urren/y among European an! )meri/an o//ultists. )mong the hoar! o" esoteri/ e8pressions /ite! @y Bla5ats+y an! her "ollo*ers *ere L#e"t %an! &athL an! L0ight %an! &ath.L DThe /ustom o" /apitaliIing these *or!s !eri5es "rom Bla5ats+yE an! *as later imitate! @y )leister Cro*leyF There /oul! har!ly ha5e @een a *orse interpreter o" the le"t$han! path an! right$han! path "or 1estern au!ien/es than Bla5ats+yE *hose !ogge!ly misgui!e! e8planation o" the se8ual an! non$se8ual approa/hes to Tantra has @een the single most in"luential sour/e o" perple8ity on the su@Je/t. )s "irst gi5en "orth to her "ollo*ers in her auto/rati/ally remitte! @oo+s an! magaIine arti/lesE *hi/h she /o@@le! together "rom an immense li@rary o" plagiariIe! sour/esE an! su@seCuently t*iste! @y others into e5er more erroneous interpretations to the present !ayE the Bla5ats+yite 5ersion o" the le"t$an! right$han! path remains the most *i!ely a//epte! in 1estern o//ult /ir/les. For Bla5ats+yE it *as all Cuite simple: the le"t$han! path *as simply the path o" e5ilE *hereas the right$han! path *as /hara/teriIe! as the path o" goo!. The 5ast net*or+ o" Tantri/ tea/hing that ga5e these terms their meaning ; an! *hi/h o5ersteps the 5ery i!ea o" e5il an! goo!E as it !oes all !ualities a//epte! @y the her!$animal ; *as /on5eniently ignore! altogether. Not surprisinglyE she a5erre! that she an! her Theosophi/al So/iety *ere most !e/i!e!ly o" the right$han! pathE *hi/h she asso/iate! *ith the 5aguely 0osi/ru/ian notion o" a .reat 1hite Brotherhoo!. )//or!ing to the goo! Ma!ameE anyone *ho !i!nHt support Theosophy ; or *as !etermine! to pro5e her "a+ery ; *as o" the le"t han! pathE the Bla/+ Brotherhoo!. )lthough many ortho!o8 %in!us *oul! pro@a@ly agree *ith her assessment o" the le"t$han! path as Le5ilLE it is un+no*n *here e8a/tly she pi/+e! up this parti/ular @ias. )//or!ing to Bla5ats+yE the sour/e o" her *is!omE *hi/h she re5eale! to man+in! in her The Se/ret 2o/trineE *as Ti@etE *here she ha! suppose!ly @een initiate! into an inestima@ly an/ient esoteri/ tea/hing. %o*e5erE none o" her *ritings in!i/ate anything @ut the most super"i/ial +no*le!ge o" Ti@etan mysti/ismE a "a/t @etraye! @y her ignorant interpretation o" the le"t$han! path. From the smattering o" +no*le!ge she gathere! in her 5oluminous rea!ing o" o//ult te8tsE she o@5iously learne!

67-

that the le"t$han! path ha! something to !o *ith se8E an! "or Bla5ats+y ; at least in her o""i/ial *ritings ; se8 *as unspea+a@leE a L@eastly appetite *hi/h shoul! @e star5e! into su@mission.L D#i+e so many sel"$appointe! guar!ians o" moralityE Bla5ats+yHs pri5ate se8 li"e appears to ha5e @een mu/h more a!5enturous than her pu@li/ image o" re/titu!e *oul! suggestF. Theosophi/al theologyE /learly in"luen/e! @y as/eti/ rather than li@ertine .nosti/ismE /on5eys a general !istaste "or the "leshly /age in *hi/h the soul is theoreti/ally Limprisone!.L Carl Gung on/e per/epti5ely !es/ri@e! Bla5ats+yHs Theosophy as Lpure .nosti/ism in %in!u !ress.L #e"t$han!e! TantraE as an initiatory !o/trine *hi/h /onsi!ers the "lesh not as a terri@le prison to @e es/ape! "romE @ut as a temple to @e hel! sa/re!E /oul! only @e /on/ei5e! o" as anathema @y Bla5ats+y. In her Theosophi/al .lossaryE she /lu/+s her tongue !isappro5ingly at the le"t$han! path: Lthe spe/ial energy /onne/te! *ith se8ual rites an! magi/al po*ers ; the *orst "orm o" @la/+ magi/ or sor/ery.L %ere *e "in! the "irst popular eCuation o" the Eastern i!ea o" the le"t$han! path *ith the 1estern /on/ept o" @la/+ magi/. This untena@le synthesis o" mutually e8/lusi5e /ultural /at/h$phrases ; the "ormer a pre/ise !es/ription o" a metho!E the latter a 5ague moral Ju!gment ; *oul! he em@ellishe! upon @y a Cuarrelsome legion o" o//ultists throughout the t*entieth /entury Through this pro/essE Bla5ats+yHs unin"orme! /on"lation o" le"t$han! path *ith @la/+ magi/ *oul! @e/ome the norm among the !eniIens o" the o//ult su@/ulture. )s part o" her ela@orateE *ell$nigh #o5e/ra"tian s/ien/e "i/tion /osmogonyE Bla5ats+y also taught that the LimmoralL le"t$han! path *as a/tually a !egenerate reli/ o" a. !e/a!ent Lroot$ra/eL that ha! originate! in the lost /ontinent o" )tlantis. This theory in!i/ates Just ho* "ar a"iel! the 1estern o//ult un!erstan!ing o" the le"t$han! path ha! straye! "rom the real thing as pra/ti/e! in )sia. For Bla5ats+yE *hose esoteri/ theories o" e5olution *ere @oth a pre/ursor o" an! a !ire/t in"luen/e on the lunati/ "ringe o" National So/ialismE the le"t$han! pathHs !epra5e! origins in an ante!ilu5ian lesser @ran/h o" humanity *as a !amning in!i/tment in!ee!. )s "an/i"ul as it isE the Theosophi/al asso/iation o" le"t$han! path se8ual magi/ *ith a suppose!ly in"erior ra/ial strain emulates %in!u ortho!o8yE *hi/h as *e ha5e seenE /on!emns the Vama Marga as a hi!eous se8 /ult originating among the lo*er /astes. )rthur )5alon )lmost .ets It 0ight I" Bla5ats+y *as the /hie" 1estern ar/hite/t o" the Lle"t$han! path U e5ilL eCuationE her simplisti/ !istortions *ere @alan/e! @y the "ar more a//urate !epi/tion o" sinister Tantra pro5i!e! in the *or+ o" Sir Gohn 1oo!ro""e D'43, '->3F. Not an o//ultist or magi/ian "rom the outer "ringes o" so/ietyE 1oo!ro""e *as a thoroughly respe/ta@le high$ran+ing Gusti/e li5ing 6'7

in Cal/utta at the en! o" the nineteenth /enturyE *ho !e5elope! a personal "as/ination *ith Tantri/ thought an! pra/ti/e. 1ith his la*yerHs Ieal "or !e"ense an! meti/ulous e8pli/ationE 1oo!ro""e too+ pen to paper un!er the mysti/al Celti/ pseu!onym o" )rthur )5alonE an! pro!u/e! a series o" groun!@rea+ing *or+s that e8plaine!. Tantra as a legitimate spiritual !is/ipline. The )5alon @oo+s not only ser5e! to remo5e some o" TantraHs stigma in the min!s o" his European rea!ers. Many English$spea+ing In!ians also regar!e! the le"t$han! path as a shame"ul reli/ o" a suppose!ly sa5age heritage they *oul! Just as soon ha5e "orgotten in their !esire to @e/ome a mo!ern 1esterniIe! nation. )5alonHs *or+ intro!u/e! a *i!e nati5e In!ian rea!ership to the 5alue o" pra/ti/es that ha! pre5iously @een /lou!e! *ith se/re/y. Earlier In!ian *or+s in English /on/erning Tantra ha! o""ere! a hea5ily /ensore!E *hite*ashe! 5ersion o" the Tantri/ tea/hingsE usually "rom the !erisi5e an! @iase! perspe/ti5e o" the Brahmin /aste authors *ho *rote them. StrangelyE it too+ a European to ma+e Tantra into at least a partially a//epta@le su@Je/t o" stu!y in In!ia. For all o" the great @ene"it o" )5alonHs @oo+s in +eeping an imperile! tra!ition ali5eE an! the pioneering s/holarship *ith *hi/h they *ere *rittenE he also su//ee!e! in promulgating a long$lasting misinterpretation o" the le"t$han! path. I" Bla5ats+y painte! the Vama Marga in the most "ien!ish @la/+E )5alon Just as Iealously *hite*ashe! the su@Je/tE ignoring an! e5a!ing the more so/ially ta@oo aspe/ts o" the se/ret rites. 1oo!ro""e *ent o5er@oar! in his eagerness to simultaneously Justi"y an! !o*nplay the notorious eroti/ aspe/ts o" Tantri/ismHs le"t$han! path. )5alon stresses the !angers an! gra5e /onseCuen/es in/urre! @y an a!ept *ho un!ergoes sa/re! se8 *ithout totally e8tinguishing e5ery last tra/e o" /arnal enJoyment an! @iologi/al lust "rom the a/t. Sir Gohn !i! his @est to e8plain the spiritual philosophy un!erpinning TantraHs se8ual "orm o" illuminationE @ut his arguments /ome a/ross as !e"ensi5eE re"le/ting his o*n rather pru!ish preJu!i/es. Consi!ering the hysteri/al Vi/torian attitu!es pre5ailing at the timeE an! 1oo!roo"e?)5alonHs o@Je/ti5e o" pre5enting Tantra "rom @eing !e/lare! against the la*E his reti/en/e is per"e/tly un!erstan!a@le. Kn"ortunatelyE many other authors une8pose! to more primary sour/es an! tea/hers ha5e un*ittingly ta+en up this mislea!ing an! strait$la/e! approa/h !ire/tly "rom )5alonHs *ritings. The result has @een that itHs no* pra/ti/ally @e/ome an arti/le o" "aith among 1esterners that the serious Tantri/ initiate must stri5e man"ully Dor *oman"ullyF to resist all sensations o" /arnal !elight !uring the se8ual rite. This priggish attitu!e /an @e illustrate! in his remar+ that LMany years ago E!*ar! SellonE *ith the ai! o" a learne! Orientalist o" the Ma!ras Ci5il Ser5i/eE attempte! to learn Nthe se/ret riteHsO mysteriesE @ut "or reasonsE *hi/h I nee! not here !is/ussE !i! not 5ie* them "rom the right stan!point.L 6''

The LrightL stan!pointE *e must imagineE /an only @e the anti$he!oni/ interpretation o" se8ual illumination "a5ore! @y )5alonE *hose sensi@ilities *ere o""en!e! @y SellonHs more lust"ul approa/h to the su@Je/t. Ne5erthelessE )5alonHs @oo+s are essential rea!ing !ue to their *ealth o" o@Je/ti5ely /on5eye! +no*le!ge /on/erning the prin/iples an! metho!s o" Tantra. )5alon is also nota@le as the "irst author to /onsi!er the possi@ility o" le"t$han! path metho!s o" se8ual ta@oo$@rea+ing as @eing L)ntinomianL in /hara/ter. In light o" the re/ent /onne/tion o" some 1estern s/hools o" the nominal le"t$han! path *ith the antinomian /on/eptE )5alonHs mu/h earlier i!eas are illuminating. 1riting o" the le"t$han! path !o/trine in *hi/h the li@erate! a!ept o" the Vira an! 2i5ya le5el o" initiation is sai! to ha5e risen a@o5e goo! an! e5il D2harma an! )!harmaFE )5alon o@ser5es that su/h initiates are /alle! S5e/ha/ari L*hose *ay is S5e/ha/ara or S!o as you *ill . %e notes that LSimilar !o/trine an! pra/ti/es in Europe are there /alle! )ntinomianism.L %o*e5erE )5alon /are"ully e8plains *hy )ntinomianism is an ina//urate !es/ription o" the le"t$han! pathHs o5er/oming o" so/ial /on!itioningE /ommenting that LI spo+e o" )ntinomian 2o/trine an! &ra/ti/eE an! o" some Sha+ta theories an! rituals *hi/h ha5e @een suppose! to @e instan/es o" it. This *or!E ho*e5erE reCuires e8planationE or it may DI ha5e sin/e thoughtF lea! to error in the present /onne/tion. There is al*ays !anger in applying 1estern terms to "a/ts o" Eastern li"e. )ntinomianism is the name "or hereti/al theories an! pra/ti/es *hi/h ha5e arisen in Christian Europe. In shortE the termE as generally un!erstoo!E has a meaning in re"eren/e to ChristianityE namelyE /ontrary or oppose! to #a*E *hi/h here is the Gu!ai/ la* as a!opte! an! mo!i"ie! @y that religion.L In his insisten/e on using *or!s *ith mantri/ pre/isionE rather than a//or!ing to ar@itrary intelle/tual "a!s an! "ashionsE )5alonHs pioneering s/holarship on the Vama Marga still stan!s hea! an! shoul!ers a@o5e many mo!ern attempts to ma+e the mysteries o" the le"t$han! path intelligi@le. &. B. 0an!olph ; Forgotten Father O" Mo!ern Se8 Magi/ )lthough the @oo+s o" SellonE 1il+insE Bla5ats+yE an! )5alon pro5i!e! the 1est *ith its "irst in+lings o" un!erstan!ing Dan! misun!erstan!ingF /on/erning the le"t$han! path system o" se8ual illuminationE it too+ many !e/a!es @e"ore the a/tual metho!s o" le"t$han!e! Tantra *ere pra/ti/e! in Europe. #ong @e"ore the '-37s /ounter/ultureHs interest in Eastern mysti/ism /olli!e! *ith the se8ual re5olution ; a /ross$pollination that @rought some aspe/ts o" the Vama Marga to youth"ul see+ers ; a separate 6'6

stream o" se8 magi/ @egan to "orm in the 1est. The origins o" this 5ariation o" the sinister /urrent /oul! not @e tra/e! @a/+ to the an/ient go!!ess /ult o" Mother In!iaE @ut to the /om@usti@le energies o" post$Ci5il 1ar )meri/a. By "ar the most important nineteenth /entury se8 magi/ianE an! perhaps the "irst to !es/ri@e himsel" *ith that termE *as the )meri/an o//ult utopianE &as/hal Be5erly 0an!olph D'46, '4(,F. &lague! @y !epression all his li"eE he /ommitte! sui/i!e at the age o" "i"ty in the same year that Ma!ame Bla5ats+y "oun!e! her Theosophi/al So/ietyE an! in *hi/h )leister Cro*ley *as @orn. )//or!ing to the 0ussian Satanist Maria !e Naglo*s+aE *ho later @e/ame ent*ine! in 0an!olphHs tea/hingsE the true /ause o" 0an!olphHs !eath *as a /urse pla/e! on him @y Ma!ame Bla5ats+y hersel"E Naglo*s+aE a se8 magi/ian hersel"E /laime! that Bla5ats+y *as angere! at 0an!olph "or @rea+ing the unspo+en la* that "or@i!s re5ealing the se/rets o" se8 magi/ to the pro"ane. This tale typi"ies the +in! o" melo!ramati/ rumors that s*irl aroun! the +no*n "a/ts o" 0an!olphHs e8isten/e. %is o//ult *ritingsE an! perhaps un*ritten metho!s that *ere ne5er put to paperE ha! a !e/isi5e in"luen/e on Bla5ats+yE 0eussE Cro*ley an! the .erman magi/ian FranI Bar!on ali+e. 0an!olphHs i!easE espe/ially his utterly uniCue /laim to @e the possessor o" a hi!!en @o!y o" +no*le!ge he /alle! the L)nseirati/ MysteriesLE also seem to ha5e @een a!apte! *ithout /re!it @y the spiritual tea/her .. I. .ur!Jie"". So *e /an say that this no* largely "orgotten magi/ian originate! many o" the +ey /on/epts later pu@li/iIe! @y the most signi"i/ant "igures o" the 1estern o//ult re5i5al. %ereE *e *ill /on/ern oursel5es largely *ith 0an!olphHs se8$magi/al pra/ti/esE *hi/h e8hi@it more than a passing resem@lan/e to some le"t$han! path prin/iples. The son o" a *ealthy Virginian me!i/al !o/tor an! a mulatto *oman *ho may Dor may notF ha5e @een o" Fren/h$Malagasay !es/entE 0an!olph *ent to sea at ',E su@seCuently sailing aroun! the *orl! "or "i5e years. These tra5els enhan/e! his taste "or a!5enturous 5oyageE an! he e5entually Journeye! to su/h "ar$"lung lo/ales as Tur+eyE Egypt an! SyriaE sometimes ser5ing as a shipHs !o/tor. 0an!olph /laime! to ha5e a/Cuire! some o" his magi/al +no*le!ge in In!iaE *here he *as suppose!ly initiate! @y Bengali yogis into the mysteries o" Tantra. %o*e5erE as mentione! earlierE this sel"$perpetuate! @iographi/al /laim o" Lse/ret *is!om "rom the EastL is one that *e *ill en/ounter "reCuently in the history o" 1estern se8 magi/E an! must @e ta+en *ith more than a grain o" salt. 0an!olphHs i!iosyn/rati/ system o" eroti/ initiation is only super"i/ially re"le/ti5e o" the authenti/ Vama Marga. )n a/Cuaintan/e o" )@raham #in/olnE 0an!olph @e/ame a *ell$ +no*n le/turer "or the /ontro5ersial /ause o" a@olition @e"ore the )meri/an Ci5il 1ar. DMore than one o//ult /onspira/y theorist has a/tually pro""ere! 6'>

the implausi@le spe/ulation that %onest )@e *as a se/ret initiate o" 0an!olphHs se8$magi/al "raternity.F In his relati5ely @rie" li"eE &B0 ; as he *as respe/t"ully +no*n ; also @e/ame a maJor player in almost all o" the maJor o//ult mo5ements an! "ashions o" his time. In '4,7E he *as initiate! into the %ermeti/ Brotherhoo! o" #u8or Dalso +no*n as the %ermeti/ Brotherhoo! o" #ightFE the "irst o" many 0osi/ru/ian$theme!. Or!ers *ith *hi/h he *as in5ol5e!. S*ept up in the )meri/an /raIe "or spiritualism an! ta@le$tapping initiate! @y the Fo8 sistersE a s*in!le he later reJe/te!E he soon progresse! to hermeti/ /eremonial magi/. )mong 0an!olphHs "rien!s /oul! @e /ounte! the Fren/h mage Eliphas #e5iE the most prominent author o" the early magi/al re5i5alE an! Bul*er$#yttonE the British /eremonial magi/ian an! o//ult no5elist *ho originate! the /on/ept o" 5ril. DBul*er$#ytton *as one o" the "irst British magi/ians to use the phrase le"t$han! pathE @ut li+e Bla5ats+y he /on!emne! it as a "orm o" !e@ase! @la/+ magi/E !ue to his a5ersion to any use o" the eroti/ in initiation.F 0an!olph esta@lishe! the "irst )meri/an 0osi/ru/ian asso/iationE the Thir! Temple o" the 0osie CrossE "oun!e! in San Fran/is/o. 2uring the )meri/an Ci5il 1arE his Or!er a/ti5ities *ere suspen!e!E an! 0an!olph "ought "or the KnionE in the ran+s o" the all$@la/+ Fremont #egion. In '4(7E he name! himsel" the Supreme %ierar/hE .ran! TemplarE KnightE &riorE an! %ierar/h o" the Triple Or!erE also +no*n as the Brotherhoo! o" EullsE a 5ehi/le "or his se8$magi/al tea/hing. In a//or!an/e *ith the tra!itional le"t$han! path tea/hingE 0an!olph a//laime! se8 as the most po*er"ul energy a//essi@le to humans "or the operation o" magi/. For himE se8 *as im@ue! *ith *hat he terme! Lthe pellu/i! aroma o" !i5inity.L )lthough he ne5er spe/i"ie! *hat !i5inity he ha! in min!E there /an @e no !ou@t that se8 *as a religious sa/rament "or this 0osi/ru/ian a!5enturer. 0an!olphHs open emphasis on se8ual sor/ery in the last years o" his li"e not only /ause! him to @e @ran!e! a Lli@ertineL @y his puritani/al 0osi/ru/ian /olleaguesE @ut le! to his arrest "or in/iting L"ree lo5eL an! !istur@ing the pu@li/ morality. I" his se8 magi/al theories no* seem some*hat nai5e an! ru!imentary to the /ontemporary rea!erE it must also @e remem@ere! un!er *hat repressi5e psy/hose8ual /on!itions any eroti/ e8perimentation ha! to @e /on!u/te! in nineteenth /entury )meri/a. Compoun!ing the /hallenge o" *riting openly a@out se8ual magi/ in that era *as 0an!olphHs )"ri/an an/estryE *hi/h alrea!y !re* /riti/ism in the atmosphere o" institutionaliIe! ra/ism pre5alent in the Knite! States. %e en/ountere! "ar less preJu!i/e in his !ealings *ith European magi/ians. 0an!olphHs allegation to ha5e @ase! his tea/hing on lessons learne! "rom his suppose! Tantri/ initiation in In!ia is unli+elyE @ut the other sour/e he /ite! as the origin o" his Lsoul$se8i5eL mysteries rests on e5en sha+ier groun!.. 0an!olph /laime! that he *as @ut the interpreter to the 1est o" a 6'4

long$lost tra!ition o" eroti/$initiati/ enlightenment pra/ti/e! in Syria @y a tri@e +no*n as the NuIairis. This mysterious /lan ; neither Muslim nor Christian ; /an he /ompare! to the =eIi!i tri@eE the suppose! L!e5il*orshippersL o" IraC. The great L)nseirati/L se/ret imparte! to 0an!olph in SyriaE or so his tale *entE /onsiste! o" the ritual transmission @et*een men an! *omen o" an ele/tromagneti/ energy emanating "rom Lthe se5en magneti/ points o" the human "rameL Dluring the Lmarital o""i/e an! "un/tionL ; 0an!olphHs euphemism "or the se8ual a/t. The se5en magneti/ points in the @o!y ra!iating energy soun! suspi/iously li+e a restatement o" the se5en /ha+ras o" the =uma MargaE rather than any +no*n Mi!!le Eastern tra!ition. )n! yetE !espite the suppose! Syrian tri@al !eri5ation o" the se8 magi/ se/retE 0an!olph *as not a@o5e in!ulging in a @it o" typi/al o//ult @ragga!o/ioE asserting that Lmy !o/trine ... alone !e/lares an! esta@lishes the "a/t that the marital "un/tion Nse8O is unCuestiona@ly the highestE holiestE most importantE an! most *ret/he!ly a@use! o" all that pertains to the human @eing.L In "a/tE in a !is/losure o" truth almost un+no*n among the mythi"ying lineage o" 1estern magi/iansE 0an!olph e5entually a!mitte! that he ha! /on/o/te! the *hole )nseirati/ legen! ; *hi/h he sometimes re5eale! un!er the /rypti/ pseu!onym LThe 0osi/ru/ianL ; "rom *hole /loth. Ne5erthelessE the @asi/ me/hani/s o" his se8ual magi/ te/hniCueE in5ente! or notE ha5e @een the primary sour/e "or the @est +no*n streams o" 1estern se8 magi/ that "ollo*e!. 0an!olphHs *ritings are 5eile! in a sometimes impenetra@le !ou@lespea+E perhaps a ne/essary so"tening o" se8ual themes rarely !is/usse!. in his time. This is /om@ine! *ith his ha@it o" /oining an o@s/ure magi/al 5o/a@ularyE su/h as 5olan/iaE posismE an! !e/retismE to e8plain the simplest o" /on/epts ; /lear /ommuni/ation *as not 0an!olphHs "orte. But i" *e pare 0an!olphHs /on5olute! ren!ering o" the spurious )nseirati/ mystery !o*n to its @asi/ elementsE *e are le"t *ith this: i" a /ouple ma+es La nupti5e prayerLE a strongE mutually agree! upon *ish !uring mutual orgasm ; the Lnupti5e momentL in 0an!olphian Jargon ; that !esire *ill mani"est in the phenomenal *orl!. 0an!olph himsel" pro5i!e! this simple "ormula: LThe entire mystery /an @e gi5en in 5ery "e* *or!sE an! they are: )n upper roomP a@solute personalE mentalE an! moral /leanliness @oth o" the man an! *i"e. )n o@ser5an/e o" the la* Just /ite! !uring the entire term o" the e8periment ; 4- !ays. Formulate the !esire an! +eep it in min! !uring the *hole perio! an! espe/ially *hen ma+ing the nupti5e prayerE Dluring *hi/h no *or! may @e spo+enE @ut the thing !esire! @e strongly thought.L 6',

The /ouple *ho per"orme! the Lmarital "un/tionL properlyE 0an!olph /laime!E /oul! /omman! po*ers that the rea!er *ill re/ogniIe as similar to those si!!his /laime! @y le"t$han! path Tantri+as. Empo*ere! @y the sa/re! properties imparte! through the mutual orgasmE he or she /oul! /on5erse *ith !isem@o!ie! @eings o" a higher or!er than manE pra/ti/e telepathy *ith ea/h otherE rea! the mental proJe/tions o" strangersE magi/ally /ontrol the *ill o" othersE prepare an! /harge amulets "or sor/eryE attain supersensual 5isionsE as *ell as mani"esting the typi/al sor/erous goals o" money an! health. The +ey to 0an!olphHs se8 magi/ *as the training o" the *ill to remain unyiel!ing an! /ontrolle!. un!er all /ir/umstan/esE espe/ially the o5er*helming L/risisL o" orgasm. This !is/ipline o" the *ill !uring se8ual /lima8 *as +no*n as Volan/ia D"rom the Fren/h "or L*ill.LF. This /on/ept o" the !is/ipline! *ill !uring se8ual e/stasyE *hi/h 0an!olph !es/ri@e! as Lthe irresisti@le "or/e o" lightningE *hi/h ... !oes not tireL is mu/h li+e the Bu!!hist le"t$han! path /on/ept o" the imperisha@le 5aJra thun!er@olt that "lashes !uring eroti/ illumination. In Mysteries O" EulisE "rom '4(4E 0an!olph pro/laime! the preeminen/e o" Volan/ia in his system o" se8 magi/ *ith the gran!iloCuent "ormula L1ill reigns OmnipotentP #o5e lieth at the Foun!ation.L The similarity o" this phrase to )leister Cro*leyHs mu/h later magi/al "ormula L#o5e is the #a*E #o5e un!er 1illL is surely more than /oin/i!en/e. In!ee!E it is har! to @elie5e that the !ominan/e o" the *ill in Cro*leyHs religion o" Thelema is not !eri5e! !ire/tly "rom 0an!olphHs earlier philosophy o" Volan/ia. )s *e shall seeE Cro*ley ha! a ha@it o" presenting i!eas appropriate! "rom others as his o*nE *ithout e5er a/+no*le!ging his sour/es. Keep in min! that Cro*leyE a *ealthy /hil! o" the Vi/torian EmpireE share! many o" the ra/ial attitu!es /ommon to his /lass an! era. It is unli+ely that he *oul! ha5e /re!ite! the genesis o" some o" his most important i!eas to 0an!olphE a man he *oul! almost surely ha5e !esignate! as a Lnigger.L 0an!olph also pioneere! another pra/ti/e no* /ommonly as/ri@e! to Cro*leyP long @e"ore the EnglishmanHs !es/ent into nar/otiIe! !isarrayE his )meri/an pre!e/essor *rote pu@li/ly o" his magi/al e8periments *ith hashish an! ether. On/e the se8 magi/ian has mastere! his or her *ill !uring the se8ual a/tE 0an!olph a!5ises the /ulti5ation o" L!e/retism.L This is the /apa/ity to gi5e oneHs sel" /omman!s that *ill @e "ollo*e! *ithout hesitationE in a state o" /on"i!en/e that these /omman!s *ill transpire as "ormulate!. L&osismL is a pres/ri@e! system o" se8ual positions resem@ling the Tantri/ asanasE *hi/h allo* "or !i""erent mo!es o" ele/tromagneti/ "or/e to @e e8/hange! !uring the Lspasm o" lo5e.L 0an!olph /hara/teriIes the penis as the /on5eyor o" a positi5e /hargeE *hile the 5agina emits a negati5e "or/e ; a theory *hi/h 6'3

/on/urs *ith the le"t$han! path mo!el o" @ipolar energy transmission. KniCue to 0an!olph is the notion that on the mental planeE these gen!er polarities are re5erse!. %e e8plaine! that L*hile the phallus o" the man is positi5ely polariIe! an! the +teis o" the *oman is negati5ely polariIe!E the hea! o" the manE the organ o" his mental mani"estations isE to the /ontraryE negati5e an! magneti/ "or rapport *ith the hea! o" the *oman *hi/h is positi5e an! ele/tri/.L 0an!olphHs use o" the .ree+ *or! +teis D5aginaF "oresha!o*s Cro*leyHs later e8planation that his spelling o" Lmagi/+L *ith a L+L is a re"eren/e to the /entrality o" the +teis to his initiatory pra/ti/e. FinallyE the /ouple is !ire/te! to !e5elop Ltiro/lerismL *hi/h seems to @e a "orm o" yogi/ 5isualiIationE permitting the a!ept to /reate /lear mental images that @e/ome reality at the moment o" mutual orgasm. LI"EL 0an!olph *ritesE La man ar!ently *ishes a "or/e or po*er into @eing an! guar!s this *ish "rom the instant that he penetrates into the *oman until the instant that he *ith!ra*s "rom herE his *ish is ne/essarily "ul"ille!.L )s a @eginning e8er/ise in !e5eloping the inner "un!amentals ne/essary to any eroti/ sor/ery ; the *ille! transmission o" the a!eptHs imagination into the !aemoni/ realmE /harge! *ith se8ual e/stasy ; 0an!olphHs system is an e""e/ti5e one. )lthough 0an!olphHs "ormula "or Lnupti5e prayerL *as a!opte!E using !i""erent terminologyE @y su/h later se8 magi/ians as O.T.O. "oun!er Theo!or 0euss an! Cro*leyE their pra/ti/e !i""ere! sharply "rom 0an!olphHs in se5eral important aspe/ts. The most o@5ious o" these !istin/tions is that 0euss an! Cro*leyE @oth /on"irme! !espisers o" *oman+in!E essentially use! the "emale se8 partner as a sort o" ne/essary e5il in their ritesE po+ing their magi/ *an!s into her to @ring a@out their o*n orgasmE @ut har!ly 5ie*ing her as a /oeCual /olla@orator in the *or+ing. 0an!olphE ho*e5erE insiste! that the "emale partnerHs orgasm *as a /ru/ial "a/tor in the /ulmination o" the rite: LIt is @est "or @oth man an! *i"e to a/t together "or the attainment o" the mysterious o@Je/ts sought.L The "emale partner must possess Lper"e/t se8i5e an! orgasmal a@ilityP "or it reCuires a !ou@le /risis to su//ee!.L 0an!olphHs 5eneration o" the "emale is partially in harmony *ith le"t$han! path Sha+ti puJa. %e states that Lall "or/e an! po*ers arise "rom the *omanhoo! o" .o!.L Consi!ering all thisE /an *e re/ogniIe in &as/hal Be5erly 0an!olph an a!ept o" the sinister /urrent: %is Lsoul$se8i5ismL !oes @ear many o" the uni5ersal mar+s o" the le"t$han! path: the !i5ine nature o" the "eminine po*erP a @ipolar positi5e?negati5e se8ual energy transmitte! @y the male an! "emale organismsP the attainment o" maya$trans"orming magi/al si!!his through enhan/e! orgasm. %is open pra/ti/e o" se8 magi/ in the /onser5ati5eE strait$la/e! /ulture o" nineteenth /entury Boston *as /ertainly a @ol!E e5en !angerousE !e"ian/e o" ortho!o8y. %o*e5erE on /loser analysisE 6'(

0an!olphHs *orl!5ie* ; at least as e8presse! in his pu@li/ *ritings ; is "ar too a//epting o" so/ial /on5entions an! the norms o" pashu morality to parta+e o" the heroi/E transgressi5e Cualities that !etermine Vama Marga initiation in its highest mo!e o" e8pression. For all o" his !aringE 0an!olph /ommuni/ates an unmista+a@le puritanism in many o" his se8$magi/al instru/tions that is not suite! to the le"t$han! pathHs trans/en!en/e o" so/ial programming. For instan/eE he *arns the /ouple that they must ne5er e8perien/e Llust or pleasureL Dluring the Lse8i5e prayerLE !e/laring that any L/arnal passionL "elt !uring eJa/ulation *ill @e Lsui/i!eL "or the male se8 magi/ian. This is rather reminis/ent o" the se5enteenth$/entury Catholi/ inJun/tion @i!!ing /opulating /ouples to pro/reate *ithout Lany sort o" !esire or pleasureL an! ma+es "or an unli+ely re/ipe "or the +in! o" e8treme e/stasy reCuire! "or magi/al /ons/iousness alteration. )n! "or all o" the resem@lan/e o" 0an!olphHs L*omanhoo! o" .o!L to the Sha+ti prin/ipleE he only reser5es su/h re5eren/e "or those *omen *ho o@ey the !i/tates o" /on5entional morality. LSu//essEL 0an!olph *roteE LreCuires the a!Ju5an/y o" a superior *oman. T%IS IS T%E #)1Q ) harlot or lo* *oman is useless "or all su/h lo"ty an! holy purposesE an! Just so is a @a!E impureE passion$!ri5en apology "or a man. The *oman shall not @e one *ho a//epts re*ar!s "or /omplian/eP nor a 5irginP or un!er eighteen years o" ageP or anotherHs *i"e.L Contrast this *ith the pre5iously !es/ri@e! le"t$han! 5eneration o" Sha+ti in all o" her guisesE in/lu!ing *horeE a!ultererE an! 5irginE all o" *hom are /onsi!ere! i!eal se8ual /onsorts "or Vama Marga rites. 0an!olphHs lega/y to the 1estern sinister /urrent is mi8e!P although he *as a trail@laIer in @ringing the "ormerly se/reti5e pra/ti/e o" se8 magi/ out into the openE his initiation *as in/omplete. 0an!olph stoppe! short o" /on"ronting the night si!e o" the sinister /urrent. Many o" his te/hniCues *ere a!opte! into the latter$!ay /ult o" the S/arlet 1omanE hut his 5ision la/+e! the /haoti/ po*er o" the 1hore o" Ba@ylon that is the !ri5ing "or/e o" the le"t$han! path in the 1est. There is a "inal puIIle pie/e to /onsi!er among the many that ma+e up the li"e o" &. 0. 0an!olph. In '->' a @oo+ entitle! Magia Se8ualisE attri@ute! to &as/hal Be5erly 0an!olphE *as pu@lishe! in &aris. Cre!ite! as ha5ing translate! the *or+ "rom English into Fren/h is Maria 2e Naglo*s+aE the pre5iously mentione! Satani/ se8 magi/ian. Most o" *hat is +no*n o" 0an!olphHs se8$magi/al tea/hing !eri5es "rom this *or+E an! a translation o" it into English printe! almost "orty years later in the Knite! States. %o*e5erE it is not at all /lear *hether Ma!ame !e Naglo*s+a /an truly @e sai! to ha5e merely translate! 0an!olphHs most "amous @oo+E or i" she is in "a/t the a/tual authoress o" the @oo+. She may ha5e *ritten it un!er 0an!olphHs nameE @ase! on her interpretation o" some o" his o@s/ure pamphlets an! !o/uments "rom 6'4

his Brotherhoo! o" EulisE inter*ea5ing her o*n theories into the te8t. The !istin/t possi@ility that the )meri/an pioneer se8 magi/ianHs prin/ipal *or+ *as a/tually *ritten in Fren/h !e/a!es a"ter his !eath @y a "emale 0ussian Satanist is only one o" many o" the pe/uliar mysteries the stu!ent o" the 1estern sinister /urrent must /onten! *ith. This /onne/tion o" !e Naglo*s+aE *ho *e *ill in5estigate laterE *ith 0an!olphHs in"luential se8 magi/al *ritingsE illuminates the pre5iously negle/te! role that the !istin/ti5e @ut little$+no*n 0ussian strain o" the magi/al re5i5al playe! in the !e5elopment o" the 1estern sinister /urrent. Ma!ame Bla5ats+yE one o" the originators o" the magi/al renaissan/eE *as only the "irst o" a series o" 0ussian o//ultists *ho *ere important @ri!ges @et*een the 1estern an! Eastern esoteri/ tra!itions. ..I. .ur!Jie"" )n! The Se8ual Center I /ertainly ha5e an aim o" my o*nE @ut you must permit me to +eep silent a@out it. ..I. .ur!Jie"" to &.2. Ouspens+y No analysis o" the le"t$han! path in the 1est /an ignore the tea/hing o" the enigmati/ 0ussian +no*n as .eorgei I5ano5it/h .ur!Jie"" D'4(4 '-4-F. Those *ho ha5e stu!ie! .ur!Jie""Hs system o" spiritual a*a+eningE alternately /alle! the Fourth 1ayE the 1ay o" the Sly ManE or simply the 1or+E *ithout /omparing it to earlier tra!itionsE may @e surprise! to "in! him in the /ompany o" le"t$han! path se8 magi/ians. But the similarities @et*een .ur!Jie""Hs system an! that posite! @y the tra!itional le"t$han! path are unmista+a@le. In!ee!E the Fourth 1ay appears to @e a Tantra /ons/iously a!apte! "or mo!ern EuropeansE a /on!ensation o" the /entral le"t$han! path /on/eptsE less most o" the Eastern terminology. .ur!Jie"" himsel" ma!e no /laim to originalityE a/+no*le!ging that he *as merely the heral! o" a nameless an/ient tra!ition to the 1est. This 5aguely !es/ri@e! tea/hing ha! suppose!ly @een mastere! @y .ur!Jie"" !uring a perio! o" *an!erings in the East. In thisE he *as little !i""erent than his pre!e/essor Ma!ame Bla5ats+yE *ho also spo+e /rypti/ally o" se/ret initiations /on"erre! in Ti@etE or the /laim o" Theo!or 0euss that the se/ret se8ual !o/trine o" his O.T.O. *as /on5eye! @y Eastern sages. I" one eye$*itness a//ountE reporte! @y .ur!Jie""Hs !is/iple Mauri/e Ni/ollE /an he @elie5e!E at least one tra!itional pra/ti/e o" the Ti@etan Bu!!hist @ran/h o" the le"t$han! path *as +no*n to .ur!Jie"". Ni/oll /laime! that he on/e a//i!entally /aught a glimpse o" his tea/herE *ho *as una*are o" @eing o@ser5e!E murmuring to himsel": LI am !or!JeE I am !or!Je.L 2orJe is Ti@etan "or VaJraE the thun!er@olt that !es/en!s "rom the /elestial region to the earth Dluring the se8ual rites o" the 5aJrayana. )//or!ing to TantraE he or she *ho @e/omes !orJe or 5aJra has *al+e! the 6'-

le"t$han! path to rea/h a so5ereign an! in!estru/ti@le state o" @eing. This in/i!entE i" trueE suggests that .ur!Jie"" pri5ately in/orporate! le"t$han! path metho!s into his o*n sel"$initiationE e5en i" he !i! not in/lu!e su/h !o/trines in his tea/hing to others. It has @een suggeste! that .ur!Jie"" a/tually /o@@le! together his tea/hing "rom a simpli"ie! amalgamation o" Tantri/ Bu!!hism learne! in Ti@etan monasteries an! Su"i prin/iples o@taine! through en/ounters *ith Islami/ 2er5ish or!ers. #ess glamorouslyE the 1or+ might Just as easily ha5e a!apte! "rom o//ult @oo+s that *oul! ha5e a5aila@le in the 0ussia o" .ur!Jie""Hs youth. 1hate5er the a/tual origin o" the Fourth 1ayE e5en a @rie" outline o" the most important elements re5eals strong le"t$han! path in"luen/e. .ur!Jie""Hs most in"luential !is/ipleE &. 2. Ouspens+yE *hen presse! to !e"ine his MasterHs /hie" lessonE summe! it up su//in/tly: LMan is asleep. %e must *a+e up.L .ur!Jie""Hs hypothesis that the natural state o" humanity is a nearly /omatose spiritual sleepE a listless !ay!ream through *hi/h he or she mo5es me/hani/allyE seems to re"le/t the Tantri/ le"t$han! path /on/ept o" SuptaE or sleep. The a!herents o" the Fourth 1ayE in their !i""i/ult stri5ing to *a+e upE are /ompelle! to @uil! up an unnatural Lsuper$e""ortLE a "or/e *ithin themsel5es *hi/h they utiliIe to /ounter the hea5y *eight o" sleep. The Vama Marga a!ept is also taught to 5iolently assault his or her slum@er @y all possi@le meansE /oming to that state o" )*a+eningE or Bo!hanaE *hi/h *e ha5e alrea!y re"erre! to. The le"t$han! path insists that a*a+ening runs /ounter to the natural or!er o" thingsE an! e5en @rea+s the rule o" the !i5ine. .ur!Jie"" o"ten state! that his 1or+ o" a*a+ening *as pitte! Lagainst natureE against .o!.L Gust as the Vama Marga instru/ts its initiates that a*a+ening /an only @e a//omplishe! through the physi/al @o!yE rather than through the /ere@ral means "a5ore! @y /on5entional religionE so !i! .ur!Jie"" push his "ollo*ersE o"ten e""ete intelle/tuals an! artistsE to e8/ee! their physi/al limits as a "orm o" li@eration. For .ur!Jie""E the 1or+ *as a matter o" @ringing Lthe se5en /enters o" manEL lo/ate! in the @o!yE into harmonious a!Justment. This /on/ept @e almost /ertainly @orro*e! "rom the Tantri/ system o" se5en /ha+rasE an! un!er "urther analysis the a/ti5ation o" the Lse5en /entersL appears to @e .ur!Jie""Hs 5ersion o" Kun!alini yoga. .ur!Jie"" pla/e! spe/ial emphasis on the Lse8ual /enterL as the sour/e o" the energy that /oul! e5entually @e !ire/te! to*ar! the "reeing "rom sleep an! the a/ti5ation o" the Lhigher /entersL o" the @o!yE *hi/h are !ormant in most human @eings. %ere *e en/ounter a mo!ern re*or+ing o" the le"t$han! path notion that the po*er"ul se8ual energy unleashe! in the lo*er /ha+ras /an pier/e the higher /ha+rasE ultimately opening the eye o" Shi5aE the sym@ol "or !i5ine /ons/iousness. 667

)lthough he ne5er spe/i"i/ally !es/ri@e! this pro/ess o" /reating a higher @o!y @y harmoniIing the se5en /enters o" man *ith the energy an! su@stan/e o" se8 as Kun!aliniE !ire/t re"eren/es to the term are not a@sent in .ur!Jie""Hs 1or+. In his simultaneously pro"oun! an! unrea!a@le gargantuan no5el BeelIe@u@Hs Tales To %is .ran!sonE .ur!Jie"" /oins the typi/ally .ur!Jie""ian term LKun!a@u""erLE This he !es/ri@es as a sleep$in!u/ing "or/e o" hypnosis an! "antasy that pre5ents humans "rom a*a+ening to a more 5i5i! li"e in the real *orl!. O" /ourseE this is not /ompletely !issonant *ith one le"t$han! path un!erstan!ing o" the Kun!alini "or/e. In its !ormantE /oile! serpent mani"estationE Kun!alini is thought to @e the root /ause o" human !elusionE e8er/ising a spell o" en/hantment o5er the min! that /an only @e @ro+en @y a*a+ening the serpent "rom slum@er. .ur!Jie"" also maintaine! that human /ons/iousness /oul! ne5er sur5i5e physi/al !eath unless the aspirant *or+e! at /reating a Lhigher @o!yLE a spiritual organism *hi/h appears to he the Lsu@tleL or perhaps L/ausalL @o!y o" Tantri/ initiation ; Lthe @o!y o" lightL +no*n to .nosti/ li@ertines. The Vama Marga pra/titioner o" Kun!alini @elie5es that the more en!uring spiritual @o!y *ithin his or physi/al 5essel is "e! an! energiIe! @y the se8ual /urrentsE an! the internal @uil!$up o" the oJasE the "or/e emanate! @y semen. 1ith this ar/ane metaphysi/al physiology .ur!Jie"" is in a//or! on e5ery pointE !e/laring that Lthe su@stan/e *ith *hi/h se8 *or+sL is the "uel "or the Lhigher @o!yLE that su@tle organism *hi/h !oes not e8ist until it is /reate! through the e""orts o" the a*a+ene! man or *oman. To his inner /ir/le o" "ollo*ersE .ur!Jie"" *as more @luntP Lthe su@stan/e *ith *hi/h se8 *or+sEL he a!mitte!E Lis semen.L It *as a su@stan/e .ur!Jie"" ha! no /ompun/tions a@out sharing *ith his many a!oring "emale !is/iples. #i+e a t*entieth /entury rein/arnation o" the legen!ary le"t$han! path Ti@etan L2i5ine Ma!manLE 2rugpa KunleyE .ur!Jie"" s/an!aliIe! se!ate esoteri/ /ir/les o" the 67s an! >7s @y se!u/ing "ollo*ers @y the s/oreE an! assuring them that relations *ith the Master *ere @ene"i/ial "or their spiritual !e5elopment. One o" .ur!Jie""Hs more astute @iographersE Games 1e@@E Cuotes one !is/iple as sayingE L.ur!Jie"" use! to ta+e us girls into intima/y *ith him. It *as his *ay o" helping us.L Consi!ering ho* /losely e5ery other part o" .ur!Jie""Hs tea/hing resem@les sinister /urrent pra/ti/eE it may @e that he pri5ately taught his a!mirers some "orm o" se8ual initiation. %o*e5erE unli+e his /ontemporary Cro*leyE .ur!Jie"" le"t @ehin! no re/or! !o/umenting his many trysts. )ny attempt to !etermine *hether these *ere a/tually le"t$han! path se8ual rites ; as some ha5e theoriIe! ; or *ere simply mani"estations o" a high li@i!o e8er/ising itsel" among a *illing au!ien/e o" spiritual groupies /annot @e ma!e *ith any /ertainty. Su/h eroti/ e8ploits inspire! numerous rumors o" 66'

Lse8ual @la/+ magi/L to @e asso/iate! *ith .ur!Jie""E *hispere! innuen!oes that his "lam@oyant @eha5ior only e8a/er@ate!. Former lo5ers *ere sai! to ha5e a pen/hant "or +illing themsel5es a"ter the Master ha! sla+e! his "leshly appetite upon themE an! more than one intimate stu!ent o" .ur!Jie""Hs suspe/te! that she ha! @een the su@Je/t o" a lust spell. One interesting ane/!ote "rom '->> suggests that .ur!Jie"" ha! gaine! pro"i/ien/y in a pra/ti/e asso/iate! *ith le"t$han! path sor/eryE an! in!i/ates something o" his li@i!inous reputation. )t a partyE .ur!Jie"" turne! his gaIe ; "reCuently !es/ri@e! as hypnoti/ ; on his )meri/an pupilE the no5elist Aona .aleE *ho *as seate! *ith a /ompanion. They o@ser5e! the notorious magus inhaling an! e8haling in *hat seeme! a !eli@erateE metho!i/al manner. .ale @lan/he!E sti""ene!E an! upon resuming her /omposure reporte! Din the terminology o" the 1or+F that .ur!Jie""Hs pe/uliar attentions ha! Lstru/+ her right through her se8ual /enterL. The Sly Man ha! suppose!ly @esto*e! a remote$/ontrol orgasm upon her through his magi/al po*ers. E5en though su/h tales must @e ta+en *ith a grain o" saltE they "orm an inera!i/a@le part o" .ur!Jie""Hs legen!. This "eat re/alls a min! /ontrol metho! pra/ti/e! @y In!ian le"t$han! path a!eptsE *ho /laim the a@ility to "orm a telepathi/ lin+ *ith another person @y /are"ully o@ser5ingE an! then imitatingE his or her @reath pattern. )ttuning oneHs o*n @reathing to another personHs respiratory rhythmE *ith "ull mental "o/usE is sai! to allo* the magi/ian ingress to the unsuspe/ting /ons/iousness o" anotherE permitting *ille! /ontrol o" that in!i5i!ualHs min!. Through these meansE !eathE healingE transmission o" thoughtE or se8ual e8/itement /an theoreti/ally @e @rought a@out "rom a !istan/e. O" /ourseE in the a@o5e$/ite! /ase o" .ur!Jie"" an! his stu!entE *e /anHt ignore the psy/hologi/al "a/tors esta@lishing a pre$e8isting lin+ @et*een sor/erer an! su@Je/tE an a""inity *hi/h must surely ease the "lo* o" su/h a transmission. #i+e Cro*leyE .ur!Jie"" *as a!amant in his opposition to any +in! o" /ontra/epti5esE perhaps a re"le/tion o" his @elie" in the magi/al properties o" semenE an! its purporte! role in the /reation o" a Lhigher @o!yL Be that as it mayE the MasterHs many !allian/es *ith his !is/iples le! to the /reation o" many illegitimate @o!ies o" the usual physi/al type ; *hate5er the nature o" .ur!Jie""Hs se8ual relations *ith his stu!entsE he le"t @ehin! him a throng o" .ur!Jie""ian @astar!s an! @astar!ettes. )lthough he has long sin/e @een /ast in a saintly light @y his latter$!ay "ollo*ersE an essential part o" .ur!Jie""Hs personal tea/hing *as the *ay in *hi/h he !eli@erately in5erte! the usual @eha5ior e8pe/te! in a spiritual tea/her. %is /are"ully em@ellishe! repute as a le/her *as only one o" his ta/ti/s. %e seems to ha5e gone out o" his *ay to ha5e @een e8/ee!ingly !i""i/ultE temperamental an! untrust*orthyE an! many a *oul!$@e a!herent o" the Fourth 1ay a@an!one! it out o" sheer e8asperation *ith the tea/herHs un"athoma@le ; an! sometimes in"uriating ; metho!s. 666

2uring the early part o" his /areer as a pro"essional enigmaE .ur!Jie"" morti"ie! one prospe/ti5e pupilE a strait$la/e! an! respe/ta@le military o""i/er o" the 0ussian aristo/ra/yE @y insisting that he meet him "or the "irst time at a parti/ularly see!y /a"e "reCuente! @y prostitutes. The o""i/erHs "irst impression o" his guru *as o" an un+emptE sha!y personage *ho greete! him *ith the !isappointe! /omplaint that Lthere are usually more *hores here.L .ur!Jie""Hs !is/ipleE G. .. BennettE interprete! .ur!Jie""Hs !eli@erately s/an!alousE o"ten impossi@le @eha5ior to @e in +eeping *ith the Su"i pra/ti/e o" malamat D@eing @lame*orthyFE in *hi/h the initiate a!opts a mo!e o" /on!u/t that /ons/iously alienates those aroun! himE ruining the goo! reputation stri5e! "or @y /on5entional /itiIens. The pra/ti/e o" malamat might 5ery *ell ha5e @een learne! @y the young .ur!Jie"" through an en/ounter *ith the Malamti Su"i Or!erE an initiatory @o!y "oun!e! in the eighth /entury that has e8er/ise! a po*er"ul un!ergroun! in"luen/e upon the magi/al tra!ition. Su/h systemati/ ruination o" oneHs stan!ing in so/iety is o" /ourse also a stan!ar! pra/ti/e o" a!5an/e! le"t$han! path a!eptsE *hose go!$li+e /ontempt "or the sla5e 5alues o" the pashu mani"est in e8treme reJe/tion o" all o" the props o" mass$appro5e! /omportment. I" .ur!Jie"" !i! not go Cuite as "ar as the )ghori in this ra!i/al !eta/hment "rom that @eing he !is!ain"ully re"erre! to as Lthe normal manLE his a/tions seem to ha5e ser5e! the same initiatory purposesE "or himE an! "or those *illing 5i/tims he entangle! in his tea/hing. There is one "reCuently ignore! !etail in .ur!Jie""Hs li"e that pla/es his o"ten puIIling @eha5ior in an illuminating /onte8t. It seems "airly /ertain that .ur!Jie""Hs o*n restless tre+ through Ti@et an! possi@le /onta/t to the /ourt o" the 2alai #ama *as ma!e *hilst in the ser5i/e o" the Tsarist intelligen/e ser5i/e. lie seems to ha5e /arrie! out this assignment un!er the /on5enient guise o" a spiritual see+erE an! may *ell ha5e /ontinue! his intelligen/e *or+ "or other nations a"ter the Bolshe5i+ re5olution. .ur!Jie""Hs *ithering /ontempt "or politi/sE patriotism an! go5ernment poli/y o" any +in! ; *hi/h o"ten !ismaye! his more i!ealisti/ !is/iples ; *as surely as in"orme! @y his e8perien/e as an un!er/o5er operati5e *ho ha! @een pri5y to the @ehin!$the$s/enes operations o" the *orl!E as @y any metaphysi/al un!erstan!ing. Thus .ur!Jie"" /oul! assume the seemingly

/ontra!i/tory roles o" Tsarist spy an! minor NaIi /olla@oratorE among many othersE *ith little han!$*ringing o5er /on5entional ethi/s. 1as this stan/e simply .ur!Jie""Hs mysti/al rationaliIation "or in!ulging a generally roguish /hara/ter: lie ne5er e8plaine! !ire/tlyE @ut his li"e$long pattern o" /reating ela@orate initiatory /rises an! traumas "or his !is/iplesE se8ual or other*iseE thus "or/ing them to thin+ "or themsel5es or "ail in the attemptE seems /lear enough. )lthough it /an @e argue! that 66>

Cro*leyHs similar /ourting o" s/an!al an! pu@li/ in"amy may ha5e ser5e! the same purposeE one gets the impression that .ur!Jie"" *as mu/h more /ontrolle! an! preme!itate! in applying this strategy. #i+e the me!ie5al le"t$ han! path Master 2rugpa KunleyE .ur!Jie"" sought to a*a+en his pupils through sho/+ treatmentE !isillusioning them as harshly as possi@le. .ur!Jie"" @iographer Games 1e@@ !es/ri@es the one re/or!e! meeting o" .ur!Jie"" an! Cro*leyP @ase! on *hat he /laims are "irst$han! reports. D#a*ren/e SutinE in his 2o 1hat Thou 1ilt: ) #i"e O" )leister Cro*ley /asts some !ou@t on this a//ount.F I" the en/ounter o//urre! as !es/ri@e!E it /an @e interprete! as meaning that either .ur!Jie"" sense! an essential hollo*ness at the /ore o" Cro*leyHs personaE or merely "elt that he ha! to pla/e any li+ely /ompetitor in the 1estern guru game in his pla/e. )"ter Cro*ley spent a "airly inno/uous *ee+en! at .ur!Jie""Hs Institute "or the %armonious 2e5elopment o" Man in Fountain@leauE .ur!Jie"" allege!ly turne! upon his in"amous guest an! treate! him to a "urious pu@li/ !enun/iation. L=ou are "ilthyE all !irty insi!e. =ou ne5er /ome in my house againQLE .ur!Jie"" shoute! at the .reat Beast 333E *hom a//or!ing to some eye*itnesses at the meeting o" magesE s+ul+e! o"" in a rare state o" em@arrassment. Consi!ering that .ur!Jie"" !e/lare! that one o" his missions in the 1est *as the era!i/ation o" o//ultism an! the !elusions it e8/itesE it may @e that he sa* the ar/h$o//ultist Cro*ley as a prime target. .ur!Jie""Hs system grants none o" the spe/ial importan/e to the Feminine 2aemoni/ that /hara/teriIes the le"t$han! pathP in "a/tE although many *omen *ere /harme! @y himE he *as o"ten !es/ri@e! as the epitome o" the o5er@earing ma/ho patriar/h. %is e@ullient promis/uity aloneE !espite /ertain suggestions o" eroti/$esoteri/ energy trans"erE /ertainly !oesnHt Cuali"y him as a le"t$han! path a!ept. %o*e5erE there are enough in!i/ations o" a Ti@etan Tantri/ in"luen/e in his li"e an! thought to /ause us to *on!er i" he !i! not 5ie* his many "emale /onsorts as SongyumsE or Lse/ret mothersLE in +eeping *ith the /o5ert pra/ti/e o" se8ual initiation *ithin le"t$han!e! Bu!!hism. .ur!Jie""E e5er the Sly ManE le"t only hintsP *hate5er the moti5e "or/e o" his tea/hing *asE it *as largely /ommuni/ate! pri5ately an! in terms that suite! ea/h in!i5i!ual stu!ent. 0asputin )n! The %oliness O" Sin In /onsi!ering the e8isten/e o" a Sla5i/ le"t$han! pathE as suggeste! @y su/h "igures as Naglo*s+a an! .ur!Jie""E the almost legen!ary se8$mysti/al e8ploits o" .rigori =e"imo5i/h D'436 '-'3F are *orthy o" a @rie" /ontemplation. For all o" his notorietyE =e"imo5i/hE "ar @etter +no*n @y his ni/+name o" 0asputin D!eri5e! "rom the 0ussian *or! "or L!issoluteL or Lle*!LF has ha! surprisingly little in"luen/e on the se8 magi/al tra!ition o" the 1est. But the hereti/al Christian an! heathen synthesis o" eroti/ 664

illumination engage! in @y 0asputin an! his "emale "ollo*ers ma+es "or an e8/ellent e8ample o" the uni5ersality o" le"t$han! path prin/iples. ) great !eal o" "oolishness has pre5iously @een *ritten /on/erning 0asputinE *ho has @een /ari/aturiIe! as a Satani/ ma! mon+. The LSatani/L /harge has not the least @asis in "a/tE an! is simply @ase! on his sinister reputation. Far "rom ma!E 0asputin appears to ha5e @een a /anny i" une!u/ate! o@ser5er o" human natureE *hose !isreputa@le religious pra/ti/es *ere in stri+ing /ontrast to an other*ise /alm an! serious !emeanor. )n! he *as ne5er a mon+ @y any meansP he spent all o" three months on a spiritual retreat at a monasteryE @ut ne5er sought or /laime! holy or!ers. 0atherE he *as /onsi!ere! @y his a!mirers to he a staretsE a *an!ering Lholy manLE !ue to his reputation "or possessing mysterious po*ers o" healing an! se/on! sightE *hi/h /an he !es/ri@e! as magi/al in nature. 0asputinHs possession o" magi/al si!!hi *as sin/erely atteste! to @y the a!oring *omen in his /ir/leE one o" *hom *as the Tsarina )le8an!raE Empress o" all the 0ussiasE "or *hom all types o" o//ultism ha! long @een an a@i!ing interest. The strange /ir/umstan/es o" 0asputinHs !eath ha5e only /ontri@ute! to the en!uring legen! o" his un/anny po*ers. 0asputinHs /ru!e i" energeti/ metho!s o" se8ual initiation *ere not his in5entionP they *ere a!apte! "airly "aith"ully "rom his /onta/t *ith a 0ussian pseu!o$.nosti/ se/t popularly +no*n as the KhlystiE or L"lagellators.L )lthough the Khlysti ne5er attaine! anything li+e the /omple8 philosophi/al an! esoteri/ @o!y o" *is!om +no*n to TantraE there are many similarities @et*een their rites an! those o" the Vama Marga. Both te/hniCues utiliIe /opulation as a pro/ess o" sel"$!ei"i/ation. The moment o" supreme se8ual e/stasy enJoye! @y the Khlysti /ouple lea!s not to i!entity *ith Shi5a?Sha+ti @ut to the maleHs mutation o" his mortal /ons/iousness into the ChristE *hile the "emale is trans"orme! into the Virgin Mary. This a/t o" spiritual in/est @et*een !ei"ie! humans also re/alls the agape pra/ti/e! @y li@ertine .nosti/sE in *hi/h the male is mysti/ally trans"orme! into ChristE an! his /onsort @e/omes the Sophia. )s *ith the li@ertine .nosti/sE the Khlysti interpret the mystery o" se8ual illumination as the spiritual !es/ent o" the holy ghost into the physi/al @o!y. Initiates o" the KhlystiE usually lo/ate! in rural 0ussiaE "eigne! !e5otion to the 0ussian Ortho!o8 Chur/h !uring the !ayE *aiting until their /lan!estine no/turnal gatherings ha! /ommen/e! to pra/ti/e their true religion. Gust as the se8ual e5o/ation o" Sha+ti in In!iaHs se/ret rite is tra!itionally /arrie! out in an a@an!one! pla/e at mi!nightE the *it/hing hour is also the pre"erre! time in *hi/h to @egin the Khlysti orgy The /ir/le o" the In!ian /ha+ra puJa orgy is re/alle! in the "renIie! /ir/ular !an/e that @egins the Khlysti rite. Similar to some 2er5ish !an/e ritualsE the *hirling Khlysti !an/e *as use! as a means o" altering /ons/iousnessE an! at its "reneti/ IenithE the parti/ipants "lagellate! ea/h otherHs @o!ies to heighten their 66,

e/stati/ states. 1hen the somati/ energy ha! @een @rought to the !esire! le5elE the gathere! /ouples spontaneously un!resse! an! paire! o"" to /ele@rate the prolonge! orgiasti/ phase o" the 1or+ing. )n! as in the /ha+ra puJaE one o" the "emale Khlysti ser5e! as the temporary a5atar o" "eminine po*er. One o" the orgiasts *as sele/te! to @e the in/arnation o" the Virgin MaryE an! *as 5enerate! in her ritual na+e!ness. The pre$Christian origin o" the se/t is ma!e o@5ious in the "a/t that the LVirginL is also /onsi!ere! to @e LMother EarthLP the Feminine 2aemoni/ Sha+ti po*er that /learly pla/es the orgy un!er the aegis o" the le"t. 0asputin has @een reporte! as telling his !is/iples that he "irst learne! the L@lesse! se/retL o" Lsan/ti"i/ation through sinL through some sort o" tutelary /ommuni/ation /on5eye! through the 5oi/e o" Lholy Mother Earth.L The starets taught his /ongregationE *hi/h at "irst /onsiste! o" gypsies an! peasants in his nati5e Si@eria ; @ut "rom '-7> '-'3E e8ten!e! to the so/iety la!ies o" St. &eters@urg an! Mos/o* ; that to he truly re!eeme! o" sinE one must sin thoroughly. To this en!E 0asputin le! his re"ine! a!herents in mo!i"ie! re/reations o" the Khlysti orgiasti/ re5els that ha5e sin/e ta+en on mythologi/al proportions. The sur5i5ing e5i!en/e seems to in!i/ate that 0asputinHs prolonge! @outs o" "reneti/ !an/e an! se8ual a@an!on *ere also inten!e! to /reate a uniCue heightene! state o" /ons/iousnessE a mysti/al apotheosis o" initiatory !eath through orgasm that is similar to Vama Marga pra/ti/e. Cro*leyHs attempts to se8ually e8haust himsel" an! his lo5ers into a !eath$li+e state o" 5isionary Leroto$/omatose lu/i!ityL seems /ompara@le. This 0asputinesCue use o" e8treme se8ual e/stasy *as primarily a means o" pro5o+ing inner !eath o" the "alse persona an! re@irth into a more illuminate! psy/hi/ /on!ition %o*e5erE the *omen *ho su@mitte! to 0asputinHs eroti/ spell o"ten reporte! relinCuishing /ons/iousness altogether !uring the tran/e o" repeate! orgasmE *hi/h *oul! seem to he the opposite o" the in/rease! )*a+ening o" the psy/he usually aime! "or in le"t$han! path rites. 0asputinHs aim o" in5erting esta@lishe! religious norms through se8ual ta@oo$@rea+ing an! pro/laiming the sin"ul to @e sa/re! is a /lear mani"estation o" the sinister /urrentE another o" those ata5isti/ resurgen/es o" the hi!!en le"t$han! path o" Christianity. Ironi/allyE !espite the nominally Christian essen/e o" 0asputinHs approa/h to eroti/ initiationE the only mani"estation o" 1estern se8 magi/ he seems to ha5e a""e/te! *as the #u/i"erian se8 magi/ian Maria !e Naglo*s+a. Maria !e Naglo*s+a ; ) Satani/ Sophia 2espite the /entrality o" the "emale se8ual initiatri8 ; *hether she @e +no*n as Sha+ti or Sophia ; to le"t$han! path eroti/ a*a+eningE it *as not until the t*entieth /entury that a "emale se8$magi/al tea/her openly emerge! in the 663

1est. %er tea/hingE *hi/h she /learly i!enti"ie! as @eing Satani/ in natureE re5eals !e"inite parallels *ith the authenti/ le"t$han! path. )lmost un+no*n in the )nglo$Sa8on *orl!E she *as the 0ussian$@orn Maria !e Naglo*s+a D'44> '->3FE *ho esta@lishe! a "lourishing s/hool o" Satani/ se8 magi/ in the &aris o" the '->7s. )s a se8$magi/al tea/hing that has no /onne/tion at all to the lineage o" O.T.O. an! Cro*leyan pra/ti/es "amiliar to English$ spea+ing magi/iansE the uniCue approa/h to eroti/ initiation !e5ise! @y this remar+a@le a!5enturess has @een unJustly ignore!. 2e Naglo*s+aE the !aughter o" a high$ran+ing Tsarist military o""i/er *ho *as assassinate! @y a nihilist anar/histE *as orphane! at an early age. )"ter her e!u/ationE she @e/ame in5ol5e! in a @ohemian milieu o" artistsE *riters an! o//ultistsE s*ept up in the re5olutionary "er5or o" '-7, 0ussia. #i+e many spiritually in/line! aristo/rati/ 0ussian *omen o" her generationE she +ne* 0asputinE *hose se8$mysti/al ministry seems to ha5e in"luen/e! some elements o" her o*n messiani/ religion. DIn '->'E Naglo*s+a translate! a @iography o" the holy manE 0aspoutineE @y the 0ussian author Simano5it/hE into Fren/h.F 0ussia ha! long @een home to many thri5ing Sla5i/ Satani/ se/tsE an! !e Naglo*s+a may also ha5e esta@lishe! /onta/t *ith some o" these as a prelu!e to her o*n !ia@oli/al s/hool. E8ile! in 0ome a"ter the re5olutionE she @e/ame in5ol5e! in the esoteri/ /ommunity thereE a perio! *hi/h in/lu!e! a !allian/e ; @oth spiritual an! /arnal ; *ith the Tra!itionalist magi/ian Gulius E5ola. It *as also in Italy that Naglo*s+a en/ountere! a mysterious 0ussian tea/her "rom the Cau/asusE *ho she later implie! *as a maJor sour/e o" her o*n se8$magi/al !o/trine. Ma+ing her li5ing as a JournalistE she *as o"ten suspe/te! o" espionageE in the sha!y o//ult tra!ition o" 2eeE 0eussE .ur!Jie"" an! &arsons. %er tra5els @rought her as "ar as )le8an!riaE EgyptE *here she @e/ame in5ol5e! *ith the lo/al @ran/h o" the Theosophi/al So/iety. 2espite her marriage to a Aionist a/ti5istE *ho e5entually a@an!one! her an! their three /hil!ren "or &alestineE Naglo*s+a repute!ly pursue! her li5ely se8ual appetite *ith enthusiasm. Not*ithstan!ing her notoriety as a "ree spirit an! ha@ituM o" the international o//ult mo5ement o" her timeE she !i! not really /ome to prominen/e until her arri5al in &aris @et*een the 1orl! 1ars. I" pre5ious European Satani/ /ir/les ha! sought to /arry on their a/ti5ities in se/retE Naglo*s+a positi5ely /ourte! the attention o" the Fren/h pressE as *ell as *riting se5eral @oo+s an! pamphlets *hi/h ma!e e8pli/it her instru/tions "or !ia@oli/ally inspire! eroti/ illumination. 2espite her "orthright glori"i/ation "or *hat she terme! Lthe unspea+a@le happiness o" Satani/ pleasureL in her '->6 #e 0ite Sa/rM !e lH)mour MagiCue DThe Sa/re! 0ite O" Magi/al #o5eFE it is interesting that !e Naglo*s+a arouse! none o" the outrage! an! prurient s/an!al her /ontemporary Cro*ley ; *ho ha! @een re!u/e! to near$pariah status @y the British press only a "e* years earlier ; ha! pro5o+e!. In!ee!E one ne*spaper a//ount o" !e Naglo*s+aHs 66(

/onse/ration o" se8$magi/ally traine! *omen at her seminaryE #a Fle/he !HOr DThe .ol!en )rro*F goo!$nature!ly /hara/teriIes it as an Linteresting religious e8periment.L Far "rom super5ising a se/ret so/ietyE Naglo*s+a hel! "airly open rituals o" Satani/ se8 magi/E to *hi/h the intereste! pu@li/ *ere in5ite! "or initiation into the s/hool. In her templeE a /on5erte! hotel lo/ate! in the "ashiona@le Montparnasse !istri/t o" &arisE she regularly presi!e! o5er a rite she /alle! 664

Lthe .ol!en MassL in *hi/h as many as t*enty /opulating /ouples "orme! a Lmagi/al /hainL 5ery mu/h li+e the highly !is/ipline! /ha+ra$puJa /ir/le orgies o" Tantra. The se8ual /urrent generate! @y this group a/ti5ation o" eroti/ energy *as o"ten !ire/te! to the magi/al !estru/tion o" enemiesE @ut unli+e other SatanistsE !e Naglo*s+a also use! group L!ia@oli/al operationsL to heal ailing mem@ers o" her group. The i!ea o" se8 magi/ per"orme! to the glory o" #u/i"er might inspire thoughts o" *il!E unrestraine! orgiesE @ut Naglo*s+aHs group se8 operations *ere a/tually pre/isely /horeographe! an! /ontrolle! rites. ) me!itati5e !an/eE similar to eurhythmi/s an! the mo5ements *hi/h .ur!Jie"" taught his stu!entsE *ere a maJor part o" these .ol!en MassesE an! pre/e!e! the se8ual phase o" the 1or+ings. Naglo*s+aHs insisten/e that her in"ernal "orm o" se8$mysti/al trans"ormation /oul! only @e /ommuni/ate! through the agen/y o" ritual /opulation *ith Lan a!eCuately traine! *omanL !emonstrates the importan/e o" the Feminine 2aemoni/ to her !is/ipline. This traine! sorority may @e /onsi!ere! to "ul"ill the "un/tion o" sha+tis *ithin the Naglo*s+a @ran/h o" the sinister /urrent. Naglo*s+a hersel" *as +no*n @y her "ollo*ers as Lthe Sophia o" MontparnasseLE in a re"eren/e to the .nosti/ "eminine prin/iple sai! to impart the gnosis. %er "emale a/olytes *ere also +no*n as SophialesE presente! as the 5anguar! o" a Lne* matriar/hyL. In the imminent utopia Naglo*s+a propose!E all '( year ol! girls *oul! @e /onse/rate! as se8$magi/al Sophiales in spe/ial training institutes. This /onse/ration she thought ne/essary to @alan/e the !istur@e!

eCuili@rium @et*een male an! "emale polaritiesE *hi/h she theoriIe! *as the root /ause o" the *orl!Hs ills. ThusE se8 magi/ *as seen to e8er/ise not only a personal initiatory trans"ormation on the /ouples *ho pra/ti/e! itE @ut a mu/h larger so/ial e""e/t. DNaglo*s+aHs hypothesis that unsatis"ying se8 an! im@alan/e o" the gen!ers /reate! so/ial /atastrophe @ears some similarities *ith the psy/hologist 1ilhelm 0ei/hHs i!easE although he *oul! /ertainly ha5e reJe/te! any mysti/al or Satani/ o5erlayF The *orl!$/hanging "or/eE a//or!ing to Naglo*s+aE *as L"eminine po*erLE *hi/h she @elie5e! *oul! emanate "rom a ne* +in! o" spiritually an! se8ually a!5an/e! *omanE Lla sagesseL ; the *ise *oman. Far "rom the usual las/i5ious /li/hM o" *hat a Satani/ *oman might @eE Naglo*s+a !es/ri@e! her i!eal "emale Linitiatri8L as a Lpure *oman ... *ho !oes not tolerate per5erse 5i@rations.L In this regar!E Naglo*s+a seems to he in"luen/e! @y her rea!ing o" the earlier *ritings o" &. B 0an!olphE an! their insisten/e that se8 magi/ shoul! ne5er @e per"orme! *ith a Lharlot or lo* *oman.L Naglo*s+a maintaine! that the SophialesE among *hose num@er *e must presume she in/lu!e! hersel"E em@o!ie! physi/al gate*ays to sel"$ !ei"i/ation "or their male partners. )s in the tra!itional Vama MargaE the 66-

"emale is the !ei"ie! priestess in the Naglo*s+a /ult. She se8ually /ommuni/ates a potentially !angerous esoteri/ po*er to the maleE a po*er that /annot @e /on"ronte! an! sustaine! @y anything less than a heroi/ !isposition. For Naglo*s+aE the en! li@eration o" this se8ual operation *as not the !eli@erate o@literation o" the sel" into nir5ana that some Eastern le"t$ han! path a!epts see+E On the /ontraryE the Naglo*s+an !is/iple *as le! along the more ra!i/al *ay o" the sinister /urrentE the ri!ing o" the tiger o" se8ual e/stasy to re@irth as a L+ingly manLE a go!$li+e !aemon. The pro"ane se8ual a/tE *hi/h usually @in!s a /ouple more !eeply to nature an! mortalityE is here use! to @last their psy/hes into a non$natural state o" @eing. Naglo*s+aHs Satani/ se8$magi/al utopia *as +no*n as the Thir! Term o" the Trinity DTTT to her !is/iplesFE *hi/h *as /on/ei5e! in )eoni/ terms as a ne* *orl!$age *hi/h *oul! ra!i/ally /hange the spiritual an! se8ual nature o" man+in!E /onstituting an e5olutionary trans"ormation. The %igh &riestess o" this /oming age taught her a/olytes that the "irst t*o LtermsL ha! @een Gu!aismE the age o" the FatherE an! ChristianityE the age o" the Son. In the impen!ing Thir! TermE *hi/h she i!enti"ie! as the age o" the MotherE Naglo*s+a *roteE Lse8 N*ith the *ise *omenO *ill /on"er the luminous +no*le!ge o" #KCIFE0 an! S)T)N regenerate!.L Naglo*s+a !i! not en5ision her Thir! Era o" the Mother as a !ar+ age o" !oomE @ut the /on/ept o" a spiritual age rule! @y the le"t*ar!s Sha+ti po*er o" 1oman an! the pre5iously re5ile! po*ers o" Satan?#u/i"er /an @e seen as a 1estern "orm o" the Kali$=uga. Surely the most /ontro5ersial ritual in !e Naglo*s+aHs /ompli/ate! liturgy *as the Trial o" %angingE in *hi/h male a!epts *ere se8ually stimulate!E then 5oluntarily hange! until they passe! out in a state o" /ontrolle! semi$asphy8ia. 1hen the male se8 magi/ian ho5ere! in psy/hi/ lim@oE in a state !e Naglo*s+a !es/ri@e! as La@o5e all !elightsEL one o" her personally initiate! "emale a!herents *oul! position hersel" on his asphy8ia$ in!u/e! ere/tion. The ligature aroun! his throat *oul! then @e release!E an! as he /ame @a/+ to /ons/iousnessE he *oul! e8perien/e *hat !e Naglo*s+a !es/ri@es in her The #ight O" Se8: 0itual O" Satani/ Initiation as Lthe e8plosi5e penetration o" the resplen!ent *oman at the su@lime moment o" holy /oitus.L DNo*E +i!sE !onHt try this at home.F This or!eal reCuire! that the male not eJa/ulateE retaining his semen "or the same purposes o" spiritual energy /ontainment taught @y some Tantri/s. The a!ept *ho sur5i5e! this pro/e!ure *as trans"orme!E in !e Naglo*s+aHs *or!sE into Lthe su@lime ma!man o" the se/ret !o/trines ... a ne* man.L E8a/tly *hi/h se/ret !o/trines she re"ers to is not e8plaine!E *hi/h un"ortunately typi"ies !e Naglo*s+aHs o"ten "an/i"ul an! !eli@erately 5ague style. The Trial o" %anging appears to @e a sa/raliIation o" the "airly /ommon 6>7

se8ual "etish o" autoeroti/ asphy8ia. The mostly male !e5otees o" this not in"reCuently "atal pra/ti/e mastur@ate *hile hanging themsel5esE aiming to ma8imiIe the intensity o" orgasmi/ @liss @y timing /lima8 to o//ur at the moment o" altere! state o" /ons/iousness /reate! imme!iately @e"ore @la/+out. The Trial o" %anging as pra/ti/e! @y !e Naglo*s+aHs Satanists *as the ena/tment o" a /omple8 /y/le o" se8$magi/al initiation thats ultimate goal *as the re/reation o" the magi/ian into a LMessiahEL an eroti/ "orm o" sel"$!ei"i/ation /ongruent *ith le"t$han! path o@Je/ti5es. Some o" the magi/al theory in"orming the Trial o" %anging *as e8plaine! @y Naglo*s+a in her '->4 @oo+let The Mystery O" %anging: Satani/ Initiation )//or!ing To The 2o/trine O" The Thir! Term O" The Trinity. But the memoirs o" her stu!ents ma+e it /lear that the true gist o" her se8ual tea/hing *as /ommuni/ate! only in pri5ate au!ien/e. By all a//ountsE the .ol!en )rro* *asE at its /oreE a personality /ult !e!i/ate! to personal allegian/e to 2e Naglo*s+a hersel"E *ho as %igh &riestess o" the Temple o" the Thir! Term o" the TrinityE *as the sole authority in !o/trinal an! ritual matters. In one o" the oaths ta+en @y her male initiatesE *ho *ere or!aine! as LKnights o" the %eartLE the no5i/e s*ore to @e Lan a!ept o" Maria !e Naglo*s+aL an! to La//ept her !o/trine o" the Thir! Term o" the TrinityL %er +nights 5o*e! a sa/re! oathE seale! @y a !rin+ "rom a /hali/e pla/e! on the pu@is o" their %igh &riestessE that LI *ill resear/h *ith my /ompanions the eroti/ a/t o" initiationE *hi/h trans"orms the heat in lightE re5ealing #KCIFE0 in the Satani/ sha!o*s...L Naglo*s+aHs rather am@iguous un!erstan!ing o" Satan re/alls some .nosti/ heresiesE *hi/h taught that #u/i"er or Satanael *ere not entirely e5il @eings @ut in!ispensa@le /ompanion "or/es *hi/h *or+e! in tan!em *ith Christ an! Sophia to @ring a@out gnosis. In one o" her ritualsE !e Naglo*s+a states that in the ne* spiritual age that she thought *as !a*ningE LS)T)N DnegationFE is momentarily re/on/ile! *ith .O2 ... the negati5e a/tion o" S)T)N is a@solutely ne/essary to .O2.L Naglo*s+aHs theologyE *ith its re/on/iliation o" .o! an! SatanE also "oresha!o*s the tea/hings o" 0o@ert an! Mary )im 2e.rimstonE lea!ers o" the '-37s &ro/ess Chur/h o" the Final Gu!gmentE *ho hel! that LSoul an! Bo!y /an @e reunite! @y the Spirit o" the Knity o" Christ an! SatanE *ithin the Essen/e.L )t the en! o" '->,E at the age o" ,6E Naglo*s+a surprise! her "ollo*ers @y announ/ing that her mission in the *orl! *as o5er. )n emotional "are*ell /eremony *as hel! at her temple. To her inner /ir/leE she ela@orate! "urther points o" her o@s/ure !o/trineE en/ouraging them to /arry on the preparation "or the Thir! Term o" the Trinity. She !ie! the ne8t year in S*itIerlan!E a passage interprete! @y her more /re!ulous !is/iples as a sign that their %igh &riestess ha! the gi"t o" prophe/yP others ha5e spe/ulate! that she ha! @een !iagnose! *ith a terminal illness. )lthough 6>'

some Naglo*s+an initiates haphaIar!ly attempte! to /arry on the orgiasti/ /ir/les an! the a/ts o" se8ual regeneration *ith the SophialesE li+e most personality /ultsE the .ol!en )rro* /oul! not sur5i5e *ithout its /harismati/ "oun!er. 0e5eren/e "or their tea/her *as so pro"oun! that none o" the /onse/rate! *omen she ha! traine! *ere prepare! to ta+e o5er as the Fle/he 2Hor lea!erE *hi/h !i! not @o!e *ell "or her hopes o" a ne* matriar/hy. ) short$li5e! su//essor groupE Christ$0oi DChrist$KingFE /ontinue! per"orming the Trial o" %angingE /laiming to @e un!er Naglo*s+aHs spiritual super5ision "rom the other *orl!E @ut e5entually !isperse!. Naglo*s+aHs se8$magi/al approa/h to e8altation o" #u/i"erian prin/iples has not @een in"luential in magi/al /ir/les generally. Very "e* mo!ern Satani/ groups ha5e "ollo*e! her lea! in using se8 "or spiritual purposesE although the Trial o" %anging *as a!apte! @y one mo!ern 1estern le"t$han! path Or!er in the '-47s. %er /ompli/ate! 5ision o" religious utopianism @ase! on the as/ent o" the L*ise *omanL is pro@a@ly too !ogmati/ to @e 5ery a!apta@le to other magi/al @elie" systemsE an! her many @oo+s an! pamphlets ha5e har!ly @een rea! outsi!e o" Fran/e in the '->7s. Naglo*s+an se8 magi/Hs most !ramati/ a""e/t seems to ha5e @een upon some o" the many literary "igures an! intelle/tuals *ho *ere !is/iples an! lo5ers o" this stri+ing personality in 0ome or &aris. In parti/ularE three o" the men *ho ha! en/ountere! the gnosis o" the Satani/ Sophia *ent on to /hart une8plore! regions o" eroti/ mysti/ism that tou/he! !ire/tly upon the li5e *ire o" the sinister /urrent. 6>6

6>>

The Naglo*s+a Cir/le One o" the /urious *ho *ere !ra*n to the .ol!en Masses hel! @y the Fle/he 2HOr *as the Fren/h author .eorges Bataille D'4-($'-36FE *hose potent "i/tion an! philosophi/al essays point the *ay to the sa/re! pornography *e mentione! in the intro!u/tion to this @oo+. Naglo*s+aE *ith her rather *holesome approa/h to Satani/ se8E an! her !esire to a5oi! Lper5erse 5i@rationsL *oul! pro@a@ly not ha5e appro5e! at all o" the !ire/tion Bataille too+. In his las/i5ious no5ella The Story O" The Eye D'-64FE *hi/h sometimes @or!ers on the /on/erns o" tra!itional SatanismE a !e"ro/+e! Catholi/ priest is initiate! into the le"t$han! path mysteries o" erosE !eathE an! transgression o" the sa/re!. 0itually rape!E "or/e! into sa/rilege against a transu@stantiate! Eu/harist host an! the *ine that is ChristHs @loo!E BatailleHs priest is e5entually su@Je/te! to ne/rophilia/ in!ignities @y an unholy trinity o" !e@au/he! a!oles/ents. In '->(E a"ter his o@ser5ation o" !e Naglo*s+aHs .ol!en )rro*E Bataille "orme! his o*n small magi/al se/ret so/ietyE +no*n as )/MphaleE a name @ase! on a sel"$/reate! arti"i/ial !eity /alle! )/ephalos D.ree+ "or L%ea!less.LF )lthough Bataille /laime! to tea/h an Latheologi/alL Dgo!lessF religionE it is interesting that the name o" BatailleHs )/Mphale group re/alls a *ell$+no*n .re/o$Egyptian hermeti/ te8tE populariIe! @y the .ol!en 2a*n an! Cro*leyE *hi/h in5ites the magus to !e/laim: LTheeE I in5o+eE )+ephalouE Nthe hea!less oneO.L The hea!lessness Bataille re"erre! to also in!i/ate! that his group *as !eli@erately anar/hi/E *ithout any "i8e! lea!erP an e8perimental attempt to !ispose o" the hierar/hi/al stru/ture that suppresses the "ree!om an! spontaneity o" so many magi/al groups. One o" )/MphaleHs plansE *hi/h ne5er /ame to "ruitionE *as to inspire one o" its nine initiates to 5oluntarily ser5e as a sa/ri"i/e. Their o@Je/ti5e *as to rea/h a Llimitless a@an!onLE @ut the intensity that "uele! this in5estigation into group !ynami/s pro5e! short$li5e!. In '->4E Bataille turne! his !ire/tion in*ar!E attempting *hat he /alle! Linner e8perimentsL *hi/h he @ase! on a stu!y o" TantraE yogaE an! Ti@etan mysti/ism. %e *rote that Lthe Tantri/s use se8ual pleasure not to lose themsel5es in it @ut as a +in! o" spring@oar!EL enthusiasti/ally em@ra/ing this pra/ti/e as a L@la/+ magi/ N*hi/hO has /ontinue! this tra!ition until the present !ayL Through these Tantra$@ase! e8perimentsE he realiIe! *hat he !es/ri@e! as Lthe i!entity o" these per"e/t /ontrariesE !i5ine e/stasy an! its oppositeE e8treme horror.L %ere *e ha5e a mysti/al /risis that the )ghori in the /remation groun!s o" In!ia *oul! ha5e un!erstoo!. In his essay ErotismeE Bataille states that Leroti/ism opens one to !eathP !eath opens up the negation o" in!i5i!ual !uration.L This a*areness o" the initiatory po*er o" the Llittle !eathL o" orgasm /an @e li+ene! to Vama Marga ritual Ju8taposition o" the ma/a@re an! the se8ual. In BatailleHs *or+E 6>4

*e "reCuently "in! an o@session *ith themes that *e ha5e alrea!y en/ountere! in our e8pli/ation o" the more e8treme "rontiers o" the Eastern le"t$han! path. %e *as "as/inate! *ith the etymology o" the *or! Lsa/re!L or sa/erE *hi/h means !e"ile! an! holy at the same timeP the importan/e o" transgression an! ta@oo$@rea+ing in his *or+ re"le/ts the !eli@erate re5ersal o" rites /ele@rate! in the Vama Marga. #i+e the le"t$han! path a!eptE Bataille sought those numinous le5els o" /ons/iousness he /alle! Lstates o" so5ereigntyL through !el5ing into "or@i!!en an! reJe/te! phenomena. L1hat I tea/hEL Bataille !e/lare!E Lis a !run+enness: I am not a philosopherE @ut a saintE perhaps a ma!man.L One is remin!e! o" Naglo*s+aHs /laim that her se8 magi/al pro/e!ures aime! to pro!u/e the Lsu@lime ma!man o" the se/ret !o/trines.L BatailleHs utiliIation o" matter an! the physi/al @o!y as a me!ium o" illumination also seems in"luen/e! @y his pursuit o" TantraHs le"t$han! path. %is statement that Lit is possi@le to i!enti"y as a leitmoti" o" gnosis the /on/eption o" matter as an a/ti5e prin/ipleEL is attune! to the Tantri/ /on/ept o" the Sha+ti "or/e ; *hi/h is the 5isi@le *orl! ; as the a/ti5e energy in the uni5erse. BatailleHs mysti/al appre/iation o" the Feminine 2aemoni/ o"ten "o/use! on a "as/ination *ith the *hore as sa/re! i/onE a theme he hel! in /ommon *ith the /ult o" the S/arlet 1omanE "rom its roots in Sumerian sa/re! prostitution to the mo!ern magi/al 5eneration o" Ba@alon. )l*ays eager to /ast a !eli@erate pall o" irre5eren/e on his *or+E he on/e !es/ri@e! his metho! o" philosophy as @eing a+in to the leasing art o" a prostitute un!ressing. In his eroti/ tale Ma!ame E!*ar!aE Bataille !es/ri@es a !run+en male patron o" a @or!ello *ho is "or/e"ully /on"ronte! *ith sha+ti po*er. Ma!ame E!*ar!a re5eals her 5ul5a to him Lso you /an see that I am .o!.L 1hen she /ompels him to per"orm /unnilingus on herE BatailleHs /hara/ter /on"esses re5erently: LI then +ne* ; on/e e5ery tra/e o" !run+enness in me ha! *orn o"" ; that She ha! not lie!E that She *as .o!.L This is essentially a mo!erniIe! restatement o" the yoni$puJa o" the le"t$han! path se/ret rite. The in"luential Italian Tra!itionalist magi/ian an! philosopherE Baron Gulius E5ola D'4-4 '-(4FE ha! an a""air *ith !e Naglo*s+a !uring her soJourn in 0ome in the early !ays o" the Mussolini perio! o" the '-67sE an! she translate! a @oo+ o" his poetry into Fren/hE &oMme Y Wualre Voi8E in '-6'. Commenting on Naglo*s+aHs tea/hings many years a"ter her !eathE in his Melaphysi/s O" Se8E he ma!e an interesting remar+ on one aspe/t o" her theory o" se8ual enlightenment. )//or!ing to E5olaE the ritual /opulation taught @y Naglo*s+a *as /ele@rate! Lnot in or!er to enter into the realm o" !eath an! @e/omingE @ut in or!er to lea5e that realm an! maintain a*areness o" his o*n @eing instea! o" !issol5ing.L )lthough he later reJe/te! the Satani/ aspe/t o" her *ritings as a L!eli@erate intention to s/an!aliIe the 6>,

rea!erEL E5ola !i! suggest that that !e Naglo*s+a may ha5e !e5elope! her magi/al pra/ti/e "rom /onta/t *ith authenti/ Lse/ret tea/hings.L E5ola maintaine! a li"e$long interest in se8 magi/E *hi/h seems to ha5e @een initiate! @y /onta/t *ith an asso/iate *ho *as the only Italian stu!ent o" )leister Cro*leyHs )@@ey o" Thelema in the '-67s. %e "orme! his o*n magi/al /ir/le in 0omeE the .roup o" KrE *hi/h e8perimente! *ith some aspe/ts o" Tantra. %is highly re/ommen!e! *or+s on Tantri/ismE *hi/h are at their @est *hen !es/ri@ing the *ay o" the le"t$han! pathE are authoritati5e enough to ha5e @een pu@lishe! in In!iaE something *hi/h rarely o//urs *ith 1estern authors. It is !i""i/ult to say *hether E5ola *as merely a @rilliant esoteri/ theoreti/ian an! s/holar or an a/tual pra/ti/ing magus. #i+e BatailleE a +ey to E5olaHs thought is the attainment o" a heroi/ so5ereigntyE the re/reation o" oneHs sel" as a LKingly manEL in the language o" Naglo*s+aHs !o/trine o" the Thir! Term. KltimatelyE E5olaHs austere hermeti/ approa/h to initiation is *orl!s apart "rom the some*hat romanti/ #u/i"erian se8uality o" Naglo*s+aE @ut the @rie" roman/e o" these 1estern a!epts o" the sinister /urrent is a "as/inating "ootnote in the mo!ern !e5elopment o" the le"t$han! path. One o" the *riters *ho /ame into Maria !e Naglo*s+aHs or@it *as the )meri/an JournalistE author an! eroti/ e8plorer 1illiam Sea@roo+. O" lesser intelle/tual stature than E5ola an! BatailleE Sea@roo+Hs spe/ialty *as the *riting o" rather sensational e8posMs o" o//ult su@Je/ts. %is @etter +no*n @oo+s in/lu!e The Magi/ Islan!E a pioneering stu!y o" %aitian Voo!oo an! the /ult o" the Iom@ieE a su@Je/t *hi/h Naglo*s+a has also stu!ie!E an! 1it/h/ra"t: Its &o*er In The 1orl! To!ayE *hi/h pro5i!e! pre$1orl! 1ar II )meri/ans *ith some o" the only +no*le!ge o" /ontemporary magi/al pra/ti/e a5aila@le. The proli"i/ pornographi/ author Fran+ %arris intro!u/e! Sea@roo+ to )leister Cro*leyE *ho engage! Sea@roo+Hs *i"e as one o" his se8$magi/al partners ; *ith her hus@an!Hs @lessings. Sea@roo+ share! *ith Cro*ley an a@sor@ing interest in the use o" @on!age an! se8ual sla5ery as a magi/al te/hniCue. )//or!ing to one o" Cro*leyHs "inal inter5ie*sE Sea@roo+ Lal*ays tra5ele! *ith a /ase$loa! o" /hainsE @eing a maso/hist as *ell as a sa!ist.L Kpon see+ing out the /ele@rate! Naglo*s+aHs Satani/ temple as a potentially Jui/y su@Je/t "or one o" his Journalisti/ pie/esE Sea@roo+ !is/o5ere! that some o" his @est li+e! "etishes ; se8ual suspension an! eroti/ autoasphy8ia ; ha! @een in/orporate! into the SophialeHs religious /ele@ration o" the Mystery o" %anging. O5erallE ho*e5erE one gets the impression that Sea@roo+ *as something o" a !ilettanteE *ho ingratiate! himsel" into magi/al /ir/les in sear/h o" /olor"ul /opyE an! *hate5er eroti/ !i5ersion he might "in! along the *ay. Cro*ley a/+no*le!ge! that Sea@roo+ possesse! LgeniusL @ut ultimately !ismisse! him as ha5ing La 6>3

JournalistHs min!.L Fraternitas Saturni ; Satana )n! %er .nosis Naglo*s+aHs Fraternity o" the .ol!en )rro* *as not the only European Or!er in the '-67s an! '->7s to "use a "orm o" sinister /urrent se8 magi/ an! an i!iosyn/rati/ 5ision o" #u/i"er an! Satan in its !o/trine. Be"ore *e loo+ into the impa/t o" the "ar more *ell$+no*n .erman se8 magi/al s/hool +no*n as the O.T.O.E a /ontemplation o" its o@s/ure semi$asso/iateE Fraternitas SaturniE or Brotherhoo! o" SaturnE *ill pro5i!e us *ith an intriguing e8ample o" ho* some o" the se8ual initiatory tea/hings o" the &astern Vama Marga *ere a!apte! @y 1estern magi/ians. In the /ase o" the Fraternitas SaturniE *e ha5e a uniCuely Teutoni/ initiatory s/hool thats in"luen/e has ne5er su//ess"ully @een transplante! into )nglo$)meri/an /ulture. Sin/e the nineteenth /enturyE there ha! @een a thoroughgoing "as/ination *ith all things In!ian pre5alent among the .erman intelligentsia. .erman an! )ustrian In!ologists loo+e! to In!ia as the "orgotten sour/e o" Teutoni/ /i5iliIation. For post$NietIs/hean .erman intelle/tuals see+ing to @rea+ *ith the Gu!aeo$Christian heritage they interprete! as an alien !o/trine impose! @y "or/e upon EuropeE the re/ently re!is/o5ere! )ryan mythology o" In!ia *as enthusiasti/ally em@ra/e! as the 1estHs true spiritual "ountainhea!. This threa! @e/ame a po*er"ul impetus "or .erman magi/iansE *ho *ere inspire! to resear/h In!ian an! Ti@etan mysti/ismE an! e5entually /ame upon Tantra an! its se8ual le"t$han! path. DThe s*asti+aE more properly +no*n in Sans+rit as the su5asti+aE an an/ient sym@ol o" KaliE *as intro!u/e! into right$*ing o//ult /ir/les at this time.F It *as this /hara/teristi/ en/hantment o" the Fatherlan! *ith its !istant sisterE Mother In!iaE that le! !ire/tly to the in/orporation o" Vama Marga te/hniCues into the Fraternitas Saturni. The le"t$han! pathE utterly reJe/te! as @la/+ magi/ @y the largely Theosophi/ally in"luen/e! o//ultists o" /olonialist Englan!E "oun! a re/epti5e san/tuary in the se/ret operations o" the FS. The FS *as the @rain/hil! o" the Berlin @oo+seller Eugen .ros/he DI444 '-3,FE *ho is @etter +no*n @y his magi/al name .regor ). .regoriusE an! *hose @oo+s in/lu!e Satani/ Magi/ an! the thinly "i/tionaliIe! auto@iographi/al no5el E8orial: Story O" ) 2emoni/ Being. .regorius le! the lo!ge through 5arious "ra/tious an! s/hisming mutations until his !eath in '-3,. This tur@ulent li"eHs *or+ *as interrupte! @y the National So/ialist @an on magi/al lo!ges in the '->7sE *hi/h *as promptly "ollo*e! @y a post*ar Communist @an on o//ult a/ti5ity in the East .erman state. 0e5ere! @y many as one o" .ermanyHs "e* original magi/al min!s in the t*entieth /enturyE se/on! only to the in"luential FranI Bar!onE .regorius has also @een !ismisse! @y others as little more than a horny 6>(

6>4

/ra/+pot. The post$1orl! 1ar II O.T.O.Hs nominal %ea!E Karl .ermerE *ho maintaine! a li"e$long "eu! *ith .regoriusE on/e !es/ri@e! him as La se8$ mania/E N*hoO !a@@le! in hypnosis an! !rugs ; one o" the lo*est types o" o//ultist I e5er met.L Consi!ering the great respe/t in *hi/h .ermer hel! )leister Cro*leyE also a Lse8$mania/L @y any stan!ar!E an! *hose in5ol5ement *ith !rugs *ent mu/h "urther than mere !a@@lingE this opinion must @e 5ie*e! *ith some s+epti/ism. Originating "rom a s/hism *ith the &ansophi/al #o!geE one o" the larger .erman o//ult @o!iesE the Fraternitas Saturni *as "oun!e! in '-64 *ith a nu/leus o" a@out "orty mem@ers. The initiates o" the FS *ere not merely the marginal types /ustomarily attra/te! to o//ult Or!ersP se5eral .erman aristo/rats an! artists "rom the thri5ing Berlin "ilm in!ustry *ere also in!u/te!. .regorius /reate! a /omple8 an! e/le/ti/ !o/trine postulating the /oming o" a ne* astrologi/ally !etermine! )ge o" SaturnE relate! to the /oining )ge o" )Cuarius that o//ultists o" e5ery stripe ha! anti/ipate! as the !a*n o" a ne* age. The Saturnian mysteries *ere /ommuni/ate! to the lo!ge through a gra!e! hierar/hy o" @asi/ally Freemasoni/ !egrees. 1ithin the Saturnian liturgyE *e "in! su/h seemingly unrelate! 1estern themes as astrologi/al an! planetary magi/E the e8altation o" #u/i"erE .nosti/ismE the se8ual e5o/ation o" !emonsE an! pen!ulum magi/ mi8e! *ith Eastern notions su/h as the /ha+rasE the !o/trine o" rein/arnationE an! some elements o" Tantra. The FS stu!entE *ho *as re"erre! to @y the Sans+rit *or! /helaE *as metho!i/ally traine! in me!itationE 5isualiIationE mantri/ 5o/aliIationP .regorius super5ise! a genuine s/hool that a/tually taught a spe/i"i/ an! rigorously /on/ei5e! magi/al te/hnology that e8pe/te! o@Je/ti5e results. The presi!ing spiritual entity in Saturnian theurgy *as the egregore .OTOSE a !aemoni/ @eing that hel! the same pla/e in the FS as Baphomet on/e !i! among the Knights Templar. DBaphomet also plays a signi"i/ant role in FS ritual.F This gra@$@ag o" magi/al metho!s *as e8presse! through a litany o" s/ripte! pseu!o$Masoni/ ritualsE *hi/h *ere per"orme! @y the "ormally ro@e! Brothers an! Sisters o" Saturn in a /on5erte! temple lo/ate! in the @a/+ o" .regoriusHs @oo+shop. %o*e5erE in!i5i!ual *or+ in solitu!e *as o" greater signi"i/an/eE sin/e .regorius @elie5e! that Saturnian initiationE *hi/h *as @ase! on Lpitiless lo5eLE reCuire! the /hela to @e Ju!ge! @y the harsh spiritual tester SaturnE a mer/iless tea/her *ho pro5i!e! little /om"ort "or his aspirants. .regorius use! his @oo+shop to gi5e le/tures to the pu@li/ on su/h then$ta@oo topi/s as Vampirism an! Bloo! Magi/E an! the esoteri/ signi"i/an/e o" homose8uality. E5en in the Lanything goesL atmosphere o" 1eimar Berlin in the '-67sE all this le! to the a!hesion o" a sinisterE *il!E an! Satani/ reputation to the FS. The Fraternitas Saturni ha! @een /on/ei5e! as a se/ret so/ietyE an! "or !e/a!es all that *as pu@li/ly +no*n o"

6>-

its rituals an! @elie"s *as @ase! on sensational rumorE /entering espe/ially on orgiesE the ritual use o" @loo!E an! e8perimentation *ith hallu/inogens "or /ons/iousness alteration. 2espite the o""i/ial position o" se/re/y maintaine! @y the FSE the lo/al ne*spaper Berliner Illustrierte Na/htausga@e re5eale! something o" the /ontro5ersial magi/al e8periments o" .regor .regorius in an O/to@er '-6- arti/le. Kn*el/ome s/an!al *as generate! *hen a "emale initiate o" the FS *as in5ol5e! in a @us a//i!ent *hile un!er the in"luen/e o" /o/aine. I" su/h shenanigans sho/+e! the non$magi/al pu@li/E .regoriusHs Fraternity *as also 5ie*e! as anathema @y the maJority o" .erman o//ultistsE !ue to the "rien!ly ties .regorius sustaine! *ith )leister Cro*leyE *ho *as almost uni5ersally re5ile! among holier$than$thou esoteri/ /ir/les in .ermany. )lthough the FS te/hni/ally a!opte! Cro*leyHs #a* o" ThelemaE the groupHs a/tual philosophy an! pra/ti/e in "a/t re"le/ts 5ery little Cro*leyan in"luen/e. Cro*ley himsel" @arely too+ interest in the a/ti5ities o" .regoriusE *ho *as too in!epen!ent to @e the +in! o" i!olatrous !is/iple the .reat Beast pre"erre!. Frau Martha KZntIelE Cro*leyHs most !e5ote! .erman a/olyteE *hose !ream *as to @ring the message o" Cro*leyHs The Boo+ O" The #a* to her other great heroE )!ol" %itlerE !i! not appro5e o" .regorius either. She /on!emne! .regorius as a LBla/+ BrotherL ; Cro*leyan Jargon "or an e5il *al+er o" the le"t$han! path. In its 5ery early !aysE the FS "orme! a magi/al a8is *ith The )!onist So/ietyE a se8 magi/ stu!y group that e5entually *ent its o*n *ay to o@s/urity. The 5eil o" se/re/y un!er *hi/h .regorius operate! *as not easily penetrate!. 1hat is +no*n o" the a/tual "ormal rituals an! magi/al pra/ti/es /ele@rate! @y the FS in the '-67s !eri5es almost /ompletely "rom the pu@li/ation o" pri5ate internal !o/uments pur/hase! "rom a .ran! Master o" the FS in the '-37sE an! su@seCuently pu@lishe! in .ermany in '-(' @y 2r. )!ol" %em@erger un!er the un*iel!y title Organisations"ormenE 0itualeE #ehren Kn! Magis/he Themati+ 2er Freimaueris/hen Kn! Freimauerartigen BZn!e In 2euts/hen Spra/hraum Mitteleuropas. Teil I: 2er Mystis/h$Magis/he Or!en Fraternitas Saturni. These !o/umentsE *hi/h *e re/ommen! to those intereste! in a more !etaile! un!erstan!ing o" the FSE re5eal that the Fraternitas Saturni isE in many *aysE the t*entieth /entury 1estern Or!er most attune! to the le"t$han! path as *e ha5e !e"ine! it. ) system o" Tantri/ 5iparit$+araniE or opposite$!oingE is !emonstrate! in the FS reCuirements that the initiate must push se5erely against his or her natural in/linations to /ulti5ate those aspe/ts o" the sel" that instin/t has le"t un!e5elope!. For instan/eE a @orn poet or artist *oul! @e /ompelle! to pursue the s/ienti"i/E rational si!e o" hersel"E Just as an engineer *oul! nee! to !is/o5er the une8presse! romanti/ element o" his psy/he. Not the least aspe/t o" this @alan/ing o" the light *ith the hi!!en !ar+

647

si!e o" oneHs @eing is the FS glori"i/ation o" the "igures o" #u/i"er an! SatanE !i5ine intelligen/es *ho in"orme! .regoriusH applie! se8ual mysti/ism. The popular 5ulgariIation o" these /on/epts to!ay might easily /ause the /ontemporary rea!er to misinterpret .regoriusHs Satani/ tea/hing as simply the /ru!e re5ersal o" Gu!eo$Christianity that one en/ounters in post$'-37s Satanism. But to paraphrase a /omment on/e ma!e @y .regoriusH one$time asso/iateE the Typhonian se8 magi/ian Kenneth .rantE *ith *hom an allian/e *as "orme! in the '-,7sE the Satan$#u/i"er /omple8 e8alte! in the FS *as Lante$ChristianL rather than Lanti$Christian.L In "a/tE the FS !o/trine regar!ing #u/i"er an! Satan *as a sophisti/ate! religious /on/ept *ith !eep roots in pre$Christian .nosti/ismE re"le/ti5e espe/ially o" some o" the Ophite .nosti/ i!eas *e ha5e !is/usse! in Chapter Fi5e. .regorius taught his Saturnian @rethren that the E!eni/ serpent *hi/h ortho!o8 Christianity +no*s as SatanE *ho ga5e man+in! the gi"t o" gnosisE *as really the ChristE *hile #u/i"er *as en5isione! as a separate entityE a heroi/?re@ellious @ringer o" light in !ar+ness. This .nosti/ i!entity o" Christ an! Satan is a theme that /uriously re/urs throughout the history o" the 1estern sinister /urrent. The FSE at least in theoryE operate! along the elitist lines o" the true le"t$han! pathP .regorius !i! not simply *el/ome all appli/ants to Join *ith open arms. %e *rote that his lo!ge *as @ase! on a !eli@erate Le8/lusion o" @ase humanityL ; a /on/ept not unli+e the reJe/tion o" the pashu "rom Vama Marga initiation. The le"t$han! path /riterion o" sel"$!ei"i/ation as pra/ti/e! in the FS is !emonstrate! most !ramati/ally in the rites aime! at /omprehen!ing the #ight "rom 2ar+ness ; #u8 e Tene@ris ; a para!o8i/al Ju8taposition o" opposites .regorius /alle! the 2ar+ #ight. .regorius later *rote a no5elE 2as 2un+le #i/htE e8pan!ing on this su@Je/t. 2espite his apparent a//eptan/e o" mu/h %in!u !ogmaE .regorius reJe/te! the /ommonly a//epte! notion that the aim o" initiatory li@eration *as !issolution o" the sel" ; ratherE he sought to /ontinually perpetuate the human sel" as a sel"$ !ei"ie! !aemon. #u/i"er *as presente! as the progenitor o" humanityP Saturnian theology attri@ute! the "irst primor!ial se8ual a/t to E5e an! #u/i"er. .regorius also re/ogniIe! the importan/e o" a Feminine 2aemoni/ Sha+ti "orm o" SatanE the "emale SatanaE asso/iate! *ith the serpent o" E!en. This not only re/alls .nosti/ tea/hings i!enti"ying Sophia as the sna+e in para!ise *ho grante! E5e the "or@i!!en +no*le!geE @ut may @e a Saturnian "orm o" the "eminine serpent "or/e Kun!aliniE !eri5e! !ire/tly "rom .regoriusH stu!y o" Tantra. In one o" the FSHs most se/reti5e se8 magi/ ritesE later pu@lishe! @y %em@ergerE the magi/ian /alls on Lthe po*er to a*a+en the an/ient serpentEL an o@5ious re"eren/e to the sleeping "ire sna+e o" Kun!aliniE that also suggests Lthat ol! serpentE /alle! the 2e5ilL o" 64'

0e5elations. Other e8pressions o" le"t$han! path Sha+ti go!hea!s in the Saturnian *orl!5ie* in/lu!e! SophiaE E5eE an! #ilithE all o" them /onne/te! to the primor!ial myth o" E!enE *here the "irst gnosis *as *on. From this se8ually tinge! #u/i"erian?Satani/ !aemonologyE *e turn to the a/tual se8 magi/al pra/ti/es o" the Brotherhoo! o" SaturnE some o" *hi/h *ere /learly a!apte! "rom the In!ian le"t$han! path. Se8ual magi/E although important to the .regorian systemE *as only one o" the aspe/ts o" initiation that the Saturnian a!ept *as le! to master. Saturnian theory *as /entere! on the *ille! an! !is/ipline! /reation o" a total man an! *oman. InitiationE a//or!ing to .regoriusE !i! not en/ompass only the /ere@ral an! spiritual /entersP the physi/al @o!y *as also /ulti5ate!E a pro/ess that /oul! not e8/lu!e the essential eroti/ sphere. Eroti/ initiation in its physi/al "orm *as a/tually limite! only to initiates o" the .ra!us &entalphae Dthe '4[F o" the Brotherhoo!Hs highly stru/ture! >> !egree system. It is strange that "emale /helas *ere not permitte! to /laim this parti/ular gra!eE although they *ere /ertainly en/ourage! to parti/ipate in the se8 magi/al rites asso/iate! *ith it. It must @e sai! that the FS ne5er entirely /ame to terms *ith the "eminine prin/iple. One !ete/ts a tinge o" negati5ity asso/iate! *ith "emale se8uality in FS !o/trineP e5en i" *omanHs eroti/ "or/e *as /onsi!ere! to @e o" un!enia@le po*er "or magi/E it *as also /onsi!ere! to @e slightly suspe/t an! !angerous. ThusE the L2aughter o" #ilithLE as the "emale se8 partner is re"erre! to in one FS riteE is a//or!e! a rather am@iguous role in the lo!ge. .regorius @asi/ally a//epte! the le"t$han! path metaphysi/al physiology o" the su@tle @o!yE *ith its se5en /ha+rasE an! its male$ positi5e?"emale$negati5e polarities. Female Saturnian initiatesE o" *hi/h there *ere relati5ely "e* at "irstE *ere taught that they *ere the in/arnation o" lunar energyE an i!ea that /an @e "oun! @oth in Tantra an! al/hemy. To this tra!itional un!erstan!ing o" the esoteri/ aspe/t o" "emininity *as a!!e! the Saturnian lesson that *omen *ere also the "leshly em@o!iment o" #u/i"er on earth. In +eeping *ith hermeti/ an! Tantri/ tra!itionE .regorius /laime! that men *ere solar in essen/e. The marriage o" Sol an! #una in Saturnian se8ual *or+ings *as not only "o/use! on the initiatory !e5elopment o" the spe/i"i/ magi/ians in5ol5e!. #i+e !e Naglo*s+aE .regorius hope! that FS eroti/$magi/al unions *oul! harmoniIe the "un!amental !istur@an/e @et*een the se8es that /reate! inter$gen!er /i5il *ar in the pro"ane *orl!. Se8ual magi/E as .regorius e8plaine! itE *as @ase! on the male /hela !is/o5ering his animaE his Lsister soulLE *ho ha! ta+en the "orm o" a "emale se8$magi/al partnerE the Saturnian "orm o" a S/arlet 1oman. This pro/ess also enJoine! the "emale /hela to see+ her L@rother soulLE the Gungian animus. &ro@a@ly the @est +no*n aspe/t o" FS se8 magi/ *as the /onsultation 646

o" the stars as a !eterminant "or appropriate se8ual positions an! Ju8taposition o" eroti/ energies. Gust to pro5i!e one e8ampleE a !ominant lunar in"luen/e on a gi5en !ay *oul! re/ommen! that a les@ian *or+ing o" se8 magi/ ; the *e!!ing o" t*o lunar "or/es ; *oul! @e the most e""e/ti5e. The rigi!E "ormulai/ nature o" su/h astrologi/ally !i/tate! se8 a/ts seems to us to @e the least use"ul o" the Saturnian se8 magi/ tea/hingsE @ut this pra/ti/e is still pre5alentE espe/ially in .ermany. The most !ire/t in"luen/e o" the In!ian le"t$han! path tra!ition on the Fraternitas Saturni is the per"orman/e o" the L0ite o" the Fi5e MsLE *hi/h !espite its name a/tually @ears little resem@lan/e to the se/ret rite o" the &an/hatatt5a *e ha5e outline! in Chapter Three. From *hat /an @e gleane! "rom %em@ergerHs pre5iously /ite! *or+E this rite *as to @e /ele@rate! @y one /opulating /oupleE in a @la/+$/la! /ham@er hung *ith in5erte! pentagramsE a /urious mi8ture o" Eastern Tantra an! 1estern Satanism uniCue to the FS aestheti/. The /ouple is /harge! to a*a+en the /ha+ras through me!itationE an! to /onsume the tra!itional "our ta@oo elemental elements o" *ineE meatE "ishE an! grainE seale! @y the "i"th etheri/ element o" maithuna Dse8ual union.F The se8ual position pres/ri@e! is essentially the Viparit$KaraniE the "emale lo*ering her yoni upon the seate! maleHs lingam. But the o@Je/ti5e o" the *or+ing is not the trans/en!ent !uality$surpassing state o" /ons/iousness sought @y the Tantri/ o" the le"t$han! path. Instea!E the /om@ine! se8ual energies are !ire/te! e8ternally to the sor/erous /reation o" an elementalE theoreti/ally @rought to li"e @y the post$/oital tri/+ling o" semen an! amrita "rom the *omanHs 5agina on to a par/hment ins/ri@e! *ith sigils sym@oli/ o" the !aemon in Cuestion. This eroti/ally engen!ere! parenting o" !emonsE a/tualiIe! "rom *ithin the @o!ies o" the magi/iansE is almost al*ays the purpose o" Fraternitas Saturni se8ual magi/. The intense "as/ination .regorius hel! "or this theme is suggeste! @y the name he @esto*e! upon his !aughterE )lrauneE @orn in '-'4. She *as /hristene! a"ter the title /hara/ter o" %anns %einI E*ersHs popular '-'' o//ult no5el )lrauneE the tale o" a homu/ulus$li+e "emme "atale /reate! through an al/hemistHs sinister e8periments *ith semen an! a man!ra+e root. )nother FS rite o" magi/al pro/reationE also !esigne! "or one /ouple to per"ormE /alls "or the maleHs a/ti5ation o" an entran/e! na+e! "emaleHs /ha+rasE pro/ee!e! @y /oitus that L"ee!sL a /harge! talisman en/o!e! *ith !aemoni/ sigils. The '-67s$era FSE li+e most groups that in/lu!e se8 magi/ in their tea/hingE *ere o"ten a//use! o" /ele@rating orgies. No !ou@t they *oul! ha5e i" /on!itions ha! allo*e!E @ut their /hroni/ la/+ o" "emale /helas limite! their opportunities. The only ritual appro8imating group se8 in their +no*n liturgy is the notorious .ra!us &entalphae *or+ingE in *hi/h a /opulating /ouple is en/ir/le! @y the group energy o" their '4[ lo!ge 64>

@rothers. The literal /lima8 o" the rite /alle! "or the @loo! o" a. @ehea!e! hen or rooster to @e poure! o5er the /opulating pairE a sa/ri"i/e time! to o//ur Just @e"ore the moment o" the /oupleHs orgasms. The Fraternitas Saturni tra!ition /ontinues to!ay in .ermanyE although its metho!s an! terminology ha5e e5ol5e! "rom the !ays o" its in/eption in 1eimar$era Berlin. Se5eral /on"li/ting groups /laim to represent the true spirit o" the FSE a /hroni/ phenomenon in magi/al /ir/lesE *hi/h @rings us ine5ita@ly to /onsi!eration o" another Berlin$@ase! se8$magi/al Or!er... The O.T.O )n! The &henomenon O" O//ult OrganiIations: 2e/orate! Cages The pioneering .erman$English se8 magi/ian Theo!or 0eussE "oun!er o" the O.T.O.E an! his /ontentious /olleague )leister Cro*leyE *ho *as asso/iate! *ith 0eussHs O.T.O. "rom '-'6 '-6'E ha5e @een aggran!iIe! into the stu"" o" o//ult "ol+lore sin/e the magi/al re5i5al o" the '-37s. In the pro/essE the letters O.T.O. DOr!o Templi OrientisF ha5e @e/ome in!eli@ly /onne/te! *ith popular i!eas o" 1estern se8 magi/. ConseCuentlyE the 5e8ing topi/ o" o//ult organiIations in /onne/tion *ith the sinister /urrent must @e @rie"ly a!!resse!. For the past "e* !e/a!esE an! e5en in Cro*leyHs timeE there has @een a persistent /ontro5ersy @et*een 5arious "a/tionsE ea/h /laiming to @e the LrealL an! legitimate O.T.O.E *hile !enoun/ing all other /laimants as impostors. This magi/al *arE typi/al o" the entire mo!ern o//ult su@/ultureHs in"ightingE has long ago progresse! "rom /urses into prolonge! legal @attlesE *ith @a! @loo! all aroun!. The ongoing stri"e @et*een @i/+ering /amps is so /hara/teristi/ o" O.T.O. history that it o"ten seems that the 5arious /laimants ha5e spent more time *aging Ju!i/ial /om@at against ea/h other in /ourt than per"orming the eroti/ rites "or *hi/h they ha5e @e/ome notorious in the pu@li/ min!. Sin/e our /on/ern *ill @e limite! to !etermining i" the 5arious O.T.O.DsF un!er 0eussE Cro*ley an! their spiritual su//essors ha5e rele5an/e to le"t$han! path se8 magi/E *e *ill largely ignore this en!less struggle "or legitima/y. In our estimationE su/h tri5ial sCua@@les ha5e less than Iero signi"i/an/e to the *or+ o" le"t$han! path initiation. )lthough *e must a!mit that there is a /ertain irresisti@le potential "or lo* /ome!y in the spe/ta/le o" respe/ta@le Ju!ges an! attorneys hairsplitting o5er the @urning issue o" *hi/h /ompeting Cro*leyan se/t has the legal right to /on"er the holy mysteries o" sperm$an!$@loo! *a"ers an! anal se8 upon its parishioners. From our 5ie*E *e shoul! esta@lish "rom the "irst that *e personally see little 5alue in the /rea+y Masoni/ apparatus o" rigi! gra!e systemE hierar/hi/al stru/tureE re5eren/e "or se/tarian holy *ritE an! s/ripte! 644

/eremony that has typi"ie! the O.T.O. "rom its in/eption sometime @et*een '-73 '-'6 to most D@ut not allF o" its Cui@@ling mani"estations in the past /entury. Su/h in"le8i@ilityE /ouple! *ith the nearly ne/rophilia/ /ult o" personality that has "orme! aroun! the i/on o" )leister Cro*ley in the maJority o" post$'-4( @ran/hes o" the O.T.O. seems e8tremely ill$suite! "or sinister /urrent li@eration. 1hi/h lea!s us to an important Cuestion /on/erning the 1estern o//ult organiIation phenomenon in general: /an any "ormaliIe! magi/al or!er /on5ey the ra!i/al eman/ipatory po*er so essential to le"t$han! path initiation: The in/onsisten/y o" the sear/h "or ultimate an! un/ensore! truth ; the a*a+ene! un!erstan!ing o" maya ; *ith the ine5ita@le limitations o" the group mentality *ere !e/isi5ely a!!resse! @y the In!ian philosopher Gi!!u Krishnamurti. 1hen only a /hil!E Krishnamurti ha! @een sele/te! @y the lea!ers o" the Theosophi/al So/ietyE then hea!Cuartere! in In!iaE to @e groome! as the 1orl! Tea/herE the long$a*aite! su//essor to the Bu!!ha an! the Christ. ) large an! prosperous organiIation +no*n as the Or!er o" the Star o" the East *as "orme! as a 5ehi/le "or his tea/hing. But at a /ongress o" the OSEE hel! in %ollan! in '-6-E Krishnamurti sho/+e! his assem@le! "ollo*ers @y announ/ing that he *as !issol5ing the Or!er he le!E an! renoun/ing the organiIational prin/iple as a means o" gui!ing in!i5i!uals to truth. )ny magi/ian /onsi!ering the !ilemma o" the o//ult organiIation must @e stru/+ @y these e8/erpts "rom his spee/h: LTruthE @eing limitlessE un/on!itione!E unapproa/ha@le @y any path *hatsoe5erE /annot @e organise!P nor shoul! any organisation @e "orme! to lea! or /oer/e people along any parti/ular path. I" you "irst un!erstan! thatE then you *ill see ho* impossi@le it is to organise a @elie". ) @elie" is purely an in!i5i!ual matterE an! you /annot an! must not organise it. I" you !oE it @e/omes !ea!E /rystallise!P it @e/omes a /ree!E a se/tE a religionE to @e impose! on others ... I" an organisation @e /reate! "or this purposeE it @e/omes a /rut/hE a *ea+nessE a @on!ageE an! must /ripple the in!i5i!ualE an! pre5ent him "rom gro*ingE "rom esta@lishing his uniCuenessE *hi/h lies in the !is/o5ery "or himsel" o" that a@soluteE un/on!itione! Truth. So that is another reason *hy I ha5e !e/i!e!E as I happen to @e the %ea! o" the Or!erE to !issol5e it ... =ou use a type*riter to *rite lettersE @ut you !o not put it on an altar an! *orship it. But that is *hat you are !oing *hen organisations @e/ome your /hie" /on/ern. L%o* many mem@ers are there in it:L That is the "irst Cuestion ' am as+e! @y all ne*spaper reporters. L%o* many "ollo*ers ha5e you: By their num@er *e shall Ju!ge *hether *hat you say is true or "alse.L I !o not +no* ho* many there are. I am not /on/erne! *ith that. I" there *ere e5en one man *ho ha! @een set "reeE that *ere enough.... )gainE you ha5e the i!ea that only /ertain people hol! the +ey to the King!om o" 64,

%appiness. No one hol!s it. No one has the authority to hol! that +ey. That +ey is your o*n sel"E an! in the !e5elopment an! the puri"i/ation an! in the in/orrupti@ility o" that sel" alone is the King!om o" Eternity....L It shoul! he mentione! that Krishnamurti *as in no *ay an a!5o/ate o" the le"t$han! pathP in!ee!E he reJe/te! all tra!itional esoteri/ terminology =et his message is resonant *ith the li@eratory passion o" sinister /urrent initiation. In the same spee/hE he as+e! his "orsa+en !is/iples not to "ollo* himE @ut to as+ themsel5es Lin *hat *ay are you "reerE greaterE more !angerous to e5ery so/iety *hi/h is @ase! on the "alse an! the unessential:L )n! although he /ast asi!e the restri/ti5e organiIational mo!el o" initiationE he !i! suggest that a L@o!yL o" a*a+ene! @eings might *or+ together in"ormally as a genuine s/hool *ithout su//um@ing to the !ea!eningE *ea+ening e""e/ts he i!enti"ie! in a more "i8e! organiIation: LBut those *ho really !esire to un!erstan!E *ho are loo+ing to "in! that *hi/h is eternalE *ithout a @eginning an! *ithout an en!E *ill *al+ together *ith greater intensityE *ill @e a !anger to e5erything that is unessentialE to unrealitiesE to sha!o*s.L KrishnamurtiHs emphasis on the inherently haIar!ous pursuit o" @anishing maya$li+e sha!o*s "rom the min! /orrelates to the le"t$han! path a!eptHs *or+. FinallyE Krishnamurti le"t his Or!er o" the Star o" the East *ith these parting *or!s: L=ou /an "orm other organiIations an! e8pe/t someone else Nto ta+e on the role o" 1orl! Tea/herO. 1ith that I am not /on/erne!E nor *ith /reating ne* /agesE ne* !e/orations "or those /ages.L This statement shoul! @e +ept in min! as *e outline the attempts o" 0eussE Cro*ley an! others to sCueeIe se8 magi/ into an ela@orate an! unyiel!ing pseu!o$Masoni/ /urri/ulum. The le"t$han! path initiate *ho !ispassionately re5ie*s the *hole pageant o" magi/al so/ietiesE /lu@s an! "raternities that ha5e mar/he! through 1estern o//ult history "rom the nineteenth /entury to the present !ay *ill re/ogniIe the Lne* /agesL an! Lne* !e/orations "or those /agesL that pass @y in su/h solemn @ut o"ten ri!i/ulous pro/ession. In '-(7E in an arti/le in the #os )ngeles Free &ressE the no5elist 1illiam S. Burroughs ; *ho o"ten turne! to the theme o" se8 magi/ in his *or+ ; reporte! on his o*n @rush *ith the phenomenon o" the spiritual organiIation. )"ter atten!ing some /ourses pro5i!e! @y the Chur/h o" S/ientologyE Burroughs /ame to similar /on/lusions as Krishanmurti ha! /on/erning the ultimate "utility o" systematiIe! group e""orts at enlightenment. )lthough he a/+no*le!ge! the use"ulness o" some S/ientology te/hniCuesE Burroughs !e/i!e! that LI am in "lat !isagreement *ith the organiIational poli/y. No @o!y o" +no*le!ge nee!s an organiIational poli/y. OrganiIational poli/y /an only impe!e the a!5an/ement o" +no*le!ge. There is a @asi/ in/ompati@ility @et*een any organiIation an! "ree!om o" thought.L S/ientology "oun!er #. 0on %u@@ar!E 643

operating on the "ringes o" a Cali"ornian O.T.O. lo!ge in the '-47s a/tually playe! a signi"i/ant role in esta@lishing the se8$magi/al /ult o" the S/arlet 1omanE a /urious tale *e shall return to later. To untangle the *hole intri/ate history o" the !i5erse groups that ha5e /alle! themsel5es O.T.O. o5er the past /entury or so *oul! tell us mu/h a@out the +in! o" human "olly o" *hi/h Krishnamurti spo+eE @ut 5ery little a@out le"t$han! path se8 magi/. Those intereste! in a /omprehensi5e a//ount o" the O.T.O. story are !ire/te! to the authoritati5e *or+ o" &eter$0. Koenig. %o*e5erE a "e* /lari"i/ations are in or!er. The O.T.O. has @een !es/ri@e! "alsely @y some unrelia@le Journalists an! authors as a 5ehi/le "or Satani/ orgiesP in "a/tE it is more a//urate to say that their pra/ti/e o" se8 magi/ is along the lines o" .nosti/ ChristianityE as interprete! @y its "oun!er 0euss an! then ela@orate! upon @y Cro*ley. Those that ha5e loo+e! into the phenomenon a little more !eeply may ha5e learne! that the O.T.O. /an tra/e its lineage !ire/tly ha/+ to the Knights Templar an! Illuminati. =ou might also !is/o5er that the lost se/ret *is!om o" these legen!ary Or!ers is still authenti/ally preser5e! *ithin the O.T.O. FurthermoreE it has @een sai!E the se8ual se/ret taught to the highest !egrees o" the O.T.O. *as /ommuni/ate! @y a trio o" Eastern *ise menE t*o yogis an! a "a+ir. None o" these things are true. .et past the most persistent layer o" "i/tions /on/erning the O.T.O.E an! one un/o5ers another layer /on/eale! @eneath. ThereE one might !is/o5er that the "oun!ing "ather o" the O.T.O. *as one o" )ustriaHs *ealthiest an! most respe/te! in!ustrialistsE the lea!ing Freemason an! TheosophistE 2r. Carl Kellner. )//or!ing to this taleE Kellner /o$"oun!e! the Or!er *ith another prominent TheosophistE 2r. FranI %artmannE a /lose asso/iate o" Ma!ame Bla5ats+y. They *ere soon Joine! in the Or!er @y the /ele@rate! /reator o" )nthrosophyE 0u!ol" Steiner. I" trueE this *oul! ha5e @een an impressi5e pe!igreeP "e* magi/al Or!ers /oul! /laim su/h eminent men as patrons. But in "a/tE Kellner an! %artmann *ere @oth !ea! @e"ore their names *ere asso/iate! *ith the suppose! "oun!ing o" the O.T.OE an! all e5i!en/e suggests that they ha! nothing at all to !o *ith the O.T.O. in any /apa/ity. 0u!ol" SteinerHs marginal /onne/tion to the O.T.O. is @ase! on the most tenuous o" /ir/umstan/es. In e8ploring the O.T.OE one is remin!e! o" the s/ene in The 1iIar! O" 7I in *hi/h the 1iIar! is re5eale! as a sha@@y puppeteer manipulating the hi!!en gears *hi/h /reate the illusion o" the *on!rous magi/al lan! o" OI. 1hen /aught in the a/tE the 1iIar!. !esperately /riesE L&ay no attention to that man @ehin! the /urtainQL The L1iIar!L @ehin! the /urtain o" the O.T.O *as the )nglo$.erman Theo!or 0euss D'4,,$'-6>FE *ho set in motion a long$li5e! /hara!e that many others ha5e perpetuate! o5er the !e/a!es. SomeE li+e )leister Cro*leyE ha5e em@ellishe! the myth 0euss /reate! "or 64(

their o*n /yni/al purposes. Others *ere sin/erely hut nai5ely s*ept up in the mystiCue an! a !eep nee! to @elie5e in it all. From his "irst announ/ement o" the O.T.O. to his !eathE 0euss /onten!e! that he *as only the se/on! hea! o" the Or!o Templi OrientisE an! that he ha! inherite! the Or!er "rom the real "oun!erE suppose!ly 2r. Carl KellnerE upon the latterHs '-7, !eath. This "a@le has le! many authors to "ollo* the "alse lea! o" trying to esta@lish Kellner as the mastermin! o" the 7.'.7.E *hile ignoring 0euss as merely a se/on!ary player. In "a/tE the O.T.O. *as solely the @rain/hil! o" Theo!or 1illson 0eussE an! it is to him *e must turn to @egin to ma+e sense o" the O.T.O.Hs in"luen/e on 1estern se8 magi/. Theo!or 0euss )n! The Se8ual 0eligion O" The Future 0euss *as primarily +no*n in his !ay as a /easelessly s/heming small$time o//ult s*in!ler s/ra@@ling together an errati/ li5ing @y selling Cuestiona@le /harters "or Cuasi$Masoni/ Or!ers. #i+e many "igures in the o//ult re5i5al o" the timeE 0euss *as an on$again o""$again player in the sha!o* *orl! o" intelligen/e. %is )nglo$.erman an/estry allo*e! him to mo5e easily @et*een t*o *orl!s. 1hile *or+ing "or the .erman Se/ret Ser5i/e in #on!onE he is sai! to ha5e in"iltrate! the So/ialist #eagueE *here he @e"rien!e! Karl Mar8Hs !aughter Eleanor. Originally traine! as a /hemistE 0euss also a/Cuire! a pro"essional singing 5oi/eE per"orming the gamut "rom 1agnerian opera to British musi/$halls. BilingualE he *rote "or a *i!e 5ariety o" English an! .erman ne*spapers an! magaIines. But these *orl!ly o//upations all too+ a @a/+ seat to 0eussHs li"e$long metier: the tireless "oun!ing o" pseu!o$Masoni/ Or!ers. 0euss *as the sel"$appointe! hea! o" many impressi5e$soun!ing institutionsE the e8isten/e o" *hi/h rarely e8ten!e! @eyon! printing suita@ly imposing stationery on *hi/h to sen! out @om@asti/ !e/rees. In /ontrast to the "ree*heeling magi/al su@/ulture o" to!ayE in *hi/h one$man o//ult so/ieties are "oun!e! at the @lin+ o" a *e@siteE the maJority o" magi/al a/ti5ity in the early part o" the t*entieth /entury *as !eeply em@e!!e! in the stu""y "ormalities an! in"le8i@le apparatus o" Freemasonry. It *as a *orl! o" gran! titlesE se/ret pass*or!s an! han!sha+esE solemnly /on"erre! !egreesE an! ela@orate s/ripte! /eremoniesE all per"orme! *hilst gar@e! in e8tra5agant uni"orm seemingly on loan "rom an opera houseHs *ar!ro@e. The Masoni/$magi/al /ommunity o" the early t*entieth /entury "rom *hi/h the O.T.O !e5elope! *as stri/tly an ol! @oyHs /lu@. One o" 0eussH inno5ations *as to allo* *omen "ull mem@ership in some o" his Or!ersE *hi/h o" /ourse *oul! ha5e @een a ne/essity "or the se8$magi/al pursuits o" O.T.O. ) "ull a//ount o" 0eussHs a!5entures in Cuasi$Masonry *oul! ta+e

644

us "ar a"iel! "rom our sear/h "or a 1estern le"t$han! path. But to un!erstan! something o" the @a/+groun! "rom *hi/h O.T.O. emerge!E itHs su""i/ient to +no* that @y '-76 0euss *as /laiming "ull authority in .ermany o5er se5eral irregular Masoni/ 0ites operate! "rom Berlin. DLIrregularL 0ites are those not re/ogniIe! @y the o""i/ial @o!y o" Freemasonry as legitimate.F The most prominent o" 0eussHs Or!ers *ere the So5ereign San/tuary o" the )n/ient an! &rimiti5e 0ite -,[ o" Memphis an! Misraim DMMFE an! the )n/ient an! )//epte! S/ottish 0iteE the ))S0. MM an! ))S0E li+e the O.T.O. that later emerge! "rom themE *ere essentially /ommer/ial 5ehi/lesP their raison !Hetre *as to /olle/t !ues "rom mem@ers *ith a /ra5ing "or the pompous titles an! /rypti/ mum@o$Jum@o o" Masonry )s a si!e @usinessE 0euss also pe!!le! a!mission into Cuestiona@le aristo/rati/ Or!ers *hi/h grante! *oul!$@e LKnightsL permission to o""i/ially /all themsel5es LSir.L 0euss *as alrea!y in!ulging his pen/hant "or myth$ma+ing an! s*athing himsel" in the reputations o" the .reat Dor at least "amousF )!epts o" the past. 0eussE in a @i! to sell permissions to open lo!ges un!er his aegisE suggeste! that his Memphis an! Misraim 0ite *as a re5i5al o" the mounte@an+ CagliostroHs Egyptian 0iteE "oun!e! in &aris. )n! i" that *asnHt impressi5e enoughE he also /laime! a lin+ to the /ele@rate! )!am 1eishauptE "oun!er o" the "a@le! Illuminati. Be"ore he /on/ei5e! the O.T.O. angleE one o" 0eussHs less su//ess"ul enterprises *as an Or!er o" the IlluminatiE *hi/h he shamelessly presente! as the authenti/ resur"a/ing o" that legen!ary eighteenth /entury /a@al. These entirely @ogus /onne/tions to CagliostroE 1eishaupt an! the Illuminati ; "igments o" 0eussHs "e@rile imagination ; *ere /arrie! o5er into his myth o" the O.T.O.E an! are still /ite! to!ay @y the ingenuous as proo" o" the O.T.OHs illustrious lineage. =et another 0eussian Or!erE this one !ra*ing on the potent myth o" 0osi/ru/ianismE *as the Fraternitas #u/is %ermeti/ae. Some mo!ern authors ha5e assume! that it must ha5e @een /onne/te! to &as/hal Be5erly 0an!olphHs similarly name! lo!geE the %ermeti/ Brotherhoo! o" #u8orE operating in &aris. In!ee!E a '-'6 /onstitution !ra"te! @y 0euss esta@lishes that the O.T.O Lis an organisationE +no*n pre5iously as L%ermeti/ Brotherhoo! o" #ightLE ne*ly organiIe! an! ne*ly /onstitute!.L E5en i" there is no !ire/t /onne/tion @et*een the 0an!olph an! 0euss 5ehi/lesE the in"luen/e o" 0an!olphHs se8 magi/al theories on 0euss ; an! su@seCuently on the later 5ersions o" the O.T.O. ; seems /lear enough. I" the rea!er is ha5ing trou@le +eeping up *ith 0eussHs many 5aguely !e"ine! Or!ersE imagine 0eussH o*n !i""i/ulties. %e *as "a/e! *ith the /hallenge o" +eeping The )n/ient an! &rimiti5e 0ite o" Memphis an! MisraimE The )n/ient an! )//epte! S/ottish 0iteE The Or!er o" IlluminatiE an! se5eral other 0osi/ru/ian$theme! "raternities o" his !e5ise someho* !istin/t "rom ea/h other. This @e*il!ering aggregation o" Or!ers *as in 64-

permanent "lu/tuation ; the @or!er @et*een one 0euss Or!er an! another *as so un/lear that e5en the Lmost *orship"ul @rothersL *ho Joine! them *erenHt e8a/tly sure to *hi/h one they @elonge!. 0eussHs mania "or /onstantly !reaming up e5er lo"tier names "or these am@iguous "ello*ships only a!!e! to the /on"usion. 1hat *as nee!e!E he seems to ha5e !e/i!e!E *as a /entral um@rella Or!er to in/orporate his 5ast phantom empire un!er one roo". There *as a more pressing impetus "or the /onstru/tion o" a ne*E hope"ully more /oherent Dan! lu/rati5eF super$Or!er. 0euss ha! @een /onsistently losing money on his Masoni/ 5entures sin/e the resignation o" se5eral mem@ers "rom 0eussHs re/onstitute! Illuminati. These !isgruntle! e8$ mem@ers @rought 0euss to /ourtE e8posing the sham nature o" the many paper organiIations he toute! to the tightly$+nit Masoni/ /ommunity. Thus it *as that 0eussE *ho /oul! alrea!y prou!ly pro/laim himsel" Illustrious BrotherE E8pert Master MasonE Se/ret MasterE &er"e/t MasterE .ran! Ele/t Knight Ka!oshE >7[E .ran! InCuisitor Comman!erE >'[E &rin/e o" the 0oyal Se/retE an! So5ereign .ran! Inspe/tor .eneral >>[ a! Vitam o" the Or!ers o" the Knite! 0ites o" S/ottishE Memphis an! Misraim Freemasons in an! "or the .erman 0ei/hE a!!e! the resplen!ent title o" Outer %ea! o" Or!o Templi OrientisE the So5ereign San/tuary o" the .nosisE to his e5er$e8pan!ing roster o" imposing epithets. )lthough 0euss an! later em@ellishers o" the O.T.O myth state! that it *as o""i/ially "orme! as early as '4-3 or '-76E its a/tual "oun!ing !ate *as almost /ertainly mu/h later. No mention o" it appears until '-74E an! it !oesnHt seem to ha5e @een mu/h more than yet another empty name on 0eussHs letterhea! until as late as '-'6. In '-73E 0eussE *ith an eye on pu@li/ityE sent a letter to the then *ell$ +no*n esoteri/ tea/her 0u!ol" SteinerE "oun!er o" the )nthrosophi/al mo5ementE !uly granting him the honor o" the >>[ an! -,[ in the O.T.O. No !ou@t this /ame as a surprise to the puritani/al SteinerE *ho later *as emphati/ in his unCuali"ie! !enun/iation o" 0euss an! his O.T.O. 5enture ; let alone its se8 magi/al tea/hing. %o*e5erE it *as 0eussHs /ustom to attempt to "orge allian/es *ith prominent men in the o//ult *orl! o" his !ay @y en!o*ing honorary !ignities upon themE in the hopes that these tenuous lin+s *ith !istinguishe! names *oul! @e goo! "or @usiness. To this !ayE @ase! on this ne@ulous in/i!entE many O.T.O. a!herents insistE !espite all e5i!en/e to the /ontraryE that 0u!ol" Steiner *as a lea!ing "igure in the early Or!o Templi Orientis. 0eussHs e""orts to pu@li/iIe the O.T.O remaine! on this small s/ale until Septem@er o" '-'6E *hen he pu@lishe! his "irst lengthy arti/le a@out the "le!gling Or!er in a Gu@ilee e!ition o" The Ori"lammeE a ne*sletter 0euss !istri@ute! to his loosely$lin+e!E e5er$shi"ting net*or+ o" organiIations. 0euss shamelessly Cuotes a "e* passages out o" /onte8t that the then re/ently

6,7

!e/ease! FranI %artmann ha! penne! @e"ore the Or!o Templi Orientis e5en ha! any sem@lan/e o" e8isten/e: L#et it @e +no*n that there e8istsE un+no*n to the great /ro*!E a 5ery an/ient or!er o" sagesE *hose o@Je/t is the amelioration an! spiritual ele5ation o" man+in!E @y means o" /onCuering error an! ai!ing men an! *omen in their e""orts o" attaining the po*er o" re/ognising the truth. This Or!er has e8iste! alrea!y in the most remoteE an! prehistori/al times an! it has mani"este! its a/ti5ity se/retly an! openly in the *orl! un!er !i""erent names an! in 5arious "ormsP it has /ause! so/ial an! politi/al re5olutions an! pro5e! to @e the ro/+ o" sal5ation in times o" !anger an! mis"ortune.L %a5ing esta@lishe! the inestima@ly great age o" the O.T.OE as *ell as its se/ret in"luen/e upon *orl! historyE 0euss lets it @e +no*n that Lour Or!erL is the repository o" a transmission o" spo+en *is!om /ommuni/ate! "rom L*ise men "rom the EastL. FinallyE a"ter se5eral /ir/uitous !etours through "urther hinte!$at mysteries an! /oyly suggeste! ar/anaE 0euss "inally lets the /at out o" the @ag in the last paragraph o" the arti/le: LOur Or!er possesses the +ey *hi/h opens up all Masoni/ an! %ermeti/ se/retsE namelyE the Tea/hing o" se8ual magi/E an! this tea/hingE e8plainsE *ithout e8/eptionE all the se/rets o" NatureE all the sym@olism o" Freemasonry an! all systems o" religion.L 0euss imparte! @asi/ magi/al +no*le!ge an! mental training to his O.T.O. initiates a//or!ing to a system o" se5en Freemason$style !egreesE *hi/h *ere "an/i"ully asso/iate! *ith the opening o" the se5en /ha+rasE a /on/ept populariIe! through the *ritings o" Bla5ats+y. The ne* /an!i!ate "or O.T.O. initiation *as earnestly gui!e! through the usual rigmarole o" Masoni/ pompE /eremonyE an! en!o*ing o" @om@asti/ titles an! "an/y apparel so !ear to the Joiner o" o//ult organiIations. But unli+e other Masoni/ groupsE there *as an emphasis on !e5eloping pseu!o$yogi/ po*ers o" /on/entrationE @reath /ontrol an! "o/us o" the *ill ; preparation "or the true *or+ o" the O.T.O. In light o" its later reputation as an e8/lusi5ely se8$ magi/al @o!yE it shoul! @e emphasiIe! that the 0euss O.T.O. *as e8tremely !is/reet *hen it /ame to a!5ertising the e8a/t nature o" its tea/hings. It *as not until the Templar rea/he! the eighth !egree o" initiation that the se/rets o" se8 magi/ *ere re5eale! to him. %e *as instru/te! to per"orm autoeroti/ magi/E *hi/h too+ the "orm o" mastur@atory *orship o" oneHs o*n Lholy phallusL /om@ine! *ith the !e5elopment o" mental imagery at orgasm. Only upon attaining the ninth !egree *as the initiate instru/te! in the O.T.O. te/hniCue o" ritual /oitus *ith a "emale. For 0eussE "ormer opera singer an! ar!ent 1agnerianE the /ons/iousness$altering se/ret o" ritualiIe! penetration o" the 5agina *ith the phallus ena/te! in the 2CH rite *as 6,'

re5eale! in esoteri/ sym@olism @y 0i/har! 1agner in his opera &arsi"al. )//or!ing to 0eussE in his '-'4 &arsi"al )n! The Se/ret O" The .raal Kn5eile!E the spear an! grail$/up so important to the opera are a/tually sym@ols "or the lingam an! the yoni. Ile spe/ulate! that the mira/ulous spiritual @ene"it *hi/h the .rail +nights re/ei5e "rom !rin+ing the sa/re! *ine "rom the holy /hali/e 5eils the .nosti/ pra/ti/e o" eating the se8ual "lui!s emitte! @y men an! *omen !uring /opulation as a means o" gaining !i5ine /ons/iousness. L1agnerEL 0euss announ/e! in his usual @ra5ura style Lis not only the greatest heroE @ut also the greatest /on"essor an! prophet o" the se8ual religion o" the "utureE *hi/h *ill @e @ase! on the o@ligatory ritual /onsummation o" the se8ual a/t.L 1agnerE no !ou@t an enthusiasti/ erotomaneE may not ha5e agree! *ith his a!mirerHs assessmentE @ut *e ha5e alrea!y note! the long$stan!ing /onne/tion o" the .raal legen! *ith an esoteri/ tra!ition o" se8$mysti/ism. 0i/har! 1agner himsel" o"ten use! se8 to a/ti5ate the shamani/ e/stasies that le! to his inspire! /ompositions. Se8 magi/ians shoul! ta+e note o" the magi/al role that the Feminine 2aemoni/ playe! in 1agnerHs tempestuous operas an! in his tur@ulent lo5e li"e. )s Gulius Kapp *rote in his The 1omen In 1agnerHs #i"e: LThe prime "or/e o" /reati5e art is Eros. ) more /on5in/ing proo" o" this ma8im than is a""or!e! @y the li"e o" 0i/har! 1agner it *oul! @e har! to "in! in the /ultural history o" the human ra/e.L This ninth !egree se8ual riteE !espite 0eussHs /laim that it *as passe! on to the Or!er 5ia Kellner "rom Eastern )!eptsE re5eals little apparent Tantri/ in"luen/e e8/ept "or the re/ommen!ation that the male /ele@rants shoul! ingest the al/hemi/ally mi8e! se8ual "lui!s release! at the /on/lusion o" the operation. But this a/t !oes not seem to !eri5e !ire/tly "rom =uma Marga tea/hing /on/erning the !rin+ing o" the amrita. Instea!E the .nosti/ pra/ti/e o" eating sperm as a *ay o" in/orporating the Bo!y o" #ightE the essen/e o" Christ /ons/iousness in semenE seems to ha5e @een 0eussH real inspiration. The true se/ret o" O.T.O. se8ual initiation *as 0eussHs @elie" that /onsuming a %oly Mass o" semen *as a +ey to mysti/al illumination. To his /re!itE he seeme! "ar more /on/erne! *ith using se8ual "or/e "or the .reat 1or+ o" trans"orming /ons/iousnessP the small$min!e! use o" spermophagia "or money magi/ that 0eussHs *oul!$@e su//essor Cro*ley *as re!u/e! to is a@sent "rom the early O.T.O. 0euss i!enti"ie! the po*er "ueling his @ran! o" se8 magi/ as Lthe pra/ti/e o" transmutation o" repro!u/ti5e energy.L In the sense that su/h a transmutation in5ol5es the !e5iation o" a natural @o!ily "or/e normally e8pen!e! in pro/reation into a non$natural psy/hi/ po*er /reating a ne* state o" @eingE 0eussHs /on/ept /oin/i!es *ith sinister /urrent eroti/ metaphysi/s. 2uring the ninth !egree se8ual a/tE the O.T.O. a!ept *as e8pe/te! to e8er/ise his "or/e o" *ill to li"t the repro!u/ti5e energies 6,6

gathere! in the genitals to the a@!omenP the @reathing an! /on/entration e8er/ises learne! in the "irst se5en !egrees allo*e! the transmutation to @e a//omplishe!. O@5iouslyE the metho! o" raising se8ual energy "rom the lo*er to the higher areas o" the @o!y /an @e li+ene! to Kun!aliniE an! is mu/h li+e Chinese Taoist se8ual al/hemy )!opting his Masoni/ @rother Carl KellnerHs some*hat "aulty an! in/omplete un!erstan!ing o" yogaE 0euss @ase! his se8$ magi/al theories on the !e5elopment o" the '7 Vayus D*in!sF in the @o!y. This re/hannelling o" repro!u/ti5e po*erE 0euss maintaine!E *as not simply an e8/use "or Lse8ual e8/essesE @ut the strengthening o" eternal !i5ine po*er on the earthly planeE "or *hi/h se8ually strong per"e/te! peopleE o" mas/uline an! "eminine gen!er are nee!e!.L %e also li+ene! the pra/ti/e o" I<[ se8 magi/ to the !i5ine pro/ess o" /reationE e8/laiming that Lthis is *hite se8ual magi/QL 0euss am@itiously en5isione! the O.T.O. as the 5anguar! o" a utopian so/iety o" se8ually li@erate! @eingsE *hi/h he !es/ri@e! as La /ommunity o" Neo$Christians.L Those *ho ha5e attempte! to paint the early O.T.O. as an assem@ly o" Satani/ se8 "ien!s are easily re"ute! @y 0eussHs o*n !es/ription o" his organiIation as a *hite magi/al religion *ith strongE i" unortho!o8E Christian o5ertones. But 0euss /annot really @e /onsi!ere! an e8ponent o" the le"t$han! pathE sin/e his original O.T.O. *as entirely a phallo/entri/ sperm /ult ; *omen may ha5e @een allo*e! to Join his Or!erE @ut they *ere not a//or!e! any great importan/eP in his *ritings an! ritualsE *e "in! no re/ognition o" the Sha+ti po*er o" the Feminine 2aemoni/E one o" the most important /riteria "or !e"ining an a!ept o" the le"t$han! path. It is true that 0euss pro"esse! to 5ie* *oman+in! as Lthe in/arnation o" !i5ine /reati5e po*erL an! Lguar!ian o" the holy "ireLE stating that LE5ery HBlesse! 1omanH is H%olyH to us.L Super"i/iallyE 0eussHs theories /on/erning the sa/re! pla/e o" *oman *oul! seem to @e in a//or! *ith the le"t$han! path re5eren/e "or the Sha+ti prin/iple. %o*e5erE *hen he *rites that his tea/hing see+s to esta@lish a "uture in *hi/h e5ery LHMotherH is honore! as the H%igh &riestessH o" her "amilyEL he @etrays the tra!itional 5ie*s o" most .erman men o" his time: a *oman may @e sa/re!E @ut her only proper "un/tions are motherhoo! an! min!ing the hearth. For instan/eE 0euss /on!emne! Englan! L*ith its e8treme Motherhoo!$!enying H*omanHs mo5ement DSu""ragettesFLH an! hope! that the O.T.O. /oul! ai! in in/ul/ating a more mother$"rien!ly en5ironment there. 0euss essentially 5ie*e! the i!eal "emale se8 magi/ partner as a "a*ning 5essel passi5ely a@sor@ing her MasterHs see! ; the stru/ture o" O.T.O. se8 magi/ pro5i!es the "emale *ith a se/on!ary role *hile simultaneously pla/ing her on a pe!estal. 1e *ill en/ounter the same /urious phenomenon in 0eussHs O.T.O. /ontemporary Cro*leyE *ho praise! his *omen to the s+y as li5ing go!!esses in his "lo*ery a@stra/t *ritings 6,>

*hilst !eman!ing that they @e @eatenE @are"oot an! pregnant s/ullery mai!s in reality. TellinglyE the O.T.O.Hs ninth !egree is nearly i!enti/al *ith &as/hal Be5erly 0an!olphHs simple instru/tions "or ma+ing a LprayerL at the /lima8 o" inter/ourseE "o/using the *ill at the moment o" orgasm to /reate a magi/al /hange. But a//or!ing to 0eussE *ho too+ his /ue "rom Bla5ats+yHs tall talesE yet another o" those mysterious Eastern Mahatmas ha! @een instrumental in "oun!ing the Or!o Templi OrientisE although this one *as presuma@ly still o//upying a @o!y on the material plane at the time. 0euss put "orth that his !ea! /olleague Carl Kellner ha! @een initiate! into se8ual rites @y t*o In!ian yogisE Sri Mahatma )gamya .uru &aramahamsaE an! Beema Sen &ratap. )//or!ing to this "oun!ing legen!E a!!itional instru/tion ha! @een pro5i!e! to Kellner @y an )ra@i/ "a+irE one Soliman @in )i"haE reporte!ly a Su"i Master. 2i! these tea/hers e8ist: In KellnerHs '4-3 paper =ogaE ) S+et/h O" The &sy/ho$&hysiologi/al Element O" The )n/ient In!ian =oga Tea/hingE *hi/h *as presente! to the Thir! International Congress "or &sy/hology hel! in Muni/hE he than+s a LMr. Beema Sena &ratapa "rom #ahore.L The paperE nota@le as an early European intro!u/tion to yoga te/hniCuesE ma+es no mention o" any se8ual ritesE an! is ina//urate in many @asi/ points o" "a/tE *hi/h !oes not spea+ *ell "or 0eussHs /laim that Kellner *as instru/te! @y authenti/ In!ian tea/hers. 0ather than a//ept the legen! that the O.T.O. *as !ra*n "rom genuine In!ian le"t$han! path sour/esE it seems "ar more li+ely that 0euss merely pi/+e! up a "e* stray Tantri/ i!eas "rom his e8tensi5e rea!ing in se5eral languages an! applie! his o*n /onsi!era@le reser5oir o" magi/al +no*le!ge upon this @are @asis. It has also @een argue! that 0eussHs +no*le!ge o" se8ual magi/ *as o@taine! "rom his +no*le!ge o" &as/hal Be5erly 0an!olphHs Eulis Brotherhoo! an! %ermeti/ Brotherhoo! o" #ightE *hi/h seems Cuite pro@a@le *hen *e e8amine the a/tual pro/e!ures o" the O.T.O.Hs se8 magi/. I" this *ere the /aseE the 1estern *orl!Hs most *ell$ +no*n se8 magi/al Or!er is not the pro!u/t o" se/rets *hispere! @y Eastern holy men at all. It may @e that the O.T.O. is a syntheti/ /reation *hose genesis truly lays in the min! o" an o@s/ure )"ri/an$)meri/an *riter operating in the prosai/ KS). &roo"E yet againE that the "a/ts are "ar stranger than the e8oti/ legen!s o//ultists sprin+le li+e "airy !ust in their *a+e. 1hate5er the truth may @eE 0euss allo*e! it to @e +no*n that some o" the /losely guar!e! ar/ana suppose!ly re5eale! to Kellner on his Eastern Journey /on/erne! the long$suspe/te! @ut ne5er !e"initi5ely pro5en nature o" the se8$magi/al pra/ti/es o" the Knights Templar. From his enigmati/ tea/hersE Kellner ha! allege!ly learne! that the Templars ha! a/Cuire! a system o" *hat amounts to le"t$han! path illumination. 0euss /on/lu!e! that the entire Masoni/ tra!ition that the Templars ha! su@seCuently inspire! *as

6,4

in"orme! @y a se/ret !o/trine o" Eastern se8ual magi/E the +ey to *hi/h Kellner ha! @een grante! in In!ia. Many Central European Freemasoni/ Or!ers /laime! ; *ith 5i5i! imagination @ut little histori/al @asis ; to @e the authenti/ heirs o" the martyre! TemplarsE guar!ians o" the se/ret *is!om o" Baphomet. 1hat e8a/tly this *is!om /onsiste! o" ha! @een open to !ispute. 0eussHs inno5ation *as to @raIenly i!enti"y the Templar lega/y suppose!ly inherite! @y the Freemasons as a system o" se8ual magi/. Seen through this ne*ly pro5i!e! initiati/ 5antage pointE many o" the in"amous a//usations le5ele! against the Templars too+ on a ne* signi"i/an/e. The Knights ha! not @een Satani/ !e@au/heesE as the Chur/h ha! /on/lu!e!. 0atherE they *ere the martyre! @earers o" a hi!!en +no*le!ge o" eroti/ initiation /ommuni/ate! to them *hile statione! in Eastern lan!s. The !o/uments "rom the Templar trialE "or instan/eE !is/lose that ea/h ne* Templar *as a//epte! only a"ter presenting his na+e! @o!y to re/ei5e a three$"ol! +iss on mouthE a@!omen an! the @ase o" the spine "rom the per/eptor o" the Or!er. %earing o" thisE the Christian magistrates /oul! only ha5e /on/lu!e! that this rite o" initiation *as a /ele@ration o" the Satani/ os/ulum o@s/aenum ; the o@s/ene +iss reporte! to ha5e @een *itnesse! per"orme! upon the 2e5il himsel" at Bla/+ Sa@@aths. %o*e5erE 5ie*e! "rom the pseu!o$Tantri/ perspe/ti5e 0euss ha! no* a!opte!E this +iss may *ell ha5e @een a transmission o" prana ; the 5ital magi/al li"e$"or/e ; to three important /ha+ras or po*er points in the @o!y. The +iss at the @ase o" the spine may *ell ha5e @een inten!e! to a/ti5ate +un!alini. The /harge that the ne* initiate sometimes su@mitte! to ritual "ellation or anal se8 /oul! ha5e @een the sealing o" this initiatory e8/hange o" se8ual po*er. )n! *hat o" BaphometE the @a""ling an!rogynous !eity the Templars suppose!ly *orshippe!: Might this hal"$maleE hal"$"emale @eing not he a anthropomorphiIe! "igure sym@oliIing the hermaphro!iti/ inner state /reate! @y se8ual union: 0eussE an! Cro*ley a"ter himE *as to ma+e Baphomet an important part o" his re/onstitute! Or!er o" Templars. In the !e/a!es @e"ore the O.T.OHs "oun!ingE interest in Baphomet ha! re/ently @een re5i5e! through the *ritings o" the Fren/h mage Eliphas #e5i. It is important to un!erstan! that the O.T.OHs mi8ture o" esoteri/ themes *as 5ery mu/h a re"le/tion o" /on/erns /ir/ulating throughout the o//ult *orl! o" the time. For e8ampleE 0euss *oul! surely ha5e @een "amiliar *ith the *or+ o" Baron Goseph 5on %am mer$&ZrgstallE an author !eeply immerse! in the stu!y o" Eastern mysti/ism. It *as %ammer$ &Zrgstall *ho "irst theoriIe! that the name o" Baphomet ha! @een !eri5e! "rom the .ree+ Baphe MetisE Lthe @aptism o" *is!om.L %armer$&ZrgstallHs "as/ination *ith Baphomet le! him to translate the /rypti/ *or!s engra5e! on an an/ient Templar /hest !is/o5ere! in Burgun!y: L#et Baphomet @e 6,,

e8alte!E *ho /auses things to @u! an! @lossomQ he is our rootP it is one an! se5enP a@Jure the "aith an! a@an!on thysel" to all pleasure.L %ammer$ &Zrgstall also spe/ulate! that the homose8ual rites attri@ute! to the original Templars *ere the sur5i5al o" a /ult o" phalli/ *orship. 0euss insiste! that he no* ha! /on/lusi5e proo" that the Knights Templar ha! @een pro5i!e! *ith a man!ate @y a s/hool o" Eastern se8$ magi/ians to @ring this se/ret !o/trine to the @enighte! 1estern *orl!. This mission ha! "aile! *ith the mass arrest an! e8termination o" the Templars. 0euss @ol!ly /onten!e! that Sri Mahatma )gamya .uru &aramahamsaE Bhima Sen &ratapE an! Soliman @in )i"haE ha! grante! his "allen "ello* see+er Kellner the sole o//ult authority to @e the true heir o" the pure Templar tra!ition in the 1estE no* that he ha! reesta@lishe! /onta/t *ith its long$lost sour/e. )rme! *ith this /ommissionE Kellner is sai! to ha5e returne! to ViennaE *here he institute! a ne* Or!er o" Templars in the 1estE gran!ly terme! a LSo5ereign San/tuaryL o" se/ret *is!om. )gainE not a shre! o" proo" e8ists to @a/+ up any o" thisE @ut it has @een solemnly repeate! @y hun!re!s o" authors as gospel truth. The name o" Or!o Templi Orientis *as /hosen to e8pli/itly a/+no*le!ge the spurious Eastern sour/e o" the se8ual se/rets un!erlying this un!erta+ing. )s *ith so many intelligen/e operati5esE 0eussHs real /on5i/tions remain a matter o" !ispute. The National So/ialistsE re5olte! @y his /om@ination o" magi/E FreemasonryE an! L"ree lo5eEL /on!emne! the O.T.O "oun!er a"ter his !eath as a le"t$*ing LSe8$Bolshe5ist.L But some o" his o*n *ritings suggest that he *as a/tually a right$*ing .erman nationalist pro"essing authoritarian utopian 5isions. In '-'4E 0euss lai! out his messiani/ proposal "or an i!eal "utureE a /urious mi8ture o" /ommunismE "as/ismE an! se8ual li@eration. )"ter the O.T.O ha! @een rati"ie! as the o""i/ial state religionE 0euss muse!E a rigorous program o" eugeni/s *oul! @e institute!E assuring that only Lper"e/tL /ouples *oul! @e li/ense! to @ree!. Kn!er his O.T.O. utopiaE a system o" sla5e la@or *oul! @e installe!E an! the state *oul! a@olish all pri5ate property "or the /ommon goo!. Consi!ering that 0euss presente! the O.T.O. as a mo!ern re5i5al o" the lost Templar heritageE another glaring omission is e5i!ent in his program. )"ter allE i" the 5oluminous re/or!s o" the trial o" the Templars /an @e @elie5e!E the se8ual rites o" initiation per"orme! @y the all$male Or!er o" Knights seem to ha5e @een /on/entrate! on the e8/hange o" male se8ual energy. In '-73E 0euss *as in!ee! @rought to /ourt @y a stu!ent on a /harge o" homose8ual 5iolationE suppose!ly /ommitte! !uring a yogi/ lessonE @ut this seems to ha5e @een a trumpe!$up a//usation. )ny serious attempt at re/reating Templar magi/ *oul! presuma@ly ha5e to in/lu!e male$to$male anal inter/ourse an! "ellatio ; pra/ti/es ne5er a!!resse! in KellnerHs original O.T.O. /urri/ulum. This in/onsisten/y *as e5entually re/ti"ie! @y the man 6,3

*ho attempte! to *rest /ontrol o" the O.T.O. "rom 0eussE an! rema+e it in his o*n imageP Sir Baphomet ; @etter +no*n as )leister Cro*ley ; *ho /an ne5er @e a//use! o" ha5ing le"t any logi/al hole un"ille!. 6,(

6,4

VII. Se8 Se8 Se8 )n! 333 )leister Cro*ley: )!ept O" The #e"t$%an! &ath: The Se/ret O" Se/rets ; Cro*ley Goins The O.T.O. The ne8t lin+ in the /hain o" the mo!ern se8$magi/al tra!ition esta@lishe! @y 0euss has @een grante! the patina o" legen! @y the san/tion o" yet another one o" those en!uring o//ult myths. It goes li+e this: In '-'6E an irate Theo!or 0euss is sai! to ha5e pai! a /all at the Vi/toria Street "lat o" a thirty$se5en year ol! English amateur poetE mountaineer an! magi/ian. This *as not a so/ial 5isitP 0euss ha! /ome on o""i/ial Or!er @usiness. Kpon @eing in5ite! inE 0euss imme!iately reproa/he! his host "or ha5ing !are! to pu@lish the most ina//essi@le O.T.O. se/retE the se8ual mystery o" the I<[E in one o" his @oo+s. The EnglishmanE one )leister Cro*leyE in"orme! his guest that *as impossi@le ; he !i! not e5en +no* the O.T.O.Hs I<[ se/ret. To pro5e his pointE 0euss e8amine! Cro*leyHs li@rary an! "oun! one o" his perple8e! hostHs tomesE The Boo+ O" #iesE an enigmati/ /olle/tion o" magi/al ri!!lesE puns an! *or!play e5en more /rypti/ than others in his oeu5re. ThereE on the page entitle! LThe Star SapphireLE 0euss pointe! an a//usatory "inger to the o""en!ing lineP L#et him !rin+ o" the Sa/rament an! let him /ommuni/ate the same.L ClearlyE 0euss e8plaine!E Cro*ley must @e re"erring to the O.T.O.Hs /entral initiatory mysterium: the ritual /onsumption o" semen as the essen/e o" the .nosti/ #ogos. O" /ourseE it *as unli+ely that any rea!er un5erse! in the o@s/ure @y*ays o" li@ertine .nosti/ heresy *oul! ha5e the "aintest i!ea *hat this senten/e meant. Nor *as it 5ery li+ely that Cro*leyHs o@s/ure @oo+ *oul! ha5e "allen into the han!s o" too many rea!ers. Ne5erthelessE 0euss @a!e Cro*ley to +eep the sa/re! se/ret o" the Or!erE the suppose! +ey to all magi/. Cro*ley solemnly 5o*e! that he *oul! ne5er !is/lose this to the pro"ane. The purpose o" 0eussHs 5isit resol5e!E the a!epts !is/usse! the mysteries o" eroti/ initiation as they un!erstoo! them. 0eussE realiIing that Cro*leyHs in!epen!ent resear/h into se8 magi/ ha! ma!e him pri5y to the tea/hings o" the Or!erE suggeste! that he @e/ome the lea!er o" the Dthen mem@erlessF O.T.O. in Britain. E5er "on! o" "an/y titles an! Cuasi$Masoni/ pomp an! /eremonyE Cro*ley agree! to @ear the terri@le @ur!ens o" o""i/e he ha! @een o""ere!. )t least that is the story ; more or less ; as it *as relate! @y 6,-

)leister Cro*leyE an! su@seCuently em@ellishe! @y his "ollo*ers. 1hile there may @e some atom o" truth to this o"t$tol! taleE at least one !etail is as+e*P at the time o" this momentous meeting o" magi/al min!sE The Boo+ O" #ies ha! not yet seen print ; it *as not to appear until the ne8t year. In *hi/h /aseE *hate5er spermomagi/al O.T.O se/rets ha! @een hinte! at in its pagesE they *ere alrea!y +no*n to Cro*leyE *ho ha! @y then @een installe! as the Or!erHs British /hie". Cro*ley later /laime! that his meeting *ith 0euss /on"irme! his suspi/ion that L@ehin! the "ri5olities an! /on5i5ialities o" Freemasonry lay in truth a se/ret ine""a@le an! mira/ulousE potent to /ontrol the "or/es o" natureE an! not only to ma+e men @rethrenE @ut to ma+e them !i5ine.L That se/retE o" /ourseE *as se8 magi/ ; a pra/ti/e that may not al*ays ma+e men L@rethrenLE @ut /an at least @e /ounte! on to ma+e them 5ery "rien!ly *ith one another. )lthough the name o" )leister Cro*ley is to!ay pra/ti/ally insepara@le "rom the i!ea o" se8 magi/E it must @e remem@ere! that in his li"etimeE !espite all o" his !eli@erate pro5o/ations o" pu@li/ moralityE he *as surprisingly tight$lippe! a@out his pra/ti/e o" eroti/ sor/ery an! initiation. Cro*ley may ne5er ha5e ma!e that legen!ary solemn 5o* to Theo!or 0euss to guar! the se8 se/rets o" the O.T.O. "rom the great un*ashe!. But in the 5ast @o!y o" *ritten *or+ Cro*ley *rote "or pu@li/ /onsumptionE he o""ers only a "e* /o5ert /lues to his rea!ersE usually 5eile! in sym@oli/ euphemisms. %is more !ire/t se8 magi/ instru/tions an! rituals *ere reser5e! only "or those "e* o" his stu!ents *ho a/tually "ormally Joine! his pre/arious 5ariant o" the O.T.O. Mu/h *as rumore! an! insinuate! a@out Cro*leyHs notorious se8ual ha@its !uring his "leeting pu@li/ appearan/es in /ourtroom @attles an! gutter$ press reports o" his a/ti5ities. But 5ery little o" a !e"initi5e nature *as +no*n until a"ter his !eathE "irst through a "e* less than o@Je/ti5e @iographiesE an! then through the pu@li/ation o" his many magi/al !iariesE the most use"ul o" *hi/h are The Magi/al 2iaries O" )leister Cro*ley an! The Magi/al 0e/or! O" The Beast 333E *hi/h *ere not ma!e pu@li/ly a5aila@le until the '-(7s. For the most partE it is to Cro*leyHs o*n un/ensore! *or!s in his se8$magi/al !iaries that *e *ill turn in our e8amination o" his a/tual pra/ti/e. Thin+ *hat one *ill o" Cro*ley as man an! magi/ianE his Journals pro5i!e any stu!ent o" se8 magi/ *ith in5alua@le psy/hologi/al insights into some o" the /hallenges o" eroti/ initiation in the mo!ern 1est. It someho* seems appropriate to @egin our e8ploration o" )leister Cro*ley *ith an un/ertain legen! rather than an esta@lishe! "a/t. For any attempt to get to the @ottom ; shall *e say ; o" the .reat Beast is largely a matter o" seeing @eyon! the gau!y glare o" his posthumous legen! to the mortal that legen! /on/eals. 637

1hate5er the true story o" ho* 0euss "irst /ame into /onta/t *ith Cro*leyE the English magi/ian *as in!ee! summone! to 5isit 0euss in BerlinE *here he *as /eremonially installe! as the LMost %olyE Most IllustriousE Most Illuminate! an! Most &uissant BaphometE <.E 0e8 Summits San/tissimus >>[E -7[E -3[E &ast .ran! Master o" the Knite! States o" )meri/aE .ran! Master an! Supreme an! %oly King o" Irelan!E Iona an! )ll the Britains that are in the San/tuary o" the .nosisE National$.rossmeister a! 5itam !er M.:M.:M.:L The name Baphomet *as sele/te! @y Cro*ley in honor o" the an!rogynous i!ol o" the original Templars *hose *or+ the O.T.O. /laime! to @e /ontinuing. I" Frater Merlin D0eussF @elie5e! that his ne*ly instate! lo!ge @rother Baphomet *oul! ma+e "or a use"ul su@or!inate in the Or!erE he *as not the "irst to un!erestimate the 5aunting am@itions o" )leister Cro*ley. )s Gean O5erton Fuller *rote o" Cro*ley: L%e *as one o" those *ho use people as la!!ersP ingratitu!e *as his hallmar+.L Far "rom @eing /ontent to play se/on! "i!!le to 0euss in the tiny O.T.O.E Cro*ley alrea!y en5isione! himsel" as the prophet ; i" not the in/arnation ; o" ThelemaE a ne* religion that he prea/he! *oul! rule man+in! "or the ne8t t*o thousan! years. To this en!E he Cui/+ly !i5erte! his @ran/h o" the O.T.O. "rom 0eussHs original 5ision into a 5ehi/le "or the promulgation o" his personal religionE Thelema. In '-6'E 0eussE annoye! @y Cro*leyHs attempt to integrate his Thelemi/ tea/hing into the Or!erE e8pelle! the Englishman "rom the O.T.O. altogether. Ne5erthelessE a"ter 0eussHs !eath in '-6>E Cro*ley /ontinue! to masCuera!e as the Outer %ea! o" the O.T.O. "or the remain!er o" his li"e. The result has @een that the true O.T.O. ; su/h as it *as ; "oun!e! @y 0euss has @een long e/lipse! @y the Cro*leyan "antasyE an error that /ontinues to the present !ay. %oly Cro*leyanity )lthough *e *ill largely @e /on/erne! here *ith Cro*leyHs se8 magi/al theory an! pra/ti/eE this important aspe/t o" his tea/hing shoul! @e un!erstoo! as only one part o" a /omple8 religious system. Be"ore *e i!enti"y some o" the most germane elements o" Cro*leyan eroti/ initiationE a larger pi/ture o" the propheti/ role Cro*ley "ashione! "or himsel" must @e presente!. The e5ent that ha! pro5i!e! Cro*ley *ith his messiani/ mission too+ pla/e !uring Cro*leyHs '-74 honeymoon in Cairo. )//or!ing to Cro*leyE a superhuman @eing +no*n as )i*ass !i/tate! to him a re/ei5e! !o/ument /alle! The Boo+ O" The #a*E a//laime! as the prin/ipal Thelemi/ s/ripture. D.eral! =or+eE another !isen/hante! a!herent *ho later /hara/teriIe! Cro*ley as a L"alse prophetEL irre5erently /alle! )i*ass LEye*ashLF Cro*ley re/alle! that the 5oi/e o" )i*ass spo+e to him "rom 63'

@ehin! his le"t shoul!er ; a !etail interprete! @y some as e5i!en/e that The Boo+ O" The #a* is a *or+ o" the sinisterE le"t$turning /urrent. #ess esoteri/allyE some psy/hiatrists ha5e !es/ri@e! hearing 5oi/es "rom @ehin! the le"t shoul!er as a symptom o" s/hiIophrenia ; although i" Cro*leyHs @eha5ior /an @e /lassi"ie! /lini/allyE the highs an! lo*s o" mani/ !epression *oul! seem a "ar li+elier !iagnosis. 1hether one interprets The Boo+ O" The #a* as a transmission "rom a go!$li+e @eingE or merely as an eruption o" Cro*leyHs un/ons/ious min!E it is signi"i/ant that its re/eption *as anti/ipate! @y Cro*leyHs *i"eE the ill$ "ate! 0ose. She is sai! to ha5e "allen into a light tran/e an! announ/e! to her hus@an! that the .o!s ha! a message "or himE !etailing the time an! pla/e at *hi/h they *oul! /ommuni/ate. Many o" the 5isionsE ora/lesE an! astral messages that *ere su/h an important part o" Cro*leyHs magi/al pra/ti/e *ere in "a/t spo+en to him @y his "emale se8ual partnersE *ho in5aria@ly ser5e! as his interme!iaries to Lthe astral.L For the most partE these 5isions *ere inspire! @y an e8/ess o" !rin+ingE etherE opiumE an! "li/+ingE *hi/h allo*e! his e8hauste! /onsorts to "all into a post$/oital tran/e o" *hat Cro*ley terme! Leroto$/omataose lu/i!ityL In this altere! stateE Cro*leyHs "emale /ompanion ser5e! as his Ls+ryerEL an Ol! English *or! "or a me!iumE or Lseer.L In this senseE the spe/i"i/ le"t$turning properties o" the Feminine 2aemoni/ *ere a maJor in"luen/e on Cro*ley ; he /onsistently relie! on eroti/ally /harge! *omen to he his gui!es to the !aemoni/ realm. %o*e5erE he re"use! to a//ept that "emale magi/ians /oul! ser5e as mu/h more than min!less empty 5esselsE ra!ios o" "lesh pi/+ing up stray signals "rom the @eyon!. For Cro*leyE 1oman *as merely a !esira@le animalE *hose natural propensity "or 5isionary e8perien/e in a state o" eroti/ arousal ma!e her a use"ul @east o" @ur!en "or his "orays into the higher planes o" /ons/iousness. But he utterly !enie! her the !ignity o" a le"t$han! path sha+tiP he on/e !ismisse! *oman in general @y *riting that LShe has no in!i5i!uality.L The sinister /urrent se8 magi/ianE in /onsi!ering *hat use"ul metho!s Cro*leyHs lega/y may /ontainE must +eep his *ithering s/orn "or the "eminine in min!. Cro*ley put "orth that )i*ass *as one o" the LSe/ret Chie"sL or LKn+no*n SuperiorsL sai! to presi!e o5er this planetE similar to the mahatmas populariIe! in the 1est @y Theosophi/al tea/hingsE or the @o!hisatt5as o" the Bu!!hist le"t$han! path. &erhaps Cro*leyHs least am@iguous statement /on/erning su/h entities is his remar+ that his Lo@ser5ation o" the Kni5erse /on5in/es me that there are @eings o" intelligen/e an! po*er o" a "ar higher Cuality than anything *e /an /on/ei5e o" as humanP that they are not ne/essarily @ase! on the /ere@ral an! ner5ous stru/tures that *e +no*E an! that the one an! only /han/e "or man+in! to a!5an/e as a *hole is "or in!i5i!uals to ma+e /onta/t *ith su/h @eings.L For 636

Cro*leyansE an! perhaps "or Cro*ley himsel"E The Boo+ DF" The #a* is a testament o" su/h /onta/t @et*een man an! these higher intelligen/es. Through the message o" )i*assE Cro*ley !e/lare! that he ha! @e/ome the prophet o" the )eon o" %orusE the long$a*aite! ne* age that *oul! s*eep a*ay the religions o" the past. DThe )eoni/ /on/eptE @ase! on Cro*leyHs mis/on/eption o" the .nosti/ )ionE *hi/h he "irst learne! o" "rom the magi/ian an! a/tress Floren/e FarrE re5eals the su@stantial impa/t o" .nosZ/ism on Thelema.F Thus or!aine! to the sa/rosan/t o""i/e o" 1orl! Tea/herE Cro*ley presente! himsel" as a religious "igure /ompara@le to ChristE #ao TIuE Bu!!ha an! Mohamme! ; the most re/ent in a lineage o" sages *ho ha5e @een /harge! *ith the spiritual super5ision o" the planet. Cro*leyHs messiani/ goalsE !ire/te! to LallL rather than to a "e* heroi/ @eings prepare! to @rea+ "rom mass /ons/iousnessE /annot @e re/on/ile! *ith the le"t$han! pathHs elitist an! in!i5i!ual approa/h to initiation. But /learly su/h a lo"ty sense o" i!entity is /onsonant *ith sinister /urrent o@Je/ti5es o" sel"$!ei"i/ation. Gust as .autama Si!!arthaE the Bu!!haE ha! /on!ense! his tea/hing in the 1or! )nattaE an! the Christ ha! pro/laime! )gape D#o5eFE Cro*ley ha! uttere! Thelema ; .ree+ "or L1ill.L In '-',E Cro*ley name! himsel" as the Magus o" ThelemaE in a rite o" initiation that *as mar+e! @y the /ru/i"i8ion o" a toa! sym@oliIing Gesus. I!enti"ying himsel" *ith the go!hea! o" the apo/alypti/ monster "oretol! in 0e5elationsE he too+ the name To Mega Merlon 333 D.reat Beast 333FE an! set "or himsel" no lesser aim than Lto set in motion o//ult "or/es *hi/h *oul! result in the illumination o" all @y 6777 ).2.L Cro*leyHs la* "or human /on!u/tE uttere! @y his "ollo*ers *ith alarming "reCuen/yE is L2o *hat thou *ilt is the *hole o" the la*.L In pra/ti/eE the #a* o" Thelema /ompels those *ho a//ept it to see+ the one thing that they *ere meant to !o in this in/arnationE an! to "ul"ill oneHs 1ill regar!less o" any e8ternal opposition ; to @e *hat you most truly are. ) "ull e8plorationE a//eptan/eE an! mastery o" oneHs se8ual !esires is an important part o" this Cuest. Gust as *e ha5e note! that one o" Cro*leyHs other *ell$ +no*n !i/tums L#o5e is the #a*E #o5e Kn!er 1illL @ears a suspi/ious resem@lan/e to his se8 magi/al pre!e/essor &. B. 0an!olphHs L1ill reigns OmnipotentP #o5e Iieth at the Foun!ationLE so is Cro*leyHs Thelema an! its la* o" 2o 1hat Thou 1ilt /learly appropriate! "rom a mu/h earlier sour/e. In the @a*!y Fren/h no5el .argantuaE @y Fran/ois 0a@elaisE *ritten in ',46E *e "in! an )@@ey o" ThelemeE *hose ran!y Thelemite li@ertines li5e un!er the motto Fay Ce Wue Voul!ra ; 2o 1hat Thou 1ilt. Sir Fran/is 2ash*oo!Hs eighteenth$/entury so/iety "or aristo/rati/ ra+es an! orgiastsE the %ell"ire Clu@E em@laIone! this same motto "rom 0a@elais o5er the entran/e to their o*n mo/+ )@@ey at Me!menham. DCro*ley "oun!e! his o*n lo*$ @u!get )@@ey o" Thelema in a Si/ilian "armhouse !uring the '-67s.F )t the 63>

5ery leastE thenE Cro*leyHs religion o" Thelema an! its 2o 1hat Thou 1ilt philosophy must @e /onsi!ere! repa/+age! goo!s. To those *ho pointe! out the earlier appearan/es o" these +ey Thelemi/ /on/epts to himE Cro*ley @raIenly insiste! that 0a@elais *as in "a/t a se/ret )!ept *ho anti/ipate! the /oming o" Cro*leyanity. In !e"eren/e to this propheti/ 5isionE Cro*ley /anoniIe! 0a@elais as a Thelemi/ saint. Cro*leyE li+e most "oun!ers o" religionsE t*iste! the sometimes a*+*ar! "a/ts o" history to meet the nee!s o" his @u!!ing "aith. The Thelemi/ inJun/tion o" L!o *hat thou *iltL /an @e /ompare! to the Tantri/ le"t$han! path le5el o" initiation +no*n as S5e//ha/aya. The S5e//ha/ari a!ept is sai! to literally "ollo* the *ay o" L!o as you *ill.L Su/h initiates ha5e trans/en!e! all pashu !ualities. The S5e//ha/ari is "ree to a/t a//or!ing to *illE ha5ing passe! @eyon! the stri/tures @in!ing the uninitiate!. Cro*leyan 1illE li+e Tantri/ S5e//ha/aya is not a li/ense "or anar/hyE rapeE an! mur!er as has /ommonly @een assume!. )t least in theoryE the Thelemite an! the Vama Marga initiate are permitte! to a/t a//or!ing to sel"$5olitionE rather than o@ey the la*s !i/tate! @y so/iety an! religionE @e/ause they operate "rom a !i5ine state o" /ons/iousness. 1hether Cro*ley /an @e sai! to ha5e mastere! himsel" su""i/iently to e8er/ise his 1ill *ith su/h impunity is open to Cuestion. Ne5erthelessE itHs apparent that he himsel" entertaine! no !ou@ts on the matter. Shortly a"ter !e/laring himsel" an IpsissimusE a gra!e o" initiation in the 1estern magi/al tra!ition roughly eCui5alent to the Eastern le"t$han! path 2i5yaE Cro*ley /ompose! a re5ealing initiatory sel"$portrait. The mi8ture o" @rutally honest sel"$e8amination lea5ene! *ith "lashes o" megalomania typi"ies the Cro*leyan approa/h to his "a5orite su@Je/t: LI am mysel" a physi/al /o*ar!E @ut I ha5e e8pose! mysel" to e5ery "orm o" !iseaseE a//i!ent an! 5iolen/eP I am !ainty an! !eli/ateE @ut I ha5e !ri5en mysel" to !elight in !irt an! !isgusting !e@au/hesE an! to !e5our human e8/rements an! human "lesh. I am at this moment !e"ying the po*er o" !rugs to !istur@ my !estiny an! !i5ert my @o!y "rom its !uty. I am also a mental an! moral *ea+lingE *hose @oyhoo! training *as so horri@le that its result *as that my *ill *holly summe! up in hatre! o" all restraintE *hose early manhoo!E untraine!E le"t my min! an! animal soul li+e an elephant in rut @ro+en out o" the sto/+a!e. =et I ha5e mastere! e5ery mo!e o" my min!E an! ma!e mysel" a morality more se5ere than any other in the *orl! i" only @y 5irtue o" its a@solute "ree!om "rom any /o!e o" /on!u/t.L The o5er/oming o" inner an! e8ternal @oun!ariesE the re/onstru/tion o" the sel" through trespass an! in5ersionE the integration an! a//eptan/e o" the horri"ying aspe/ts o" mayaP all o" these Cro*leyan metho!s *oul! @e 634

imme!iately "amiliar to the more ra!i/al pra/titioners o" the le"t$han! pathE su/h as the )ghori. Gust as the In!ian le"t$han! path Kapali+as !eli@erately !ishonore! themsel5es in the eyes o" legitimate Brahmin so/iety as a tool o" trans/en!en/eE one /oul! ma+e a /ase "or Cro*leyHs !eli@erate pro5o/ation o" the a//epta@le stan!ar!s o" his time as a pure e8pression o" one o" the sinister /urrentHs most important metho!s. The remani"estation o" a ri/hE respe/ta@leE Cam@ri!ge$e!u/ate! s/ion o" a !e5out Christian "amily into the L1i/+e!est Man in the 1orl!LE a !estitute Jun+ie e8pelle! "rom se5eral /ountries an! /alumnie! as the "oulest o" per5erts in the international press may ha5e @een )leister Cro*leyHs most e""e/ti5e magi/al a/t. Thus trans"orme! into Lthe 1an!erer o" the 1astesL as he style! himsel"E Cro*ley /oul! no more return to the polite British so/iety that @re! him than /oul! the Tantri+a *ho ha! shattere! the %in!u ta@oos /onne/te! to se8E !iet an! !eath return to his or her allotte! pla/e in the /aste system. But on/e separate! "rom /on5ention an! so/ial /on!itioningE the a!ept must ta+e the ne8t more !i""i/ult step o" re/reating him?hersel" as a so5ereign entity. EarlierE *e /ite! &hilip 0a*sonHs o@ser5ations that the most e8treme Vama Marga a!ept "or/es Lhimsel" to N/ommitO a/ts *hi/h !estroy any 5estiges o" so/ial status an! sel"$esteemEL a /ourse o" initiation *hi/h gla!ly a//epts the role o" Ls/an!alous out/astL as a ne/essary prelu!e to !i5inity. Cro*leyE "or all o" his seemingly pertinent emphasis on se8ual magi/E !eparts "rom the essential prin/iples o" the le"t$han! path in se5eral 5ital *ays. But in the art o" opposite$!oingE o" /ons/iously going against the grain o" sel" an! so/iety to in!i5i!uate an! sel"$!ei"yE *hile para!o8i/ally !oing oneHs *illE Cro*leyE a Ls/an!alous out/astL @y any stan!ar!E /onies 5ery /lose to the sinister /urrent. That @eing sai!E it must @e note! that a *oul!$@e a!ept o" the le"t$ han! path in the t*entieth /entury has a@solutely nothing to gain @y merely aping Cro*leyHs stu!ie! e8/essesE as all too many o" his "ollo*ers ha5e senselessly !one. Cro*ley ha! his o*n programme! training to trans/en!E Just as you most /ertainly ha5e yours. In '-67E there *ere relati5ely "e* *ell$@rought up Englishmen e8ploring the !ar+ /orners o" their psy/he that Cro*ley systemati/ally sought out. But sin/e '-3(E *hen Cro*leyHs appearan/e on the /o5er o" the BeatlesH al@um Sgt. &epperHs #onely %earts Clu@ Ban! propelle! him to pop i/on status t*enty years a"ter his !eathE most mo!ern magi/ians pro@a@ly nee! to o5er/ome the 5ery u@iCuity o" Cro*ley in o//ult /ulture rather than emulate him. )lthough Cro*leyHs la* o" 2o 1hat Thou 1ilt !i! not originate *ith himE the seriousness *ith *hi/h he promulgate! the /on/ept /annot he !enie!. )sso/iate! *ith the !is/o5ery o" the True 1ill that Cro*ley posite! as the /entral purpose o" ea/h human in/arnation *as his !i/tum that LE5ery 63,

Man an! 1oman is a StarL ; a//or!ing to Thelemi/ !o/trineE ea/h sel"$ realiIe! in!i5i!ual must "ollo* his or her o*n /ourse in the or!ering o" the uni5erseE Just as a star is separate "rom all other stars. %ere *e "in! another o" the many tra/es o" .nosti/ism that in"orm Cro*leyan thoughtP the .nosti/s also maintaine! that the spar+ o" !i5inity trappe! in the human @o!y *as on/e a /elestial @o!y o" lightE an! through the gnosis o" SophiaE it *as thought that men an! *omen /oul! return to their pristine e8isten/e as in/orporeal stars. I" he ma!e large /laims in the religious sphereE Cro*ley *as Just as @ol! in literatureE /omparing himsel" to Sha+espeare among poetsE an! ran+ing himsel" as one o" the greatest mountaineers o" all time. 2espite the pomposity o" these pretensionsE one gets the snea+ing suspi/ion that mu/h o" the Cro*eyan @luster may Just @e an ela@orate pra/ti/al Jo+eE an e8pression o" the !erision in *hi/h he appears to ha5e hel! e5en his most !e5ote! "ollo*ers. I" Cro*leyE *asE as *e ten! to @elie5eE little more than an eru!ite an! sometimes e5en @rilliant /onman *ho enJoye! assuming the airs o" a holy guruE he *as at least partially honest a@out his real moti5ations. In the same Boo+ O" #ies that ha! suppose!ly re5eale! the se8$magi/al se/ret guar!e! @y the O.T.O.E the Beast e8pose! an e5en more pertinent illustration o" his metho!s: Tea/h us your se/retE Master Q yap my =ahoos. Then "or the har!ness o" their heartsE an! "or the so"tness o" their hea!sE l taught them Magi/+. But ... alasQ Tea/h us your real se/retE MasterQ ho* to @e/ome in5isi@leE ho* to a/Cuire lo5eE an! ohQ @eyon! allE ho* to ma+e gol!. But ho* mu/h gol! *ill you gi5e me "or the Se/ret o" In"inite 0i/hes: Then sai! the "oremost an! most "oolishP MasterE it is nothingP @ut here is an hun!re! thousan! poun!s. This !i! I !esign lo a//eptE an! *hispere! in his ear this se/ret: ) SKCKE0 IS BO0N EVE0= MINKTE. Other authors ha5e alrea!y /hroni/le! Cro*leyHs li"e an! magi/al tea/hings in e8hausti5e !epthE regar!ing him "rom su/h e8tremes as the pious re5eren/e o" the true @elie5er to the luri! /hara/ter assassination o" the yello* Journalist. For Cro*ley himsel"E su/h Ju!gments *ere pro@a@ly o" no /onseCuen/eP li+e Os/ar 1il!eE he seems to ha5e li5e! @y the /re!o that Lthe only thing *orse than @eing tal+e! a@outE is not @eing tal+e! a@out.L Our interest here *ill largely pre/lu!e !etermining i" the .reat Beast *as a saint 633

or a !emonE a 5isionary or a ma!man. 1e ha5e alrea!y esta@lishe! that a le"t$ han! path a!ept may *ell appear to @e insane or !emoni/ @y the non$initiate! pashuHs stan!ar!s. )n! as Cro*ley himsel" rightly pointe! outE true initiation is Lin/ompati@le *ith @ourgeois morality.L To Ju!ge him a//or!ing to stan!ar!s *hi/h he *ill"ully a@an!one! early in his /areer *oul! @e meaningless. 0ather than grapple *ith the ethi/al Cuestions Cro*leyHs e8/esses must raiseE *e *ill narro* our "o/us to pla/ing his a/tual se8$ magi/al pra/ti/e into /onte8t *ith the le"t$han! path tra!itionE in an e""ort to as/ertain *hat relation Cro*ley ultimately has to the sinister /urrent. Cro*ley )n! The Vama Marga Many mo!em$!ay Cro*leyans ha5e /hara/teriIe! their masterHs tea/hing as a L1estern TantraL. E5en a "e* respe/te! Tantri/ authoritiesE su/h as the )ustralian Gonn Mum"or!E ha5e attempte! to pla/e Cro*leyan se8 magi/+ in line *ith the Vama Marga. Some a!herents o" the 5arious O.T.Os that ha5e mushroome! sin/e Cro*leyHs !eathE a//epting on "aith 0eussHs "a@ri/ations /on/erning Carl KellnerHs suppose! Eastern le"t$han! path initiationE naturally ten! to see Cro*ley /ontinuing this Tantri/ tra!ition. In!ee!E some Cro*leyans maintain that Cro*ley *as a/tually in!u/te! into Vama Marga rites @y a Ma!ras$@ase! .uruE one Su@happaty S*ami. But @ase! on the la/+ o" authenti/ Tantri/ /on/epts in his tea/hingE *e suspe/t that this is as insu@stantial a /laim as the earlier legen! o" KellnerHs suppose! le"t$han! path instru/tion !reame! up @y 0euss. The proli"i/ an! /ontro5ersial British Thelemite authorE Kenneth .rantE lea!er o" the Typhonian O.T.OE has espe/ially lin+e! the Cro*leyan -> Current *ith the Eastern le"t$han! path. Base! on his *ritingsE *hi/h *e *ill /onsi!er again laterE the notion that Cro*ley *as a *al+er o" the sinister *ay has gaine! "airly *i!e /urren/y. For instan/eE in their King O" The Sha!o* 0ealmE .rant an! his "reCuent /olla@orator Gohn Symon!s rather ar@itrarily interpret the phrase L)@rogate are all ritualsE all or!ealsE all *or!s an! signsL "rom Cro*leyHs Boo+ O" The #a*E as meaning that Cro*ley @elie5e! he shoul! a@an!on L/eremonial magi/ as taught in the .ol!en 2a*nE an! ta+e up se8ual magi/ as taught @y the Vama/haris or "ollo*ers o" the le"t han! path D@e/ause their *orship is *ith *omen *ho are lunar or o" the le"tFL But Cro*leyHs se8ual magi/ @etrays 5ery little taught @y any "ollo*ers o" the le"t$han! path *e are a*are o"P it is a/tually a /onglomerate o" 0eussian sperm$gnosisE 0an!olphHs orgasmi/ prayer an! Volan/iaE the Ka@@alah as taught @y the .ol!en 2a*nE all mel!e! *ith Cro*leyHs o*n sel"$/reate! religion o" Thelema. )nother poeti/ "lourish "rom The Boo+ O" The #a* ; Lput on *ingsE an! arouse the /oile! splen!our *ithin you: /ome unto meQL ; has also @een !e/iphere! as a re"eren/e to a*a+ening o" the +un!alini. )n! yet su/h 63(

interpretationsE *hi/h resem@le in their su@Je/ti5ity the personal rea!ings o" Bi@le Cuotations in!ulge! in @y Christian se/tsE are not supporte! @y Cro*leyHs o*n *ritings. 2espite su/h imaginati5e e8egesisE sa5e "or a "e* in!istin/t re"eren/es to Tantri/ /on/epts here an! thereE *e "in! nothing in Cro*leyHs *or+ that e5i!en/es a *or+ing "amiliarity *ith le"t$han! path initiation. One o" Cro*leyHs /entral magi/al pra/ti/es *as the /onsumption o" his semen /om@ine! *ith the "emale se/retions Dsometimes her menstrual @loo!F "rom his partnerHs 5agina. Se5eral In!ian Tantras !es/ri@e the ingestion o" semen an! menstrual @loo! as an a/t *hi/h /an grant Lall that one *ishesLE an! more than one Ti@etan VaJrayana te8t en/ourages the male a!ept to Lli/+ the lotus Nthe 5aginaOL a"ter the se8ual union to gain /ertain magi/al po*ers. Cro*leyHs !etaile! *ritings !emonstrate no "irst$han! +no*le!ge o" le"t$han! path TantrasE @ut he may *ell ha5e learne! o" this pra/ti/e "rom )rthur )5alonHs @oo+s @e"ore en/ountering Theo!or 0eussH spermophagi/ O.T.O. To his /re!itE Cro*ley *as one o" the "irst 1esterners to intro!u/e yoga metho!s to Europe. %o*e5erE none o" the simple yogi/ te/hniCues he taught his pupils are le"t$han! path in natureE !espite his pro"oun! interest in se8ual mysti/ism. )lthough the "irst t*o years o" the t*entieth /entury "oun! Cro*ley tra5eling in Ti@etE CeylonE NepalE an! northern In!ia ; all maJor /enters o" le"t$han! path a/ti5ity ; he le"t no re/or! o" en/ounters *ith Tantri/ /ir/les !uring this Journey. )//or!ing to himE se5eral %imalayan mountaineering e8pe!itions @rought him into /onta/t *ith temples pre5iously "or@i!!en to EuropeansE @ut the se/ret !o/trine o" se8ual initiation !oes not seem to ha5e @een /on"erre! upon him in these 5isits. The maJor in"luen/e on Cro*leyHs un!erstan!ing o" Eastern initiation /ame "rom his "rien! )llan BennettE *ho a@an!one! 1estern hermeti/ magi/ "or a Bu!!hist monastery in CeylonE *here he @e/ame )nana!a Metteya. )pparently Bu!!hism en!o*e! Bennett *ith po*ers 1estern sor/ery ha! not ; Cro*ley /laime! that his /olleague ha!. mastere! the si!!hi o" le5itation. Cro*leyE un/hara/teristi/allyE al*ays a/+no*le!ge! the !e@t he o*e! to BennettE *hom he !es/ri@e! as one o" the "e* men "rom *hom he ha! e5er learne! anything. But *hate5er Cro*ley learne! "rom Bennett it *as not the /arnal yoga o" the le"t$han! path ; Bennett *as the most /on5entional o" Bu!!hist mon+sE "irmly !e!i/ate! to as/eti/ism an! !enial o" !esire. Cro*ley himsel" *as Cuite unam@iguous in pla/ing himsel" "irmly on *hat he un!erstoo! to @e the right$han! pathE !istan/ing himsel" "rom the le"t$han! path in no un/ertain terms. The pro@lem is that it appears unli+ely that Cro*leyHs un!erstan!ing o" the paths *as any more in"orme! than the simplisti/ goo!?@a! sophism o" Bla5ats+yE *ho in"luen/e! his thought "ar more mar+e!ly than has @een generally realiIe!. 634

SoE !espite the "a/t that some o" his latter$!ay !is/iples are /on5in/e! that Cro*ley *as the epitome o" a le"t$han! path a!eptE an! he himsel" /ategori/ally state! that he *as notE he lays to!ay in something o" a lim@o @et*een the t*o paths. The "a/t is that many aspe/ts o" his magi/al pra/ti/eE as *e +no* them "rom his o*n 5oluminous *ritings an! !iariesE !o "it the /riteria o" the uni5ersal sinister /urrent as *e !e"ine! them in Chapter OneE Just as others seem to argue strongly against su/h an i!enti"i/ation. This /hara/teristi/ /on"usion in his ma+eupE *hi/h some *oul! no !ou@t interpret as a sign o" geniusE *as a@ly !es/ri@e! to Gean O5erton Fuller @y the Baroness Vittoria CremersE a one$time asso/iate an! later "oe o" the Beast: L%e *asnHt 1hiteE %e *asnHt Bla/+. %al"$*ay in e5erything Cro*ley. %e ha! enough +no*le!ge to raise a /urrent he /oul!nHt /ontrol. Coul!nHt get it upE /oul!nHt get it !o*nE so it *ent roun! an! roun!. It !ro5e him ma!. %e *asnHt a magi/ianE he *as a mania/.L E5en allo*ing "or the su@Je/ti5e nature o" su/h personal animosityE a stu!y o" Cro*leyHs li"e an! *or+ @ears out many o" CremersH impressions. D)lthough a plethora o" a//ounts *oul! testi"y to the "a/t that the satyr$li+e Cro*ley !i!nHt usually ha5e any !i""i/ulty getting it up.F Cro*leyHs 2e"inition O" The #e"t$%an! &ath )n! Mo!ern Neo$ Satanism Cro*leyHs une!u/ate! a!option o" Bla5ats+yHs mista+en eCuation o" the le"t$ han! path *ith @la/+ magi/ an! the ill$!e"ine! LBla/+ Brotherhoo!L *oul! ha5e un"oreseen /onseCuen/es. '->4 sa* the pu@li/ation o" The 2e5il 0i!es OutE the "irst o" many Satani/ pot@oilers penne! @y the British o//ult ha/+ no5elist 2ennis 1heatley. The 2e5il 0i!es Out tells the tal/ o" a Satani/ se/ret so/iety le! @y a /harismati/ magi/ian @ase! on Cro*ley. In "a/tE 1heatleyE *hose +no*le!ge o" magi/ *as nearly nilE ha! o@taine! Cro*leyHs help as an o//ult a!5iser !uring the resear/h stage o" his no5elHs /omposition. It *as !ire/tly "rom Cro*ley that 1heatley pi/+e! up the spe/ious i!ea that the *ay o" .oo! *as the right$han! path an! the *ay o" E5il *as the le"t$han! path. Kno*ing none the @etterE an! o@5iously ha5ing no "amiliarity *ith the true meaning o" the phrase as a se8ual metho! o" initiationE 1heatley *ent on to !es/ri@e the "i/tional Satanists in his no5el as pra/titioners o" the L#e"t %an! &athEL although they are nothing o" the +in!. From this pre/arious sour/eE some latter$!ay SatanistsE un"amiliar *ith Eastern metho!sE @egan to /apri/iously utiliIe the phrase Lle"t$han! pathL as a synonym "or Satanism an! @la/+ magi/. In parti/ularE some o" the *ritings o" )nton #aVey D'->7 '--(FE proprietor o" the '-37sH personality /ultE the Chur/h o" SatanE @rought 2ennis 1heatleyHs Cro*ley$!eri5e! asso/iation o" Satanism *ith the le"t$ han! path to a youth"ul an! unin"orme! au!ien/e. That a "i/tional sour/e 63-

su/h as 1heatley *oul! @e a!opte! @y the #aVeyist interpretation o" Satanism is not surprising. The Chur/h o" SatanHs illusi5e ruling @o!yE The Coun/il o" NineE *as name! a"ter a minor a!5enture no5el @y Tal@ot Mun!yE The Nine Kn+no*nP its ne*sletterE The Clo5en %oo"E @orro*e! its name "rom a "i/tional perio!i/al mentione! in a 0o@ert E. %o*ar! short story. #aVey also plun!ere! the *or+ o" su/h "antasists as %. &. #o5e/ra"tE Fran+ Bel+nap #ong an! %. .. 1ells to "in! material "or his rituals. %e @ase! signi"i/ant areas o" his li"e on 1illiam #in!say .reshamHs no5el Nightmare )lleyE the tale o" a /arni5al /onman *ho sets up his o*n religion. #aVeyismE an atheisti/E materialisti/ an! misogynisti/ /ree!E e8presse! no interest in the spiritual e8pansion o" /ons/iousness through se8ual /onta/t *ith the Feminine 2aemoni/ Dor any other meansF an! /an /ertainly not a//urately @e la@ele! le"t$han! path. This error *asE in turnE appropriate! @y some o" #aVeyHs a!mirersE an! no* it seems that e5ery Satani/ group in the 1estern *orl! automati/ally !es/ri@es itsel" as le"t$ han! pathE /heer"ully ; an! o"ten *ill"ully ; ignorant o" the true meaning o" the term. )s *e ha5e !emonstrate! in the /ases o" !e Naglo*s+aHs Fle/he 2HOr an! .regoriusHs Fraternitas SaturniE Satanism an! the se8ual initiation o" the le"t$han! path !o in!ee! sometimes /oin/i!eE @ut this has a/tually @een the e8/eption rather than the rule. One /ommon "eature o" mo!ern Satanism is the mere /ele@ration o" /arnality alone. EnJoya@le though that pursuit may @eE it is not a mani"estation o" the sinister /urrentE Just as the e8/lusion o" se8ual metho!s o" initiation in "a5or o" the purely /ere@ralE must also @e rule! out as /onstituting the *ay o" the le"t$han! path. Ironi/allyE most o" the mo!em Satanists *ho /all themsel5es le"t$han! path !isli+e Cro*ley intenselyE an! are una*are o" his in"luen/e on their i!entities. Crossing The )@yss 2espite his a/+no*le!gment o" 0euss as the /on5eyor o" the hi!!en truth o" se8 magi/E Cro*ley also /laime! to ha5e !i5ine! the un!erlying se8$mysti/al @asis o" all magi/ in '-7,E *hile @eing ser5i/e! @y a *hore. FurthermoreE a maJor turning point in his erotomagi/al initiation *as @ase! on a re5elation @esto*e! to him in '-7-E a "e* years @e"ore his en/ounter *ith 0eussHs O.T.O. se8ual tea/hings. This "lash o" insight o//urre! !uring a pilgrimage to )lgeriaE *hile engage! in a rite o" !esert @uggery !e!i/ate! to the las/i5ious goat$go! &an. %is partner in this *or+ing *as one o" his "irst "ollo*ersE the British poet Vi/tor Neu@ergE *ith *hom Cro*ley enJoye! a /omple8 sa!omaso/histi/ @on!. The maso/histi/ /onte8t o" almost all o" Cro*leyHs signi"i/ant magi/al re5elations has @een e5a!e! @y many stu!ents o" the BeastE @ut his in/orporation o" eroti/ pain an! !egra!ation into his initiation is perhaps his 6(7

most original /ontri@ution to se8 magi/al pra/ti/e. Cro*ley an! Neu@urgHs roles o" Master an! Sla5e *ere playe! out in theatri/al guise !uring their North )"ri/an Journey. The Beast pose! as a holy !er5ishE *hile he /ompelle! Neu@urg to play the role o" a Ltame! an! traine! !emonL a !JinnE un!er Cro*leyHs /omman!. Cro*ley *rote o" Neu@urg: LThe more insanely an! grotesCuely he @eha5e!E the more he inspire! the inha@itants *ith respe/t "or the Magi/ian *ho ha! mastere! so "antasti/ an!. "ear"ul a genie.L It is typi/al o" Cro*ley to /laim that the lo/als gulli@ly "ell "or this a/tE sin/e they Lsa* that I *as a saint.L It seems Just as li+ely that the )lgerians may ha5e /onsi!ere! the /ouple to @e nothing more than t*o insane Englishmen. 2espite his many tra5els in the East an! )"ri/aE Cro*ley rarely 5ie*e! the !eniIens o" those regions as mu/h more than e8oti/E superstitious Lsa5ages.L In an isolate! !esert *il!ernessE the t*o magi/ians /ele@rate! an a/t o" se8 magi/E !uring *hi/h Cro*ley /laime! to ha5e o5er/ome the !ualisti/ opposition @et*een the spirit an! the "leshE un!erstan!ing that se8 /oul! @e per"orme! as a !i5ine sa/rament. O@5iouslyE su/h a realiIation is one o" the in!ispensa@le tenets o" the le"t$han! pathE so it *ill @e *orth our *hile to analyIe this e5ent an! its impa/t on Cro*leyan thought in some !etail. Cro*leyE it must @e realiIe!E *as *riting in an era *hen homose8uality *as still /riminaliIe! in Englan!. DFor instan/eE polite so/iety loo+e! as+an/e at Neu@erg "or the rest o" his li"e !ue to this youth"ul phase o" e8perimentation *ith homose8uality.F Cro*ley only sai! pu@li/ly o" his en/ounter *ith the in/arnate &an that it *as Lunla*"ul to spea+ openly un!er penalty o" the most !rea!"ul punishment: @ut I may say that the essen/e o" the matter *as that I ha! hitherto /lung to /ertain /on/eptions o" /on!u/t o" @eha5ior *hi/hE *hile per"e/tly proper "rom the stan!point o" my human natureE *ere impertinent to initiation. I /oul! not /ross the )@yss till I ha! torn them out o" my heart.L Beneath this !is/reet 5er@al 5eilE Cro*ley means that he ha! su@mitte! to @eing anally "u/+e! @y his normally su@missi5e !is/iple Neu@urgE as a spring@oar! to mysti/al realiIation Din this /aseE entran/e to the Fourteenth )ire in 2r. Gohn 2eeHs Eno/hian CallsF. Cro*ley !es/ri@e! the in/i!ent more 5i5i!ly in his o@s/ure homoeroti/ /uriosity The S/ente! .ar!en O" )@!ullah The Satirist O" ShiraI: LIn the hush o" the sunsetE /ome noiseless hoo"s trea!ing the enammle! tur"P an! ere I +no* it a "ier/e lithe hairy @o!y has grippe! mineE an! the !rea! *an! o" magi/ shu!!ers its li5e *ay into my @eingE so that the "oun!ations o" the soul are sha+en. The hea5y @reath an! the ran+ +isses o" a "aun are on my ne/+E an! his teeth "asten in my "lesh ; a terri@le hea5e "lings our @o!ies into mi!$air *ith the athleti/ passion that unites us *ith the utmost .o! ; Hhi! iH the thHmi!!le oH matterH ; an! the li"e o" my strange lo5er @oils *ithin my @o*els ... *e "all @a/+ in e/stasy ; some*hat li+e !eath ; an! the gasping 6('

murmur &anQ &anQ Io &anQ *hile the marmorean splen!our @e"ore us turns into the last ray o" sunlight his goo!ly smile upon our still an! stri/+en @o!ies.L It shoul! @e note! that Cro*leyHs goal in this rite *as not the /onstru/tion o" the in!epen!ent an! en!uring go!$li+e /ons/iousness *e ha5e "o/use! on as the ultimate goal o" le"t$han! path se8ual magi/. On the /ontraryE he use! the orgasm Lsome*hat li+e !eathL to !issol5e Lthe egoL ; that impre/ise an! trou@lesome *or! ; into *hat he !es/ri@e! as Lthe o/ean o" in"inity.L In!ee!E Cro*ley e8pli/itly states that to L/ross the )@yssL *ithout /ons/iously !estroying oneHs personality is to step irre5o/a@ly onto the le"t$ han! pathE as the un!erstoo! it. Su/h a goal *oul! ha5e @een the 5ery opposite o" his intentionsE a//or!ing to Cro*leyHs *orl!5ie*E shape! as it *as @y Bla5ats+yE ortho!o8 Bu!!hismE an! the /osmology o" the .ol!en 2a*nE the hermeti/ Or!er that pro5i!e! his intro!u/tion to /eremonial magi/. )ll o" these religiophilosophies Ju!ge! *hat they terme! the le"t$han! path to @e the !e/i!e!ly *rong pathE i" "or 5ery !i""erent reasons. )ny attempt to re/on/ile Cro*leyan se8 magi/+ *ith the sinister /urrent must ta+e his o*n negati5e un!erstan!ing o" the le"t$han! pathE an! his sel"$!e"inition as a "ollo*er o" the right$han! pathE into a//ount. O" /ourseE Cro*leyHs emphasis on se8ual mysti/ism an! eroti/ rites alone *oul! e8/lu!e him "rom the right$han! path in its authenti/ "ormE @ut these terms *ere alrea!y hopelessly /on"use! in 1estern magi/al /ir/lesE e5en @y Cro*leyHs time. In any e5entE it *as this )lgerian anal epiphany that le! Cro*ley to name himsel" to the !egree o" D4F U N>OE Magistri TempliE a//or!ing to the initiatory gra!e system o" his o*n Or!erE the )rgentinum )strumE or Sil5er Star. Further !is/ussion o" the meaning o" su/h gra!es is "airly irrele5ant to our un!erstan!ing o" the le"t$han! path. %o*e5erE our rea!ers /an easily !etermine "or themsel5es *hether Cro*ley really ha! !issol5e! his ego an! personality into the o/ean o" impersonal nature a"ter this pi5otal se8 magi/al rite that ma!e him /laim the gra!e o" Master. One nee! only o@ser5e the remain!er o" Cro*leyHs li"e a"ter '-7-E to @e hit o5er the hea! *ith the un!enia@le "a/t that here *as a man *ho retaine! a monumental ego an! personality until his !ying !ay. But Cro*leyHs @lustering megalomania *as al*ays o""set *ith an eCually po*er"ul psy/hi/ /ounter*eight. )//or!ing to his "reCuent @iographer Gohn Symon!sE *hen the nearly "orgotten Cro*ley /rosse! his "inal a@yss in '-4(E re!u/e! to a sha@@y e8isten/e in a /heap @oar!ing houseE a *itness to the BeastHs !emise o5erhear! his last *or!s. LSometimes I hate mysel"EL an agitate! Cro*ley muttere! on his !eath@e!. 1hile it /an @e mislea!ing to attri@ute too mu/h meaning to the 6(6

terminal re"le/tions o" a !ying manE a li"elong strea+ o" sel"$loathing in Cro*leyHs @eing must @e +ept in 5ie* as *e e8plore his se8 magi/al pra/ti/e. Cro*leyHs !iaries o"ten !rop the in"late! hyper@ole o" his pu@li/ personaE re5ealing a torture! soul struggling *ith !epressionE @ore!omE !rug a!!i/tionE an! po5erty. In our 5ie*E one nee! only rea! through the monotony o" his JournalsE *ith their /easeless a//ounts o" miseryE ennui an! min!less spite to learn that "or all o" his /laims to ha5ing rea/he! superhuman states o" initiationE Cro*ley remaine! an unenlightene! personE a sla5e o" his /ompulsionsE "lailing "rom one hopeless s/heme to another. I" #i@eration is the en! goal o" le"t$han! path eroti/ initiationE then all o" the BeastHs ar!uous panse8ual e8ertions seem to ha5e misse! the mar+. The Beast )n! %is S/arlet 1omen ; ) %arem O" Vi/tims This signi"i/ant '-7- se8 magi/ *or+ing *ith Vi/tor Neu@ergE *hi/h Cro*ley interprete! as the !emar/ation point @et*een e8isten/e as a human magi/ian an! li"e as a partially !i5ine @eingE also un!ers/ores another *ay in *hi/h Cro*leyan se8 magi/+ !i""ers ra!i/ally "rom tra!itional le"t$han! path pra/ti/e as *e ha5e !es/ri@e! it thus "ar. Cro*leyHs most illuminating religioeroti/ trans"ormations seem to ha5e @een realiIe! as the result o" his homose8ual relationsE *hile he /learly pla/e! his magi/al /ouplings *ith "emales on a lesser le5el o" importan/e. CertainlyE the @asi/ physi/al me/hanism o" orgasm an! somati/ @liss is the same regar!less o" *hi/h gen!ers are in5ol5e! *ith the pro/ess. But the !i""erent spiritual an! su@tle /omponent operant in initiatory se8 @et*een same$se8 DmonopolarF an! opposite$se8 D@ipolarF partners /annot @e ignore! as a "a/tor in the le"t$han! path. In Cro*leyHs /aseE his uniCue interpretation o" the !i""eren/es @et*een male an! "emale se8uality must also @e pla/e! in /onte8t *ith his un@ri!le! loathing o" the "eminine prin/iple in general an! his /ontempt "or *omen in parti/ular that are su/h maJor themes in his li"e. 0ather than @eing moti5ate! @y a /ons/ious an! positi5e !esire to intera/t *ith same$se8 psy/hose8ual energy ; *hi/h /oul! potentially @e use"ul "or se8$magi/al initiation ; Cro*leyHs homose8ual leanings o"ten seem generate! @y a pho@ia in regar!s to "emale se8uality. This is spelle! outE among other pla/esE in his The Esoteri/ 0e/or!E an a//ount o" a later homose8ual e5o/ation o" theurgi/ "ormsE also /ele@rate! *ith Vi/tor Neu@urg. Cro*ley states that the use o" *omen se8ually Lis more !angerous to the /areer o" the magi/ianL than se8$magi/ @et*een male partners. D)//or!ing to a &alestinian magi/ian o" our a/Cuaintan/eE this @elie" is still hel! to among the se/reti5e /ir/les o" mostly male se8 magi/ians /urrently pra/ti/ing in the Islami/ *orl!.F In his ol! ageE Cro*ley *rote in his !iary that /ontemplation o" the 5ul5a "ille! him *ith re5ulsion ; an attitu!e in/on/ei5a@le to the le"t$han! path a!ept. 6(>

)ll this is not to say that Cro*ley *asnHt pro"oun!ly attra/te! to *omen ; at least as physi/al spe/imens use"ul "or his purposes ; @ut that attra/tion *as /on5olute! @y as pathologi/al an e8pression o" lo5e?hate as /an @e imagine!. 2espite the /ountless "emale /onsorts he use! as magi/al tools in his li"eE Cro*leyHs !eep$seate! antipathy "or *oman+in! seems to ha5e pre5ente! him "rom e5er un!erstan!ing or a//epting the Sha+ti prin/iple intrinsi/ to the le"t$han! pathE the *ay o" *oman. L1omenEL he muse!E Lshoul! @e @rought to the @a/+ !oor li+e mil+ *hen nee!e!.L Not e8a/tly the .o!!ess se8ually re5ere! in human "orm that *e ha5e seen is the @ase o" the le"t$han! path e8perien/e. ) telling Cuote "rom Cro*leyHs o*n auto@iography spea+s 5olumes: Lman is the guar!ian o" the #i"e o" .o!P *oman @ut a temporary e8pe!ientP a shrine in!ee! "or the .o!E @ut not the .o!.L The !i5ine "or/eE "or Cro*leyE /oul! only @e imagine! as the phallus. %is total i!enti"i/ation *ith the lingam as the true /reati5e po*er *as as /onstitutional to him as *as his !isregar! "or the yoni as a mere a//essory. %e /ompare! the shape o" the human @rain to the glans o" the penisE o@s/urely theoriIing that the similarity in shape in!i/ate! a parallel in "un/tion @et*een the t*o organs. )ll 5isi@le /reation "lo*e! "rom the penis in the "orm o" semenE he surmise!E Just as the @rain /reate! all thought. Cro*ley !es/ri@e! the single tu"t o" hair on his sha5e! hea! as a phalli/ lo/+. 6(4

%is styliIe! signature *as mar+e! @y the !istin/tly phalli/ L)L in )leisterE *hi/h he ins/ri@e! as a /artoon /o/+ an! @alls. 1hen per"orming his homose8ual <I[ gra!e o" O.T.O anal se8 magi/+E he sometimes en5isione! himsel" as a !ei"ie! penis !is/harging numinous see!. I" his a/tions /ause! many to 5ie* him as something o" a pri/+E Cro*ley *oul! ha5e gla!ly agree!. Cro*ley on/e o@ser5e! that L*omen !onHt /ountE they only e8ist inso"ar as they se!u/e or other*ise !estroy men.L Min! youE millions o" men in Cro*leyHs era e8presse! an eCually lo* opinion o" the "airer se8E @ut su/h simplisti/ assessments o" one hal" o" the human se8ual eCuation /oming "rom a man *ho /laime! to ha5e trans/en!e! all pro"ane mental restri/tions must gi5e one pause. More importantlyE Cro*leyHs philosophy o" *oman as a Ltemporary e8pe!ientL /ompletely /ontra!i/ts the /entrality o" the Feminine 2aemoni/ to le"t$han! path li@eration. In this respe/tE Cro*ley seems ne5er to ha5e a!5an/e! "rom the tra!itional Gu!aeo$Christian 5ie* o" the "emale as L)!amHs ri@LE .o!Hs se/on!ary @ot/he! /reation *ho tempte! man "rom E!en. This 5ie* o" *oman+in!E li+e so mu/h in his *orl!5ie*E he *oul! ha5e learne! in the &lymouth BrethrenE the religious se/t in *hi/h he *as reare! as a @oy. It *as !uring the /onstant Bi@le stu!y in his /hil!hoo! that Cro*ley "irst en/ountere! the i/on o" the S/arlet 1oman ; our ol! "rien! lnanna?lshtar ; in the "orm o" the 1hore o" Ba@ylonE that a*esome har@inger o" )po+alypisE mounte! on the .reat Beast 333 o" 0e5elationsE *hose /rypti/ num@er Lis the num@er o" a man.L From this Christian !istortion o" a Mesopotamian mythE Cro*ley @orro*e! the /entral religious "igure in his o*n personal /osmology. %is motherE or so he /laime!E *as so s/an!aliIe! @y his a!oles/ent !allian/e *ith the "amily mai! that she !u@@e! him the BeastE en!o*ing him *ith his "irst an! pro@a@ly @est +no*n magi/al name. )n! *hat is the Beast *ithout his mystery 1horeE the S/arlet 1oman: LO Blesse! BeastE an! thou S/arlet 1oman o" his !esireEL *rote Cro*leyE trans"iguring the Bi@li/al monstrosities into the holy /ontrase8ual !uality o" Thelema *ith a stro+e o" his pen. In +eeping *ith his sometimes e//entri/ interpretation o" Ka@@alisti/ numerologyE Cro*ley spelle! the S/arlet 1omanHs name as Ba@alonE a singular "orm he @orro*e! "rom Gohn 2eeHs Eno/hian )ires. The num@er o" Ba@alonE in Cro*leyHs 5ie*E *as ',3E *hi/h he e8plaine! as sym@oliIing L/onstant /opulation or sama!hi on e5erything.L This mu/h is at least in +eeping *ith InannaHs legen!ary /arnal appetiteE illustrate! in )++a!ian an! Sumerian tales that !es/ri@e her @liss"ully engaging in se8 that lasts "or Llong !aysL until she is sate!. For ThelemitesE one o" the primary sym@ols o" Ba@alon is a 5i5i! s/arlet roseE its /olor suggesting the L@loo! o" the saintsL that "ills the Cup o" 6(,

Forni/ations hel! alo"t @y the 1hore o" Ba@ylon in 0e5elations. This 5aginal rose is eCuate! @y Cro*ley *ith the sym@ol o" the 0osy Cross so /entral to 0osi/ru/ianism. DThe /rimson rose o" Ba@alon also re/alls the importan/e o" the yoni$li+e s/arlet hi@is/us "lo*er in the se/ret rite o" the Vama Marga.F For Cro*leyE the saints *hose @loo! ha! seepe! into the "lo*er *ere not the Christian martyrs. They *ere the Masters o" the TempleE li+e himsel"E *ho ha! suppose!ly /rosse! the a@yss @y pouring e5ery last !rop o" their Sel5es into the Kni5ersal OnenessE sym@oliIe! as @loo!?semen eJa/ulate! into the 1horeHs 5ul5a. Consi!ering the importan/e o" Beast an! Ba@alon to his religionE it is /urious that Cro*ley @arely loo+e! into the origins o" these mythi/ @eings. I" he ha!E he *oul! ha5e learne! that Just as the 1hore *as lnanna?Ishtar?)starteE the Beast 333 *as also originally a "eminine !eityE the she$!ragon #e5iathanE !eri5e! "rom pre$Christian Sumerian lore /on/erning TiamatE ata5isti/ go!!ess o" the !eep. This an/ient un!erstan!ing o" the Beast as a "emale "or/e negates Cro*leyHs sel"$!e"inition o" the Beast 333 as the Cuintessen/e o" solar$phalli/ po*erE @ut then mythologi/al s/holarship *as ne5er the poeti/ romanti/ Cro*leyHs strong suit. %is !o$it$yoursel" mythology ine8pli/a@ly presente! Ba@alon as an aspe/t o" the Egyptian go!!ess o" the night s+yE NuitE suggesting in The Boo+ O" The #a* that Ba@alon is NuitHs Lse/ret name.L Ba@alonE as a @eing o" sheer lustE *as also interprete! @y Cro*ley as the "eminine /ounterpart o" &anE the las/i5ious goat$go! o" an/ient .ree/e. From hen/e"orthE Cro*ley sought the S/arlet 1oman in her human in/arnationE @eginning a "utile Cuest "or a proJe/te! inner i!ealE a ne5er$ attaina@le anima that he "oun! an! then lost in hun!re!s o" *omen. It *oul! @e *rongE ho*e5erE to thin+ o" Cro*leyHs 5ision o" the S/arlet 1oman as a soul mate ; he *as thoroughly unintereste! in any *omanHs soulE an! it is Cuestiona@le *hether he e5en thought *omen possesse! souls at all. O"tenE to /onse/rate the as/ension o" these human *omen to S/arlet 1omanhoo! he *oul! paint his phalli/ Mar+ o" the Beast @et*een their @reasts as a talisman o" o*nership *hi/h seems to /ontra!i/t his o*n statement that Lthere shall @e no property in human "lesh.L I" Cro*ley *ere e5er to ha5e pla/e! a lonely$hearts a! see+ing a ne* S/arlet 1omanE his /riteria *ere plainly outline! in The Boo+ O" The #a*: L#et her *or+ @e the *or+ o" *i/+e!nessQ ... #et her +ill her heartQ #et her @e lou! an! a!ulterousQL 1hen it /omes !o*n to itE Cro*leyHs 5ision o" the S/arlet 1oman is the man$eatingE @all$@ustingE "emme "ataleE the @elle !ame sans mer/i that !ominate! European artE poetry an! literature o" the '4-7sE trans"orme! into a magi/al i!ol. In "a/tE many Sym@olist an! 2e/a!ent artists /reate! images o" the 1hore o" Ba@ylon that "oresha!o* Cro*leyHs /ult o" the S/arlet 1oman in their +its/hy magni"i/en/e. Ba@alon /an also @e 6(3

/ompare! to the .nosti/ SophiaE in that Cro*ley eCuate! +no*le!ge o" the 1hore *ith LKn!erstan!ingL ; *ith a /apital LCLE to pro5i!e a !istin/tion "rom the mun!ane sense o" the *or! ; the *is!om that ma!e the magi/ian into a Master. This interpretation o" se8ual union *ith the Sha+ti *oul! @e un!erstoo! @y the Tantri/ Bu!!hist as *ellE *ho 5ie*s his "emale partner as Vi!yaE the em@o!iment o" *is!om. For a timeE he *oul! plu/+ some anonymous s/hooltea/herE prostituteE a/tressE or unsatis"ie! house*i"e "rom her !ra@ e8isten/e an! ele5ate her to the sa/re! Thelemi/ o""i/e o" S/arlet 1oman. 2espite the gran!eur o" the title they assume!E almost none o" the *omen Cro*ley sele/te! to ser5e in this role *ere magi/ians in their o*n right. %e mu/h pre"erre! to @e the sole magi/al authority in the spotlight *here his !ealings *ith the opposite se8 *ere /on/erne!P only among his male !is/iples *oul! he /ountenan/e anything li+e parity o" +no*le!ge. Cro*ley neither re/ogniIe! nor !esire! spiritual or intelle/tual gi"ts in his mistresses ; "or himE *omen *ere in/apa@le o" geniusE or e5en original thought. The only e8/eption to this he *oul! allo* *as among his "e* les@ian !is/iplesE *hose mas/uline /hara/teristi/s he theoriIe! might permit "or a re"le/tion o" male mental pro*ess. Consi!er Cro*leyHs !es/ription o" one o" his S/arlet 1omenE Bo!!ie MinorE *ho he !amns *ith "aint praise @y /omparing her positi5e mas/uline traits to her "eminine !e"e/ts: LShe *as physi/ally a magni"i/ent animalE *ith a manHs @rain *ell sto/+e! *ith general +no*le!ge ... @ut !espite e5ery e""ortE there *as still one !ar+ /orner in *hi/h her "emininity ha! ta+en re"uge an! !e"ie! her to e8pel it.L %e "reCuently !es/ri@e! his S/arlet 1omen as animalsP some o" his more nota@le 1hores o" Ba@alon he ni/+name! the CatE the Mon+eyE the Sna+eE an! the O*l. These may seem li+e a""e/tionate pet namesE @ut Cro*leyE an enthusiasti/ hunterE ha! as little empathy "or the animal +ing!om as he !i! "or the opposite se8. 1hether Cua!rupe! or "emale @ipe!E @oth spe/ies *ere regar!e! eCually as pests to the .reat Beast. )mateur psy/hology is one o" the more o!ious a""li/tions o" our age. StillE *e "in! it har! to @elie5e that Cro*leyHs lou!ly e8presse! re5ulsion "or his o*n mother ; @y his o*n a//ountE a narro*$min!e! religious "anati/ an! Lignorant @igotL ; *as not a maJor impa/t on this /rippling limitation in his psy/he *hen it /ame to *omen. One loo+ at Cro*leyHs pri5ate !iariesE an! it @e/omes /lear that his gynopho@ia *as not merely an a@stra/t philosophi/al a""e/tation a!opte! to sho/+ the genteel. %is o*n !es/ription o" his !aily li"e is a grueling a//ount o" !run+enE !rugge! ro*sE in *hi/h the Beast prou!ly portrays himsel" as en!lessly @attering an! @elittlingE +i/+ing an! pun/hing his lu/+less "emale /ompanions. Not in"reCuentlyE he gloats o5er the @eatings he has !eli5ere! to his paramoursE mu/h as he e8ults a@out his min!less torture o" animals. #est one romanti/iIe the !reary situationE it must @e ma!e plain that the 6((

5iolen/e Cro*ley 5isite! upon his magi/al an! mun!ane mistresses *as rarely the /ons/ious an! /onsensual pra/ti/e o" se8$magi/al !ominan/e an! su@mission that *e *ill e8plore in the "inal /hapter o" this @oo+. 0atherE 6(4

Cro*leyHs sa!ism is a petty @ullying o" the *ea+E a grotesCue paro!y o" the pseu!o$NietIs/hean message o" strength prea/he! in his Boo+ O" The #a*. Cro*leyHs a@use o" *omen is one o" the most glaring e8amples o" @eha5ior /ausing one to !ou@t his /laime! attainment o" higher states o" /ons/iousness. NaturallyE the Master presente! his thrashings o" *omen as initiatory lessons !esigne! to help his 5i/tim?stu!ents o5er/ome their limitations. In "a/tE they appear to he merely out$o"$/ontrol temper tantrums. In /omparison to the heroi/ sel"$/ontainment i!eally sought @y le"t$han! path initiationE Cro*leyHs out@ursts in!i/ate a total la/+ o" mental !ominion o5er pashu instin/t. E5en more e5i!entlyE Cro*leyHs /ompulsi5e @rutality to*ar!s "emales /ontra!i/ts an essential o@ser5ation o" Tantra ma!e @y a Muslim /ite! in the "irst se/tion o" this @oo+: Lthis se/t /alls *omen sha+tis Dpo*ersF an! to ill$treat a sha+ti ; that isE a *oman ; is hel! to @e a /rime.L The tangi@le results o" Cro*leyan pe!agogy spea+ "or themsel5esP the t*o *omen *ho o""i/ially marrie! him @oth @e/ame al/oholi/sE an! !ie! in insane asylums at an early age. The string o" sa! /reatures *hom Cro*ley li"te! to the position o" LS/arlet 1omanL "are! little @etter. In a@stra/t theoryE on paperE Cro*ley e8tolle! the sa/re! nature o" his S/arlet 1omen in the most e8tra5agant purple proseE *ritten in a style appro8imating S*in@urne /hanneling the Ol! Testament: LBlesse! @e SheE ayE @lesse! unto the )ges @e our #a!y Ba@alonE that plieth %er S/ourge upon me ... that hath "ille! %er /up *ith e5ery 2rop o" my Bloo! ... Behol!E ho* she is !run+en theronE an! staggereth a@out the %ea5ensE *allo*ing in Joy ... Is not She thy true Mother among the StarsE o my sonE an! hast not thou em@ra/e! %er in the Ma!ness o" In/est an! )!ultery:L No !ou@t this sort o" thing *as impressi5eE an! e5en "latteringE to the psy/hi/ally 5ulnera@le *omen Cro*ley ten!e! to 5ampiriIe. But in pra/ti/eE Cro*ley presse! his S/arlet 1omen into /on!itions o" me!ie5al ser5itu!eE true to his o@ser5ation that La *oman is only tolera@le in oneHs li"e i" she is traine! to help the man in his *or+ *ithout the slightest re"eren/e to any other interests.L I" that *as the hum@le "ate the Beast !eeme! @est "or human *omenE *e shoul! not @e surprise! that his 5ision o" e5en su/h a /omman!ing "or/e o" the Feminine 2aemoni/ as Ba@alon *as eCually limite! @y his misogyny. In Magi/+E Cro*ley ma+es it /lear that e8alte! @eing though She may @eE e5en the .o!!ess has no more important tas+ than Lto help the man in his *or+.L %e *rote L)n! "or this is Ba@alon un!er the po*er o" the magi/ianE that she hath su@mitte! hersel" unto the *or+P an! she guar!eth the )@yss.L 1hen *e thin+ o" the tremen!ous po*er on/e attri@ute! to Ba@alonE in her earlierE purer "orms o" InnanaE Ishtar an! )starte ; those a*e$inspiring !eities o" sa/re! *ar an! holy lust ; it @e/omes o@5ious ho* grossly !iminishe! an! !e"orme! is the Cro*leyan /on/ept o" Ba@alon that has 6(-

@e/ome populariIe! in o//ult /ir/les. I" there is anything that the le"t$han! path a!ept *or+ing *ith the Ba@alon /urrent learnsE is that this prou! 1arrioress ne5er su@mits to anotherHs po*er. In "a/tE the an/ient mythologies o" manna an! Ishtar attest to her in!epen!en/e "rom the ser5itu!e o" any other @eing ; she is the /haoti/E !iso@e!ient spirit o" "ree!om in/arnateE on @oth the se8ual an! psy/hi/ le5els. The /ontrast @et*een Cro*leyHs e5ery!ay !isregar! "or li5ing *omen an! his i!ealiIe! 5ision o" the .o!!esses !istantly re5ere! in his Thelemi/ pantheon is stri+ing. For e8ampleE he @esto*e! his o*n !aughter *ith the @om@asti/ name Nuit Ma )hathoor %e/ate Sappho GeIe@el #ilithE e5en *hile maintaining that "emales /oul! ne5er aspire to @e mu/h more than /on5enient apertures to satiate the lusts they arouse! in men. D1hen his many$name! /hil! !ie! at an early ageE Cro*ley remar+e! that the /ause o" her !eath *as La/ute nomen/lature.LF Compli/ating the pi/ture o" Cro*ley as /onstitutionally gynopho@i/ is his "er5ent !esire to he se8ually !egra!e! an! ensla5e! @y his S/arlet 1omen !uring a/ts o" se8 magi/. But e5en this maso/histi/ impulse is an e8pression o" his loathing o" the "eminineP @y su@mitting to a *omanE that lo*liest o" /reaturesE Cro*ley @elie5e! he *as hum@ling himsel" to a gutter o" shame e5en more !e@ase! than his mistressHs o*n position in the /osmi/ s/heme o" things. 1eHll return to Cro*leyHs appli/ation o" sa!omaso/hism to initiationE as *ell as his o*n /on"li/te! un!erstan!ing o" the "eminine si!e o" his @eing. One /an easily get the "alse impression that the ar/hetypal Thelemi/ /ouple o" S/arlet 1oman an! Beast is a 1estern "orm o" the Sha+ti?Shi5a polarity. #ater renega!e ThelemitesE @rea+ing "rom Cro*leyan ortho!o8yE !i! ta+e steps to ena/t these i/oni/ se8ual go!$"orms in a more li@eratory le"t$ han! path mo!e. The S/arlet 1oman ar/hetype has sin/e !e5elope! its o*n momentum among magi/iansE in!epen!ent o" Thelemi/ !o/trine. But Cro*ley himsel" !e"ine! the S/arlet 1oman merely as Lany 1oman that re/ei5es an! transmits my Solar 1or! an! Being.L )t her @estE his "emale se8ual partner /oul! only hope to @e a pale an! passi5e moon re"le/ting the greater glory o" her MasterHs solar rays ; the o@lation o" his see!. The Ins )n! Outs O" Cro*leyan Se8 Magi/+ Cro*leyHs LSolar 1or!L *as his #ogosE as mani"este! in the BeastHs holy semenE a !i5ine gi"t the S/arlet 1omen *ere /ounte! most "ortunate to re/ei5e. Shoul! she @e/ome impregnate! @y the BeastE the more pro"oun! *ere her @lessings. Ironi/allyE any /ontemporary "un!amentalist Christian /oul! heartily agree *ith Cro*leyHs 5ie*s on *omanHs proper an! nature$ or!aine! pla/e as mother. SimilarlyE the BeastHs Iealous religious /on5i/tion that /ontra/eption an! a@ortion *ere morally una//epta@le *oul! "in! "a5or 647

*ith %is %oliness the &ope. Kn!erlying these Lpro$li"eL aspe/ts o" the Cro*leyan se8ual tea/hing ; *hi/h /ompletely /ontra!i/t the Thelemi/ en!orsement o" ea/h in!i5i!ualHs "ree!om to !o *hat she *ill *ith her o*n @o!y ; is a @elie" that sperm is the sa/re! su@stan/e. 0ea!ing some o" Cro*leyHs /ommentaryE itHs apparent that he /onsi!ere! spermophagia ; semen eating ; to @e nothing less than the +ey to immortalityE as *ell as a @oon to mysti/al Kn!erstan!ing. %e un!erstoo! semen to @e the al/hemistHs LBloo! o" the 0e! #ionEL the primor!ial matter /ontaining the essen/e o" all material an! spiritual "orms. 0elease! "rom the )thanorE Cro*leyHs al/hemi/al /o!e "or the penisE into the retort Dthe 5ul5aFE semen @e/omes the eli8ir o" li"e itsel". Consume spermE Cro*ley taught his inner /ir/leE espe/ially his spermE an! you /onsume the all an! e5erything o" /reationE *hi/h he on/e !es/ri@e! as the L"lui! 5ehi/le o" the SpiritE the Eli8ir o" Magi/+.L Gust as he thought that the spilling o" animal @loo! *as ne/essary "or theurgi/ operations @ringing go!$"orms to earthE he *as /on5in/e! that eJa/ulation attra/te! in5isi@le !emonsE *hi/h /oul! /on/ei5a@ly ta+e on su@stan/e through its li"e$/reating po*ers. This i!ea mirrors Chur/h !emonologi/al tea/hings /on/erning the su//u@usE *hi/h /laime! that these se8ually 5ora/ious elementals *ere gi5en "orm "rom the magi/al properties o" semen spille! !uring no/turnal emissions. Super"i/iallyE Cro*leyHs near$i!olatry o" semen may seem to a//or! *ith the prin/iples inspiring the sperm$retaining pra/ti/e o" some le"t$han! path a!epts. ) maJor !i""eren/e is that the Tantri+a see+s to !ra* on an in5isi@le spiritual an! psy/hi/ally trans"ormati5e inner po*er ; the @in!u ; /ontaine! *ithin the outer "orm o" sperm. But Cro*leyHs se8 magi/+ is uneCui5o/ally materialisti/P he /onsi!ere! the physi/al matter o" his semen itsel" to @e magi/ally potent. )n! o" /ourseE he /onsi!ere! its "reCuent eJa/ulation to @e as ne/essary "or attainment as some Tantri+as /onsi!er the *ithhol!ing an! e8ternaliIing o" eJa/ulation. From the sinister /urrent perspe/ti5eE the natural pro/reati5e po*ers o" the human @o!y generate! !uring ritualiIe! se8ual arousal an! orgasm !o not e""e/t trans"ormation o" maya !ue to organi/ "a/torsE su/h as the emission o" semen. Magi/al /hange /an @e /reate! @e/ause o" the a!eptHs re!ire/tion o" the physi/al pro/ess o" se8ual /reation to a su@tleE psy/hi/ mo!e o" @eing that mani"ests in the non$natural realm. One o" the most /ontro5ersial an! misun!erstoo! passages in Cro*leyHs Magi/+ In Theory )n! &ra/ti/eE entitle! LThe Bloo!y Sa/ri"i/e an! Matters CognateL states that La male /hil! o" per"e/t inno/en/e an! high intelligen/e is the most satis"a/tory an! suita@le 5i/tim.L 1ith tongue in /hee+E he pro/ee!s to *rite re5erently o" himsel" in the thir! person: LIt appears "rom the Magi/al 0e/or!s o" Frater &er!ura@o None o" Cro*leyHs many magi/al namesO that %e ma!e this parti/ular sa/ri"i/e on an a5erage o" 64'

a@out ',7 times e5ery year @et*een '-'6 /.5. an! '-64 e.5.L The Lmale /hil!L is o" /ourse his o*n see!E Lsa/ri"i/e!L through the *or+ing o" se8 magi/+. %ere *e ha5e some /orrespon!en/e *ith the le"t$han! path i!ea o" the semen as a sa/ri"i/e o""ere! to the yoni$altar o" the .o!!essP @ut "or Cro*leyE yoni an! .o!!ess are @oth @esi!es the point. )lthough Cro*leyHs re"eren/e to the spilling o" his semen as a sa/ri"i/e an! his /onsumption o" it as a eu/harist resem@les Eastern le"t$han! path eroti/ al/hemy in5ol5ing the li@ation an! reim@i@ation o" se8ual "lui!E Cro*ley !i""ere! "rom the Vama Marga interpretation !ue to his entirely phallo/entri/ 5ision. The S/arlet 1omanHs se8ual "lui!s /oul! not /ompare in importan/e to his o*n. )"ter allE she *as @ut the LshrineL o" the .o! ; it *as Cro*ley alone *ho *as the .o!. In su/h a unionE !espite some similarities o" metho! *ith the sinister /urrentE it shoul! @e e5i!ent that the !eeper prin/iples are /ompletely at 5arian/e *ith one another. Inspire! @y 0eussHs earlier O.T.O. 5ersion o" Spermo$.nosti/ismE Cro*ley$/um *as the /entral sa/rament o" ThelemaE the eCui5alent o" ChristHs @o!y /onsume! in human semen !uring the .nosti/ Mass *e !es/ri@e! in the pre5ious /hapter. In!ee!E one o" the /ontri@utions Cro*ley ma!e to 0eussHs O.T.O. *as his *riting o" a .nosti/ MassE literally !ripping *ith not$so$/rypti/ se8ual sym@olism. Cro*ley a!opte! 0eussHs theories to his o*n magi/al pra/ti/eE an! /onsi!ere! it essential to !rin+ his o*n semen "rom the ori"i/es o" his S/arlet 1omenE primarily as a me!ium o" sor/ery. #i+e a /onnoisseur o" "ine *ineE Cro*ley +ept meti/ulous re/or!s !o/umenting the e8a/t /onsisten/yE "la5orE an! amount o" his semen. Typi/al is this !iary entryE *ritten !uring his ruinous attempt at /reating a Thelemi/ /ommune in Si/ily: LOrgasm 5ery strong an! sa5age. Eli8irE nearly all a@sor@e!: )lostrael Nthe magi/al name o" his longest$lasting S/arlet 1omanE #eah %irsigO /oul! only get a "e* !rops.L #ess enthusiasti/allyE he might note: LEli8irE nothing spe/ial ; goo! though *hen !uly mi8e!.L From su/h o@ser5ationsE he pronoun/e! prophe/ies an! !i5ination. These auguries *ere rarely o" a spiritual or initiatory nature ; they ten!e! to "o/us again on the material aspe/t o" mayaP impen!ing *in!"alls o" moneyE a ne* sour/e "or heroinE lu/+ in some literary 5enture. O//asionallyE an opus o" se8 magi/+ *as !e!i/ate! to su/h 5ague aspirations as L0e!e!i/ation o" mysel" to my propheti/ missionEL Lesta@lishment o" the #a* o" ThelemaL or e5en the surely nee!less reCuest "or Llust an! the po*er o" lust.L 1hate5er the Beastly *ish may ha5e @eenE he usually shoute! it out at the moment o" orgasmE a mu/h more asserti5e 5ersion o" 0an!olphHs Lnupti5e moment.L In the many re/or!s o" these sor/erous /ouplings that Cro*ley le"t @ehin!E one !oes not get the impression that mu/h in the *ay o" mental imagery or psy/hi/ "o/us *as going onP Cro*ley seems to ha5e /onsi!ere! a strong

646

orgasm an! a @ello*e! *ish su""i/ient to !o the tri/+. DThe e8/eption to this is his se8ual in5o/ations o" go!$"ormsE !uring *hi/h he theoreti/ally trans"erre! his /ons/iousness to the min! o" the imagine! go! at the moment o" /lima8.F )s "or Cro*leyHs "orm o" union *ith his partnersE this *as usually entirely /on5entional penetration o" one ori"i/e or the otherP the prolonge! state o" e/stasy sought @y le"t$han! path a!epts *as apparently not o" interest to him. %is !iaryE The Magi/al 0e/or! O" The Beast 333E among other pri5ate JournalsE pro5i!es us *ith a "airly /omplete a//ount o" his se8 magi/+al pra/ti/e. In these /hroni/lesE *e learn that many o" Cro*leyHs se8ual partners *ere /ompletely una*are that they *ere parti/ipating in any +in! o" magi/ at all. D1e *ill !is/uss the possi@le @ene"its an! !isa!5antages o" se8 magi/ *ith an un+no*ing a//ompli/e in a later /hapter.F For all o" the relati5ely more "ormal *or+ings o" the L0oyal )rtL *ith his 5arious S/arlet 1omenE there are Just as many hurrie! <I[ @uggeries *ith un+no*n men in Tur+ish @athsE en/ounters *ith apatheti/ prostitutesE an! other anonymous Cui/+ies. These a@@re5iate! trysts *oul! har!ly seem to allo* time "or the attainment o" the altere! state o" /ons/iousness magi/ reCuiresE let alone the /ulti5ation o" e/stasy. O" /ourseE the mar+ o"H a genuine magi/ian is the a@ility to /reate alteration o" maya un!er any /ir/umstan/esE e5entually trans/en!ing the nee! "or 5isi@le ritual altogether. 1e lea5e it to our rea!ers to !e/i!e i" this *as the /ase *ith Cro*leyE or i" some o" the nameless ruttings to *hi/h he as/ri@e! initiatory signi"i/an/e *ere merely non$magi/al outlets to assuage *hat he on/e !es/ri@e! as his L@lin!E horri@le a/he "or Nse8ualO relie".L Cro*ley is /onstantly /omparing the strenuous orgasms he un!ergoes !uring his *or+ings to near$!eath e8perien/es ; a Ju8taposition o" !eath an! Eros *e ha5e alrea!y en/ountere! in the tra!itional le"t$han! path. LThe most "a5ora@le physi/al !eath is that o//urring !uring the orgasmEL the Beast /rypti/ally *roteE hinting at one o" his most "reCuently employe! metho!s o" /ons/iousness alteration. %is rapturous !es/riptions o" utter physi/al e8haustion a"ter his /ouplings re"le/t an important part o" his magi/al tea/hing in the O.T.O. In his 2e )rte Magi/aE he a!5ises the a!ept to !eli@erately e8haust the @o!y !uring /oitusE so that the a"orementione! tran/e o" Leroto$/omatose lu/i!ityL /an ta+e hol! o" the /ons/iousness. In this stateE Cro*ley or his partners ; usually *ith a little /hemi/al assistan/e ; *oul! attempt to separate the su@tle @o!y "rom the !eplete! /arnal shell to tra5el on the astral plane. In the le"t$han! path riteE it is the prolonge! union o" se8ual oppositesE an! the sustaine! e8/hange o" se8ual energy that trans"orms the /oupleHs psy/he. In Cro*leyan se8 magi/+E the union an! the orgasm are o"ten only me/hanisms to allo* "or the more important post$/oital tran/e to ta+e pla/e. 64>

Sinister /urrent initiates shoul! e8periment *ith @oth mo!esE although the e8ten!e! "ull$@o!y orgasm o" the le"t$han! path rite is inten!e! to greatly in/rease energy an! *a+e"ulnessE rather than lea!ing to the "atigue! re5erie Cro*ley sought to a/hie5e. In his !esire to @e thoroughly an! utterly e8hauste! unto the @rin+ o" !eath @y orgasmE the note o" @o!ily morti"i/ation an! sel"$a@negation that runs through all o" Cro*leyHs *or+ seems e5i!ent. Sin/e he o@5iously regar!s se8 as an inherently L@a!L a/ti5ityE to @e enJoye! only in spite o" itsel" as a religious o@ligationE it is not surprising that so mu/h psy/hi/ strain *oul! lea! to post$/oital !epletion rather than the in/rease! alertness !esire! @y le"t$han! path a!epts. In /omplete /ontrast to this te/hniCueE the Beast sometimes use! se8 as a museE engaging in hours o" se8 to inspire his /reati5eE rather than simply seminal Jui/es to "lo*. )"ter one parti/ularly strenuous tryst *ith a marrie! *oman !uring his Me8i/an soJournE Cro*ley *as inspire! to a marathon si8ty$se5en hour *riting session. The result *as TannhVuserE an impassione! !rama in 5erse inspire! @y 1agnerHs operaE *hi/h ta+es the "orm o" !ialogue @et*een the go!!ess o" #o5e VenusE an! the @e*it/he! +night TannhVuser. Cro*leyE li+e the le"t$han! path initiateE sometimes use! se8 to ren! the 5eil o" mayaE an! trans/en! outer appearan/e an! inner programming. %e a!5ise!E "or instan/eE that LOne might ha5e a liaison *ith an ugly ol! *oman until one @ehel! an! lo5e! the star *hi/h she is.L 2uring one Ne* =or+ 5isitE he pose! as an artist a!5ertising "or /ripple!E hun/h@a/+e!E or other*ise Las ugly as possi@leL mo!els ; the art he ha! in min! *as the 0oyal )rt o" se8 magi/+. The Vama Marga a!eptE as *e ha5e !es/ri@e! earlierE uses similar metho!s o" a*a+ening an! /onsummating !esire *ith partners /ustomarily repellent to oneHs aestheti/ /on!itioning an! natural in/lination. Cro*ley also use! semi$pu@li/ !isplays o" se8uality to sho/+ his more reser5e! stu!ents into initiatory insight. Israel 0egar!ieE shortly a"ter ta+ing on the Jo@ o" Beastly se/retaryE re/alle! *itnessing his guru an! the latest S/arlet 1oman L"u/+ing li+e animalsL on the "loor in his presen/eE shortly a"ter their intro!u/tion. 0egar!ie later too+ um@rage at one o" his tea/herHs anti$semiti/ remar+sE @ut /ontinue! his e8ploration o" orgasmi/ li@eration as a 0ei/hian therapist. Cro*leyHs more /harita@le a!mirers ha5e suggeste! that the Beast !eli@erately !ro5e a*ay his most !e5ote! !is/iples as a metho! o" assisting them to "in! their true *ills. This seems unli+elyE /onsi!ering ho* urgently he nee!e! his "ollo*ersH "inan/ial supportE @ut /annot @e rule! out altogether. In the stea! o" more !ura@le an! !is/ipline! te/hniCues o" psy/he e8pansionE an! !espite his rather errati/ !a@@ling *ith yogaE Cro*ley *as *ont to "uel his se8 magi/+ *ith the /opious use o" /o/aineE opiumE etherE an! hashish. %is "on!ness "or ether *as su/h that many "irst$han! a//ounts "rom those *ho +ne* the Beast !es/ri@e the !istin/ti5ely /austi/ o!or o" the 644

!rug pre/e!ing his entry to a roomE an! lingering long a"ter he le"t. D%is a!!i/tion to heroinE *hi/h !e/reases the li@i!oE /annot really @e a!Ju!ge! as an aphro!isia/ or /ons/iousness$altering ai! to se8 magi/.F The Eastern le"t$ han! path tra!ition also ma+es pre/ise use o" the psy/hoa/ti5e e""e/ts o" *ineE an! hemp$@ase! T%C su@stan/esE un!er the aegis o" Shi5aE the lor! o" min!$mani"esting potions. But it is this 5ery pre/ision *hi/h !i""erentiates le"t$han! path ritual into8i/ation "rom Cro*leyHs uninterrupte! an! un!is/ipline! assault on his ner5ous system *ith a pharma/y o" /hemi/als. Cro*ley *as /learly me!i/ating himsel" throughout the !ay in an attempt to ma+e li"e more @eara@leP "ar "rom a*a+ening him to see @eyon! the !elusions o" mayaE his !rug use seems only to ha5e perpetuate! his sel"$ !e/eptions. )t least in his youthE Cro*ley @alan/e! his pro!igious !rug inta+e *ith strenuous e8er/iseE ta+ing on su/h physi/al /hallenges as mountain$/lim@ing an! other athleti/ pursuits. But one almost ne5er hears o" Kn/le )leisterHs "ollo*ers ta/+ling Mount KilimanJaro in imitation o" their MasterP they usually settle "or the easier route o" mimi/+ing his *ell$ /ulti5ate! L!ope "ien!L image. I" the pra/ti/es outline! a@o5e le! to the "ul"illment o" any o" the tangi@le nee!s Cro*ley use! his se8 magi/+ to meetE *e might *ell re/ommen! his metho!s as 5ia@le. But "rom a pragmati/ perspe/ti5eE e5en i" Cro*ley must @e /ounte! as the most "amous t*entieth /entury se8 magi/ianE he /annot really @e rate! as a parti/ularly e""e/ti5e se8 magi/ian. 2espite Cro*leyHs /onstant per"orman/e o" se8 magi/+ an! /onsumption o" his eli8irE as !o/umente! in his magi/al JournalsE the mu/h nee!e! Lgol!L an! L5i/toryL he in/essantly petitions the go!s "or rarelyE i" e5erE materialiIe. &erhaps the BeastHs e8tra5agant *ill "or sel"$!estru/tionE an un!enia@le /omponent o" the psy/hi/ an! physi/al maso/hism so /entral to his @eingE ha! more "or/e than his temporal nee!. "or sur5i5al an! *orl!ly su//ess. Magi/ians must @e +eenly a*are o" the !eepE o"ten hi!!enE nee!s that moti5ate them rather than the super"i/ial passions they are "o/use! on at the moment. Cro*leyE o"ten a !e"t psy/hologist in interpreting his stu!entsE appeare! to @e strangely o@li5ious to *hat ma!e his o*n /ompli/ate! psy/hi/ me/hanism ti/+. It may also @e that he simply o5er!i! it. It has @een our o@ser5ation that magi/ians *ho per"orm se8 magi/al operations on an almost !aily @asis ; as Cro*ley ten!e! to !o ; /an @urn out 5ery rapi!ly. )lsoE Cro*leyHs pen/hant "or a *or+ing$a$!ay le"t him *ith little room "or re"le/tionP his "ranti/ a/ti5ity allo*e! nothing to !e5elop in time. )lthough he ga5e the 5ery use"ul hit o" hypotheti/al a!5i/e that magi/ shoul! @e per"orme! *ithout Llust "or resultEL in pra/ti/e Cro*ley *as impatient in the e8treme "or imme!iate results. )s soon as the last !rop o" his LSolar 1or!L has spurte! outE he is eagerly e8amining its taste "or omensE /onsulting his e5er$han!y I 64,

Ching yarro* sti/+sE sear/hing "or Ka@@alisti/ /orrespon!en/esE or !ra*ing out astrologi/al /hartsP all in an attempt to as/ertain the prospe/t "or results. The importan/e o" sperm as an agent o" magi/al /hange in Cro*leyan se8 magi/+ is atteste! to in Cro*leyHs Em@lems )n! Mo!es O" KseE a @rie" !o/ument that *as on/e /onsi!ere! the greatest se/ret o" the BeastHs ersatI 7.T.7.. 1hy su/h se/re/y has @een a//or!e! to this simple instru/tional te8t is har! to imagineE sin/e the metho! o" sympatheti/ se8 magi/ it re/ommen!s has @een +no*n to primiti5e shamans an! sor/erers aroun! the *orl! sin/e the earliest times. Ne5erthelessE +no*le!ge o" the mystery re5eale! in this paper *as on/e ine8pli/a@ly /onsi!ere! tantamount to /laim o" a high !egree o" initiation among some o" the /ompeting O.T.Os that ha5e "ollo*e! in the .reat BeastHs "ootsteps. In so many *or!sE Cro*ley a!5ises the magi/ian to @e!au@ a sigil or talismani/ !e5i/e *ith his spermE s/oope! out o" his partnerHs 5agina a"ter /oitus. The !emon an! elemental$ magneti/ properties o" the sperm *ill suppose!ly !ra* su/h @eings into the sigilE mani"esting the sor/ererHs !esire. This is mu/h the same age$ol! prin/iple that *e ha5e !es/ri@e! in Chapter ThreeHs a//ount o" the )ra@i/ rite in *hi/h a /oupleHs menstrual @loo! an! sperm are mi8e! on a "a@ri/E an! then @urntE "or the purpose o" attra/ting !Jinn. One o" Cro*leyHs many Wui8oti/ get$ri/h$Cui/+ s/hemesE !ating "rom his *ret/he! latter yearsE pro5i!es us *ith a pertinent e8ample o" his @ias "or the male se8ual prin/iple an! its physi/al e8pression in semenE o5er the sinister Feminine 2aemoni/ an! its eli8irs. )t one !esperate Jun/ture in his li"eE Cro*ley trie! to mar+et 5ials o" his semen as a *on!er me!i/ine. %e appropriate! the In!ian le"t$han!. path name )mrita ; the eli8ir o" li"e ; "or this pro!u/t. O" /ourseE in the Varna MargaE the *or! )mrita usually !esignates the se8ual se/retions o" the "emale sha+tiE not her male partnerHs semen alone. )n! in TantraE the a/t o" /onsuming the /om@ine! se8ual "lui!s is the outer sym@ol o" a spiritual al/hemy o" oppositesE !esigne! to seal an inner trans"ormationP it is not typi/ally a "orm o" !i5ination or sor/ery The se/ret rite o" the Vama Marga is a spiritual an! physi/al e8/hange o" prolonge! e/stasy "lo*ing @et*een the @ipolar hal5es o" !i5inity mani"este! in the "or/es o" Shi5a an! Sha+ti. Cro*leyan se8 magi/+ is a mu/h more one$si!e! a/tionE in *hi/h the male eJa/ulation is really all that matters. For all o" the emphasis on sperm in the Cro*ley /ultE "emale se/retions !o play a part ; e5en i" a "ar lesser one ; in some Thelemite se8 magi/+. One o" the ora/ular /omman!ments in The Boo+ O" The #a* pro/laims that Lthe @est @loo! is o" the moonE monthly.L This "airly transparent re"eren/e to menstrual @loo! has le! Cro*leyans to /ra"t holy *a"ers ma!e o" menstrual @loo! an! spermP these L/a+es o" lightL are the eu/harist meal /onsume! @y /ele@rants o" some 5ersions o" the Cro*leyan 643

.nosti/ Mass. The Mass o" menstrual @loo! an! semen /an @e tra/e! to the .nosti/ li@ertine pra/ti/es pre5iously !es/ri@e! as a Ju8taposition o" the right$han! #ogos an! the le"t$han! Sophia. The LlightL /onsume! in the /a+es o" light is that spar+ o" !i5inityE /entral to .nosti/ soul/ra"t. Consi!ering that su/h a mi8ture o" @o!ily "lui!s /an /on/ei5a@ly @e "atal in the era o" )I2SE some mo!ern$!ay Cro*leyans @a+e these eu/harist /a+es at temperatures high enough to theoreti/ally +ill the 5irus ; a sa"e$se8 magi/+ pre/aution the Beast ne5er ha! to /onsi!er. The &ala/e O" Shit )n! The Eye O" %orus )s unappetiIing as these sperm an! @loo! /a+es o" light may seem to someE the ingre!ients reCuire! "or Cro*leyHs pri5ate /ele@ration o" Thelemi/ eu/harist is e5en more o" an a/Cuire! taste. In his Magi/al 0e/or! O" The BeastE !ating "rom '-67E he *rites that LIn my Mass the %ost is o" e8/rementE that I /an /onsume in a*e an! a!oration.L Cro*leyHs employment o" shitE @oth human an! animalE as a magi/al /on!imentE o@5iously @ears /omparison *ith the pra/ti/es o" the e8treme le"t$han! path se/ts o" In!iaE *ho in/lu!e ritualiIe! /oprophagia in their metho!i/al o5er/oming o" so/ietal ta@oo an! personal !isgust. In his '-6Magi/+ In Theory )n! &ra/ti/eE Cro*ley gi5es a!5i/e to the aspirant magi/ian that *oul! @e "amiliar to the le"t$han! path a!ept. %e re/ommen!s Ltraining the min! an! @o!y to /on"ront things *hi/h /ause "earE painE !isgustE shameE an! the li+e. %e must learn to en!ure themE then to @e/ome in!i""erent to themE then to analyse them until they gi5e pleasure an! instru/tionE an! "inally to appre/iate them "or their o*n sa+eE as aspe/ts o" Truth.L L1hen this has @een !oneEL Cro*ley sensi@ly suggestsE Lhe shoul! a@an!on them i" they are really harm"ul in relation to health or /om"ort.L )s is so o"ten the /aseE the Beast o""ere! others sage /ounsel he himsel" o"ten ignore! to his peril. Cro*leyHs re/or!s ma+e no mention o" the use o" e8/rement in Tantri/ al/hemyE *hi/hE in any e5entE is not /onne/te! to the @lasphemy o" Catholi/ /eremony suggeste! @y Cro*ley %is pra/ti/e o" a LMass... NthatsO ...%ost is o" e8/rementL also re/alls more "amiliar European a//ounts o" the Bla/+ Sa@@athE in *hi/h Satanists *ere !es/ri@e! as eating "e/al *a"ers in mo/+ery o" the Catholi/ Mass. But these a//ounts o" Satani/ /oprophagia *ere most li+ely "antasies /on/o/te! @y Christian *it/h$hunters rather than a true le"t$han! path tra!ition o" re5erse! rites. The in"amous nineteenth /entury Fren/h SatanistsE the )@@M Boullan an! his mistress )!ele Che5alierE a "ormer nunE !i! o""er hosts o" e8/rement to their "lo/+ in the Chur/h o" CarmelE as part o" their !uti"ul a/ting out o" me!ie5al Christian nightmares o" !ia@lerie. %o*e5erE Cro*leyE "or all o" his rea/tionary tira!es against 64(

ortho!o8 ChristianityE *as not operating "rom BoullanHs Satani/ 5ie* ; he ha! more personal magi/al moti5ations. Gust as Cro*ley attri@ute! !istin/t magi/al po*ers to semenE as a 5i5i"ying "or/e o" astral intelligen/esE he also seeme! to @elie5e that the al/hemi/al mingling o" spermE e8/rementE an! the not in"reCuent @lee!ing o" the rupture! re/tum !uring anal inter/ourse /reate! a material essen/e in *hi/h !aemoni/ an! elemental entities /oul! ta+e shape. D1e *oul! @e remiss *ere *e not to point out that the in/orporeal organism this mi8ture is most li+ely to /onJure to!ay is /alle!. )I2S.F Cro*leyHs statement that he ha! L!ri5en Nhimsel"O to !elight in !irt an! !isgusting !e@au/hesE an! to !e5our human e8/rements an! human "leshL *oul! suggest thatE li+e the )ghori initiateE he ha! to "or/e himsel" to @rea+ his o*n natural in/linations to per"orm this a/t so repugnant to the maJority o" man+in!. %o*e5erE Cro*ley e5i!en/e! su/h a palpa@le enthusiasm "or e8/rement "rom a "airly early age that this o"ten ignore! aspe/t o" his religious tea/hing may ha5e Just as *ell ha5e @een simply one o" his many personal "etishes. ) "as/ination *ith the eroti/ potential o" human *aste emerges in his *or+ as early as '4-4E *hen the t*enty$t*o year ol! Cro*ley pu@lishe! his "irst @oo+ o" poetry. In that 5olumeE he *as alrea!y /ele@rating "e/es in these sel"$!epre/atory lines: )ll !egra!ationE all sheer in"amyP Thou shalt en!ure. Thy hea! @eneath the mire an! !ung o" *orthless *omen shall !esire )s in some hate"ul !reamE at last to lieP 1oman must trample thee till thou respire That !ea!liest "umeP This may seem at "irst li+e poeti/ posing in the !e/a!ent style o" the timeE @ut Cro*ley pra/ti/e! *hat he prea/he!. %is magi/al e8periments *ith the L!ung o" *orthless *omenL are *ell$!o/umente!E espe/ially !uring his attempt to institute a LCollegium a! Spiritual San/tumEL the )@@ey o" ThelemaE on the islan! o" Ce"aluE Si/ily. 2uring one rite o" su@ser5ien/e to his S/arlet 1oman o" the timeE #eah %irsigE Cro*ley o@eye! her reCuest to eat her shit "rom a sil5er platter as a sign o" his !e5otion to the 1hore o" Ba@alon in/arnate. To seal the riteE she @urnt her BeastHs @reast *ith a smol!ering /igarette. Cro*ley e8ulte! that LHtis Joy to @e splashe! *ith the mire o" her Triumph.L .ol!en sho*ers *ere also in/orporate! into the /oupleHs sa!omaso/histi/ se8$magi/al operationsE as this Cro*ley$penne! paean to his S/arlet 1oman illustrates: LStra!!le your BeastE My Master"ul Bit/h ... No* "rom your *i!e 0a* /untE the a@yss ? Sen! spouting the ti!e ? O" your siIIling piss ? In my mouthP oh my *hore ? #et it pourE let it pourQL 644

1e ha5e !es/ri@e! ho* an! *hy Eastern Vama Marga a!eptsE in their attempt to ma+e sa/re! e5en those aspe/ts o" physi/al e8isten/e that are generally shunne!E /onsi!er all reJe/te! matterE in/lu!ing e8/rementE urineE menstrual @loo! an! the /ontemplation o" /orpses in the @urning groun! as possi@le tools o" li@eration. )lthough Cro*ley seeme! una*are o" this element o" Tantri/ tea/hingE the similarities to his o*n "as/ination *ith /oprophilia an! urolagnia @ear /omparison. 1hen one o" Cro*leyHs stu!entsE Mary Butts ; a name eminently suite! "or the BeastHs singular approa/h to initiation ; arri5e! "or tutelage at the )@@ey o" ThelemaE her Master *el/ome! her *ith the o""ering o" a goatHs tur! on a plate. 1hether Cro*ley presente! her *ith this repast as a genuine test o" her /ommitment to the .reat 1or+ or simply as an in!ulgen/e o" his pran+ish s/hool@oy humor /annot @e sai! *ith /ertainty. Butts *as soon a *itness to one o" Cro*leyHs less su//ess"ul ritualsE an attempt to in!u/e a he$ goat sym@oliIing the "a@le! .oat o" Men!es to /opulate *ith the haggar! @o!y o" his mu/h$a@use! S/arlet 1omanE #eah %irsig. 2espite all e""orts to /oa8 the goat to per"orm his sa/re! "un/tionE the animal remaine! in!i""erent to Ba@alonHs allure. Falling into one o" his "reCuent "its o" rageE an e8asperate! Cro*ley slit the goatHs throatE an! *as soa+e! *ith the /reatureHs spraying @loo!. L1hat shall I !o no*:L as+e! a "lustere! Cro*ley. LIH! ha5e a @ath i" I *ere youEL Butts respon!e!E *ith aplom@. One o" the e8planations Cro*ley ga5e "or his ar/hai/ spelling o" magi/+ *ith a +E *as that the + sym@oliIe! +teisE .ree+ "or the "emale genitals. )n! yet e5en this apparent le"t$han! path re5eren/e "or the yoni as matri8 o" maya is not !emonstrate! in pra/ti/e. The "emale genitals ; not to mention the "emale magi/ian those genitals are atta/he! to ; are a//or!e! an e8tremely in"erior role in Cro*leyHs Thelemi/ se8 magi/+. 1ithout !ou@tE this su@or!inate status o" the "emale se8ual partner an! her 5ul5a in the Cro*leyan system is in +eeping *ith Cro*leyHs innate !is!ain "or the "eminine. But itHs also roote! in the .reat BeastHs personal pre"eren/e "or an ori"i/e he "oun! in"initely more "as/inating than the 5agina. The /yni/al may @e o" the opinion that Thelemi/ se8 magi/+ is a religion !e!i/ate! to *orshipping an asshole ; one )leister Cro*ley @y name. But it is a "a/t that one o" the +ey !o/trines o" Cro*leyan se8 magi/+ is a *orship o" the anusE an! all o" its "un/tions. Translating his pre!ile/tion into an/ient Egyptian termsE one ar!ent @out o" anal se8 on/e mo5e! the Beast to Jot in his !iary: LOhE ho* superior is the Eye o" %orus to the Mouth o" IsisQL %ereE Cro*ley is not only i!enti"ying the anus *ith the go! %orusE *ho *as anally 5iolate! @y his un/le SetP he is also praising the superiority o" his sel"$pro/laime! )eon o" %orusE the /hil!E o5er the earlier )eon o" IsisE the Mother. The Mouth o" Isis 64-

*as a /ommon ar/haism "or the 5ul5a. Else*here in his magi/al JournalsE Cro*ley e8presse! the same thought in the ar/ane sym@olism o" the O.T.O.E LI am in/line! to @elie5e that the <Ith !egree is @etter than the I<th !egree.L The <I[ is the highest !egree o" Cro*leyHs 5ersion o" O.T.O. se8 magi/+E signi"ying anal se8E usually o" a homose8ual nature. The a!!ition o" anal /ongress to 0eussHs pre$e8isting O.T.O. repertoire *as one o" Cro*leyHs maJor inno5ations to the Or!er. The I<[E as *e ha5e mentione!E *as the gra!e o" male$"emale genital se8 magi/E *hi/h Cro*ley /onsistently @elie5e! to he o" "ar less magi/al po*er than his @elo5e! @uggery. In his #i@er C<CIVE a on/e se/ret O.T.O. !o/ument prepare! @y Cro*ley in '-'-E he hints at the e8alte! pla/e *hi/h the mysteries o" the anus hel! in his magi/al s/heme: LO" the Ele5enth 2egreeE its po*ersE pri5ilegesE an! Cuali"i/ationsE nothing *hate5er is sai! in any gra!e. It has no relation to the general plan o" the Or!erE is ins/ruta@leE an! !*ells in its o*n pala/e.L )nother aspe/t o" Cro*leyHs magi/al un!erstan!ing o" the <I[ in his se8 magi/+ is the theme o" anal @irthE an a@struse theme he returns to se5eral times in his *ritings. The se8$magi/al /reation o" !emoni/?elemental entities @y mingling se/retions in the anus ; as oppose! to the more /ommon /on/ept o" the 5aginal generation o" su/h @eings ; is an important "a/et o" the BeastHs pra/ti/e. )lthough Cro*ley also pro5i!e! his stu!ents *ith tra!itional instru/tions "or the @irth o" a homun/ulus or Lmoon/hil!L to @e /on/ei5e! heterose8uallyE he @elie5e! a !aemoni/ /reature spa*ne! through anal se8 magi/+ *oul! he o" a mu/h higher or!erE a LSpirit ... parta+ing o" @oth naturesE yet @oun!less an! impersonal @e/ause it is a @o!iless /reation o" a *holly !i5ine natureL Cro*ley *as intrigue! *ith the Mi!!le Eastern se8$magi/al tra!ition !ating @a/+ to an/ient Egypt *hi/h posits the @ree!ing o" psy/hi/ intelligen/es 5ia male homose8ual union. %e *rites in his pri5ately printe! '-'7 paean to @uggeryE The S/ente! .ar!en O" )@!ullah The Satirist O" ShiraI: L1hen the po*er o" the Cres/ent mena/e! that o" the CrossE so!omy *as put !o*n *ith 2ra/onian rigour @e/ause the Tur+s @elie5e! that the Messiah Da rein/arnation o" GesusF *oul! @e @orn o" the lo5e @et*een t*o men. So!omy *as thus a religious !uty *ith the Tur+P at any moment his passion might @e use! to @ring a@out the millenniumP so *ith the Christian it @e/ame heresyE an! *as punishe! as su/h.L )s al*aysE Cro*leyHs primary intention is to sho/+ any Christian *ho may ha5e ina!5ertently stum@le! upon his *ritings. %is /laim that Lso!omy *as a religious !utyL is *ish"ul thin+ing that *oul! "in! little agreement among s/holars o" IslamE !espite the pre5alent British slang *or! LTur+ingL to !es/ri@e anal inter/ourse. )lmost "orty years laterE a !iary entry re/or!ing a *a+ing nightmare re5eals that the BeastHs al*ays /loa/al imagination is still 6-7

grippe! @y the /on/ept: L) most "right"ul semi$!ream D@et*een t*o normal motionsF o" gi5ing @irth to a "oetus per anum. It *as a mass o" @loo! an! slime. The nastiest Wliphoti/ e8perien/e I /an remem@er.L Through the eyes o" the Vama Marga initiateE *ho e8perien/es the entire human @o!y as the Temple o" the Nine .atesE Cro*leyHs religious "i8ation on this ori"i/e is no stranger than the more tra!itional le"t$han! path 5eneration o" yoni an! lingam. I" *e are to gi5e Cro*ley the @ene"it o" the !ou@tE an! assume that his anal maniaE li+e his /oprophiliaE is @ase! on something other than personal "etishismE it must @e a!mitte! that all religious i!eas ; e5en anus *orship ; /an only @e interprete! su@Je/ti5ely. )n! yetE throughout his magi/al !iariesE Cro*ley repeate!ly notes that this or that magi/al *or+ing *as per"orme! per 5as ne"an!umE L@y the unmentiona@le 5esselL ; his "a5ore! #atin euphemism "or anal inter/ourse. E5en i" in JestE his /onstant use o" su/h a !isparaging term "or an a/ti5ity to *hi/h he suppose!ly a//or!s sa/re! status seems /ontra!i/toryE i" not simply puerile. One /omes a*ay *ith the impression that Cro*leyHs pre"eren/e "or the in5erse opening is @ase! as mu/h on the so/ial stigma then /ommonly asso/iate! *ith its enJoyment as any more mysti/al rationale. Compulsory Sin One o" the glaring *ea+nesses in Cro*leyHs pra/ti/e o" se8 magi/ is his apparent ina@ility to trans/en! his nee! to @e a 5ery @a! @oy. Brea+ing ta@oos is o" /ourse important to le"t$han! path initiationE @ut the BeastE "or all his tal+ o" li@erationE seeme! stu/+ in the "utile re/reation o" the initial transgression o" ta@ooE *hi/h is only a preliminary step in sel"$!ei"i/ation. %e !i!nHt ma+e the ne/essary progression to truly trans/en!ing the /on!itioning that grants any ta@oo its po*er in the "irst pla/e. Cro*ley on/e *rote am@itiously to his "ollo*er Norman Mu!!: Lmy *hole plan is to /lean all germs out o" the se8ual *oun! ... My o@Je/t is not merely to !isgust @ut to root out ruthlessly the sense o" sin.L But *ithout the sensation o" 5i/e or per5ersity to goa! him onE Cro*ley seeme! uninspire! ; it is !ou@t"ul that he e5er erase! the Lsense o" sinL he inherite! "rom his puritani/al &lymouth Brethren "amilyE !espite his %er/ulean e""orts to !o so. This is not so mu/h a /riti/ism o" Cro*ley as an in!i/tment o" the lasting psy/hi/ inJuries su/h se8$ negati5e /ree!s /an in"li/t on their young 5i/tims. %o* !eeply the sense o" sin *as im@e!!e! in Cro*leyHs psy/hose8ual programming ; !espite all out*ar! appearan/es ; /an @e as/ertaine! @y the /urious "a/t that he maintaine! that se8 per"orme! "or any other reasons than the .reat 1or+ o" initiation *as immoral. 2espite his seemingly sin/ere /on5i/tion that homose8ual anal se8 allo*e! "or the Ienith o" magi/al attainmentE he *rote repro5ingly in his Magi/al 0e/or! O" The Beast that Lhomose8uality is an in"irmityL Else*hereE he /on!emne! any a/t 6-'

o" male$to$male so!omy !e!i/ate! not to magi/ @ut "or pleasure alone as La@omina@le.L These stern a!monishments o" eroti/ pleasure "or its o*n sa+eE an! many more @esi!esE *ere re/or!e! in his pri5ate *ritings. So *e must assume that they re"le/t Cro*leyHs a/tual @elie"sE an! are not simply propagan!a !esigne! to ma+e his se8 magi/+ appear more a//epta@le to the pu@li/. Those *ho !ismiss Cro*ley as a mere li@ertine an! he!onist are mista+en ; no matter ho* "ar he goes in his nearly s/ienti"i/ personal e8ploration o" e5ery imagina@le !e@au/heryE he /an ne5er es/ape "rom the sha!o* o" sin that is his patrimony. I" the &lymouth Brethren o" his youth prea/he! that se8 "or any purpose other than the Christian !uty o" pro/reation *as sin"ulE then the se8ual morality o" Cro*leyHs o*n syntheti/ Thelemi/ religion is eCually restri/ti5e. In @oth se/tsE *hether !e!i/ate! to the Magus Christ or the Magus Cro*leyE Eros outsi!e the @oun!aries o" the "aith is anathema to the true @elie5er. The "a/t that one se/t is @ase! on su/h notions as a 5irgin @irth an! /eli@ate angels an! the other is !e!i/ate! to ritual shiteating an! the magi/al po*ers o" sperm is really only a te/hni/ality. Cro*leyHs ThelemaE *ith its o@ligatory Mass an! *a"erE its SaintsE its Boo+E its #a*E its /ate/hisms an! its &rophetE /an @e 5ie*e! as a +in! o" Cuasi$ Christian se/t in itsel". Both theologies share the Beast 333 an! 1hore o" the )po/alypse as /entral "igures. )n! !espite the lingering /on"usion that *oul! la@el Cro*ley a LSatanistEL a "ull stu!y o" his *or+ ma+es it e5i!ent that he is mu/h more o" a .nosti/ Christian *ho "ully a//epts the !i5inity o" Christ in his /ree!. The se8ologists E@erhar! an! &hyllis KronhausenE *itnessing some o" the !esperate "ailings o" the '-37s se8ual re5olutionE on/e remar+e! that Lthere is nothing more !epressing than the pretense o" se8ual "ree!om on the part o" rea/tionary an! guilt$ri!!en people *ho are a/ting un!er the /ompulsion o" ta@oos rather than "rom genuine Joie !e 5i5re.L This o@ser5ation is Just as pertinent to the ar/h$rea/tionary Cro*leyE *ho in so many *ays anti/ipate! the attempt o" mi!!le$/lass 1estern youth to o5er/ome their up@ringing through the /olle/ti5e !rugge! mysti/al orgia o" the '-37s. One also /omes a*ay !epresse! "rom a /onsi!eration o" the BeastHs !e/a!es o" e8hausti5ely reporte! se8ual a!5entures ; there is so little sense o" JoyE !elightE or "ree!om in the /ompulsi5e nature o" his /ouplings. 1hat the Ol! an! Ne* Testaments so Iealously /on!emnE Cro*leyHs Boo+ O" The #a* Just as !e5outly ma+es man!atory. But @oth e8tremes are in"orme! @y the same auto/rati/ spirit o" ; Thou Shalt NotL ; a spirit that /annot @e re/on/ile! *ith le"t$han! path li@eration "rom all su/h hallu/inatory /omman!ments. )lys )n! )leister ; &unishing The Inner 1hore 6-6

In light o" Cro*leyHs reJe/tion o" the Sha+ti prin/ipleE as e8presse! in the in"erior role he a//or!e! *omen in his system o" se8 magi/+E it is ironi/ that "e* mo!ern male magi/ians ha5e e8plore! their o*n "eminine si!es *ith su/h intensity. Cro*ley *as 5ery mu/h a*are o" the Gungian anima *ithin him "rom a 5ery early age. )n! li+e Gung ; *ho he re"erre! to /ontemptuously as LGun+L ; he re/ommen!e! that his stu!ents o" either gen!er shoul! !e5elop the Cualities o" the /ontrase8ual opposite se8 *ithin their @eings as a ne/essary means o" /reating psy/hi/ @alan/e. The /orrespon!en/e o" this pra/ti/e to the uni5ersal sinister /urrent @ears analysis. In ThelemaE the Beast an! Ba@alon are one o@5ious pair o" /ontrase8ual "or/es that /an he /ompare! to Tantri/ Shi5a an! Sha+tiE .nosti/ #ogos an! SophiaE Taoist =in an! =ang. But it is pro@a@ly /loser to Cro*leyHs o*n un!erstan!ing to say that he en5isione! the uni5ersal "eminine in the "orm o" NuitE the an/ient Egyptian go!!ess o" the starry night s+y. The mas/uline prin/iple he !esignate! as an in5ente! male solar !i5inity he rather o@s/urely /alle! %a!itE although the Egyptian pantheon a/tually in/lu!es no su/h !eity. For Cro*leyE Nuit represente! Sha+ti$li+e !ar+ness an! matterE the phenomenal uni5erse per/ei5e! @y human sensesE an! %a!it sym@oliIe! solar light an! motionE a Shi5a$li+e in5isi@le /ons/iousness. Through se8 magi/+E his theory that Lthese t*o in"inities /an not e8ist apartL is !emonstrate! in physi/al "orm as Nuit an! %a!it are !ra*n to ea/h other @y !esire LunitNingO in e8plosi5e raptureL in an Le8plosi5e holo/austL. But Cro*ley also instru/te! his !is/iples to unite these "or/es *ithin themsel5esE through *or+ings o" esoteri/ %ermaphro!itism. The name hermaphro!ite @len!s the names o" the lo5e go!!ess )phro!ite an! %ermesE messenger o" the go!s. )n %elleni/ legen! tells us that the son o" these !eitiesE %ermaphro!itosE inspire! su/h "er5ent passion in the nymph Salma/is that she !esire! total union *ith himE a longing *hi/h "use! their @o!ies into one @eing. Cro*leyE pro!u/t o" a /lassi/al e!u/ationE *oul! ha5e @een *ell a*are o" this myth. )s mu/h as the Beast a!mire! the 5irileE rationalE athleti/ typeE as he !es/ri@e! himsel"E he a/+no*le!ge! that e5en he *oul! @e imper"e/t *ithout /ulti5ating the /ontrary "eminine traits. %e *as o" /ourse less /on5in/e! that *omen *ere /apa@le o" a/Cuiring the /hara/teristi/s he un!erstoo! as mas/ulineE su/h as intelligen/eE logi/E an! "or/e o" *illE @ut he en/ourage! them to try any*ay. The importan/e o" a Kun!alini$li+e hermaphro!itism in Cro*leyan thought is also in!i/ate! @y his strong i!enti"i/ation *ith the @ise8ual go!?!ess o" the TemplarsE BaphometE *ho he !es/ri@e! as Lthe an!rogyne *ho is the hieroglyph o" ar/ane per"e/tion.L %e sometimes spe/ulate! that his prophesie! )eon o" %orus *oul! /ontrast *ith the pre5ious )eons o" IsisE the motherE an! OsirisE the "atherE in that %orus 6->

represente! a 2ionysian an!rogynous /hil! o" @oth se8es. In this aspe/t o" his tea/hingE the Beast re"le/te! his immersion in the al/hemi/al an! 0osi/ru/ian notion o" the inner an!rogyneE a !o/trine thats similarity to the le"t$han! path has alrea!y @een !is/usse!. This re/on/iliation o" oppositesE as mani"este! in his o*n spiritE Cro*ley on/e !es/ri@e! as LMale$"emaleE CuintessentialE oneE Man$@eing 5eile! in 1oman$"orm.L On the physi/al planeE he ma!e note o" a Lhermaphro!itism in my physi/al stru/tureEL *hi/h he sometimes as/ri@e! to his many prior rein/arnations as *omen. )mong the rein/arnations Cro*ley /laime! to ha5e remem@ere! through the 5isionary results o" se8 magi/ *as his an/ient e8isten/e as a sa/re! prostituteE name! )starte or )rtemisE sla5e o" the go!!ess in an an/ient Si/ilian Temple. DThe origins o" the 1hore o" Ba@ylon in the go!!ess )starte may *ell ha5e playe! a part in the !etails o" this past li"e.F #i+e so many o" the tragi/ pre5ious sel5es Cro*ley re/alle!E this sa/re! /ourtesan !ie! a 5iolent !eath. 1hether Cro*ley a/tually @elie5e! this tale or not is a/tually irrele5ant to our purposes. The psy/hologi/al 5alue o" his putati5e re/olle/tion lays in its re5elation o" a +ey element o" Cro*leyHs un!erstan!ing o" his o*n anima. In5aria@lyE he en5isione! the "emale si!e o" his soul as a *hore !eser5ing o" punishment an! e5en !eath. In!ee!E Cro*leyHs a*a+ening o" his interior Feminine 2aemoni/ seeme! almost entirely !e!i/ate! to su@Je/ting LherL to his maso/histi/ !esire "or se8ual /hastisement. 1e *ill outline in "ull the pra/ti/al appli/ation o" /onsensual eroti/ally /harge! pain an! su@mission to le"t$han! path sel"$ trans"ormation in a later /hapter. But a @rie" /onsi!eration o" Cro*leyHs e8periments in this negle/te! area o" se8 magi/ ma+es "or a use"ul intro!u/tion to these metho!s. )mong Cro*leyHs many magi/al i!entitiesE ranging "rom Frater &er!ura@oE the Master TherionE an! BaphometE not the least important to him *as the "eminine alter ego he trans"orme! himsel" into !uring these sa!omaso/histi/ rites o" an!rogyny. %e personaliIe! his inner "eminine sha!o* *ith the name )lys. )lysE a//or!ing to Cro*leyE *as not only the Cuintessen/e o" the prostituteE she *as also a Ltri@a!eLE an ar/hai/ *or! "or a les@ian !eri5e! "rom the .ree+ tri@einE to ru@. In The Magi/al 0e/or! o" '-67E Cro*ley /are"ully reporte! a /o/aine$"uele! all$night *or+ingE in *hi/h )lys?)leister assume! the su@missi5e L"emmeL role in a rite per"orme! *ith #eah %irsig at the )@@ey o" Thelema. %e !es/ri@es ho* his S/arlet 1oman Ltore "rom me the last rag o" manhoo!L in a L"right"ul or!eal o" /ruelty an! !e"ilement.L The gran! "inale o" this e8ten!e! a/t o" gen!ertrans"ormati5e sla5ery *as the pre5iously !es/ri@e! "or/e! "ee!ing on his mistressHs "e/es as a L%ost ... o" e8/rementE that I /an /onsume in a*e an! a!oration.L #i+e so many /omponents o" the BeastHs se8$magi/al metho!ologyE 6-4

e5en his histrioni/ally e8presse! passion "or L@lee!NingO un!er the *hipHs lashL /an he tra/e! to his stri/t religious up@ringing among the &lymouth Brethren. 1hile atten!ing the se/tHs rigorously !is/ipline! s/hoolE the o"ten !iso@e!ient young Cro*ley a/Cuire! a li"e$long taste "or @eing "logge! *ith the @ir/h ; a pre!ile/tion the Fren/h ha5e long sin/e la@ele! the 5i/e anglais. It shoul! @e note! that !espite his maso/histi/ ten!en/iesE Cro*ley most /ommonly assume! the role o" the !ominant in his se8ual opera ; his !esire to hurt an! @e hurt *ere part o" a /ontinuum. )n! li+e many maso/histsE he *as al*ays really in /harge o" these ritual humiliationsE !espite his seeming su@ser5ien/e to the S/arlet 1oman?!ominatri8. Cro*leyHs /omment that LI !ro*n in !elight at the thought that I *ho ha5e @een Master o" the Kni5erse shoul! lie @eneath %er "eetE %er sla5e...L ma+es it e5i!ent that his a/ts o" se8ual su@mission *ere partly !esigne! to illustrate the superiority o" his state o" @eingE i" only @y /ontrast *ith his temporary re!u/tion to a@Je/t sla5ery. E5en non$magi/al rites o" !ominan/e an! su@mission are rarely as /lear$/ut as they may seem at "irstP *hen magi/ is @rought into playE the po*er !ynami/s in5ol5e! are e5en more /omple8. Else*hereE Cro*ley !e/lares his su@missi5e !e5otion to Ba@alonE longing Lto a@ase my .o!hea! @e"ore my la!y I *ant my /ro*n /rushe! @y %er "eetP I *ant my "a/e "oule! @y %er spittle. I *ant my heart torn @y %er @oot$heel ... my soul to @e her pri5yL In another !iary entryE Cro*ley a!!resses his L%oly .uar!ian )ngelL )i*assE the un+no*n superior *ho !i/tate! The Boo+ O" The #a*E in similar termsE assuming the persona o" a !e@ase! prostitute: LI am to Thee the harlotE /ro*ne! *ith poison an! gol!E my garment many$/oloure!E soile! *ith shame an! smeare! *ith @loo!E *ho "or no pri/e @ut o" *antonness ha5e prostitute! mysel" to all that luste! a"ter me ... I ha5e ma!e my "lesh rottenE my @loo! 5enomousE my @rain hagri!!enE I ha5e in"e/te! the roun! *orl! *ith /orruption.L Cro*leyHs sel"$i!enti"i/ation *ith the ar/hetype o" the prostitute as /ontagious /arrier o" Lthe 5enomous @loo!L o" 5enereal !isease *as a "airly /ommon artisti/ theme among the 2e/a!ent *riters an! artists o" the '4-7s. But the Beast !e5elope! this syphiliti/ "in !e si\/le aestheti/ to an apotheosis e5en the li+es o" Bau!elaire *oul! not ha5e imagine!. In his youthE he a/Cuire! syphilis "rom a S/ottish *horeE an e8perien/e *hi/h /ause! him to re/ommen! the /lap as a positi5e me!i/inal @ene"it "or great min!s li+e himsel". Cro*ley theoriIe! that Lit *oul! @e salutary "or e5ery male to @e impregnate! *ith the genus o" this 5irus in or!er to "a/ilitate the /ulture o" in!i5i!ual geniusL. 1hen his youngE sheltere! )meri/an stu!ent Israel 0egar!ie /ame to sit at the MasterHs "eet in '-67s &arisE the Beast promptly sent him to one o" the lo/al "illes !e Joie "or an e5eningHs pleasure. 1hen 0egar!ie reporte! that he ha! a/Cuire! syphilis !uring the en/ounterE Cro*ley pronoun/e! that a maJor turning point in his !is/ipleHs initiation ha! 6-,

o//urre!. For Cro*leyE Lthe s/ars o" syphilis are sa/re! an! *orthy o" honor as su/h.L 2epen!ing on oneHs point o" 5ie*E Cro*leyHs pro$syphilis stan/e /oul! ha5e @een a !eli@erate pro5o/ation o" @ourgeois moralityE state! *ith tongue in /hee+E or a mysti/al /omment on the hi!!en holiness o" e5ery phenomenonE a per/eption in +eeping *ith le"t$han! path trans/en!en/e o" !uality. No interpretation o" Cro*leyan thought shoul! @e ma!e *ithout ta+ing the Beastly sense o" @la/+ humor *ell into a//ount. Gust as he *orshippe! the in!is/riminate an! in"e/tious promis/uity o" the 1hore o" Ba@ylon as ena/te! @y his S/arlet 1omenE he sought to mat/h them in their *horishness in his )lys persona. In this senseE Cro*leyHs un!erstan!ing o" Ba@alon is similar to the le"t$han! path !ual mani"estation o" the Feminine 2aemoni/ as the male a!eptHs e8ternal se8ual partner an! his inner sha+ti. In his solemnly /onse/rate! Oath O" The BeastE a promise to his #a!y Ba@alonE he 5o*e! to L"reely prostitute my @o!y to the lusts o" e5ery #i5ing Creature that shall !esire itEL a promis/uous promise that e/hoes his earlier The Vision )n! The Voi/eE *hi/h e8ultsE L@eauti"ul art thou 7 B)B)#ONE an! !esira@leE "or thou hast gi5en Thysel" to e5erything that li5eth...H ItHs easy enough to interpret this sa/re! ple!ge as nothing more than a Cuasi$religious Justi"i/ation "or Cro*leyHs alrea!y *ell$esta@lishe! ha@it o" "u/+ing e5erything that mo5e!. But to lea5e it at that *oul! @e to ignore the real po*er o" regularly e5o+ing an! in5o+ing so potent a "or/e as the 1hore o" Ba@ylon. The issue o" *hether su/h !i5ine "or/es /an @e sai! to o@Je/ti5ely e8ist as in!epen!ent @eings outsi!e the min! o" man o//upie! Cro*ley throughout his li"eP he ne5er rea/he! a /on/lusi5e ans*er. But *hether this is true or notE Cro*leyHs !e/a!es$long e8altation o" Ba@alon unCuestiona@ly tappe! into an an/ient psy/hogone that /oul! @e tra/e! @a/+ as "ar as the .reat 1hore go!!esses o" el!est pre$Christian antiCuityE Inanna?Ishtar?)starteE the patronesses o" the lost spiritual !is/ipline o" sa/re! prostitution. Cro*leyHs un!erstan!ing o" the sha+ti he /alle! Ba@alon *as surprisingly limite!P he @arely loo+e! @eyon! the Bi@le s/are story in 0e5elations that ha! so trans"i8e! him as a youth. Mu/h o" *hat he taught his "ollo*ers a@out Ba@alon *as simply *rongE su@Je/ti5eE or roote! in "antasyE an! these errors persist to!ay in some Cuarters o" the Thelemi/ /ommunity. But a magi/al oath ta+en in the name o" su/h an entityE e5en *hen it is @ase! on in/omplete an! !istorte! in"ormationE *ill ha5e its e""e/t. I" Cro*ley a//omplishe! nothing elseE he set the *heels in motion "or a re5i5al o" the "orgotten tra!ition o" Inanna$Ishtar$)starteE the /ult o" the S/arlet 1omanE that is one o" the most 5ia@le approa/hes "or 1esterners to the sinister /urrent. 1ho is to say that Cro*leyHs oath to prostitute his @o!y to all *ho !esire! it ; !espite the BeastHs 5ulgarity ; *as not the "irst step in restoring 6-3

the prin/iples o" a true eroti/ initiation on/e /on5eye! through the mystery o" temple prostitution: 1hen Ce/il Fre!eri/+ 0ussellE a young Thelemite !is/harge! "rom the Na5y "or use o" /o/aineE turne! up at the )@@ey "or spiritual trainingE Cro*ley unleashe! his inner sa/re! *hore on him in an attempt to "ul"ill his li/entious Oath. %ereHs Cro*ley planning the *or+ing in his !iary: LNo* IHll sha5e an! ma+e up my "a/e li+e the lo*est +in! o" *horeE an! ru@ on per"ume an! go a"ter .enesthai N0ussellHs magi/al nameO li+e a !run+en t*o$ @it pri/+$pit in ol! Ne* Orleans.L )s it turns outE the ailingE strung$out Beast *as not parti/ularly appealingP the aphro!isia/ assistan/e o" the S/arlet 1oman *as nee!e!. LOperationE 5ery lengthy. )lostrael ha! to mastur@ate .enesthai to e""e/t ere/tionE an! her han! intro!u/e! his penis into my anus.L 0eplying /attily to his long$!ea! "ormer tea/herE 0ussell remar+e! in his o*n '-(7 auto@iography Anus Is Anees: L1hat really happene!E my !ear Master TherionE in this /aseE your Cir/ean en/hantment !i!nHt gi5e me a @one$onL. 0ussellE a"ter the ine5ita@le @rea+ "rom Cro*ley that all @ut a "e* *ere /ompelle! to ma+eE *ent on to "oun! the ChoronIon Clu@E an in"luential @ut "orgotten )meri/an se8 magi/ so/iety that *as a/tually "ar more su//ess"ul in its time than Cro*leyHs O.T.O. The ChoronIon Clu@E /entere! in Chi/agoE e5entually @e/ame the ..B... or .reat Brotherhoo! o" .o!. This group *as e5entually re5i5e! in the late '-,7s @y the )meri/an #ouis CullingE an alumnus o" a small S47s era #os$)ngeles @ase! @ran/h o" the O.T.O.. Out o" this !istant Cali"ornian outpost o" the BeastHs s/attere! ministryE +no*n as the )gape #o!geE the Ba@alon Current *oul! une8pe/te!ly remani"est "rom Cro*leyHs narro*$min!e! Vi/torian /on/ept into a timeless 5ision o" the Feminine 2aemoni/ truly *orthy o" the le"t$han! path. 6-(

VIII. 6-4

Cults O" The S/arlet 1oman The Ba@alon 1or+ing )n! Beyon! LO" all the strange an! terri@le po*ers among *hi/h *e mo5e un+no*inglyE se8 is the most potent... Con/ei5e! in the orgasm o" li"eE *e @urst "orth in agony an! e/stasy "rom the /enter o" /reation. Time an! again *e return to that "ountainE lose oursel5es in the "ires o" @eingE unite! "or a moment *ith the eternal "or/eE an! return rene*e! an! re"reshe! as "rom a mira/ulous sa/rament ... Se8E typi"ie! as lo5eE is at the heart o" e5ery mysteryE at the /enter o" e5ery se/ret. It is this splen!i! an! su@tle serpent that t*ines a@out the /rossE an! /oils in the /ore o" the mysti/ rose.L Gohn 1hitesi!e &arsonsE Free!om Is ) T*o$E!ge! S*or!E '-,7 Gohn 1hitesi!e &arsons ; )nti/hrist O" The Spa/e )ge On the !ar+ si!e o" EarthHs moonE lo/ate! at >( !egrees North an! '(' !egrees 1estE a /rater splits the lunar sur"a/e. Sin/e '-(6E lunar maps ha5e !esignate! this !esolate moon pit as &arsonsE in honor o" pioneering ro/+et s/ientist Gohn DGa/+F 1hitesi!e &arsons D'-'4 '-,6FE *hose inno5ations in ro/+et "uel an! e8plosi5es le! !ire/tly to the "irst human e""orts to e8plore outer spa/e. There /oul! har!ly @e a more "itting memorial "or a magi/ian *hose *or+ "o/use! *ith su/h passion on the lunar "eminine prin/iple in all o" its mystery. &arsonsH stormy lo5e a""air *ith the Feminine 2aemoni/E in the "orm o" Ba@alonE also too+ him to !angerous regions o" inner spa/eE a singular initiatory Journey that en!e! *ith his !eath in Just the +in! o" e8plosion he ha! spe/ialiIe! in in5estigating. 1hen li"e is li5e! so "ier/elyE an! en!s *ith su/h 5iolen/e at a young ageE all o" the ingre!ients "or legen! are "irmly set in pla/e. In the /ase o" Ga/+ &arsonsE only >( *hen he !ie!E the e5er$present ten!en/y to /ast the maya o" romanti/ism upon past e5ents is intensi"ie!. This has le! many to pla/e their i!ol &arsons on a pe!estalE glossing o5er the e5ery!ay @analities o" any human e8isten/eE only to su@mit to a larger$than$li"e /ult o" personality. &arsonsH @roo!ing goo! loo+sE =an+ee re@elliousnessE an! "iery early !eath ha5e trans"igure! him into the Games 2ean o" se8 magi/E one o" those Byroni/ Lli5e "astE !ie youngL "igures that tantaliIe *ith the lost promise o" unrealiIe! potential. E5en his "lam@oyant home "or the last !e/a!e o" his li"eE a hugeE gloomy Vi/torian mansion inherite! "rom his "atherE sets a stage suita@le "or a *iIar! "rom the pages o" "i/tion. The ar/hetype o" the other*orl!ly !oome! genius has rarely @een so "ully realiIe! in "lesh an! @loo!. 6--

In our o*n resear/hes /on!u/te! into the &arsons phenomenonE *e *ere "ortunate enough to meetE spea+ or /orrespon! *ith many o" those *ho a/tually +ne* &arsons as manE magi/ian an! s/ientist. From themE *e learne! o" a 5ulnera@leE Cuietly pensi5eE so/ially mala!roitE a@sent$min!e! in!i5i!ual *ho *as apparently as nota@le "or his physi/al /lumsiness an! pe/uliar perspiration pro@lem as "or his no*$5aunte! @rillian/e an! mystiCue. Many o" &arsonsH s/ienti"i/ /olleagues an! their *i5es regar!e! their asso/iateHs interest in magi/ as little more than a goo"y e//entri/ityE a harmless ho@@y. More than a "e* o" his asso/iates relate! to us the impression that his little$un!erstoo! se8ual magi/ *as psy/hologi/ally /on"li/te! @y a /loyingly /lose relationship *ith his motherE an! the pain"ul a@sen/e o" his "ather. &arsonsH *or+ *ith the go!!ess Ba@alon must @e pla/e! in /onte8t *ith *hat he himsel" !es/ri@e! in his in/isi5e auto@iographi/al s+et/h )nalysis By ) Master O" The Temple as a L!angerous atta/hmentL to his mother. In that same !o/umentE &arsons per/epti5ely notes that his Lin5o/ation o" Ba@alon ser5e! to e8terioriIe the Oe!ipus /omple8.L DSensation see+ing @iographers ha5e sin/e t*iste! this aspe/t o" the magi/ianHs psy/hose8ual /onstitution to Justi"y their un"oun!e! a//usations o" a/tual physi/al in/est @et*een &arsons an! his motherE a /harge "or *hi/h no supporting e5i!en/e e8ists.F %is sear/h "or a paternal "igureE aggra5ate! @y his o*n "atherHs early a@an!onment o" himE is ma!e a@un!antly /lear in the @lin! "ilial re5eren/e he sho*e! to his magi/al mentors 1il"re! Smith an! )leister Cro*leyE "rom *hom he e5entually @ro+e to "orge his o*n *ay. )ll se8 magi/ians o" the sinister /urrentE to "ully un!erstan! their relations *ith their se8 partners an! *ith the esoteri/ "or/es o" mas/ulinity an! "emininityE shoul! /are"ully analyIe the o"ten hi!!en psy/hologi/al !ynami/s o" parental in"luen/eE *hi/h so !e/isi5ely shape oneHs i!eas o" male an! "emale. &arsonsH e8a/ting se8ual sel"$analysis pro5i!es a use"ul prototype "or this aspe/t o" the le"t$ han! path a!eptHs ongoing pro/ess o" eroti/ un!erstan!ing. Many o" those *e inter5ie*e! 5eri"ie! &arsonsHs o*n analysis o" himsel" as one gi5en to Lromanti/ismE sel"$!e/eption an! relian/e on othersLP these traits mani"este! themsel5es !isastrously in the appallingly @a! /hara/ter Ju!gment he !emonstrate! repeate!ly in his @rie" li"e. From some se/on!$han! a//ountsE one *oul! get the impression that &arsonsH s/ienti"i/ pro*ess ma!e him into a magi/al Einstein. But it must also @e sai! that some o" his s/ienti"i/ peers 5ie*e! him as a @right @ut sel"$e!u/ate! pyromania/ *ith no /ollege e!u/ationE an un!is/ipline! i!iot sa5ant *ho got a re/+less +i/+ out o" !anger an! @lo*ing things up. The phrase Lma! s/ientistL /ame easily to the lips o" those *ho !es/ri@e! their "irst$han! impressions o" &arsons to us. %e ha! a /apa/ity "or hare$@raine! s/hemes that le! him to "lirt *ith selling )meri/an aerospa/e se/rets to "oreign po*ers ; this amateur >77

espionageE along *ith his stri!ent li@eralismE @rought him to the attention o" the FBI !uring the paranoi! !ays o" the /ol! *ar 0e! s/are. &arsonsE li+e many magi/iansE *as 5ery mu/h a man on the outsi!e loo+ing inP his 5oyeuristi/ ten!en/y to li5e through the li5es o" others is e8presse! in his ha@it o" /olle/ting o!! an! /olor"ul /hara/ters to e8amine. I" the straight arro* aerospa/e s/ientists he *or+e! *ith /onsi!ere! him to @e something o" a "la+eE the o//ult @ohemians o" the %olly*oo! an! &asa!ena O.T.O. *ere impresse! that he hel! !o*n a real Jo@ *ith go5ernment se/urity /learan/e. Mo5ing @et*een t*o su/h !isparate *orl!sE &arsons *as an enigma to @oth milieus. 1ith one "oot "irmly pla/e! in the rigors o" the s/ienti"i/ metho!E &arsons ha! in many *ays a more realisti/ an! pra/ti/al min! than the a5erage o//ultistE *ho is so o"ten lost in sheer su@Je/ti5e "antasy. But a passion "or pulp s/ien/e "i/tion an! "antasy no5els an! the then$ne* "a! "ol+lore o" KFOs o"ten le! him into utopian "lights o" "an/y. This /apri/ious ten!en/y in &arsons *as note! @y Cro*ley in a letter to his stu!ent Gane 1ol"e: LGa/+Hs trou@le is his *ea+nessE an! his romanti/ si!e ; the poet ; is at present a hin!ran/e. %e gets a +i/+ "rom some magaIine trashE or an So//ultH no5el Di" only he +ne* ho* they *ere /on/o/te!QF an! !ashes o"" in *il! pursuit.L DCro*ley +ne* *ell o" *hat he spo+eE ha5ing authore! se5eral hastily /ompose! o//ult no5els o" his o*n.F )n! yet &arsons must @e /ounte! as a genuine 5isionary in at least one respe/tP e5en in the '->7sE he earnestly @elie5e! that manne! "light to the moon *as possi@le. &arsonsH last years ha5e o"ten @een !es/ri@e! as a perio! o" en/roa/hing ma!ness. %is !e/ision to legally /hange his name to Belarion )rmiluss )l 2aJJal )nti/hrist in '-44E upon ta+ing the oath o" a Magister TempliE has @een /ite! as the o@5ious a/t o" a lunati/. One o" the last letters he e5er *roteE in '-,6E to his Thelemi/ /olleagueE Karl .ermerE /ertainly seems to presage impen!ing psy/hi/ /ollapse: LThe operation @egan auspi/iously *ith a /hromati/ !isplay o" psy/hosomati/ symptomsE an! progresse! rapi!ly to a/ute psy/hosis. The operator has altere! satis"a/torily @et*een mani/ hysteria an! !epressing melan/holy stupor on appro8imately 47 /y/lesE an! satis"a/tory progress has @een maintaine! in so/ial ostra/ismE e/onomi/ /ollapses an! mental !isasso/iation.L %is still une8plaine! !eath shortly therea"ter lea5es the Cuestion o" *here these symptoms o" mania may ha5e a!5an/e! open to interpretation. ) "ull portrait o" &arsons is @eyon! the s/ope o" this stu!yE @ut these preliminary remar+s must @e ma!e to progress @eyon! the /ommon posthumous legen! o" &arsons as a +in! o" se8$magi/al superhero. Some !ay the !e"initi5e @iography o" the many si!es o" &arsons *ill @e *rittenE @ut "or no*E let us e8tra/t the most appli/a@le elements o" his lega/y to the le"t$han! path se8 magi/ian. &rimarilyE *e ha5e /on/entrate! on those aspe/ts o" >7'

&arsonsH magi/al pra/ti/e that may @e pra/ti/ally applie! @y the le"t$han! path a!ept to the tas+ o" summoning a "it se8$magi/al partner o" either gen!er "or his or her o*n .reat 1or+ o" eroti/ al/hemy. This /annot he un!erstoo! *ithout "irst !epi/ting something o" the /urious magi/al en5ironment in *hi/h the sel"$anointe! )nti/hrist o" Kali$"ornia !e5elope!. L) #o5e CultL Beginning le"t$han! path se8 magi/ians may @e inspire! @y this @oo+ to "orm their o*n groups "or the in5estigation an! pra/ti/e o" eroti/ al/hemy. 1e !is/uss some o" the /onsi!erations that shoul! in"orm the !e5elopment o" oneHs o*n se8$magi/al so/iety in the last se/tion o" this stu!y. But there /oul! @e no @etter illustrati5e pream@le to some o" the pra/ti/al pro@lems that /an potentially arise in se8$magi/al groups than a @rie" o5er5ie* o" Ga/+ &arsonsH in5ol5ement *ith the O.T.O. )gape #o!ge. Men an! *omen o" the sinister /urrent may sin/erely see+ li@eration "rom the limitations o" so/ietal an! personal se8ual politi/s. But on/e the organiIational "a/tor enters the pi/tureE as the /hroni/le @elo* ma+es /learE you must @e prepare! to en/ounter su/h pashu @eha5iors as possessi5enessE po*er struggleE an! the hypo/riti/al pretense that e5ery or!inary e8pression o" lust is o" a LspiritualL nature. In Mar/h o" '-4'E 1il"re! T. SmithE the e8patriate Englishman authoriIe! @y Cro*ley to lea! the )gape #o!ge in #os )ngelesE reporte! to the .reat Beast /on/erning a ne* O.T.O. initiate. O" the 63$year ol!E Smith *rote: LI thin+ I ha5e at long last a really e8/ellent manE Gohn &arsons. )n! starting ne8t Tues!ay he @egins a /ourse o" tal+s *ith a 5ie* to enlarging our s/ope. %e has an e8/ellent min! an! mu/h @etter intelle/t than mysel" ... Gohn &arsons is going to he 5alua@le.L This *as *el/ome ne*s to Cro*leyE long !issatis"ie! *ith the *or+ o" his Cali"ornian !is/iplesE *ho he !ismisse! as mere L"ans.L Only si8 years @e"ore his !eathE an! in poor healthE the Beast *as an8ious that a ne* generation o" Thelemite lea!ership arise to /arry on his mission. )nother mem@er o" the )gape #o!geE the silent "ilm a/tress Gane 1ol"eE *ho ha! stu!ie! *ith the Beast in Ce"aluE *as eCually impresse! @y the ne*/omerE *riting o" &arsons in her magi/al !iary that LI see him as the real su//essor o" Therion NCro*leyHs magi/al nameO.L Base! on su/h enthusiasti/ reportsE Cro*ley @egan to /onsi!er &arsons as the logi/al lea!er o" the )gape #o!geE in/reasingly !istan/ing himsel" "rom 1il"re! SmithE *hose a@ilities he ha! long hel! in Cuestion. Gust as &arsons ha! sho*e! an early @rillian/e in s/ien/eE /on5ersing authoritati5ely as a teenager 5ia telephone *ith the great .erman ro/+et s/ientist 1erner 5on BraunE so ha! magi/ @een a li"e$long "as/ination "or the pro!igy In '-6(E at the age o" '>E a//or!ing to his The Boo+ O" )nti/hristE &arsons attempte! to e5o+e the 2e5il to 5isi@le appearan/eE an operation that

>76

he /laime! *as met *ith su//essE although he re@u+e! himsel" "or Lsho*ing /o*ar!i/e *hen %e appeare!.L &arsonsH apparently sin/ere a//eptan/e o" the 2e5il as a literal @eing *ith *hom man /an /ommuni/ate !i""ere! sharply "rom Cro*leyHs relati5e !isinterest in the Satani/ mythos. The mo!ern rea!erE a//ustome! to the pre5alen/e o" super"i/ialE tren!y youth"ul Satani/ posturing in our time must +eep in min! ho* unspo+en a thing Satanism *as in the )meri/a o" the '-67s. That the a!oles/ent &arsons *oul! ha5e e8plore! su/h ar/ane realms *ithout the en/ouragement o" the +in! o" mer/antile o//ult su@/ulture that e8ists to!ay /lari"ies Just ho* "ar "rom the norm he *asE e5en at the @eginning o" his initiation. The literary agent Forrest G )/+ermanE *ho in/lu!e! #. 0on %u@@ar! among the many authors he represente!E +ne* &arsons in the '-47s "rom their mutual mem@ership in the #os )ngeles S/ien/e Fi/tion So/iety. )/+erman !es/ri@e! &arsons to us as La %o*ar! %ughes typeE tallE slen!erE !ar+E goo!$loo+ing.L )long *ith his *i"e %elenE also an aspirant to the O.T.OE the youngE attra/ti5e /ouple inJe/te! some gla!ly re/ei5e! ne* @loo! to the se8 magi/+al /ir/le. 1ith his 5igorous intelligen/eE natural in/lination "or magi/E an! s/ienti"i/ approa/h to initiationE the ro/+eteer appeare! to @e the potential lea!er that Cro*ley an! the "ailing O.T.O. ha! long sought. But "rom the "irstE &arsons sho*e! an in!epen!ent strea+ ill$suite! to the hierar/hi/al an! !o/trinaire stru/ture o" Cro*leyHs O.T.O.. )lthough he a//epte! Thelema unreser5e!ly as the "oun!ation o" his religionE an!. a!mire! Cro*ley as his L@elo5e! "atherEL &arsons too+ a "ar more /reati5eE "or*ar!$loo+ing 5ie* than his #o!ge "ello*sE *ho *ent stri/tly @y the @oo+ Do" the #a*F. O!! though it may seem /onsi!ering Cro*leyHs o*n unrestraine! se8ual appetiteE the reporte!ly /harismati/ SmithHs ten!en/y to se!u/e almost e5ery *illing "emale mem@er o" the #o!ge parti/ularly ran+le! the Beast. One o" the sisters o" the #o!ge *hom Smith too+ as his mistress *as %elen &arsons. This a""airE true to the Thelemi/ inJun/tion that Lthere shall @e no property in human "leshL *as engage! in *ith Gohn &arsonsH +no*le!ge an! agreement. The younger man 5ie*e! Smith as a paternal mentor ; e5en as the L)5atar o" a .o!L ; an! *as loath to inter"ere *ith his True 1illE e5en i" his o*n marriage *ere to su""er as a /onseCuen/e. This /ulti5ate! o5er/oming o" so/ietal /on!itione! se8ual Jealousy *as part o" &arsonsH e""ort to li@erate himsel" *ith the mores o" his time an! up@ringingE an! remaine! a /entral aspe/t o" his approa/h to se8 magi/. But his ten!en/y to @e 5ulnera@le to e8ploitation in this regar! *oul! pro5e to @e a perilous theme in his a@@re5iate! li"e. In any e5entE &arsons turne! his amorous attentions to his *i"eHs younger sisterE Sara NorthrupE +no*n as BettyE *ho also Joine! the O.T.O. &arsons later interprete! this in/i!ent as a turning point in his eroti/ >7>

initiationE *riting o" himsel" in )nalysis By ) Master "rom the !istan/e o" the thir! person: LBetty ser5e! to e""e/t a trans"eren/e "rom %elen at a /riti/al perio!. %a! this not o//urre! your represse! homose8ual element /oul! ha5e /ause! a serious !isor!er. =our passion "or Betty also ga5e you the magi/al "or/e you nee!e! at the timeE an! the a/t o" a!ultery tinge! *ith in/estE ser5e! as your magi/al /on"irmation in the #a* o" Thelema.L Cro*leyE struggling "or sur5i5al in !ire *ar$time #on!onE *as less "orgi5ing *hen he hear! o" these "ar a*ay Cali"orni/ationsE *hi/h he "elt re!u/e! the i!eal o" se8ual initiation to a @anal soap opera. In one o" many s/ol!ing letters to SmithE Cro*ley a//use! him o" pro5i!ing the O.T.O *ith Lthe reputation o" @eing that slimy a@ominationE a Hlo5e /ult. Sin/e Cro*ley ha! @een a//use! o" mu/h the same thing "or the past t*enty yearsE *e must imagine that this su!!en out@rea+ o" puritanism in his ol! age *as merely a ploy to !epose SmithE *hose in/reasingly authoritarian gui!an/e o" the #o!ge *as inspiring se!ition among the alrea!y "eu!$ri5en @rothers an! sisters o" )gape. Cro*ley installe! &arsons as the a/ting master o" the #o!geE !espite the BeastHs a//urate o@ser5ation that he *as L5ery young an! easily s*aye! @y passing in"luen/es.L Compli/ating this a//ession to po*er o5er the #o!ge *as &arsonsH tena/ious !e5otion to his e8/ommuni/ate! pre!e/essor SmithE *hom Cro*ley ha! pronoun/e! persona non grata. &arsonHs young *i"e Betty apparently !espise! SmithE *hi/h must ha5e e8a/er@ate! the alrea!y e8isting tensions /onsi!era@ly. &arsonHs early interest in Satanism an! the !ar+er e8pressions o" the !i5ine ha! al*ays separate! him "rom the more /on5entionally @ene5olent magi/ians in the #o!ge. No* he @egan to !e5elop an ominous reputationE enhan/e! @y his "as/ination *ith the e5o/ation o" !emoni/ entities 5ia Voo!oo an! the more male5olent mani"estations o" *it/h/ra"tE pra/ti/es almost entirely un+no*n to )meri/ans in the '-47s. )gape #o!ge mem@ers *rote to Cro*ley in Englan! to /omplain that their ne* lea!erHs e8periments *ere /reating a sinister atmosphere in the /ommunal house *here meetings *ere hel!. &arsons seeme! unintereste! in un!erta+ing the !uties o" the #o!geE as his "o/us shi"te! a*ay in/reasingly "rom the per"orman/e o" ortho!o8 Cro*leyan rituals in "a5or o" more personal se8$magi/al a!5entures. %e e5en !are! to repriman! Cro*ley himsel"E /omplaining that the BeastHs rather sa!isti/ treatment o" the !isgra/e! 1il"re! Smith *as un"air. )s protestE &arsons resigne! "rom the O.T.O. in '-4>E an e5ent Cro*ley re/or!e! in his !iaryE *ith a typi/ally misogynist snipe at &arsonsH *i"e: L#etter o" resignation "rom puppy Ga/+P his snout glue! to the rump o" an alley$/at.L 2espite his anger at this insu@or!inationE the Beast persua!e! &arsons to remain in the "ol!E *hi/h tells us something o" the a!miration he must ha5e hel! "or his promising i" re"ra/tory stu!entE *ho many still

>74

/onsi!ere! a li+ely su//essor to the Thelemi/ throne. )lthough he remaine! the nominal hea! o" the #o!ge until as late as '-43E &arsonsH gro*ing "as/ination ; one might e5en say o@session ; *ith the se!u/ti5e "eminine mystery o" Ba@alon *as to lea! him to a heresy that *oul! "inally /ause him to /hara/teriIe the O.T.O. as Lan e8/ellent training s/hool "or )!eptsE @ut har!ly an appropriate or!er "or the mani"estation o" Thelema.L )s must happen *ith any true magi/ianE &arsons gra!uate! "rom apprenti/eship in a !ogmati/ s/hool to remani"estation as his o*n in!epen!ent entity. )n! as is the mar+ o" the le"t$han! path initiateE it *as the "as/ination e8erte! upon him @y a *oman *ho le! him gloriously astray. Not Just any *omanE @ut InannaE the .reat 1hore o" Ba@ylonE her an/ient allure risen again in a !esert "ar "rom the san!s o" IraC. 2angers O" The Ba@alon 1or+ing Certainly the @est$+no*n aspe/t o" Ga/+ &arsonsH meteori/ passage through li"e is the /alling "orth o" a "eminine elemental he an! an asso/iate per"orme! @et*een Ganuary 4 ; Mar/h 4E '-43E a se8$magi/al operation he terme! the Ba@alon 1or+ing. In its "orm an! metho!ologyE this 1or+ing is really nothing e8traor!inaryP &arsons an! his magi/al /olleague "ollo*e! the @asi/ /on5entions o" %ermeti/ ritual as they ha! @een pra/ti/e! sin/e the EliIa@ethan perio!E al@eit *ith the in/lusion o" se8 magi/al te/hniCues !eri5e! "rom the O.T.O. Its signi"i/an/e to the le"t$han! path magi/ian lays primarily in the "a/t that "e* 1estern magi/ians ha5e le"t su/h an instru/ti5e re/or! o" /onta/t *ith the Sha+ti "or/eE an a!hesion @et*een man an! !eity thats 5iolent ripples in spa/e an! time /an still @e "elt to!ay. Sinister /urrent se8 magi/ is not merely a matter o" harnessing the energy unleashe! @y physi/al se8 *ith a partner "or initiatory o@Je/ti5es. One o" the least analyIe! mani"estations o" eroti/ initiation is the summoning o" a se8 partner o" either se8 in physi/al "orm "or a spe/i"i/ magi/al goal. In pra/ti/al termsE the Ba@alon 1or+ing !emonstrates to the le"t$han! path a!ept one o" the more !ramati/ histori/al e8amples o" the /onJuration o" the se8$magi/al mate. In Carl GungHs theory positing a /ontrase8ual @eing that lays un!e5elope! in e5ery human psy/he ; the "emale anima "or the maleE the male animus "or the "emale ; these opposite gen!ere! entities are un!erstoo! to @e unrealiIe! aspe/ts o" the sel". For the sinister /urrent initiateE @ringing "orth a suita@le magi/al /onsort o" the opposite se8 is realiIe! literally in the "lesh through @eings in!epen!ent o" the a!eptE not merely on the psy/hi/ plane. To "in! su/h a /ompanion is e8/ee!ingly rare. It is only "air to say that the maJority o" magi/ians *ill ne5er truly en/ounter his?her per"e/t alter egoE the one *ho also "in!s the outer mani"estation o" his?her inner anima?animus in you. But *hen this !oes o//urE as Ga/+ &arsons at least sin/erely appeare! to @elie5e ha! happene! "or him as the result o" his Ba@alon 1or+ingE ea/h partnerHs po*er as a magi/ian is enhan/e! tremen!ously >7,

&arsons ha! /learly gi5en a great !eal o" thought to the /on/ept o" the magi/al /oupleE the @ipolar representation o" the mysti/al an!rogyne. In '-44E t*o years a"ter the Ba@alon 1or+ingE he *rote in The Boo+ O" )nti/hrist o" a 5ision he e8perien/e!: L)n! one hea5ily ro@e! an! 5eile! sho*e! me the signE an! tol! me to loo+E an! @ehol!E I sa* "lash @e"ore me "our past li5es *herein I ha! "aile! in my o@Je/t. )n! I @ehel! the li"e o" Simon MagusE prea/hing the 1hore %elena as the SophiaE an! I sa* that my "ailure *as in %u@risE the pri!e o" the spirit. )n! I sa* my li"e as .illes !e 0etIE *herein I attempte! to raise Gehanne 2H)r/ to @e Wueen o" the 1it/h/ra"tE an! "aile! through her stupi!ityE an! again my pri!e... )n! again as Count CagliostroE "ailing @e/ause I "aile! to /omprehen! the nature o" *omen in my Seraphina.L %ere *e ha5e the /ommon o//ult phenomenon o" the magi/ian *ho @elie5es he or she *as on/e this or that illustrious a!ept o" the pastE a /on/eption so su@Je/ti5e that it must @e o" little 5alue to any o@Je/ti5e o@ser5er. More important to usE ho*e5erE is &arsonsH sense o" /ontinuity *ith the 1estern tra!ition o" male magus an! "emale initiatri8E a lega/y most re/ently mani"este! in the mo!ern /ult o" the S/arlet 1oman. The "irst magi/al /ouple he mentionsE Simon Magus an! %elenaE are o" /ourse !ire/tly tie! into the Ba@alon /urrent. The se8$magi/al po*ers uniCue to the Tyrean prostitute %eleneE *ho may *ell ha5e @een an initiate o" )starteHs temple o" sa/re! harlotry in &hoeni/iaE *as a maJor inspiration in &arsonsH /on/eption o" Ba@alonE al*ays more histori/ally /orre/t than Cro*leyHs !espite the younger magi/ianHs "atal in!ulgen/e in romanti/ism. 2on 1e@@E in his The Se5en Fa/es O" 2ar+nessE proposes that Simon Magus *as himsel" /arrying on a mu/h more an/ient tea/hing o" "emale mysteriesE *hi/h he sees "lo*ing "rom SimonHs tea/her 2ositheousE a "ello* Samaritan .nosti/. 1e@@ !es/ri@es 2ositheous as Lthe author o" the great Sethian gospel +no*n as the Three Steles O" Seth... N*hoO li+ely intro!u/e! ; or re5eale! "rom ol!er sour/es ; the myth o" the S/arlet 1oman.L This pro5i!es us *ith yet another interesting /onne/tion @et*een Ba@alon an! the go! SetE a lin+ in the /hain "rom the an/ient Egyptian myth o" )starte an! SetHs se8ual /oupling to the e""e/ts o" the Ba@alon 1or+ing on the mo!ern$!ay re5i5al o" the Temple o" Set. &arsons *as e5i!ently intensely /ons/ious that his see+ing o" a S/arlet 1oman /onne/te! him to a tra!ition that stret/he! @a/+ into antiCuityE an histori/al @on! he @elie5e! *as a re/urring theme in his "ormer rein/arnations. It is also nota@le that he *as also 5ery mu/h a*are o" the potential !angers inherent in the e5o/ation o" the Feminine 2aemoni/ in human "orm that he ha! un!erta+en. Simon MagusE at least a//or!ing to >73

mythE ha! @een !estroye! @y the Christian /ult !espite the prote/ti5e magi/ o" his !ei"ie! 1hore %eleneE the spirit o" .nosti/ *is!om em@o!ie!. in human "lesh. The se/on! Lpast li"eL as a magi/ian &arsons re/alle!E that o" Baron .illes !e 0aisE also en!e! in !isaster ; !e 0aisH "all "rom gra/e too+ him "rom the pure 5ision o" the *arrior "eminine prin/iple in/arnate! @y the shamani/ sha+ti Goan o" )r/ to e5entual e8e/ution as a serial +iller *ho use! the @loo! o" /hil!ren "or his al/hemi/al e8periments. Cagliostro *as the most notorious o//ultist o" the )ge o" EnlightenmentE an al/hemistE hermeti/ist an! !a@@ler in 0osi/ru/ian MasonryE still a//laime! as a great a!ept @y some an! !ismisse! as a thoroughgoing /harlatan @y many others. %is partner in /rime *as his @eauti"ul young mistress Sera"inaE to *hom he attri@ute! his po*ersE an! /an easily he un!erstoo! as a S/arlet 1oman "igure. Both /ame to a @a! en!E Cagliostro "in!ing an ignominious !eath in prison. )n important magi/al lesson is /on/eale! in &arsonsH integration o" these earlier semi$mythi/al magi/al role mo!els into his psy/he. By a!opting Simon MagusE !e 0aisE an! Cagliostro as his @lueprints ; in!i5i!uals *ho he Ju!ge! to ha5e "aile! at the .reat 1or+ ; it must @e *on!ere! to *hat e8tent he set into motion the me/hanism o" his o*n "ailure an! /atastrophi/ !eathE a sel"$"ul"illing prophe/y o" !oom. The magi/ian must e8er/ise e8treme /aution in sele/ting prototypes "rom myth an! history lest the o5erloo+e! sel"$!estru/ti5e /hara/teristi/s em@o!ie! in su/h prototypes o5ersha!o* oneHs o*n un"ol!ing o" /ons/iousness. &arsons ignore! this metho!ology to his perilE Just as the magi/ian to!ay *ho unthin+ingly a!opts the glamorous &arsons legen! into his or her o*n su@Je/ti5e uni5erse is em@ra/ing a 5ery unsta@le an! haIar!ous energy. One might also mention in this regar! the /ountless se8 magi/ians *ho prou!ly pro/laim themsel5es to @e rein/arnations o" the .reat Beast 333E ne5er /onsi!ering the @uilt$in pattern o" sel"$!estru/tionE po5erty an! mania im@e!!e! in the in5o/ation o" Cro*ley into oneHs o*n @eing. In our estimationE &arsons is no hero to emulateE @ut a /autionary e8ample o" the ar/hetype o" the &ure Fool in sear/h o" the .raal o" the Feminine 2aemoni/. 1ise ; e5en @rilliant ; in many ar/ane an! spe/ialiIe! *aysE @ut la/+ing all /ommon senseE &arsons /onJure! an o5er*helming "or/e that !estroye! him in 5ery little time. )@use!E ro@@e! an! e8ploite!E the pri/e he pai! "or groun!ing the sinister po*er o" the Ba@alon /urrent in our time *as immenseE lea5ing him in the en! as little more than a /harre! sa/ri"i/e to the .o!!ess he a!ore!. LThou shalt @e/ome li5ing "lame @e"ore she in/arnates...L Ga/+ &arsons /onJure! t*o o" the most important protagonists in his strange !estinyE his partners in the Ba@alon 1or+ingE through the simple e8pe!ient o" a /lassi"ie! a!. )"ter &arsonsH estrange! "ather !ie! in '-46E the young >7(

s/ientist *as surprise! to learn that he ha! inherite! a statelyE European$style mansion in a *ell$heele! neigh@orhoo! in /onser5ati5e &asa!ena. Ga/+ !u@@e! his ne* a@o!e Lthe &arsonageEL promptly /ommen/ing an e8periment in "ree lo5eE !rugsE an! /ommunal li5ing that presage! the hippy li"estyle *hi/h *oul! not "ully /ome into @eing "or another t*enty$"i5e years. DNot a "e* /ommentators ha5e spe/ulate! that the spirit gi5en @irth @y the Ba@alon 1or+ing too+ shape in the Si8ties phenomena o" se8ual re5olution an! "emale eman/ipation that later e8presse! itsel" in su/h !ramati/ "orms in Cali"ornia.F To attra/t the +in! o" li@erate! spirits &arsons an! his ne* /onsort Betty sought as /ompanionsE an! to generate the reCuisite in/omeE they pla/e! an a! in the lo/al paperE letting it @e +no*n that LOnly atheists an! those o" a Bohemian !ispositionL *ere *el/ome as tenants. &arsons "aith"ully sent *hate5er e8tra earnings *ere pro!u/e! "rom his lo!gers o"" to Cro*leyE *hose earlier )@@ey o" Thelema surely ser5e! as a role mo!el "or the &arsonage. 0espe/ta@le s/ientistsE engineersE an! physi/ists mingle! *ith marginal magi/iansE artistsE an! *ell$+no*n s/ien/e "i/tion *riters as 0o@ert %einleinE ). E. Van Vogt an! 0ay Bra!@uryE long @e"ore their *or+ *as a//or!e! serious literary status. )l5a 0ogersE one o" the many struggling *riters *ho "oun! their *ay to the &arsonageE *rote in a '-36 memoir o" his e//entri/ host that LMun!ane souls *ere un/eremoniously reJe/te! as tenants. There *as a pro"essional "ortune teller an! seer *ho al*ays *ore appropriate !resses an! !e/orate! her apartment *ith sym@ols an! arti"a/ts o" ar/ane lore. There *as a la!yE *ell past mi!!le age @ut still stri+ingly @eauti"ulE *ho /laime! to ha5e @een at 5arious times the mistress o" hal" the "amous men in Fran/e. There *as a man *ho ha! @een a reno*ne! organist in the great mo5ie pala/es o" the silent era. They *ere /hara/ters all.L &arsonsH *ealthy neigh@ors !i! not ta+e +in!ly to the ram@un/tious parties that no* ro/+e! their on/e Cuiet neigh@orhoo!E an! rumors o" L@la/+ magi/ orgiesL e5entually @rought the poli/e to in5estigate one parti/ularly rau/ous /ele@ration. 1hen a na+e! *oman *as o@ser5e! Jumping o5er a "ire in imitation o" pagan "esti5itiesE &arsons /ut short an o""i/ial inCuiry only @y presenting his /re!entials as a s/ientist *or+ing on top se/ret *eapons *or+ "or the K.S. go5ernment. &arsonsH FBI "ile ma+es it /lear that the s/ientistHs se8$magi/al pursuits an! un/on5entional li5ing arrangements +ept him *ithin o""i/ial ra!arP Kn/le Sam *as ma!e ner5ous @y the i!ea o" a *ar$time resear/her +eeping /ompany *ith atheists an! @ohemiansE anti$so/ial types *hi/h soun!e! suspi/iously li+e Communists. One o" the largest rooms in the house ; in sight o" an imposing portrait o" Cro*ley ; *as reser5e! as a temple "or the in/reasingly irregular )gape #o!ge meetings. &arsonsH lo!gers @e/ame a//ustome! to the me!iae5al sight o" ro@e! Thelemites *en!ing their *ay to the in/ense$la!en ritual /ham@er *ith /an!les in their han!s. >74

This pro5o/ati5e /on5o/ation o" potentially e8plosi5e "or/es *as @rought to a hea! @y a ne* arri5al on the s/ene in the late "all o" '-4, ; a >4

year ol! pulp "i/tion *riter on lea5e "rom his ser5i/e as an o""i/er in the Knite! States Na5y. &arsonsE *ho !e5oure! the numerous s/i$"i magaIines "or *hi/h #a"ayette 0on %u@@ar! D'-'' '-43F *roteE *as !elighte! to *el/ome a +no*n author among the @ohemian en/la5e assem@le! at the &arsonage. %u@@ar! *as !es/ri@e! @y his "ello* &arsonage roommate )l5a 0ogersE as La persuasi5e an! uns/rupulous /harmerE not only in a so/ial groupE @ut *ith the la!ies. %e *as so persuasi5e an! /harmingly uns/rupulous that *ithin a matter o" a "e* *ee+s he @rought the entire house o" &arsons !o*n aroun! poor Ga/+Hs ears. %e !i! this @y the simple e8pe!ient o" ta+ing o5er Ga/+Hs girl "or e8ten!e! perio! o" time.L Gust as 1il"re! Smith ha! enthralle! &arsonsH "irst se8$magi/+al partnerE his *i"e %elenE a*ay "rom him in the )gape #o!geE the s/enario *as repeating itsel" *ith %u@@ar! an! Betty. )rthur Gean Co8E *ho +ne* the young %u@@ar! o" this perio!E re/alle! >7-

to us that #. 0on alrea!y ha! a reputation in s/ien/e "i/tion /ir/les "or L/u/+ol!ing other menHs *i5es *ith his se8ual magnetism.L &arsonsE at "irstE /hose to see things in a more optimisti/ lightE as this '-4, letter to Cro*ley re5eals: L)@out three months ago ' met 0on ... a *riter an! e8plorer o" *hom I ha! +no*n "or some time ... %e is a gentleman ... is honest an! intelligentE an! *e ha5e @e/ome great "rien!s. %e mo5e! in *ith me a@out t*o months agoE an! although Maggy Na ni/+name "or BettyO an! I are still "rien!lyE she has trans"erre! her se8ual a""e/tions to 0on.L &arsons praise! %u@@ar!Hs untraine! @ut innate gi"t "or magi/E suggesting that as Lthe most Thelemi/ person I ha5e e5er metL he *oul! @e an i!eal magi/al partner "or the Le8perimentsL he ha! in min!. O" BettyE &arsons *rote to the Beast: LI /are! "or her rather !eeplyE @ut I ha5e no !esire to /ontrol her emotionsE an! I /anE I hopeE /ontrol my o*n.L &arsons also note! that his /harismati/ guest /laime! to @e in tou/h *ith a Feminine 2aemoni/ @eingE La @eauti"ul *inge! *oman *ith re! hairE *hom he /alls the EmpressE an! *ho has gui!e! him through his li"eE an! sa5e! him many times.L This may or may not ha5e @een %u@@ar! telling his impressiona@le host *hat he *ante! to hearE @ut the sym@olism o" a *oman *ith re! hair ma+es "or an interesting syn/hroni/ityE as e5ents *ill pro5e. The possi@ility that this supernatural "emale *as the proJe/te! anima o" #. 0on %u@@ar!E *hose "laming re! hair *as one o" his most !istin/ti5e "eaturesE must also @e /onsi!ere!. In Ganuary '-43E &arsons !e/i!e! to LNin5o+eO a spirit or elemental into tangi@le e8isten/eEL inspire! @y Cro*leyHs instru/tions in Chapter Eight o" Magi/+ In Theory )n! &ra/ti/e. L' !e/i!e! upon the use o" the Eno/hian Ta@lets o@taine! @y 2r. Gohn 2ee D',6( '374F an! E!*ar! KelleyEL &arsons *roteE re"erring to the 0enaissan/e era British magi/ians *hose /ele@rate! ',44 operation ha! in/lu!e! the "irst mention o" the *or! LBa@alon.L It has "reCuently @een note! that the partnerships o" 2ee?Kelley an! &arsons?%u@@ar!E although separate! @y /enturiesE possesse! /urious similarities. The /ourt al/hemist Kelley *as o"ten !es/ri@e! @y his /ontemporaries as an uns/rupulous /harlatan an! /riminal e8ploiting the @rilliant @ut gulli@le Gohn 2eeE one o" the great s/ientists o" his time. Gust as &arsons ha! as+e! %u@@ar! to ser5e as his LS/ri@eL in the planne! in5o/ationE so ha! 2ee relie! on Kelley to "ul"ill the same role in their /olla@oration. D&arsonsHs !es/ription o" %u@@ar! as his s/ri@e is rather /ontra!i/toryE sin/e it is in "a/t %u@@ar! *ho !i/tates his 5isions to &arsons throughout the 1or+ing.F E5en the se8ual !ynami/s *ere /ompara@le. KelleyE *ho reporte!ly *as as /apti5ate! @y 2eeHs young *i"e as %u@@ar! *as *ith Sara DBettyF NorthrupE /laime! that a spirit name! Man!ini ha! instru/te! him that the t*o mages shoul! use ea/h otherHs *i5es Lin /ommonL ; an in5itation to spiritually moti5ate! *i"e$s*apping not unli+e &arsonsH tolerant a//eptan/e o" %u@@ar!Hs se!u/tion o" Betty. In '-,7E loo+ing @a/+ on the personally >'7

!isastrous /onseCuen/es o" the Ba@alon 1or+ingE &arsons himsel" /ommente! on the similarity @et*een %u@@ar! an! KelleyE spe/ulating that some !is/arnate intelligen/e ha! entere! the min!s o" @oth Kelley an! %u@@ar! !uring ritualE *ith shattering e""e/ts on their psy/hes. &arsons *rote thatE LThe 5oi/eE spea+ing "rom KelleyE resulte! in a sinister !isso/iation o" KelleyHs personality. The parallel *ith my o*n 1or+ing *ith 0onE is appalling. )"ter this Kelley ro@@e! 2eeE a@s/on!e! *ith his *i"eE an! !e5elope! a /riminal /on"i!en/e /areer.L ClearlyE &arsons suspe/te! that his use o" the 2ee?Kelley Eno/hian Ta@lets ha! ne/romanti/ally @rought something o" these menHs essen/es into the Ba@alon 1or+ing. For ele5en !aysE &arsons per"orme! VIII[ se8 magi/+ as he ha! learne! in the O.T.O. ; in other *or!sE "o/use! mastur@atory eJa/ulation ; !esigne! to Lo@tain the assistan/e o" an elemental mateEL his i!eal S/arlet 1oman *ho *oul! presuma@ly ta+e physi/al "orm in his ritually pro!u/e! semen. This magi/ally spa*ne! "emale se8 partner ; *hi/h may @e /ompare! to the Eastern le"t$han! path summoning o" the !a+ini in human "orm ; *as inten!e! to @e the mother o" a !aughter *ho *oul! suppose!ly he the li5ing a5atar o" the 1hore o" Ba@alon on earth. This /hil!E horn o" &arsons an! his se8ually summone! S/arlet 1omanE *oul!E he hope!E @e the homun/ulus o" the al/hemists @rought into @eing through the union o" physi/al se8uality. D&arsons tol! others in his /ir/le that he ha! in "a/t /reate! a homun/ulus 5ia al/hemi/al pro/e!uresE *hi/h he /laime! to ha5e +ept lo/+e! in a se/ret room in his home.F The ultimate apo/alypti/ goal o" the 1or+ing seems to ha5e @een the literal @irth o" the 1hore o" Ba@alonE the Bri!e o" the )nti/hrist ; the "ul"illment o" 0e5elations as a!5ent to a ne* spiritual /ompensation "or man+in!. This )eoni/ o@Je/ti5e @ears resem@lan/e to the Eastern Vama MargaHs positi5e un!erstan!ing o" the Kali =ugaE the age o" !ar+ness ne/essary to open the eye o" Shi5a. %u@@ar!E ne5er o""i/ially in!u/te! into the O.T.OE @ut learning "astE /ommuni/ate! 5isions purporte!ly o@ser5e! on the astral plane *hile &arsons emitte! the eli8ir nee!e! to groun! the elemental in terrestrial matterE smearing his sperm on talismans as pros/ri@e! @y Cro*ley. O"tenE these autoeroti/ ritesE *hi/h &arsons gingerly /hara/teriIes as Lreplenishing material @asisL in his Boo+ O" Ba@alonE a @rie" a//ount o" the 1or+ingE *ere /arrie! out t*o times !aily But no /lear sign o" the eroti/ elemental he ha! as+e! "or mani"este! itsel". 2espite the intensity an! "reCuen/y o" the se8ual in5o/ationE the only imme!iately noti/ea@le results *ere a "e* "rea+ish *in!stormsE poltergeist phenomenaE une8plaine! rapping an! a Lgreat pressure an! tension in the houseLP &arsons *as !isappointe!E @ut *as soon to @e elate!E as he !es/ri@e!: >''

LThe "eeling o" tension an! unease /ontinue! "or "our !ays. Then on Ganuary '4 at sunsetE *hilst the S/ri@e N%u@@ar!O an! I *ere on the MoJa5e 2esertE the "eeling o" tension su!!enly stoppe!. I turne! to him an! sai! Lit is !oneLE in a@solute /ertainty that the Operation *as a//omplishe!. I returne! homeE an! "oun! a young *oman ans*ering the reCuirements *aiting "or me. She is !es/ri@a@le as an air o" "ire type *ith @ronIe re! hairE "iery an! su@tleE !etermine! an! o@stinateE sin/ere an! per5erseE *ith e8traor!inary personalityE talent an! intelligen/e.L The stri+ing t*enty$"our year ol! artist *hom &arsons un!erstoo! to @e the result o" his in5o/ation *as MarJorie Cameron D'-66 '--,FE *ho e8a/tly li+e %u@@ar!E ha! /ome to the &arsonage in sear/h o" a room *hile on lea5e "rom the K.S. Na5y. This @rashE Io*a$@orn )ll$)meri/an gal typeE still in her Na5y uni"ormE *oul! at "irst seem li+e an unli+ely S/arlet 1oman "or the !reamy &arsonsE *hose taste ha! pre5iously @een "or sylph$li+e girlish @lon!es. By all a//ountsE *hate5er Cameron may ha5e la/+e! in magi/al e8perien/e *as ma!e up "or in the mutual eroti/ magnetism that instantly !re* the t*o strangers to ea/h other. 1ithin a "e* !ays o" arri5ingE Cameron @e/ame his magi/al stu!entE an! agree! to parti/ipate in the ne8t stage o" the Ba@alon 1or+ingE *hi/h a//or!ing to Cro*leyHs instru/tions 2e %omun/ulo Epistola reCuire! that Lthe man an! *oman /opulate /ontinuously ... in a /eremonial manner in a prepare! temple.L For &arsonsE Cameron *as the %elene to his SimonE the Sophia to his #ogosE the in5isi@le thought o" Shi5a ma!e real in the "lesh o" his Sha+ti. Some o" &arsonsH long$time "rien!sE su/h as Geanne FormanE *i"e o" the s/ientistHs @est "rien! an! "ello* ro/+eteer E! FormanE tol! us that the @raIen manner an! almost mannish !emeanor o" Cameron D+no*n as Can!yF ma!e "or a startling /ontrast *ith &arsonsH o*n so"t$spo+en an! intro5erte! manner. )s is "reCuently the /ase in magi/al @iographiesE apo/ryphal ane/!otes /reate! to 5ali!ate seemingly ar@itrary !etails o" the magi/ianHs pro"ile a@oun!. The su@Je/t o" MarJorie CameronHs ni/+name o" LCan!yL is no e8/eption to this rule. Some a//ounts /laim that &arsons ga5e MarJorie Cameron the name Can!y as an a@@re5iation o" her magi/al name o" Can!i!a. Con5erselyE Geanne Forman tol! us that Cameron *as alrea!y +no*n as Can!y *hen she "irst arri5e! at the &arsonage. 1hi/he5er the /ase may @eE MarJorie Cameron re"erre! to hersel" simply as CameronE an! it is un!er that name that she has @een remem@ere!. On Fe@ruary 6>E '-43E &arsons Ju@ilantly *rote to Cro*ley: LI ha5e my elementalQ She turne! up one night a"ter the /on/lusion o" the OperationE an! has @een *ith me sin/e ... She has re! hair an! slant green eyes as spe/i"ie! ... She is an artistE strong min!e! an! !etermine!E *ith strong mas/uline /hara/teristi/s an! a "anati/al in!epen!en/e.L Consi!ering that the Ba@alon 1or+ing ha! @een !ire/tly in"luen/e! @y Cro*leyHs o*n *ritings on >'6

the se8$magi/al /reation o" elementals an! homun/uliE an! in light o" the legen!ary status this operation has gaine! in re/ent yearsE it shoul! @e mentione! that the .reat Beast *as not at all please! @y the ela@orate operations @eing /arrie! on in his name. The "irst /hilly *or!s o" Cro*leyan a!monition that /ame @a/+ "rom Englan! /oul! not ha5e @een *armly *el/ome! @y &arsonsE propheti/ though they later turne! out to @e: LI am parti/ularly intereste! in *hat you ha5e *ritten to me a@out the ElementalE @e/ause "or some little *hile past I ha5e @een en!ea5oring to inter5ene personally on your @ehal". I *oul! ho*e5er ha5e you re/all #e5iHs aphorism Hthe lo5e o" the Magus "or su/h @eings is insensateE an! may !estroy him.LH 2espite this /lear *arning "rom the Master TherionE the smitten &arsons marrie! Cameron in O/to@er o" '-43. In %u@@ar!Hs presen/eE &arsons an! his S/arlet 1oman repeate!ly per"orme! I<[ O.T.O. se8 magi/+ !esigne! to impregnate Cameron *ith the spirit o" Ba@alon. The most imme!iately o@5ious result o" this eroti/ in5o/ation o" the 1horeE a//or!ing to &arsonsE *as his re/eption o" an inspire! !o/ument /alle! #i@er 4-E *hi/h he @elie5e! to he not only a "ourth /hapter o" Cro*leyHs Boo+ O" The #a*E @ut a !ire/t /ommuni/ation "rom the .o!!ess to %er %igh &riest. )lthough &arsons *as /rypti/ in his !es/ription o" this e5ent to Cro*leyE he !i! /hara/teriIe the hearing o" #i@er 4- as Lthe most important ; !e5astating e8perien/e o" my li"e ... I @elie5e it is the result o" the I<[ *or+ing *ith the girl...L This @rie" @ut impassione! mani"estoE "uele! @y se8 magi/E is "ille! *ith the las/i5ious imagery one *oul! e8pe/t "rom Inanna$IshtarE *ho /omman!s her s/ri@e to L#et me @ehol! thee na+e! an! lusting a"ter meE /alling upon my name ... #et me re/ei5e all thy manhoo! *ithin my CupE /lima8 a"ter /lima8E Joy upon Joy ... my laughter is the !run+en laughter o" a harlot in the house o" e/stasy...L True to the aspe/t o" Inanna$Ishtar as go!!ess o" *arE the te8t resoun!s *ith pro/lamations o" military /onCuestE spea+ing o" La trumpet in Ju!gement hallsE a @anner @e"ore armies ... Set my star upon your @anners an! go "or*ar! in Joy an! 5i/tory ... /all upon me in your lo5es an! @attles in my name B)B)#ONE *herein is all po*er gi5enQL #i@er 4- also or!ers her !is/iples to /reate a re5i5al o" *it/h/ra"tE suggesting a @rea+ *ith the pseu!o$Masoni/ stru/ture o" the O.T.O.. The in/arnation o" Ba@alon *ill L*an!er in the *it/h*oo!L in Lthe /o5ens o" ol!...L. This o"ten o5erloo+e! element o" the @oo+ &arsons later attempte! to realiIe through the /reation o" his o*n magi/al s/hoolE *hi/h he /alle! the 1it/h/ra"tE long @e"ore the popular rise o" 1i//a ha! emerge!. One o" the more startling themes running through #i@er 4- an! the Ba@alon 1or+ingE /onsi!ering the nature o" &arsonsH "iery !eath only a "e* years a"ter he *rote?re/ei5e! this te8t are the many apparent allusions to "lame an! mortalityE seeming premonitions o" his personal in"erno to /ome. >'>

SurprisinglyE "or an in5o/ation to a go!!ess o" se8ual e/stasyE the operation is im@ue! *ith repeate! intimations o" "iery !eath. Ba@alon states that LI shall /ome as a perilous "lame...L 2uring a series o" rites %u@@ar! an! &arsons /on!u/te! in the *a+e o" the re/eption o" #i@er 4-E the roo" o" the &arsonage guest house /aught "ire. %u@@ar!E suppose!ly /ommuni/ating astral messagesE /on5eys su/h /rypti/ phrases as LMortality ... is this a//epte!E are you *illing to pro/ee!:L To *hi/h &arsons ans*ersE LI am *illing.L %u@@ar! then statesE Lshoul!Hst thou "alter againE *e *ill sure slay thee.L 2uring one phase o" the riteE %u@@ar! suggeste! playing a re/or!ing o" 0a/hmanino""Hs spe/tral /ompositionE Isle O" The 2ea!E as L@a/+groun! musi/.L Other possi@le prophe/ies o" Ba@alonHs !estru/ti5e e""e/ts uttere! @y %u@@ar! !uring the Ba@alon 1or+ing in/lu!e: LShe is "lame o" li"eE po*er o" !ar+nessE she !estroys *ith a glan/eE she may ta+e thy soul. She "ee!s upon the !eath o" men ... Beauti"ul$$%orri@le.L In this last Ju8tapositionE %u@@ar!Hs 5ision o" Ba@alon approa/hes the !esira@le yet hi!eous essen/e o" Kali +no*n to a!epts o" the Varna Marga. %e /ontinues in this 5ein: L#ight a single "lame on %er altarE saying: Flame is Our #a!yE "lame is %er hairE I am "lame ... 2isplay thysel" to Our #a!yP !e!i/ate thy organs to %erE !e!i/ate thy heart to %erE !e!i/ate thy min! to %erE !e!i/ate thy soul to %erE "or She shall a@sor@ theeE an! thou shalt @e/ome li5ing "lame @e"ore She in/arnates. For it shall @e through you aloneE an! none else /an help in this en!ea5or.L 1hether su/h ora/ular !e/larations *ere spo+en @y %u@@ar! in a genuine state o" heightene! /ons/iousness or notE itHs these haunting an! re/urrent syn/hroni/ities that len! *eight to &arsonsH /ontention that the Ba@alon 1or+ing !i! in "a/t open the line o" /ommuni/ation to a transhuman "or/e. &arsons himsel" o@5iously interprete! this imagery as a !i5ination o" his o*n "ateE *riting in one o" his "ragmentary /ommentaries on the Ba@alon 1or+ingE L)n! in that !ay my *or+ *ill @e a//omplishe!E an! I shall @e @lo*n a*ay upon the Breath o" a FatherE e5en as it is prophesie!.L 1ith the intro!u/tion o" the reporte!ly highly se8e! Cameron into the alrea!y intense 1or+ing in her role o" S/arlet 1omanE %u@@ar!Hs instru/tions to &arsons ine5ita@ly too+ on an in/reasingly eroti/ /ast. LEm@ra/e herE /o5er her *ith +issesEL %u@@ar! !i/tates to &arsons at one pointE LThin+ upon the le*! las/i5ious things thou /oul!st !o. )ll is goo! to B)B)#ON. )ll.L &arsons is /ompelle! to L/onse/rate ea/h *oman thou hast rape! ... until the "lame o" lust is high ... 0e/all ea/h las/i5ious momentE ea/h lust"ul !ay ... The lust is hersE the passion yoursE Consi!er thou the Beast raping.L %u@@ar! has o"ten @een assigne! a se/on!ary role in the Ba@alon 1or+ingE @ut /learly he *as the !ire/tor o" the operationE "un/tioning in mu/h the same /apa/ity as the /ha+res5ara in the Tantri/ /ir/le rite. &arsonsE @y /ontrastE plays a mu/h more passi5e partE trans/ri@ing %u@@ar!Hs >'4

pro/lamations an! !uti"ully "ollo*ing his partnerHs ostensi@ly inspire! e!i/ts. &arsons /ontinue! to report ha/+ to Cro*ley /on/erning the "inal stage o" the 1or+ingE still re5erently a!!ressing him as LBelo5e! Father.L But the /ran+yE Jun+$si/+ (' year ol! Beast *as unimpresse!E *riting to his enthuse! magi/al son &arsons that L=ou ha5e me /ompletely puIIle! @y your remar+s. I thought I ha! a most mor@i! imaginationE as goo! as any manHsE @ut it seems I ha5e not. I /annot "orm the slightest i!ea o" *hat you /an possi@ly mean.L )nother letter "rom Cro*ley to his asso/iate Karl .ermer *as more !ire/tly !amning: L)pparently &arsons an! %u@@ar! or some@o!y is pro!u/ing a moon/hil!. I get "airly "ranti/ *hen I /ontemplate the i!io/y o" these louts.L In @rea+ing *ith the sto!gy an! stati/ Masoni/ /on"iguration o" O.T.O. se8 magi/+ as Cro*ley un!erstoo! itE &arsons ha! @rought the Ba@alon Current into an une8pe/te! area the Master Therion *as not prepare! to /omprehen!. It *oul! not @e the "irst or last time in the history o" the 1estern magi/al re5i5al that the stu!ent *ent mu/h "urther than the tea/her. Cro*leyHs !isappro5al o" the Ba@alon 1or+ing may also ha5e @een his misogynisti/ rea/tion to &arsonsH Joyous a//eptan/e o" the "ull potential o" the "eminine prin/iple an!. the younger manHs unCuali"ie! lo5e an! a!miration "or *omen. &arsons *as unam@iguous in his e8altation o" Cameron as S/arlet 1omanE an! his li@eratory 5ision o" Ba@alon as a po*er"ul !i5inity in her o*n right. This positi5e un!erstan!ing o" the Feminine 2aemoni/ *as *orl!s apart "rom Cro*leyHs /on/ept o" LBa@alon un!er the po*er o" the magi/ianE that ... hath su@mitte! hersel" unto the *or+.L For Cro*leyE *omen DS/arlet or other*iseF *ere !ispensa@leE inter/hangea@le lo5e !ollsE merely the Lshrine o" the .o!.L But "or &arsonsE li+e all authenti/ a!epts o" the le"t$han! pathE *omen *ere potentially sa/raments o" the sinister "or/eE o@Je/ts o" 5eneration an! mysterious a*e. In one o" his many attempts to /ome to grips *ith the 5ision 5ou/hsa"e! to him through the Ba@alon 1or+ingE an essay entitle! The Star O" Ba@alonE &arsons *rote that Lthe a!ept may ha5e a mate upon the plane o" earthE or among the elementalsP an! i" he *illE let him /on/ei5e o" this mate as parta+ing o" the nature o" his !eityE "or herein is a su@tle an! @eauti"ul pra/ti/e o" lo5e.L This o" /ourse is one o" the /ore pra/ti/es o" the le"t$han! pathE the !ei"i/ation o" the "emale se8 partner. In this same pie/eE &arsons a""irms his @elie" that LB)B)#ON is no* in/arnate on the earth in the "orm o" a mortal *omanEL @ut goes "urther to state that Lit is no* a@un!antly e5i!ent that the spirit o" B)B)#ON stirs in the *omen o" the *orl!. The !eman! "or in/rease! "ree!omE the reJe/tion @oth o" the tyranni/al hus@an! an! the /hil! lo5erE the in/rease o" "eminine polygamy an! les@ianismE all in!i/ate the !e5elopment o" a ne* type o" *omanE *ho >',

*ill ha5e a *hole man or none.L Both in his 5isionary re/ognition o" the !i5inity in *oman an! in his propheti/ intuition in the '-47s that a Lne* type o" *omanL *as on the horiIonE Ga/+ &arsons /ame into his o*n as the pioneer o" a le"t$han! path tra!ition uniCue to the 1est. The #ast 1or+ #i+e Cro*leyE the O.T.O. )gape #o!ge that &arsons still 5aguely super5ise! *as also !isin/line! to a//ept the impli/ations o" the Ba@alon 1or+ing. &arsonsH /laim that he ha! theurgi/ally re/ei5e! a "ourth /hapter o" the BeastHs sa/re! Boo+ O" The #a* sma/+e! !angerously o" Thelemi/ heresyE an! &arsons soon separate! "rom the Cro*leyan 5ersion o" the Or!o Templi OrientisE although he /ontinue! spora!i/ /orrespon!en/e *ith Cro*ley. From hen/e"orthE the "e* remaining years o" &arsonsH li"e tra/e! a missile in !o*n*ar! traJe/tory. In the mi!st o" their @rie" @ut in"luential magi/al /olla@orationE &arsons an! %u@@ar! also entere! into a @usiness partnership +no*n as )llie! EnterprisesE *hi/h *as in "a/t to Cui/+ly mar+ the en! o" their tur@ulent a""ian/e. The "ull !etails o" this sor!i! episo!e ha5e @een /o5ere! in many other sour/esE an! she! no light on the rele5an/e o" the Ba@alon 1or+ing to le"t$han! path se8 magi/ in the 1est. Su""i/e it to say that %u@@ar! an! &arsonsH "ormer "lame Betty a@s/on!e! *ith the nai5e s/ientistHs sa5ingsE *hi/h le! not only to a "ull$@lo*n magi/al *arE @ut a messy la*suitE /ontinuing the litigious tra!ition that ha! mar+e! O.T.O. a/ti5ity sin/e the !ays o" Theo!or 0euss. Cro*ley e8presse! a rare "li/+er o" /ompassion "or his *ay*ar! a!herent in a letter /on/erning this in/i!ent to the se8 magi/ian #ouis Cu""ing: L)@out G.1.&. ; all that I /an say is that I am 5ery sorry ; I "eel sure that he ha! "ine i!easE @ut he *as le! astray "irstly @y SmithE then he *as ro@@e! o" his last penny @y a /on"i!en/e man name! %u@@ar!.L But the BeastHs "inal *or!s on &arsonsE *ritten to Cu""ing a year @e"ore his o*n !eathE are more stinging an! "inal: LI ha5e no "urther interest in Ga/+ an! his a!5enturesP he is Just a *ea+$min!e! "oolE an! must go to the !e5il in his o*n *ay. 0eCuies/at in pa/e.L CameronE the i!eal S/arlet 1omanE e5entually separate! "rom &arsonsE li+e %elen an! Betty @e"ore herE /ausing him to o@ser5eE in his )nalysis By ) MasterE that LCan!y appeare! in ans*er to your /allE in or!er to *ean you "rom *et nursing. She has !emonstrate!. the nature o" *oman to you in su/h uneCui5o/al terms that you shoul! ha5e no "urther room "or illusion on the su@Je/t.L %o*e5erE the /ouple resume! their stormy union an! their pra/ti/e o" se8 magi/ !uring the last t*o years o" &arsonsH li"e. )s the result o" a go5ernment in5estigation into suspi/ions o" Lsu@5ersionEL &arsonsH

>'3

se/urity /learan/e *as ta+en a*ay in '-44E *hi/h le"t him in !esperate straits pro"essionally. This !rasti/ turn in "ortune *as a !ire/t result o" &arsonsH e8periments in se8 magi/P go5ernment !o/uments /ite Lhis mem@ership in a religious /ult ... @elie5e! to a!5o/ate se8ual per5ersionL as a potential se/urity ris+. On %allo*een o" '-44E ; or so &arsons asserts in his '-4- The Boo+ O" )nti/hrist ; he *as again /onta/te! @y the go!!ess Ba@alon. %e seeme! to ha5e an unsha+a@le intuition that he *as not long "or this *orl!E *riting that LI @egan the last *or+LE stating later in this te8t that some uni!enti"ie! @eings in"orme! him that Lit is not /ertain that you *ill sur5i5eE @ut i" you sur5i5e you *ill attain your true *illE an! mani"est the )nti/hrist.L 2uring this initiatory or!eal ; *hi/h &arsons /alle! the Bla/+ &ilgrimage ; he too+ the oath o" a Master o" the Temple "rom his ol! #o!ge master 1il"re! Smith. )ssuming his sel"$appointe! o""i/e o" )nti/hristE he 5o*e!E among other thingsE to en! the lying hypo/risy o" ChristianityL *ith its repressi5e se8ual Lpru!ery an! shame ... guilt an! sin.L Ne5er @e"ore or sin/e has there @een su/h a total spiritual repu!iation o" the anti$se8ual tyranny o" the Chur/hE @ase! on a theurgi/ i!enti"i/ation *ith the apo/alypti/ /ontrase8ual "igures o" )nti/hrist an! the .reat 1horeE *hose physi/al mani"estation he pre!i/te! *oul! @e/ome e5i!ent in '-,,. The rea!er to!ayE a//ustome! to the /ru!e anti$Christian "ulminations o" mo!ern SatanismE may suppose that &arsonsH i!eas /an @e /onsi!ere! a "orerunner to the ignorant /hur/h$@urning L!e5il *orshipL o" our era. This is not trueP his magi/al *ar is /learly targete! primarily at the se8ual shame "ostere! @y *hat he /alle! L"ormal ChristianityL In &arsonsH @rie" The .nosti/ 2o/trineE the magi/ian re5eals his immersion in esoteri/ le"t$han! path .nosti/ ChristianityE a/+no*le!ging that Lthe %oly .host is the "eminine /ounterpart o" Christ ; the Sophia.L FurthermoreE the sel"$pro/laime! )nti/hrist !e/lares that LIn the tea/hings o" Nthe originalO Christ there are no prohi@itions o" the enJoyment o" li"e an! o" the *orl! ... an! se8ual lo5e.L %ere againE &arsons stan!s "irmly in the .nosti/ tra!ition o" Simon Magus an! his *hore o" *is!om. Only a "e* years a"ter the !is/o5ery o" the se8ual mysti/ism o" the Nag %amma!i li@raryE &arsons o@ser5e! in his "ragmentary notes "or a magi/al /urri/ulum that LBoo+s o" the ol! an! ne* testament that /ontaine! the se8ual !o/trines an! re5olutionary ethi/s o" all true religion *ere thro*n out @o!ilyE an! in some /ases totally o@literate!.L This /urri/ulumE *hi/h *as ne5er /omplete! or pu@lishe! in his li"etimeE &arsons inten!e! as the /ourse o" instru/tion "or his o*n propose! se8$magi/al s/hoolE +no*n only as the 1it/h/ra"t. In notes *ritten "or the 1it/h/ra"tE &arsons e8pli/itly i!enti"ies himsel" an! his stu!ents as L%elpers on the #e"t %an! Si!eEL an e8pli/it re"eren/e to his o*n in/reasing un!erstan!ing that his appli/ation o" the Ba@alon /urrent *as a mani"estation o" the le"t$han! path ; in /ontra!i/tion to Cro*leyHs i!enti"i/ation o" >'(

Thelema *ith the right$han! path. This is ma!e /lear in his e8planation o" Lthe uni5erse as an interplay @et*een the yin an! the yangE or the #ingam an! the =oni.L The /ongruen/e o" &arsonsH !e5eloping post$O.T.O. philosophy *ith the uni5ersal sinister /urrent is ma!e e5i!ent @y his passionate !es/ription o" Ba@alon in these papersE a 1estern Tantra ali5e *ith his 5ision o" the Feminine 2aemoni/: LFor is not B)B)#ON the *hole o" Nature ; an! is not the /up she @eareth That in *hi/h all things are /on/ei5e!: ... It *as she *ho sat at the temple gate @y the *aters o" Ba@ylon an! ga5e hersel" to a stranger. Not to one man !i! she gi5e hersel" in that riteE @ut to all menE an! there"ore to .o! ... #oo+ upon her no* in her na+e!nessE this glorious *hore /alle! *oman. Behol! her /hanting a *ar /ryE ri!ing a stee! o" the Sagas ; SemiramisE Vi/ingetori8 ; Brunhil!. Is she not a!mira@le: @ehol! her in the /ham@ers o" the nightE her /hee+s "lushe!E her eyes largeE her mouth moist *ith honey an! s*eet *ith >'4

"ireE gi5ing the e/stasy an! anguish o" her @o!y utterly in lo5e. Is she not magni"i/entQ ... Call to her ; "ear her not ; "or is she not *oman ; ten!ermysterious$ alluring: She is the essen/e o" *oman ; raise! to her o*n po*erE set loose in hersel".L But &arsonsH le"t$han! path tea/hing *as ne5er to /ome into its "ull maturityE lea5ing others to /arry on the *or+ o" Ba@alon. In Gune o" '-,6E *hile Cameron an! he *ere hastily pa/+ing "or a su!!enly /on/ei5e! mo5e to Me8i/oE &arsons *as rapi!ly /learing out his ma+eshi"t la@oratoryE in preparation "or their !eparture. %e a//i!entally !roppe! a small tin /ontainer o" the e8tremely 5olatile /hemi/al "ulminate o" mer/uryE *hi/h unleashe! a huge e8plosion. &arsonsE a/utely /ons/ious o" mythi/al /orrespon!en/es as he *asE *oul! ha5e +no*n that Mer/ury is the messenger o" the go!sE *ho as %ermes is @oth go! o" s/ien/e an! es/ort o" the !ea! to %a!es. Criti/ally maime! @y the @lastE &arsons hel! on to li"e "or an hourE @ut !ie! shortly a"ter @eing rushe! to a near@y hospital. )s &arsons D*hose imagery *as in5aria@ly eroti/ *hether he *as !es/ri@ing his phalli/ ro/+etry e8periments or the mysteries o" initiationF *rote t*o years @e"ore his e8plosi5e passageE Lat the lastE our li"e /loses in the orgasm o" !eath.L The hea!line announ/ing &arsonsHs !emise in the #os )ngeles Mirror Times ne*spaper esta@lishe! the tone o" later a//ounts "or !e/a!es to /ome: LSCIENTIST S#)IN IN B#)CK M).IC CK#T.L The Spa*n O" Ba@alon 1hat o@Je/ti5e result !i! the Ba@alon 1or+ingE surely the most "amous se8 magi/al 1or+ing o" the t*entieth /enturyE ha5e: Ga/+ &arsons himsel" "irmly @elie5e! that it *oul! lea! to the physi/al in/arnation o" a li5ing "emale *ho *oul! em@o!y the spirit o" Ba@alon. Other than thatE he seeme! un*illing to spe/ulateE *riting /autiously that Lthis operation is a//omplishe! an! /lose! ; you shoul! ha5e nothing more to !o *ith it ; nor e5en thin+ o" itE until %er mani"estation is re5eale!E an! pro5e! @eyon! the sha!o* o" a !ou@t. E5en thenE you must @e /ir/umspe/t...L Other /ommentators ha5e @een less guar!e!E spe/ulating that the .reat 1hore Ba@alon !i! not mani"est in human "orm @ut as a metaphysi/al spiritE a li@erating /urrent o" /reati5e /haos o@ser5a@le in the *orl! at large. In Satan 1ants =ouE a @reeIy an! not al*ays a//urate stu!y o" !ia@oli/ mo5ementsE author )rt #yons surmises o" the Ba@alon 1or+ing: LIt *as thirteen years laterE the perio! o" human maturationE that t*ins *ere @orn in San Fran/is/o ; the /ounter/ulture an! the Chur/h o" Satan.L OthersE ta+ing a slightly more materialisti/ 5ie*E ha5e in"erre! that the !aemoni/ entity @rought into @eing a/tually entere! into human "orm an! e8perien/e! the normal term o" gestation. In his /ommentary to The Boo+ O" Coming Forth >'-

By NightE Mi/hael ). )CuinoE "oun!er o" the Temple o" SetE ma+es note o" the syn/hroni/ity that he *as @orn in '-43E Lpre/isely nine months a"ter a 1or+ing @y Cro*leyHs Cali"ornia !is/iples to /reate a homun/ulus per a se/ret instru/tion o" Cro*leyHs to the I<[ o" his Or!o Templi Orientis.L )n! Typhonian Thelemite author Kenneth .rant has spe/ulate! that the Ba@alon 1or+ing *as one o" the terrestrial e5ents that in/ite! the post$1orl! 1ar II KFO phenomenon. )s pre5iously note!E the se8$magi/al "or/es @rought to hear @y &arsonsE %u@@ar! an! Cameron !uring their no* in"amous rite o" eroti/ theurgy ha5e also @een hel! a//ounta@le "or su/h !i5erse post$1orl! 1ar % phenomena as the *omanHs li@eration mo5ementE the '-37s se8ual re5olutionE the a!5ent o" Cali"ornia as EarthHs apparent o//ult /apitalE an! mu/h else @esi!es. To attri@ute su/h /omple8 so/ial !etonations to one magi/al operation seems a simpli"i/ation at @estE @ut these notions illustrate ho* an o@s/ure se8$magi/al a/t /an in"lame the imaginationE an! @e ele5ate! to the stature o" myth. They also !emonstrate the important se8$magi/al prin/iple o" non$natural /reationE the pra/ti/al appli/ation o" *hi/h *e *ill e8amine in a later /hapter. The lionHs share o" interest in the Ba@alon 1or+ing phenomenon has ten!e! to "o/us on &arsonsE @ut less attention has @een pai! to the lega/y o" CameronE the sha+ti po*er o" the operationE *hose em@o!iment o" the Feminine 2aemoni/ *as essential to the riteHs enigmati/ attainment. Be/ause she ne5er /on5eye! her o*n magi/al i!eas in the linear *ritten "orm that has @een so important to the 1estern o//ult tra!itionE her /ontri@ution as a "or/e in the mo!ern sinister /urrent has sometimes @een un!er5alue!. CameronHs magi/ *as /ommuni/ate! not through @oo+s o" instru/tion @ut through her e5o/ati5e artE an! her physi/al presen/e as an a5atar o" Ba@alon. In sho/+ a"ter her hus@an!Hs !eathE she mo5e! to Me8i/o aloneE an! @e/ame in5ol5e! in the artistHs /olony at San Miguel !H)llen!e. 0eturning to #os )ngelesE she /hose to li5e a li"e o" /ulti5ate! o@s/urityE only spora!i/ally interrupte! @y in/ursions into pu@li/ a*areness. She is pro@a@ly @est remem@ere! "or her i/oni/ appearan/e in the Thelemite Kenneth )ngerHs '-,4 "ilm Inauguration O" The &leasure 2omeE in *hi/h she po*er"ully ta+es on the appropriate roles o" Ba@alon an! Kali. )ngerHs /asting o" Cameron in his "ilmE *hi/h is really an au!io5isual ritual in itsel"E has le"t us *ith an un"orgetta@le !o/ument o" the se5ere magi/al authority she /omman!e!. Cameron an! her paintings is the su@Je/t o" Curtis %arringtonHs short "ilm The 1orm*oo! StarE name! a"ter one o" Ga/+ &arsonsH unpu@lishe! *ritings. DFor a more /omplete a//ount o" CameronHs "ilmsE see Creation Boo+sH The Satani/ S/reenE @y Ni+olas S/hre/+.F Cameron ga5e a "e* pu@li/ le/tures on magi/ !uring her li"eE @ut @y some reportsE these *ere ar/ane to the point o" in/oheren/e. She remaine! !e5ote! to *hat &arsons !es/ri@e! as the Lspirit o" B)B)#ON stir NringO in

>67

the *omen o" the *orl!LE an! maintaine! a /orrespon!en/e *ith Goseph Camp@ellE the a//laime! mythologist. Sin/e her !eath in '--,E her magi/ally theme! art has @een the su@Je/t o" se5eral e8hi@itionsE an! seems li+ely to he her real lega/y )lthough she !es/ri@e! hersel" as /arrying on the *or+ she an! &arsons ha! @egun in the '-47sE an! "a/ilitate! the pu@li/ation o" some o" her hus@an!Hs *ritings in '-4-E Cameron ne5er permitte! a /omprehensi5e inter5ie*E *hi/h allo*e! her to retain a Sphin8$li+e mystery. L.et Thee Behin! MeE ThetanQL ; #. 0on %u@@ar! )"ter Ba@alon Only a "e* years a"ter ser5ing as S/ri@e in the se8ual e5o/ation o" the 1hore o" Ba@ylonE %u@@ar! ha! gone on to gain "ame as the author o" 2ianeti/sE an! as the "oun!er o" the Chur/h o" S/ientology. In '-3-E *hen %u@@ar! *as hea!Cuartere! in Englan!E the British ne*spaper The Sun!ay Times "irst ma!e %u@@ar!Hs role in the Ba@alon 1or+ing +no*n to the general pu@li/. In responseE it shoul! @e pointe! out that representati5es o" %u@@ar!Hs Chur/h o" S/ientology *ere Cuote! as saying that %u@@ar! ha! @een assigne! @y Na5al Intelligen/e to in"iltrate &arsonsH /ir/le only to L@rea+ up a @la/+ magi/ ring.L %u@@ar!E or so his Chur/h o""i/ials proteste!E ha! Lres/ue! a girl they *ere using. The @la/+ magi/ group *as !isperse! an! !estroye! an! has ne5er re/o5ere!.L )s "or Betty NorthrupE the LgirlL %u@@ar! ha! Lres/ue!L "rom &arsonsE she marrie! the "oun!er o" S/ientology in '-43. Betty *as one o" the "irst to @e e8pose! to her hus@an!Hs ne*ly !e5elope! Ls/ien/e o" min!EL 2ianeti/sE *hi/h ta+es its name "rom the .ree+ *or! "or logi/al reasoningE 2ianoia. %o*e5erE BettyE the last lin+ to %u@@ar!Hs "rien!ship *ith &arsonsE !i5or/e! him in '-,'E in a s/an!al that le! to un*el/ome ne*spaper hea!lines "or the @u!!ing religion. L0on *as "as/inate! *ith the magi/+EL Betty /on"irme! to inter5ie*er Bent Cory!on many years laterE in a '-47s /on5ersation re/alling her tumultuous li"e as the /ompanion o" &arsons an! *i"e o" %u@@ar!. In!ee!E the resem@lan/e @et*een many +ey points o" S/ientology an! the magi/al system !e5ise! earlier @y )leister Cro*ley are "airly o@5ious. )lthough S/ientology /ertainly !oes not present itsel" in su/h a lightE these resem@lan/e @et*een Thelemi/ an! S/ientologi/al metho!s ma+e it /lear that %u@@ar! @rought a great !eal o" *hat he learne! "rom his se8$magi/al asso/iation *ith Ga/+ &arsons into the !e5elopment o" his o*n religion. In this respe/tE S/ientology /an @e un!erstoo! as a late !e5elopment in the magi/al re5i5al that pro!u/e! TheosophyE the %ermeti/ Or!er o" the .ol!en 2a*nE an! Thelema. In the "irst issue o" The Gournal O" S/ientologyE %u@@ar! *rote: LThought is the su@Je/t matter o" S/ientology. It is /onsi!ere! a +in! o" HenergyH *hi/h is not part o" the physi/al uni5erse. It /ontrols energyE @ut it >6'

has no *a5elength. It uses matterE @ut it has no mass...L )lthough %u@@ar!Hs aestheti/ an! language /ou/h his i!eas in a more a5o*e!ly s/ienti"i/ mantle than that use! in tra!itional magi/al /ir/lesE it ta+es no great stret/h o" the imagination to see that he is !es/ri@ing the @asi/ prin/iples o" magi/. One o" the o@Je/ti5es S/ientologists see+ to a/hie5e through their mental mastery o" this energy separate "rom the physi/al uni5erse is to "ollo* a /ourse o" gra!e! initiation that suppose!ly lea!s to @e/oming an Operating ThetanE the highest gra!e o" S/ientologyE !eri5e! "rom the .ree+ letter Theta. This is a spiritual @eing *ho /an /ommuni/ateE see an! a/t "ree o" the restri/tions o" the physi/al @o!y ; mu/h li+e the @o!hisatt5asE un+no*n superiors an! Se/ret Chie"s o" Eastern an! 1estern magi/al tra!ition. Some early a!herents o" %u@@ar! /onsi!ere! him to @e the 1estern spiritual tea/her presage! @y Ma!ame Bla5ats+y in her *or+E an! he himsel" ma!e se5eral @roa! hints that he *as a/tually the "oretol! re!$haire! rein/arnation o" the Bu!!ha +no*n as MeitreyaE *hi/h in!i/ates the presen/e o" le"t$han! path sel"$!ei"i/ation in the %u@@ar!ite /osmology %u@@ar!Hs emphasis on the importan/e o" past$li"e re/all in his training is "irmly in line *ith the importan/e @oth Cro*ley an! &arsons pla/e! on the /ulti5ation o" su/h memories as a means o" !is/o5ering oneHs True 1ill. In the 5ery early !ays o" S/ientologyE %u@@ar! at least a/+no*le!ge! "amiliarity *ith Cro*leyan magi/+E re"erring in one o" his &hila!elphia 2o/torate Courses in '-,6E to La "as/inating *or+ ... a tri"le *il! in spots...L that he attri@utes to Lthe late )leister Cro*ley ; my 5ery goo! "rien!.L In '-,(E in The &ro"essional )u!itorHs BulletinE %u@@ar! *rote that LI ha5e @een 5ery "ortunate in my li"e to +no* Cuite a "e* real geniuses ... One /hap @y the *ayE *ho ga5e us soli! "uel ro/+ets ... an! all the rest o" this ro/+etry panorama ... The late Ga/+ &arsons...L E5en su/h o@liCue re"eren/es to %u@@ar!Hs se8$magi/al past as these *ere soon a@an!one! as he sought more respe/ta@le status. InterestinglyE @et*een '-4- '-,7E e5en as sophisti/ate! a mysti/ally in/line! intelle/tual as Cro*leyHs ol! "rien! )l!ous %u8ley *as pro5i!e! *ith personal 2ianeti/s training "rom %u@@ar!E *hi/h attests to the seriousness *ith *hi/h his metho!s *ere at "irst re/ei5e!. The many interesting points o" /omparison @et*een %u@@ar!Hs S/ientology an! Cro*leyHs Magi/+ are !eser5ing o" "urther stu!yE "or in many *ays S/ientology /an @e /onsi!ere! the most su//ess"ul organiIational o""shoot o" the .reat BeastHs *or+E ha5ing a/hie5e! a *orl! stan!ing an! impa/t the 5arious O.T.Os an! other Cro*leyan !eri5ati5es ha5e not @een a@le to /omman!. But in regar! to le"t$han! path se8 magi/ an! the /ult o" the S/arlet 1omanE S/ientology !oes not tea/h any "orm o" eroti/ initiation as part o" its o""i/ial /urri/ulum. %o*e5erE there ha5e @een some in!i/ations that %u@@ar! himsel" /ontinue! to pri5ately pursue the Ba@alon /urrent he ha! e5o+e! so >66

po*er"ully !uring his ill$"ate! /olla@oration *ith &arsons an! Cameron. It must @e sai! that sin/e %u@@ar! le"t @ehin! no +no*n a//ount o" /ontinuing *or+ *ith se8 magi/E that these elusi5e tra/esE suggesti5e though they areE /annot @e /on/lusi5ely pro5en. The most /ompelling e5i!en/e "or %u@@ar!Hs appli/ation o" a "orm o" le"t$han! path se8 magi/ a"ter his parting *ith &arsons *as re5eale! @y his o*n sonE #. 0on %u@@ar!E Gr. Dalso +no*n as 0onal! 2e1ol". %u@@ar!E Gr.E *hose stepmother "or "i5e years *as Sara NorthrupE *as pri5y to his "atherHs pri5ate si!e !uring the early !ays o" S/ientology in the '-,7sE an! *as himsel" a S/ientologist until he le"t his "atherHs Chur/h in '-,-. )//or!ing to %u@@ar! Gr.E his "ather /on"i!e! in him the @elie" that he *as the su//essor to the Beast prophesie! in a /o!e! passage in Cro*leyHs The Boo+ O" The #a*. In %u@@ar! GrHs '-4, @rie" memoir &hila!elphiaE *hi/h is Cuote! in #. 0on %u@@ar!: Messiah Or Ma!man: ; a '-4( @iography he *rote *ith e8$S/ientologist Bent Cory!on ; he allege! that his "ather remaine! em@roile! in the S/arlet 1oman /on/ept as o" No5em@erE '-,6E si8 years a"ter the Ba@alon 1or+ing: LIn preparation "or the ne8t !ayHs le/tureE heH! pa/e the "loorE e8hilarate! @y this or that passage "rom )leister Cro*leyHs *ritings. Gust a month @e"oreE he ha! @een in #on!onE *here he ha! "inally @een a@le to Cuen/h his thirstP to "ill his /up *ith the trueE ra*E na+e! po*er o" the magi/+. The lust o" /enturies at his 5ery "ingertips To stro+e an! taste the en5irons o" the .reat BeastE to "on!le Cro*leyHs @oo+sE papersE an! memora@ilia ha! "ille! him *ith pure e/stasyQ In #on!on he ha! a/Cuire!E at lastE the "inal +eysP ena@ling him to ta+e his pla/e upon the HThrone o" the BeastH to *hi/h %e "irmly @elie5e! himsel" to @e the right"ul heir ... HIH5e ma!e the Magi/+ really *or+EH he says. HNo more "oolish ritual. IH5e strippe! the Magi/+ to @asi/s ; a//ess *ithout lia@ility.H HSe8 @y *illH he says. H#o5e @y *ill ; no /aring an! no sharing ; no "eelings. None.H he says. S#o5e re5erse!.H he says. Hlo5e isnHt se8. #o5e is no goo!P puts you at e""e/t. Se8 is the route to po*er.H he says. HS/arlet *omenQ They are the se/ret to the !oor*ay. Kse an! /onsume. Feast. 2rin+ the po*er through them. 1aste an! !is/ar! them.H. HS/arlet:H I as+. H=es S/arlet: the @loo! o" their @o!iesP the @loo! o" their soulsEH he says.L I" this a//ount is a//urateE it *oul! seem that %u@@ar!Hs un!erstan!ing o" se8ual magi/ *as entirely o" a one$si!e! 5ampiri/ natureE mu/h more li+e Cro*leyHs misogynist /on/ept than the Sha+ti$/entere! li@eratory pra/ti/e o" his erst*hile "ello* magi/ian &arsons. The metho! %u@@ar! Gr.E as/ri@e! to his "ather is also in +eeping *ith the an/ient Chinese

>6>

Taoist tra!itionE in *hi/h the male partner is enJoine! to se8ually /onsume his "emale partnerHs potent yin "or/eE *hile losing nothing o" his o*n yangE a !e5ouring o" eroti/ energy *hi/h theoreti/ally lea5es her permanently !raine!. ) "urther intriguing intimation that %u@@ar! may ha5e o@ser5e! similar rites !esigne! to Luse an! /onsume ... the po*erL o" S/arlet 1omen *ell into the '-(7s is pro5i!e! in another passage in Bent Cory!on an! %u@@ar! GrHs @iography o" the S/ientology "oun!er. They /laim that this !es/ription o" a possi@le %u@@ar! se8$magi/al ritual *as e8/erpte! "rom a s*orn a""i!a5it ma!e @y a "ormer S/ientology mem@er *hom they i!enti"y only un!er the alias %ei!i Forrester. This in/i!ent is sai! to ha5e o//urre! in late '-(,E *hen L%ei!i ForresterL *as suppose!ly ushere! into the *ell$ appointe! pri5ate suite o" a Lhea5y$set ol!er manL *ith Lre!!ish grey hairE slightly long in the @a/+.L The a""i!a5it /ontinues: L%e !i!nHt say a *or! an! slo*ly got upE motione! me to "ollo* him into the ne8t room. I !i!nHt +no* i" it *as %u@@ar!E an! *on!ere! i" I *as to ha5e either an au!iting session or an inter5ie* I "ollo*e! him. I "oun! mysel" in a la5ish @e!room. This still !i!nHt *orry me as sometimes inter5ie*s an! sessions *ere hel! in @e!rooms ... 1ithout a *or! he su!!enly @egan to un!ress me. I *as repelle! @y him. I !i! not *ant to sleep *ith him. =etE I "elt really /hille! an! /ol! to the @one at that moment. I a/utely sense! real "ear an! !anger in the room. In an instant I realiIe! the /al/ulate! po*er /oming "rom this person. I" I resiste! I +ne* that my punishment *oul! @e e8treme. %is eyes *ere so @lan+E no emotionE no intera/tionE nothing *as there. I ma!e the !e/ision to not resist no matter *hat happene! ... %e *as so strange that I realiIe! that i" I pro5o+e! him he /oul! he e8tremely !angerous. I let him un!ress me *ithout resisting. I *as totally unprepare! "or *hat happene! ne8t. %e lay on top o" me. )s "ar as I /an tell he ha! no ere/tion. %o*e5erE using his han! in some *ay he manage! to get his penis insi!e me. Then "or the ne8t hour he !i! a@solutely nothing at all. I mean nothingQ ... I "elt as i" in some per5erse *ay he *as telling me that he hate! me as a "emale. I then @egan to "eel that my min! *as @eing rippe! a*ay

"rom me @y "or/e ... l really "elt he L/o5ete!L an aspe/t o" my personality an! he *ante! it ... This *as *eir!E total /ontrol on a le5el I /oul! not "athom at that time ... )"ter hal" an hour I really thought I *as going /raIy. I /oul!nHt mo5e my @o!y "rom un!erneath himE an! I /oul! "eel he still ha! no ere/tion. %e *oul!nHt loo+ at meE @ut instea! +ept his hea! a5erte! to the si!e >64

an! Just gaIe! into spa/e. I ha! to !is/ipline mysel" to +eep "rom s/reaming @e/ause I "elt I *as ha5ing a ner5ous @rea+!o*n ... )"ter an hour he got up an! *al+e! out ... I *asnHt a"rai! o" @e/oming pregnant. I *as so a"rai! o" *hate5er ha! @een going on in this manHs hea!.L Consi!ering the la/+ o" 5eri"ia@le proo" "or this allegationE an! the "reCuen/y *ith *hi/h *ealthyE nota@le men are "alsely a//use! o" se8ual harassmentE *e /an only /hal+ this up to one o" the many mysteries the Ba@alon /urrent has le"t in its *a+e. %o*e5erE the te/hni/al !etails o" prolonge! @ut immo@ile se8ual penetrationE the sensation o" psy/hi/ mel!ing *ith the se8 partnerE an! the /laim that this all too+ pla/e in a seemingly !eli@erate silen/e allo*ing "or e8treme mental /on/entrationE all unmista+a@ly re/all /ertain Eastern metho!s o" le"t$han! path union. These te/hniCuesE li+e all magi/al metho!sE /an an! ha5e @een applie! "or any num@er o" o@Je/ti5esE unrelate! to /onsi!erations o" moralityE ranging "rom the e/stati/ sel"$!ei"i/ation o" @oth partners *e ha5e e8plaine! earlier to the so$/alle! Lmale5olent riteL o" 5asi+aranam *hi/h uses se8ual energy as a /ontrol !e5i/eE as apparently !es/ri@e! a@o5e. The o!! e8perien/e %ei!i Forrester allege! to ha5e o//urre! *as e5entually re5eale! to e/ho the Ba@alon 1or+ingHs /entral purposeE *hi/h *as &arsonsH attempte! se8$magi/al impregnation o" MarJorie Cameron *ith the spirit o" Ba@alon. #ater in the a""i!a5it /ite! @y %u@@ar! Gr. an!. Cory!onE Forrester /laims to ha5e @een tol! @y a "ello* S/ientologist that L0on *or+s in eight$year /y/les ... =ou *ere @orn in the eighth month o" the year. Or!ers ha! /ome !o*n lines that you are to /on/ei5e a /hil!.L )"ter @eing in"orme! o" thisE or so the !o/ument testi"iesE this male S/ientologist putati5ely su@Je/te! %ei!i to the same e8ten!e! psy/hose8ual rape she ha! un!ergone earlier at the han!s o" the nameless Lhea5y$set ol!er man.L In tears a"ter this Joyless /opulationE she /laime! that she as+e! him "or an e8planation an! *as tol!: L%ei!iE you ha5enHt seen the OT NOperating ThetanO materials ... yetE @ut you +no* *hat you are. =ou are an in5isi@le spirit operating your @o!y. =ou an! I a/tually li5e in a totally !i""erent uni5erseE "ar a*ay "rom this one. This EarthE this gala8yE our @o!ies are Just pi/tures *e are mo/+ing up to play an! ha5e a game. Se8 "or a thetan is nothing. ItHs the postulates an! /ontrol o" min! an! @o!y that is the priIe. I" I postulate you *ill ha5e a @a@y "rom the 5ie*point o" my home uni5erseE then you *ill. =ou are un!er my /omman! /oming "rom "ar a*ay. I /an ma+e your @o!y !o *hat I *ant.L >6,

The use o" the *or! LpostulateL as a *ille! mental /on/eption that must mani"estE a +ey element in %u@@ar!Hs theoriesE mirrors Cro*leyHs o*n magi/al a8iom that LE5ery su//ess"ul a/t has /on"orme! to the postulateEL a /on/ept that /an in turn @e tra/e! to &0. 0an!olphHs '-th /entury notions o" 5olan/ia an! !e/retism. )s "or the se8$magi/al impli/ations o" the initiate! /on/eption o" a /hil! *hi/h an Operating Thetan is hel! to @e /apa@le o" in the a@o5e /hroni/leE the re5er@eration o" Cro*leyHs theories o" the Moon/hil! an! the '-'3 attempt o" %u@@ar! an! &arsons to realiIe that theory in the "lesh are e5i!ent. In a &enthouse inter5ie* in Gune '-4>E 0on %u@@ar!E Gr. /laime! e8pli/itly that his "ather L*as 5ery intereste! in ... the /reation o" *hat some people /all a Moon Chil!... %e thought o" himsel" as the Beast 333 in/arnate ... the )nti/hrist.L O" /ourseE it goes *ithout saying that the 5ast maJority o" %u@@ar!Hs "ollo*ers are "or the most part entirely una*are o" the se8$magi/al history o" the man they re"er to re5erently as LSour/eLE an! that the Chur/h o" S/ientology has 5igorously !enie! his sonHs /laims. The &ro/ess ; 0o@ert an! Mary )nne 2e.rimston )n! The Three &aths O" Se8 One o" the intriguing tra/es o" the Ba@alon 1or+ing that has not pre5iously @een situate! in its proper /onte8t is that elusi5e phenomenon *hi/h !uring the thirteen years o" its tempestuous e8isten/e *as /alle! Compulsion TherapyE The &ro/essE an! "inallyE the &ro/ess Chur/h o" the Final Gu!gement. I" there *as a transmission o" the Ba@alon /urrent "rom &arsons to %u@@ar! to the &ro/essE it /ame a@out in '-36E *hen 0o@ert MoorE a /harismati/ young ar/hite/tural stu!ent @orn in /olonial ShanghaiE met ; an! *as thoroughly /apti5ate! @y ; one Mary )nne Ma/#eanE an attra/ti5e "ello* stu!ent ta+ing a #on!on S/ientology /ourse *ith him. The /ouple applie! *hat they ha! learne! o" %u@@ar!Hs te/hniCues to the /reation o" their o*n s/hool o" psy/hoanalysisE *hi/h they !u@@e! Compulsion Therapy The group rapi!ly attra/te! a "ollo*ingE *hi/h too+ on semi$religious o5ertones. %u@@ar! ha! ta+en the magi/al te/hniCues he ha! learne! "rom &arsons an! repa/+age! them as a nominally s/ienti"i/ sel"$help philosophy. Moor an! Ma/#ean no* re5erse! the pro/e!ureE repa/+aging metho!s they ha! sCuirrele! a*ay "rom S/ientology in a more magi/al Satani/?#u/i"erian guise. True to the spirit o" Ba@alonE Mary )nne ha! @een a high$pri/e! /all girl *hose /lients in/lu!e! the ri/h an! the prominent. I" Moor pro5i!e! the *ritten !o/trines o" the teamHs @u!!ing 5isionE Ma/#ean *as e5i!ently the tutelary S/arlet 1oman energiIing the partnership *ith /haoti/ Sha+ti !ynamism. One o" the +ey terms an! pra/ti/es the pair appropriate! "rom %u@@ar!Hs le8i/on *as L&ro/essingEL *hi/h is a series o" So/rati/ Cuestions as+e! @y S/ientology au!itors to their su@Je/ts in or!er to assist them to !is/o5er themsel5es. )"ter marryingE the /ouple *ere +no*n as the >63

2e.rimstonsE an! they rename! their group the &ro/ess. Not surprisinglyE /onsi!ering Mary )nneHs "ormer o//upation an! the o@ligatory "reeing o" eroti/ inhi@itions that /hara/teriIe! the LS*inging #on!onL en5ironment "rom *hi/h the &ro/ess emerge!E se8 Di" not se8 magi/ per seF @e/ame a maJor theme "or the se/t. )//or!ing to &ro/ess legen!E a re5elation *as 5isite! upon Mary )nne 2e.rimston !uring a '-33 group pilgrimage to an isolate!. region in the Me8i/an state o" =u/atanE an! she suggeste! that the unortho!o8 psy/hology group shoul! mutate into a "ull$@lo*n religion. The 2e.rimstons an! their /a!re o" &ro/esseans emerge! "rom this '-33 e8periment in /ommunal li5ing e8tolling the &ro/ess theologyE @ase! on a trinity o" SatanE #u/i"er an! Geho5ahE the LThree .reat .o!s o" the Kni5erse.L The trio o" !eities *oul! @e unite! @y LChrist the EmissaryL *hose return *oul! @ring the enemies Satan an! Christ together Lto e8e/ute the N"inalO Ju!gement.L In essen/eE the &ro/ess taught that enlightenment /oul! @e rea/he! only @y "ollo*ing one o" the three paths em@o!ie! @y these spiritual prin/iplesE the Lthree @asi/ human patterns o" reality.L The *orl! *as on the @rin+ o" a 5iolent apo/alypseE the 2e.rimstons /on/lu!e!E an! &ro/esseans *ere /ompelle! to /hoose one o" these three !i5ine prin/iples as a gui!ing light. This /hoi/eE as e8plaine! @y 0o@ert 2e.rimston in his '-34 essay LSe8 ; %umanity Split Four 1aysLE "rom the han!somely pro!u/e! &ro/ess magaIineE *as seen as ine8tri/a@ly lin+e! *ith ea/h in!i5i!ualHs e8perien/e o" se8uality L1here !o you @elong:L as+e! 2e.rimstonE L)re you Geho5ahHs manE ta+ing the stringent roa! o" purity an! reJoi/ing in the harsh strength o" sel"$!enial: 2o you "ollo* #u/i"erE pursuing the i!eal o" per"e/t human lo5e in a @liss"ul atmosphere o" s*eet sel"$in!ulgen/e: Is Satan your masterE lea!ing you into !ar+ paths o" lust an! li/entiousness an! all the intri/ate pleasures o" the "lesh: Or !o you ta+e the roa! to no*hereE hal"$in hal"$outE hal"$up hal"$!o*nE your instin/ts an! i!eals @urie! in a !eep morass o" hypo/riti/al /ompromise an! respe/ta@le me!io/rity.L OminouslyE 2e.rimston a!!e!: LThree paths an! a Cuagmire. )n! time is running out.L In the same issue o" &ro/ess magaIineE three &ro/essean )!5o/ates ma+e their pit/hes "or their /hosen .o! an! %is se8ual path. Christopher FrippE a Geho5anE !e/lares: LSe8 is !eath. It is the in/um@ent o" the 2e5il ... si/+ satiation an! the gluttony o" a spirit insensi@le to light ... the per5erter o" man.L The #u/i"erian Isa@el 0ennie lo5ingly pi/tures the mani"estation o" her .o! in Lthe Joining together o" t*o @eingsE male an! "emaleE man an! *oman ... /ast asi!e the @arriers o" "ear an! guilt an! shame ... Jealousy an! petty ri5alry ... @e/ome one soulE e8hilarate! in its trans/en!en/e o" all human *rong ... one @o!yE e/stati/ in its e8ploration o" strange an! *on!er"ul !elights ... stan! prou! @esi!e your /ounterpart *hom %e shall gi5e you ... a *el!e! unit o" /om@ine! no@ility. )n! #u/i"erE the #ight >6(

BearerE shall lea! you to your para!ise.L SatanHs )!5o/ateE Men!eI CastleE in/lu!es among a long list o" @reathlessly !es/ri@e! Satani/ se8 s/enariosE a 5ariety o" /ouplings Lin a !ingy @rothelLE *ith Lan ol!er *omanE grotesCuely misshapen ... or a /rippleE or perhaps a hal"$*it...L *hores LNper"ormingO !eli/ious a/ts o" sensual !epra5ityL in/lu!ing the L!eli/ious painL o" "lagellationE La tou/h o" ne/rophiliaL *ith prostitutes painte! to appear !ea!E an! "inally the emergen/e o" SatanE L@la/+ an! lo*eringL o5er a Lna+e! girlE "air haire! an! in the 5ery prime o" youth ... li+e a human sa/ri"i/e upon the altarE sno* *hite against the @la/+ 5el5et o" the altar /loth.L The "ourth se8ual pathE the LCuagmireL upon *hi/h the 5ast maJority o" man+in! tru!ge! along misera@lyE *as the *ay o" the L.rey For/esEL 2e.rimstonHs !isparaging term "or the mi!!ling masses against *hi/h the &ro/ess positione! themsel5es. The )!5o/ates o" Geho5ahE Satan an! #u/i"er all ha! their right"ul pla/e in the &ro/ess s/hemeE @ut the "a/eless an! lu+e*arm .rey For/es *ere anathemaE as 2e.rimston spelle! out: LThere is a "ourth attitu!e to se8E *hi/h lea!s no*here an! is not a path to a goal @ut an en!less /ir/uit o" repression an! "rustration. It is the attitu!e o" the person *ho has se8E @ut al*ays in mo!eration: "or *hom it is more important to @e respe/ta@le than to test himsel" in the "ires o" intensityP *ho might li+e to e8periment a little moreE an! se/retly en5ies the e8perien/es o" those more /ourageous than himsel"E @ut remains *ithin the @oun!s o" the reasona@le an! the rationalE /linging al*ays to sa"etyE an! a5oi!ing the possi@ility o" the so/ial /on!emnation that is the e8perien/e o" all *ho "ollo* to e8tremity urges they "eel *ithin them. In this attitu!e there is no /ourageE no i!ealismE no purity an! no true e8perien/e o" sel": only a tepi! an! insipi! lim@o *here the *at/h*or!s are mo!eration an! /ompromiseE an! the en! pro!u/t is spiritual sterility an! hi!!en sel" /ontempt.L 2e.rimstonHs e8hortation to his a!herents to test themsel5es in Lthe "ires o" intensityL le! &ro/esseans to e8periment *ith all imagina@le e8/esses as a me!ium o" sel"$trans"ormation. They "orme! allian/es *ith groups at the "urthest e!ges o" le"t$*ing an! right$*ing politi/al e8tremismE the %ellHs )ngels an! other notoriously 5iolent @i+er /lu@sP e5erything an! anythingE so long as it e5a!e! an! @a""le! the sa"eE linear thin+ing o" the .rey For/es. )t a time *hen pa/i"ist protest against the Vietnam /on"li/t *as at its heightE 2e.rimston /ontrarily praise! the Satani/ 5irtues o" 1ar. Far "rom /ourting the elusi5e respe/ta@ility an! so/ial a//eptan/e !esperately !esire! Dan! almost ne5er *onF @y most ne* religionsE the &ro/ess o"ten *ent out o" its *ay to in5ite !eli@erate !isrepute. )gainE *e o@ser5e the le"t$han! path metho! o" maintaining a /al/ulate! pariah out/ast statusE mu/h li+e .ur!Jie""Hs +na5ish stri5ing to remain malamal D@lame$*orthyF. To this en!E >64

the &ro/ess 5ery /ons/iously playe! up its image as a L!angerous /ult.L To a #on!on magaIine *hi/h ha! pu@lishe! a negati5e report on the groupE this sar/asti/ letter *as sent to the e!itor: L2ear Sir... The &ro/ess /om@ines the *orst aspe/ts o" @oth NaIi .ermany an! Communist China. Our metho!s hear a stri+ing resem@lan/e to the te/hniCues o" @rain*ashing an! *e in/orporate all the /omponents o" an authoritati5e regime. In "a/tE *e are the most authoritati5e authoritarianE NaIiE CommunistE @rain*ashing organisation in the @usiness. Mem@ers o" the &ro/ess are @oth anar/hist an! "as/istE !angerous megalomania/s an! @rain*ashe! Iom@ies Don alternati5e !aysF ... One thing surprises us. =our t*o sleaIy *oul!$@e e8posers manage! to in5ent so mu/h other ru@@ish a@out usE @ut no se8: No orgies: No per5ersions: Not one se8 mania/ amongst the lot o" us: Or *oul! this ma+e us too a//epta@le to your rea!ers:L The intrinsi/ irony o" the &ro/ess stan/eE as typi"ie! @y the a@o5e letterE in5aria@ly *ent right o5er the hea!s o" those against *hom it *as aime!. The &ro/ess e8pan!e! its *ar against the .rey For/esE sprea!ing out "rom its posh hea!Cuarters in #on!onHs /hi/ May"air !istri/t to se5eral maJor /ities in the Knite! States. The Satani/ an! #u/i"erian si!e o" the &ro/ess trinity attra/te! @y "ar the most attentionE an! &ro/esseans !resse! in "lam@oyant @la/+ /loa+s an! me!allions @earing the sym@ol o" the .oat o" Men!es soon @e/ame a "amiliar sight in the /ounter/ulture /ommunities that sproute! up li+e so many psilo/y@in mushrooms in the late '-37s. Soup +it/hensE a ra!io sho*E a #u/i"er$theme! /o""ee houseE an! the omnipresent &ro/ess magaIine sol! on the streetsP all sprea! the &ro/essean e5angel to its mostly young /onstituen/y. )"ter settling on the harsher nameE &ro/ess Chur/h o" the Final Gu!gementE the 2e.rimstons @e/ame in/reasingly auto/rati/E lea5ing @ehin! the more e8perimental mo!e in *hi/h they ha! @egun. 0o@ert 2e.rimston no* style! himsel" as the ar/hetype o" Christ the EmissaryE an! his image an! personality @e/ame the glue hol!ing the Chur/h togetherE mu/h as the messiani/ "igure o" #. 0on %u@@ar! ha! !ominate! S/ientologyE "rom *hi/h the 2e.rimstons ha! learne! so mu/h. Mary )nne 2e.rimstonE e8$prostituteE ma!e "or an i!eal Mary Mag!alene "or the /ult. 0o@ert 2e.rimstonHs portrayal o" Christ "rom a &ro/ess magaIine in '-34 ; *hi/h /an pro@a@ly also @e rea! as a sel"$portrait ; is in +eeping *ith our earlier !es/ription o" Gesus as a le"t$han! path inspirer o" insu@or!ination: LChrist is an outsi!er. Christ *ill al*ays @e an outsi!er ... %e is a re@elE a non$/on"ormerE a protestorE a !istur@er o" the pea/eE a thorn in the "lesh o" the sel"$righteous an! sel"$satis"ie!E a !espiser o" the a//epte! normE a *an!erer >6-

o" the *astesE an out/astE a !estroyer o" a//epte! 5alues an! a /aster asi!e o" /on5ention.L )lthough it is unli+ely that he *as a*are o" his *or+E 2e.rimston also mirrors Ga/+ &arsonsH .nosti/ 5ie* o" Gesus. The 2e.rimston /on/ept o" Satan an! #u/i"er as !istin/tly separate entities *ho *ill presi!e *ith Christ o5er a /oming ne* age is also reminis/ent o" the se8$ magi/al theology o" Naglo*s+aHs .ol!en )rro* an! .regoriusHs Fraternitas SaturniE @oth o" *hi/h presente! a similar Satani/ .nosti/ism replete *ith an )eoni/ /on/ept. )"ter the arrest o" Charles Manson in '-3-E an! the su@seCuent me!ia e8posure o" his /laime! i!entity *ith Christ an! SatanE the &ro/ess "oun! themsel5es *ith a pu@li/ relations !isaster on their han!s that e5en their *ell$hone! irony /oul! not e5a!e. Tagge! as an inspiration "or the Manson mur!ersE the &ro/ess @egan to !isintegrate. The ine5ita@le tension @et*een the Satani/?#u/i"erian *ing an! the Geho5an?Christian si!e o" the &ro/ess intensi"ie! un!er this pressure. Couple! *ith the 2e.rimstonsH "ailing marriageE these traumas ultimately le! to s/hism. In '-(4E Mary )nne unsu//ess"ully attempte! to re"orm the &ro/ess as a stri/tly Geho5an !enomination. 2espite its origins in the Ba@alon /urrentE the &ro/ess !oes not appear to ha5e @een a genuine mani"estation o" the le"t$han! pathE although se5eral o" its metho!s are use"ul "or those *ho "ollo* the 1estern *ay o" the sinister. One !ire/t /onne/tion to the /ult o" the S/arlet 1oman *as the 2e.rimstonsH ultimately unsu//ess"ul attempt to pur/hase Cro*leyHs a@an!one! )@@ey o" Thelema on Ce"alu an! re"ur@ish it as a religious /enter. )t the heart o" the /ult stoo! the /ontrase8ual energy emanate! @y the 2e.rimstonsE 5ery mu/h a latter$!ay Simon Magus an! %elene. )lthough the 2e.rimstonsH se8ual tea/hing may ha5e @een a use"ul metho! "or "reeing &ro/esseans o" inherite! so/ial /on!itioning ; an essential initial step o" le"t$ han! path li@eration ; this reprogramming *as not "ollo*e! up @y any /oherent system o" se8ual sel"$a*a+ening. 1as it all a sophisti/ate! min! gameE an ar/hetypal '-37s put$on: ) /yni/al @usiness enterprise !esigne! to mil+ a generation o" gulli@le spiritual see+ers: Sin/e the groupHs !emiseE unrelia@le /onspira/y theorists ha5e a//use! the &ro/ess o" mastermin!ing a Satani/ /rime net*or+ o" monstrous proportions. Su/h un"oun!e! hearsay almost seems li+e a logi/al /onseCuen/e o" the &ro/essHs o"ten re/+less pro5o/ation o" the .rey For/es an! its sa/re! /o*s. In a /on5ersation *ith one o" the authors in '-4-E 0o@ert 2e.rimstonE un*illing to /ourt pu@li/ity /on/erning his notorious '-37s e8periment in so/ial anthropology an! religionE politely !ismisse! the &ro/ess as merely a Lyouth"ul phase.L No !ou@tE this reasona@le assessment is more enlightening than all the hysteri/al rumor$mongering that has @een the un"ortunate lega/y o" the &ro/ess. >>7

Kenneth .rant ; Typhonian Se8 Magi/+ From Outer Spa/e Say *hat one *ill o" the *or+ o" the /ontro5ersial British se8 magi/ian Kenneth .rant D@. '-64FE he must at least he gi5en /re!it "or inspiring strong rea/tions. .rantE one o" the "e* Thelemites to i!enti"y themsel5es unam@iguously *ith the le"t$han! pathE is re5ere! an! loathe! *ith more or less eCual intensity. Ta+ing Thelemi/ se8 magi/+ "ar @eyon! the Cro*leyo@sesse! limitations o" others *or+ing more !ogmati/ally in the BeastHs tra!itionE .rant has *ritten o" the Ba@alon 1or+ing in his Outsi!e The Cir/les O" Time that L&arsons opene! a !oor an! something "le* in.L .rantHs se8 magi/al tea/hing has @een /on5eye! through the 5ehi/le o" the so$/alle! Typhonian O.T.O.E a name *hi/h a/+no*le!ges the importan/e o" the sinister Set$Typhon to his /osmology .rant applies se8ual e/stasy an! the eroti/ally /harge! raising o" the +un!alini "ire serpent to /ommuni/ate *ith *hat he un!erstan!s as e8traterrestrial entitiesE noting that the "irst KFO sightings o//urre! in '-4(E shortly a"ter the Ba@alon 1or+ing. .rant has also theoriIe! that the "irst nu/lear e8plosions in '-4, also playe! a part in unleashing the same Lpo*ers "rom the other si!eL that >>'

%u@@ar! an! &arsons *ere simultaneously /alling "orth through se8 magi/. O!! though this latter i!ea may seemE it is rele5ant that e5en a stri/t rationalist li+e the s/ientist 0o@ert OppenheimerE one o" the !e5elopers o" the atomi/ @om@ *as spontaneously inspire! to utter a sa/re! litany "rom the In!ian Bhaga5a! .ila ; LI am @e/ome 2eathE !estroyer o" 1orl!sL ; upon *itnessing the "irst e8perimental mushroom /lou! looming @e"ore him li+e an apparition o" Kali. .rant met Cro*ley in '-44E an! +ne* him until his !eath in '-4(E a perio! in *hi/h &arsons *as in stea!y /orrespon!en/e *ith the Beast /on/erning the )gape #o!ge an! the Ba@alon 1or+ing an! its /onseCuen/es. In '-4,E a"ter meeting this promising young initiateE Cro*ley *rote to his asso/iate #ouis 1il+inson that LI am trying to get him to loo+ a"ter me an! my *or+EL un/hara/teristi/ally praising the no5i/e .rant as La !e"inite gi"t "rom the .o!s.L 2espite .rantHs later attempt at !e5eloping Cro*leyHs system o" se8ual initiationE the su@Je/t o" se8 magi/+ *as apparently ne5er mentione! !uring his apprenti/eship to the ol! Ipsissimus. LI *ish 'H! @een a*are at that time o" the great importan/e in his system o" se8ual magi/+EL .rant later tol! the author Gohn Symon!sE L@e/ause I *oul! ha5e as+e! him a lot o" Cuestions on that su@Je/t ... 1hen I !i! @ring up the su@Je/t he *as e5asi5e. I remem@er on one o//asion he @rushe! my Cuery asi!e *ith the *or!sE HThereHll @e time "or that later. ; &resuma@lyE the Beast !i! inten! to re5eal the se8ual magi/+ o" the O.T.O. to .rantE as it *oul! seem that he Cui/+ly 5ie*e! his stu!ent as a potential lea!erE /ommenting in a Mar/h '-43 !iary entry: LValue o" .rant: i" I !ie or go to K.S.).E there must @e a traine! man to ta+e /are o" English O.T.O.L Sa5e "or a "e* sensational Journalisti/ a//ounts "o/using primarily on the #. 0on %u@@ar! angleE it *as .rantHs *or+E @eginning *ith his "irst an! perhaps most lu/i! @oo+E The Magi/al 0e5i5al D'-(6F *hi/h most "or/e"ully +ept memory o" &arsons an! the Ba@alon 1or+ing ali5e "or many years. .rantHs heir apparent in the Typhonian O.T.O.E Mi/hael StaleyE has also /ontri@ute! a great !eal to the ar/ane "iel! o" Ba@alonogyE espe/ially his essay Belo5e! O" Ba@alonE an o@Je/ti5e &arsons @iographi/al essay "irst pu@lishe! in the '-47s in the Typhonian O.T.O. magaIine Star"ire. Ta+ing o"" in the Lhereti/alL !ire/tion "rom *hi/h &arsons le"t o""E .rant ma+es a 5aliant attempt to mo5e Thelemi/ se8 magi/+ "irmly into the le"t$han! path tra!itionE in /ontra!i/tion to Cro*leyHs o*n sel"$i!enti"i/ation as a @rother o" the right$han! path. The most use"ul aspe/t o" .rantHs @oo+s to the le"t$han! path se8 magi/ian is his learne! intro!u/tion o" authenti/ Vama Marga lore an! metho!ology into a 1estern magi/al /onte8t. Typhonian O.T.O. rituals repla/e the Masoni/ theatri/s o" Cro*leyHs time *ith genuine Tantri/ te/hniCues. In +eeping *ith @oth the Vama Marga an! the &arsons inno5ations in the /ult o" the S/arlet 1omanE .rant re/ogniIes the !ar+ >>6

"eminine esoteri/ prin/iple an! the physi/al "emale @o!y as the Sha+ti sour/e o" le"t$han! path initiationE espe/ially as in/arnate! in the traine! !e5a!asis an! su5asinis. .rantHs *or+ "reCuently /re!its his *i"e Ste""iE a talente! graphi/ artist in the Spare tra!itionE as his S/arlet 1omanE magi/al partner an! a "reCuent illustrator o" his @oo+s. )lthough .rant !oes a/+no*le!ge Cro*leyHs 5alue as a tea/herE he shares none o" his mentorHs preJu!i/es /on/erning the in"eriority o" *oman+in!. In!ee!E .rantHs *riting suggests that Cro*leyE in his phallo/entrismE /ompletely "aile! to un!erstan! the essential role o" *oman in se8 magi/. In his Typhonian TrilogyE .rant pla/es spe/ial emphasis on the uniCue magi/al properties o" the se8ual amrita se/rete! @y the Sha+ti !uring the se/ret rite o" TantraE an! the 5aginal emanations o" the yogini !uring Vama Marga operations o" e/stasy. In .rantHs le"t$han! path re*or+ing o" Cro*leyHs O.T.O. system o" !egreesE the <I[ /onsists o" /opulation *ith a menstruating "emale rather than the homose8ual anal se8 rite that the .reat Beast /onsi!ere! the summit o" se8 magi/al po*er. This !o/trinal !i5ergen/e "rom Cro*leyan s/riptureE *hi/h is more in line *ith the yoni/entri/ Tantri/ le"t$han! pathE has le! some more tra!itional Thelemites to a//use .rant o" homopho@ia. )long *ith .rantHs /reati5e e""orts to repla/e the anti$yoni energies o" Cro*leyan ortho!o8y *ith a 1estern se8 magi/ that gi5es pri!e o" pla/e to the sinister authority o" the Feminine 2aemoni/E his *or+ is also interesting histori/ally as the "irst *ritten sour/e to lin+ the an/ient Egyptian !eity Set an! the le"t$han! path. .rant repeate!ly stri5es to esta@lish Set as the hi!!en patron o" an an/ient se8 magi/al /urrentE *hi/h .rant terms the 2ra/onianE or TyphonianE tra!ition. For himE Set is the original essen/e o" the =eIi!i ShaitanE the Gu!eo$Christian SatanE an! the .reat Beast 333 o" 0e5elations. D%e seems to ha5e @ase! this last !ou@t"ul theory on an o@s/ure '-'3 @oo+ entitle! The T*o Ba@ylonsE *ritten @y )le8an!er %islopE a minister *ith an interest in the religions o" antiCuityF )//or!inglyE TyphonE the .ree+ mani"estation o" SetE an! an inter!imensional gate +no*n as the LTunnels o" SetL play important roles in the .rantean interpretation o" le"t$ han! path eroti/ illumination. Kn"ortunatelyE it must @e sai! that some o" .rantHs *or+ is seriously "la*e! @y his pen/hant "or in!ulging in su@Je/ti5e an! uns/holarly o//ult "antasiesE *hi/h o"ten ri5al the mu!!le! theories o" Ma!ame Bla5ats+y in their !aIIling "lights o" in/oheren/e. For instan/eE the serious stu!ent o" the sinister /urrent se8 magi/ tra!ition *ill "in! little enlightenment in .rantHs hypothesis that the le"t$han! path as it sur5i5es in In!ia is a/tually a !egenerate! remnant o" a /ult that not only goes @a/+ to an/ient EgyptE prehistori/ )"ri/aE an! the e5er popular )tlantis @ut *as originally importe! to Earth "rom e8traterrestrial @eings "rom LTrans$&lutoni/L outer spa/e. )//or!ing to .rantE Tantri/ se8ual initiation is simply one o" the L/ults o" the >>>

sha!o*L !es/en!e! "rom this alien strainE *hi/h also sur5i5es among us earthlings as Voo!oo an! Thelema. )s one proo" o" this /onne/tion @et*een Egyptian magi/ an! In!ian TantraE .rant suggests ; in !e"ian/e o" any a//epte! Egyptian an! Sans+rit etymologies ; that the Sans+rit Sha+ti Dpo*erF is /onne/te! to the Egyptian Se+hemE *hi/h also means Lpo*er.L To glean *hat may @e o" a/tual use "or the pra/ti/e o" sinister se8 magi/ in .rantHs *ritingsE one must also *or+ through surreal !es/riptions o" sperm$su/+ing Mayan sCui!$@ats sur5i5ing in a@an!one! /hapelsE aetheri/ monsters that @ree! in menstrual @loo!E an! the premise that apes are the result o" prehistori/ human /opulation *ith e8traterrestrialsE all hung together *ith o@"us/atory !etours into Wua@alisti/ numerology. =our hea! *ill spin *hen /on"ronte! *ith su/h typi/al .rantisms as L/lepy!ral horologueLE Lin"ra$liminal 5i@rationsL an! Lse8o$somni"erous magnetiIation.L Ne5erthelessE there are those se8 magi/ians *ho s*ear @y this stu""E apparently operating on the Cuestiona@le postulate that *hate5er is *ritten in a su""i/iently o@s/ure style must /on/eal e8tremely pre/ious se/ret in"ormation. )nother maJor aspe/t o" Kenneth .rantHs lega/y is his single$han!e! !e5otion to @ringing the *or+ o" the on/e o@s/ure British se8 magi/ian an! inspire! artist )ustin Osman Spare D'443 '-,3F ; *hom he @e"rien!e! in the last !e/a!e o" his li"e ; to prominen/e. In!ee!E .rantHs interpretation o" SpareHs se8$magi/al theoriesE /ommuni/ate! to him "irst$han!E has @een "ar more in"luential than the sometimes unintelligi@le *ritings o" Spare himsel". .rant spe/i"i/ally !es/ri@es Spare as a magi/ian o" the le"t$han! path in his Images )n! Ora/les O" )ustin Osman Spare. Cro*leyE *ho @rie"ly +ne* Spare in his youthE also !amne! the artist as La @la/+ @rotherEL that is to sayE a "ollo*er o" the le"t$han! path. &rimarilyE this seems to he !ue to SpareHs magi/al philosophy o" Lsel"$lo5eEL *hi/h Cro*ley /onsi!ere! to @e a !estru/ti5e an! ego$a""irming pra/ti/e. ) /ru/ial aspe/t o" SpareHs sel"$lo5e *as the magi/al /reation o" elementals through mastur@ation. )//or!ing to .rantE SpareE *ho seems to ha5e @een a hal"$ma! ol! hermit @y the time .rant en/ountere! himE @elie5e! himsel" to @e in perpetual se8$ magi/al /ongress *ith these autoeroti/ally engen!ere! astral /reatures. These entitiesE *hi/h Spare /onsi!ere! as his "amiliarsE *ere suppose!ly @orn o" his semen li+e the su//u@i o" ol!. Spare in"orme! .rant that these esoteri/ organisms L/opulate! among themsel5esE engen!ering o""spring simultaneouslyL 2es/ri@ing SpareHs younger !aysE *hen his !ashing goo! loo+s *ere still /apa@le o" attra/ting real Drather than astralF *omenE .rant *rote that Lsu/h *as NSpareHsO hunger that in one night he /opulate! *ith eighteen *omanE /alling these out@ursts: 2ionysia/ spasms o" panse8ualism in *hi/h he ha! 5isions o" all things "orni/ating all the timeEL an i!ea similar to Cro*leyHs !es/ription o" Ba@alon as L/onstant /opulation or sama!hi on >>4

e5erything.L SpareHs re/ognition o" the Feminine 2aemoni/ is a maJor part o" his *or+E as illustrate! @y his /laime! magi/al tutelage as a youth @y a *oman he !es/ri@e! as a L*it/h.L It is primarily through .rantHs e8pli/ation o" )ustin Osman SparesHs magi/al pra/ti/e that the se8ual utiliIation o" sigils has @e/ome su/h a /ommonpla/e pra/ti/e among mo!ern magi/iansE although it is the a!5o/ates o" the s/hool o" Chaos Magi/+ that ha5e ta+en /re!it "or this tren!. 1e are o" the opinion that SpareHs magi/ *as most e""e/ti5ely /ommuni/ate! through his o"ten eroti/ art*or+. Thus our sparse /o5erage o" his o@liCue theory an! pra/ti/eE *hi/h in its e8treme su@Je/ti5ity seems to ha5e @een more o" a personal metho! than a tea/hing /ommuni/a@le to others. Ne5erthelessE the 5isionary /reation o" po*er"ul imagesE in *hi/h Spare e8/elle!E is in itsel" an a/t o" magi/. Spare ma+es "or an instru/ti5e e8ample that the se8 magi/ o" the le"t$han! path nee! not @e /ommuni/ate! only through the le"t @rainHs rational prismP the surreal image$pro!u/ing "a/ulties o" the right @rain may @e an e5en more "or/e"ul me!ium. DMu/h the same /oul! @e sai! o" the a//omplishe! magi/al artist 0osaleen NortonE *hose pra/ti/e o" a !emoni/ se8ual magi/ an! her eroti/ esoteri/ paintings s/an!aliIe! her nati5e )ustraliaE @ut *ho le"t @ehin! no spe/i"i/ tea/hing or pra/ti/al *ritten re/or! o" her thought.F .rantE as long ago as the '-,7sE *as also the "irst magi/ian to posit the "i/tional !ar+ go!s o" %. &. #o5e/ra"tHs Cthulhu mythos as a genuine pantheon o" !eities. This line o" thoughtE in its most !e@ase! "ormE has un"ortunately le! alrea!y !elusion$prone magi/ians to a!opt #o5e/ra"tHs horror tales as a "orm o" religious s/riptureE e5en inspiring some to per"orm eroti/ rituals to attempt /onta/t *ith these "i/tional @eings. #o5e/ra"tE himsel" a s*orn atheist an! se8ual pru!e *ho reJe/te! all "orms o" magi/al thought an! re/oile! "rom "eminine /onta/tE must truly @e spinning in his gra5e at the i!ea o" se8 magi/ "or Cthulhu. But in his o"ten !eri!e! /onne/tion o" the KFO phenomenon an! #o5e/ra"tian "antasy "i/tion *ith se8 magi/E .rant is also 5ery mu/h in the other*or!ly lineage o" Ga/+ &arsonsE "or *hom the !istin/tion @et*een s/i$"i !ay!reams an! se8ual sor/ery *as o"ten @lurre!. )n! yetE e5en i" his s/holarship o"ten stan!s on sha+y groun!E .rant must @e /ounte! as a "or/e to @e re/+one! *ith as the "irst author to "irmly pla/e 1estern se8 magi/ an! the Ba@alon /urrent in /onte8t *ith the authenti/ le"t$han! pathE *hi/h he a//urately !es/ri@es as the Vama Marga. 0ather than rest on Cro*leyHs laurelsE he pro5i!e! mo!ern se8 magi/ians *ith untrie! Eastern +eys to eroti/ enlightenmentE propoun!ing a se8$magi/al apo/alypse that /an @e seen as a 1estern emanation o" the Kali =uga. Ile has @een a//use! @y his !etra/tors o" humorlessly *allo*ing in the slime o" an a!oles/ent o@session *ith naughty se8ual !epra5ity "or itHs o*n sa+e. %is a!mirers Just as ar!ently hail him as a sinister 5isionary *ho *ill @e remem@ere! as the only /reati5e an! original se8 magi/ian to emerge "rom

>>,

the group o" young men *ho *ere Cro*leyHs "inal stu!ents. >>3

>>(

BOOK T%0EE: The Sinister Current In )/tion >>4

>>-

I<. Se8$Magi/al Sel"$Initiation ) Crash Course For The Kali =uga 1hat is the goo! o" tal+ing: To spea+ o" su/h things means nothing. I" one *orships *ith the "lo*ers o" the mensesE that one possesses po*er o5er !estiny. 1orshipping o"ten in this *ayE he may attain li@eration. The initiate shoul! seat a Sha+ti in a /ir/le. She shoul! @e le*!E lo5elyE la/+ing all shame an! !isgustE naturally /apti5atingE in"initely se!u/ti5e an! @eauti"ul. )"ter @esto*ing 5iJaya upon the Sha+tiE one shoul! *orship her *ith the greatest !e5ote!ness. She shoul! @e seate! on his le"tE an! he shoul! *orship her yoni. =oni Tantra The shape o" the map to the le"t$han! path that *e set out to !elineate shoul! no* @e /lear enough. )"ter rea!ing the "oregoing se/tions o" this @oo+E it @e/omes e5i!ent that *hile the outer "orms o" the sinister /urrent ha5e ta+en an astoun!ing multipli/ity o" shapes in their mani"estation in timeE some e5en seemingly in/onsistent *ith ea/h otherE the inner essen/e is remar+a@ly similar. It is this timeless an! elemental su@stan/e o" the *ay o" the le"tE e8presse! though all o" the !i5erse magi/al systems *e ha5e /onsi!ere!E that *e ha5e sought to isolate. 1e ha5e alrea!y pro5i!e! more than ample in!i/ations throughout the pre/e!ing /hapters ; sometimes e8pli/itlyE sometimes more su@tly ; as to ho* the 5arious histori/al metho!s o" the uni5ersal sinister /urrent /an @e applie! to your o*n li"e. =ou may *ell ha5e alrea!y ta+en upon it yoursel" to e8periment *ith some o" the se8$magi/al pro/esses o" illumination outline! in the pre5ious pages. I" notE the pre/e!ing se/tions o" 2emons O" The Flesh ha5e @een /onstru/te! to he re5ie*e! *ith the i!ea o" translating the /on/epts e8pli/ate! therein to the /on!itions o" the rea!erHs /urrent le5el o" initiation. There are not ; in!ee! there /annot @e ; any "i8e! rules "or se8ually a*a+ening the !aemon that !*ells in your "lesh. Ea/h must "in! his or her o*n *ay to em@o!y the sinister /urrent in the nine$gate! temple o" your @o!y. There is the 5oyage that ta+es one through the tra!itional training o" Tantra that lea!s "rom pashu to !i5ya @y the arousal o" the "ire serpent un!er the po*er o" Sha+ti. )s a S/arlet 1omanE an em@o!iment o" the an/ient Ba@alon /urrentE you may @e/ome the >47

priestess o" %er shrine. )s a /onseCuen/e o" the "or/e! e8o!us o" Ti@etan tea/hers "rom their homelan!E the se/ret +no*le!ge o" the VaJrayana may @e /ommuni/ate! to those *ho @ra5e the *rath"ul lemons to enJoy the @liss"ul em@ra/e o" the 2a+ini. 0egar!less o" your gen!erE you may @e empo*ere! @y the gnosisE trans"orme! into a magus or thaumaturge li+e Christ an! Simon through the !es/ent o" the %oly Spirit o" SophiaE She o" the #e"t %an!. =ou may "ollo* the path o" he trou@a!our an! the +nightE in troth to the unattaina@le #a!yE in sear/h o" the Feminine 2aemoni/ materialiIe! in the .raal. The yin$tao pra/ti/e! in the royal @e!/ham@ers o" the Chinese emperors promises immortality to those *ho master its !is/ipline. By /omparisonE mu/h less o@Je/ti5e !ata remains to in!u/t mo!ern initiates into the Northern se8ual mysteries o" the seithrE or the an/ient Egyptian erotomagi/al /ult o" SetE @ut this has /ertainly not stoppe! the romanti/ an! the "an/i"ul "rom trying to resurre/t these pra/ti/es. The names an! the sym@ols ha5e /hange! a thousan! tunes. But the primor!ial a/t that yo+es the t*o hal5es o" male an! "emale in its e/stati/ /ouplingE sen!ing its signal "rom le"t to rightE /reating the mystery o" the thir! /ons/iousnessE trans/en!s all *or!s an! images. The a!ept o" the sinister /urrent in this age is no longer /ompelle! to "ollo* only one route to illuminate! li@ertinage. Knli+e your an/ient "ore@earsE limite! in their a//ess to in"ormationE you /an a""or! to ta+e an e/le/ti/ approa/h in a//omplishing the magi/ianHs tas+ enumerate! in the intro!u/tion: namelyE to Lintegrate /omple8 sym@oli/ systemsE synthesiIe them *ith personal e8perien/eE an! /reate "rom this synthesis NyourO o*n uniCue !ire/tion on the le"t$han! pathL. These "inal three /hapters are more spe/i"i/ally !ire/te! to @egin pla/ing theory into pra/ti/eE *or!s into a/tionE as *e enter that pla/e *here a@stra/t e8planation must "inally @e realiIe! in the *or+ings o" the @o!y. This se/tion pro5i!es the *oul!$@e a!ept *ith a num@er o" e8er/ises an! e8periments that /anE at the 5ery leastE open the gate that lea!s to the le"t$ han! pathE *hile allo*ing "or a treatment o" se5eral aspe/ts o" eroti/ initiation only @rie"ly tou/he! on earlier. )mong these is the initiatory appli/ation o" autoeroti/ism an! same$se8 eroti/ismE *hi/h may at "irst seem /ontra!i/tory to the sinister /urrentE @ase! as it is upon the transmission o" se8ual energy @et*een t*o /onsorts o" the opposite se8. The su//ee!ing /hapter sets "orth a le"t$han! approa/h to the initiatory utiliIation o" the orgyE the aspe/t o" se8 magi/ thatE to our e8perien/eE al*ays seems to attra/t the most "oolish spe/ulation an! unin"orme! prurient interest. FinallyE *e /on/lu!e *ith a gui!e to the maya$trans"orming in/orporation o" that ne8us o" pain"ul pleasures an! e/stati/ pain that is generally +no*n as Lsa!omaso/hismL ; "or some the "urthest une8plore! periphery o" sinister se8E "or others an e5ery!ay aspe/t o" their eroti/ intera/tions. These /hapters *ill /on/ern themsel5es largely *ith the relati5ely /lear$/ut goals o" se8ual >4'

sor/ery ; an! to a lesser e8tent theurgy ; on the supposition that the higher mo!e o" le"t$han! path eroti/ mysti/ism must @e !is/o5ere! @y ea/h in!i5i!ual a!ept on his or her o*n terms. Se8ual sor/eryE @ase! as it is on the realiIation o" spe/i"i/ goalsE is a !is/ipline that *ill pro5i!e the initiate *ith use"ul lessons in the nature o" maya that /an har!ly @e learne! through any other means. Se8ual mysti/ismE a stage to *hi/h the su//ess"ul sor/erer may e5entually pro/ee! on/e sor/eryHs lessons are impresse! upon the min!E !ispenses *ith goals altogether as a more /omprehensi5e /ommuni/ation *ith the !aemon inha@iting your "lesh is "a/ilitate!. The re/ommen!ations "or a/tion *e o""er here are roote! entirely in our o*n e8perien/es tea/hing the metho!s o" the sinister /urrent to /ontemporary 1esternersE an! are a//or!ingly aime! at the uniCue psy/hose8ual an! /ultural /on!itions that hol! s*ay in the mo!ern *orl!. In our 5ie*E these pe/uliar /ir/umstan/es /annot @e su""i/iently a!!resse! @y attempts to import Eastern le"t$han! path metho!s to 1estern min!s. It is not our !esire to trans"orm 1estern initiates into In!ians or Ti@etansE as sometimes seems to @e the /ase in more tra!itional guru to /hela relations. This /ommonly o@ser5e! pra/ti/e ma+es as little sense to us as attempting to intro!u/e the tra!itional European style o" magi/E *ith its me!ie5al ro@es an! @ellsE its /an!les an! its s*or!sE to initiates in Cal/utta or #hasa. )s *e enter the 6'st /enturyE *e "in! neither o" these metho!s to @e e""i/a/ious ; as note! earlierE our goal is a !istillation an! a synthesis o" the most uni5ersally appli/a@le o" *hat has /ome @e"oreE an al/hemy that lea!s to a sinister /urrent truly suite! "or our times. The suggestions that "ollo*E it must @e /lari"ie!E /an only lea! one to ta+e the 5ery "irst steps on the le"t$han! path. In no *ay shoul! your e8plorations en! *ith the rea!ing o" this @oo+. The !ire/tion you shoul! ta+e a"ter /hoosing to "ollo* these e8perimentsE or reJe/ting themE a//or!ing to *illE /annot possi@ly @e pre!i/te!. %o*e5erE *e ha5e note! one 5ery general /onseCuen/e that ten!s to arise *hen a magi/ian opens him?hersel" to*ar!s a//epting the energy o" the sinister !ire/tion "or the "irst time. =ou *ill +no* that you ha5e in!ee! @egun to separate "rom the /on"ining limits o" the pashu *orl! an! entere! the heroi/ route to sinister li@erationE the S5e//ha/ari *ay o" !oing as one *ills as *hat one Tantra /alls La li5ing Shi5a on earthLE @e/ause an in"inite num@er o" /hoi/es *ill present themsel5es to you. Tea/hersE S/hools )n! Sirens =ou may @e "ortunate enoughE "or e8ampleE to /ome a/ross a genuine tea/herE most li+ely in an entirely une8pe/te! "ormE *ho /an es/ort you mu/h "urther on the path. The a@solute ne/essity o" personal "a/e$to$"a/e /ommuni/ation spo+en "rom mouth$to$ear in le"t$han! path initiation ; in /ontrast to *ritten transmission ; has alrea!y @een ma!e /lear. The "ollo*ing >46

aspe/ts o" le"t$han! path initiation /an only @e learne! in person "rom one has alrea!y e8perien/e! an! mastere! them. Gust as no @oo+ /an /on5ey these somati/ally$@ase! o@Je/ti5e "a/ets o" the sinister /urrentE it is also a@sur! to suppose that internet mailing listsE *e@sites or instru/tion 5ia email /an transmit !igital initiation. )s you may ha5e surmise! "rom the pre5ious se/tions o" this gui!eE some o" the @asi/ te/hniCues that only a physi/al tea/her /an /ommuni/ate to you ar/: ] 0elia@le a@ility to rea/h heightene! states o" /ons/iousness ] 2is/o5ery an! manipulation o" the su@tle an! /ausal @o!ies D@y *hate5er names you /hoose to /all themF *ithin the physi/al 5esselE in/lu!ing out$o"@o!y e8perien/es ] )rousal o" Kun!alini ] Mastery o" @reath /ontrol ] Control o" the inner opti/ "a/ultiesE allo*ing "or sustaine! 5isualiIation ] Vo/al /ontrol an! the realm o" soni/ magi/E in/lu!ing proper enun/iation o" mantras an! other 5o/al te/hniCues ] &hysi/al postureE "le8i@ility an! stamina o" the @o!yE inner an! outer mus/le /ontrolE in/lu!ing strengthening o" the perineum an! genitals ne/essary "or se8ual magi/ ] Te/hniCues o" prolonging an! sustaining orgasm as a means o" /ons/iousness alteration ] Stilling o" e8traneous thought at *illE "or purposes o" attaining !eep psy/hi/ "o/us an! trans/en!ing 5er@ally @ase! thought pro/esses It may *ell @e that you *ill reCuire the assistan/e o" se5eral !i""erent tea/hers to a/Cuire all o" these s+illsE *hi/h *ill in5aria@ly ne/essitate a//epting those aspe/ts o" a tea/hing that are personally use"ulE *hile /ons/iously reJe/ting *hat is super"luous to your o@Je/ti5es. )ugmenting these s+ills @y learning any /on/entrate! physi/al !is/iplineE su/h as martial artsE !an/eE or yoga /an only @e an a!5antage "or the se8 magi/ian. These systems o" /ulti5ation *ill /enter your @o!yE the primary tool o" the sinister /urrentE @ri!ging the illusory @rea+ @et*een min! an! @o!y en/ourage! @y our o5erly /ere@ral an! 5er@al /ulture. ItHs 5ery li+ely that you *ill un!ergo the @itter @ut o"ten ne/essary learning e8perien/e o" @eing le! astray @y any num@er o" "alse tea/hers. )s *ith any esoteri/ !is/iplineE there is no limit to the amount o" *oul!$@e tea/hers an! gurus *ho *ill gla!ly 5olunteer to personally initiate you into the mysteries o" se8 magi/ *ith pri5ate lessons. These magnanimous o""ers

!ramati/ally in/rease @ase! on your attra/ti5enessE youth an! nai5etM. 1oul!nHt su/h a help"ul person @e the i!eal se8$magi/al ally: )ll things /onsi!ere! ... not ne/essarily. The e8treme potential "or e8ploitation an! sel" >4>

!elusion that any tea/her?stu!ent po*er !ynami/ potentially pro5i!es @e/omes e5en more intensi"ie! on/e se8 magi/ /omes into the pi/ture. In all eroti/ intera/tionsE the untraine! *ill ten! to proJe/t su@Je/ti5e o5erlays upon their partners. These proJe/tions /an @e !eli@erately utiliIe! !uring se8ual magi/ "or sor/erous or initiatory o@Je/ti5es. 1hen the partner is ostensi@ly oneHs spiritual tea/herE one /an easily "all prey to un/ons/ious imaginings that /lou! the a/tual nature o" the suppose! tea/herE i!ealiIing or 5ili"ying him or her a//or!ing to /ir/umstan/e. ) legitimate tea/her *ill +no* ho* to *or+ aroun! these proJe/tionsE @ut an uns/rupulous /harlatan *ill manipulate them to his or her a!5antage. That @eing sai!E a tea/her /an @e most use"ul "or en/ouraging an initiate to go @eyon! the limits he or she is /om"orta@le *ithE @ut the !anger o" @eing ta+en a!5antage o" e8ists an! must @e /autiously o@ser5e! an! a5oi!e!. This is simply one o" the possi@le !angers o" the le"t$han! path that one must /ome to terms *ith. It is a Cuest o" li@eration that ta+es pla/e in the real *orl!E ne/essitating the al*ays potentially ris+y an! !isillusioning /onta/t *ith the unsta@le an! unrelia@le /haos o" humanity. I" you !esire a@solute sa"etyE the *ay o" as/eti/ solitu!e an! retreat ; the *ay o" the mon+ ; is pro@a@ly @etter suite! "or you than the le"t$han! path. =ou may alsoE "or a timeE en/ounter an authenti/ s/hool o" initiation that *ill pro5i!e you *ith the "ri/tion an! opportunity "or /omparison one nee!s to !e5elop. But as alrea!y mentione!E the in@uilt /on"li/t @et*een essentially /ontrol$!ominate! human group !ynami/s an! the ra!i/al li@eratory o@Je/ti5es o" the sinister /urrent o"ten limits the 5alue o" su/h group allian/es. FinallyE there is an ar/hetypal tra!ition in almost e5ery /ulture an! mythologyE that as soon as the initiate ta+es the "irst step to*ar!s his or her li@erationE or approa/hes a ne* @rea+through in the .reat 1or+E an o@sta/leE !isguise! as a @lessingE re5eals itsel" as a test. Not in"reCuentlyE this mani"ests as a se8ually !esira@le man or *oman. Vi/tor Neu@urgE Cro*leyHs mu/h a@use! stu!entE *rote poeti/ally o" this or!eal in his The Ne* 2ianaE in '-'6: LThere is one *ho all @ut "ell into the a@yssE through the 1iles o" a SyrenP "or she @y her se!u/tions /lose! against him the *ay o" Initiation ... e5en to the @rin+ o" %ell *as lure! that 2is/ipleP the 1hite Breasts an! !ar+ eyes o" #ilith stoo! e5en @et*een him an! the .reat .o!sE *here"ore the go!s smote him hea5ily "or his &er"i!y to Them an! his Master. )n! this Syren *as the &roJe/tion o" the 2is/iple himsel" upon the S/reen o" the 5isi@le Kni5erseE e5en as #ilith *as a proJe/tion o" the go! )!onia.L Neu@urg *as re"erring to a young *oman *ith *hom he "ell in lo5e at a /ru/ial Jun/ture in his training. Sin/e the poet en5isione! himsel" as a *al+er o" the right$han! pathE he naturally interprete! the *iles o" the LSyren ... #ilithL as a lure "rom his /ourse. The a!ept o" the le"t$han! pathE *oul! @e >44

more li+ely to interpret the appearan/e o" su/h a LSyrenL ; *hether male or "emale ; as the mani"estation o" the opposite$se8 se8$magi/al /onsort *ith *hom the unio mysti/a o" the le"t$han! path /an @e realiIe!. Neu@urgHs metaphor o" Lthe S/reen o" the 5isi@le Kni5erseL as a L&roJe/tion o" the 2is/ipleL aptly !es/ri@es the le"t$han! path i!ea that the magi/ian is partially responsi@le "or the /reation o" his or her /onsortE through the *or+ings o" mayaP the in"initely !esira@le Sha+ti is /reate! in her a!oring Shi5aHs min!. But !e5eloping su""i/ient !is/ernment to Ju!ge the !i""eren/e @et*een those mani"estations o" Sha+ti$maya that lea! one to gnosis an! those that are !elusi5e mirages is the *or+ o" many years o" testing oneHs sel" against the /omple8ities o" the shi"ting phenomena o" the *i!e *orl!. ThusE the @lin! optimist *ho sele/ti5ely pre"ers to see only Lthe goo! si!eL o" all human @eings is as hopelessly /ripple! @y sel"$/reate! maya as the @itter /yni/ *ho /an only see the *orst aspe/ts o" humanity. The a!ept o@ser5es the spe/ta/le o" humanity *ith @oth eyesE an! "rom as many possi@le 5ie*points as possi@le. From /onsi!ering our o*n li5esE an! the a/tual e8perien/es o" longtime se8 magi/iansE it seems to us that the true tea/hers o" se8 magi/ *ill appear in the /ourse o" your initiation *hen you least anti/ipate them an! not ne/essarily as intentional tea/hers. For the most partE the initiator or initiatri8 that gui!es you into se8$magi/al @rea+throughs o" authenti/ meaning is "ar more li+ely to mani"est spontaneously as part o" your e5ery!ay li"eE rather than in the "ormal guise o" guru. Kntil that tea/herE s/hool or se8$magi/al alter ego !oes appearE the "ollo*ing e8er/ises an! e8periments *ill prepare you "or the Journey ahea!. Se8ual 2e/on!itioning )n! 0eprogramming )s the pre/e!ing pages ha5e !emonstrate!E le"t$han! path se8 magi/ a/tually @egins in the *or+ings o" your min!E *hi/h has truly @een /alle! the most important o" the erogenous Iones. One o" the great a!5antages o" se8 magi/ is that it is a 5ery pure "ormE physi/ally reCuiring nothing more than the @o!y an! min! o" the magi/ian to @e e""i/a/ious. For those *ho *oul! gla!ly !ispense *ith the Cuaint @ri/$a$@ra/ o" the tra!itional magi/ o" yoreE there is no more !ire/t an! po*er"ul metho! o" a/hie5ing oneHs e8ternal an! internal magi/al goals. Many a!5o/ates o" the tra!itional Tantri/ le"t$han! path te/hniCues !es/ri@e! in the "irst se/tion o" this @oo+ may "in! that their se8 magi/ is enhan/e! @y the use o" man!alasE yantrasE in/orporation o" the "i5e MHsE an! other ritual o@Je/ts. But @y no means shoul! the pragmati/ sinister /urrent se8 magi/ian "eel that su/h e8ternal properties are man!atory. The essential prin/iples o" the Vama Marga /an all @e internaliIe!E paring the operation !o*n to the only truly ne/essary se8 magi/al tool ; the @o!y. The magi/ian *ho !is/ar!s the /olor"ul /rut/hes pro5i!e! @y the /on5entional apparatus o" >4,

1estern an! Eastern /eremonial magi/ is imme!iately /on"ronte! @y the /hallenges o" *or+ing only *ith the star+ @iologi/al$psy/hi/ "un!amentals o" @asi/ e8isten/e. This !ramati/ stripping !o*n to the /ore o" your physi/al @eing /an @e ; an! shoul! @e ; a !aunting initiatory sho/+ i" /onsi!ere! in all o" its rami"i/ations. 1ith any magi/al stu!yE it is easy to "orget that the magi/ian is ine8tri/a@ly @oun! into a so/ial an! /ultural /onte8t that ine5ita@ly in"luen/es his or her magi/al pra/ti/e an! i!eas. The sinister /urrent see+s to isolate the sel" "rom e8ternal in"luen/e as mu/h as possi@leE @ut re/ogniIes that *e are all /reatures o" our parti/ular en5ironment. To a//urately estimate *hether or not you are personally eCuippe! to un!ergo the eroti/$magi/al Journey o""ere! @y this @oo+Hs tea/hingE you must "irst /onsi!er yoursel" in light o" your relation to the e5ery!ay li"e you a/tually li5e. The metho! o" magi/ *e tea/h is not inten!e! as /asual entertainment. Nor is it !esigne! as a means "or tri5ial L"unL that ta+es your min! o"" o" your mun!ane /on/ernsE alle5iating that te!ious !is/om"ort that /omes *ith sel"$a*areness. On the /ontraryE the sinister /urrent as !elineate! here *ill only in/rease your a*areness o" the realities o" your sel"E not ser5e as a !istra/tion "rom them. This is a magi/ "irmly roote! in the larger *orl! o" Kali =uga *ith all o" its "rustrations an! !eman!sE not a gate*ay to a ne5er$ne5er lan! o" soothing o//ult "antasy. NaturallyE eroti/ sor/ery o""ers Joys an! e/stasies o" the @o!y an! psy/he that "e* e5er e8perien/e in the normal run o" ha@itual somnam@ulism that passes "or most human se8ual pleasure. %o*e5erE those e/stasies must al*ays @e groun!e! in the reality o" the magi/ianHs !aily e8isten/eE an! !o not ser5e as a rea!y$ma!e opiate stupe"ying the senses an! num@ing the /ons/iousness. There is a 5ery goo! reason *hy most human @eings pre"er the great slum@er o" Supla to the a*a+ening o" Bo!ha: moments o" a*a+ening "rom !elusion are at "irst pain"ulE usually lea!ing the a*a+ene! to run s/reaming @a/+ to the /om"orts o" sleep. This is true *hether one applies the Tantri/ metho! o" a*a+ening through arousal o" the Kun!aliniE attempts the Lsuper$e""ortsL o" .ur!Jie""ian pra/ti/eE the attainment o" the gnosisE or any o" the many other 5ia@le te/hniCues that e8ist. 1e @egin @y impassi5ely e8amining se8E the motor that !ri5es the sinister /urrentE as the energy that hol!s humanity in its thrall. In our 5ie*E se8 is simply a "or/e o" surpassing po*erE similar to ra!ioa/ti5ity or ele/tri/ity. Mu/h li+e these other energy sour/esE Eros /annot @e o@Je/ti5ely !es/ri@e! as positi5e or negati5e ; su/h assessments !epen! entirely on /ir/umstan/e an! the perspe/ti5e o" the o@ser5er. Those *ho /on!emn it as !epra5e! an! !egra!ing are as misgui!e! as their opposite num@er *ho sing the praises o" the orgasm as the greatest goo! in the uni5erse. In the 1estE /enturies o" relentless Christian a@omination o" the "lesh ha5e "inally yiel!e! >43

to a some*hat more o@Je/ti5e un!erstan!ing o" se8uality. %o*e5erE the realiIation that Eros is not a shame"ul Satani/ agent o" sin !oes not mean that se8uality shoul! @e "atuously romanti/iIe! either. ErosE li+e all truly numinous "or/esE surpasses @oth goo! an! e5il an! is ultimately neutral. The le"t$han! se8 magi/ian *ho *ishes to marshal this notoriously unpre!i/ta@le po*er to his or her o*n !esires must also e8amine the a@yss o" the sha!o* si!e o" Eros as *ell as its more @ene"i/ent aspe/ts. To !etermine your !eepest an! most authenti/ se8ual tastes an! !esiresE as oppose! to merely a!opting the stan!ar! issue images generate! "rom e8ternal so/ietal sour/esE one must also se5erely /ut a*ay the images o" i!eal se8ual partners pi/+e! up @y pro8y "rom your "amilyE "rien!s an! *i!er human en5ironment. )lthough this pro/ess may seem li+e a "airly straight"or*ar! ; e5en mun!ane ; pro/essE there is a/tually a "un!amental spiritual /omponent hi!!en *ithin this tas+. For *hen *e "or/e"ully reJe/t the re/ei5e! an! inherite! mo!els o" o@Je/ts o" !esire in "a5or o" our o*n ar/hetypes o" lustE *e /ome /loser to re5ealing the inner image o" the opposite se8 alter ego that truly energiIes our se8ual essen/e ; the anima an! the animus. There is no "ormula guaranteeing that the mysterious a""iliation *ith oneHs se8ual alter ego *ill a/tually /ome a@out on the physi/al plane ; the !is/o5ery o" the inner mate in the outer phenomenal *orl! is a/tually a rare "eat o" magi/. But the "emale le"t$han! path se8 magi/ianHs Cuest "or her L@rother soulL *ill ne5er @e a//omplishe! i" she has @een programme! to "in! her motherHs /on/eption o" a per"e/t /onsortE Just as the male se8 magi/ian is unli+ely to "in! his Lsister soulL i" his /riteria !eri5es "rom an air@rushe!E sanitiIe! image in &lay@oy. In a /ulture that at least pays lip ser5i/e to the 5irtuous properties o" the eroti/E the sinister /urrent se8 magi/ian /an learn mu/h "rom analyIing the "lip si!e o" the popular 5ie* One Cui/+ly as/ertains that the same "or/e that the illuminate! li@ertine applies to sel"$trans"ormation an! li@eration is o5er*helmingly utiliIe! as a /ontrol me/hanism an! tool o" persuasion in 1estern so/iety at large. So o5er*helming is the po*er o" the se8ual e8perien/e on the human psy/he that @oth the e8pli/it an! su@limate! e8pression o" Eros su""uses the entire /ultural lan!s/ape. Se8uality is /ertainly the primary selling point /ompelling the /onsumer to sa/ri"i/e to the "a/eless go!s o" /apitalism. ) /opious "lo* o" se8ual "lui! oils the *heels o" 1estern /ommer/e. &ro!u/ts *ith not the least apparent /onne/tion to se8ualityE in/lu!ing automo@ilesE Internet ser5i/e pro5i!ers an! i/e /ream are mer/han!ise! as in!ispensa@le aphro!isia/ !e5i/es possesse! o" @oun!less se!u/ti5e allure. The "ashion in!ustry an! the /osmeti/s an! @eauty @usinesses aggressi5ely sell *omen the /om"orting i!ea that their *ares *ill ma+e them utterly irresisti@le. E5ery @ran/h o" the mass me!ia generates a @reathless orgy o" se8ual an! pseu!o$se8ual imagery /annily !esigne! to >4(

/apti5ate its trans"i8e! prey. The musi/ in!ustry o""ers en!less 5ariations on the theme o" /arnal passionE pit/he! to the spe/ialiIe! tastes o" a *i!e array o" eroti/ !emographi/s. Mass mar+et "ilms an! tele5ision o""er their spe/tators i!ealiIe! !ream*orl!s o" eroti/ @lissE allo*ing "antasists to sa"ely enter into 5i/arious li@i!inal re5erie *ith their "a5orite /ele@ritiesP the ultimate in sa"e se8. One o" the strangest mass psy/hose8ual !e5elopments o" the t*entieth /entury *as the rise o" the eroti/ /ult o" the /ele@rityE a "etishiIation o" the popular i!ol that has o"ten pro5en ho* lethal th*arte! se8ual "antasy /an @e/ome. It is not enough "or the le"t$han! path se8 magi/ian to smugly @e a*are o" these phenomena as something that happens to other people Lout thereL some*here. E8amine your o*n psy/he an! @eha5ior an! /are"ully note *hether or not you are also !ra*n into the se8ual se!u/tion so s+ill"ully plie! @y a!5ertising an! the mass me!ia. 1hat su@tle or @latant se8ual /ues ha5e persua!e! you to pur/hase a gi5en pro!u/t: %o* ha5e your o*n se8ual pre"eren/es an! tastes @een mol!e! @y me!ia imagery o" suppose!ly !esira@le se8 sym@ols: On/e you ha5e @e/ome more /ons/ious o" the hypnoti/ e""e/t that this omnipresent sea o" se8ual imagery e8er/ises on youE you *ill @e @etter eCuippe! to resist its e8ternal allure. No* you /an pay /loser attention to your inner se8ual *orl!.E *hi/h is most li+ely /onstru/te! along 5ery !i""erent lines than the pre$pa/+age! rea!y$to$eat mass me!ia presentation o" eroti/ i/ons. =ou may *ell @e /hallenge! @y the !istur@ing realiIation that the se8ual "antasies an! "etishes you imagine! *ere your o*n ha5e @een programme! to a surprising !egree @y years o" e8posure to mass /ultureHs u@iCuitous reser5oir o" /easeless au!io$5isual !ata. Su/h a realiIation /an @e the turning point that inspires you to turn o"" the sour/e o" the programming an! ta+e /ontrol o" your o*n se8ual /on!itioningE a ne/essity "or any le"t$han! path se8 magi/ian. Very o"tenE the "irst important a/t o" se8 magi/ in the mo!ern *orl! /onsists o" grasping the persuasi5e po*er o" mass /ulture on the li@i!o an! ta+ing /harge o" oneHs o*n eroti/ !esires. No one *hose eroti/ @eing has !e5elope! un!er the @om@ar!ment o" the mass me!ia /an /ompletely @e "ree o" the implanting pi/+e! up 5ia the in/essant se8ual signals an! sym@ols generate! "rom the /ultural atmosphere. The magi/ianE ho*e5erE /an *ill"ully trans"orm this pro/ess "rom an un/ons/ious re/eption o" e8ternal programming to a *a+e"ul a*areness o" ho* se8ual !esire is shape! @y @lueprints originating in the mass me!ia. It isnHt enough to merely ta+e our *or! "or the "ollo*ing o@ser5ations ; e8amine *ith @rutal honesty the roots o" your parti/ular se8ual /on!itioningE the pre5iously ignore! &a5lo5ian training that shape! the ar/hite/ture o" your !esires. )n! *hen you ha5e i!enti"ie! these possi@ly hi!!en eroti/ moti5atorsE !e/i!e *hi/h ones are truly yours an! *hi/h ha5e @een unthin+ingly learne! "rom the /onstant @arrage o" me!ia signals to >44

*hi/h e5ery man an! *oman in the 1est is su@Je/t. )ssessing The %uman Fa/tor From rea!ing the pre5ious /haptersE the no5i/e le"t$han! path se8 magi/ian might presume that the i!eal se8ual partner *ho /an ser5e as the !ei"ie! male or "emale /onsort o" the sinister se8ual union /an @e "oun! in the @o!y o" any se8ually "un/tioning human @eing. In!ee!E one Tantra suggests that li@eration /an @e "oun! @y properly traine! initiatory /ongress *ith Lall yonis.L )rgua@lyE those initiates *ho ha5e attaine! an a!5an/e! a@ility to un!erstan! the !e/epti5e s*irl o" maya may in!ee! @e a@le to !is/o5er the transhuman alter ego in all sa/raliIe! se8ual partnersE an! not only in his or her anima or animus. %o*e5erE there are most !e"initely partners *ho *ill @e "ar less suita@le "or this tas+ than others. The le"t$han! path magi/ian must @e as alert to the /riteria that rule out a potential se8ual /ompanion as he or she shoul! @e engage! in the Cuest "or a suita@le se8$magi/al a//ompli/e. 2espite the potential "or Joy inherent in the e8pression o" se8ualityE any /are"ul o@ser5er o" human @eha5ior *ill Cui/+ly re/ogniIe that the maJority o" human @eings are a/tually trappe! in se8ual relationships that pro5i!e them *ith little pleasure or eroti/ "ul"illment. The me!i/al an! psy/hiatri/ pro"essions are inun!ate! *ith se8ually "rustrate! patients see+ing to attain the @oun!less eroti/ !elights the me!ia has suggeste! are so uni5ersalE @ut *hi/h the a5erage person so o"ten "in!s elusi5e. 1hile se8uality is theoreti/ally toute! as the greatest Joy that human @eings /an e8perien/eE it has "reCuently pro5en to @e a sour/e o" their !eepest misery an! an8iety. 1hen one /onsi!ers the general state o" relations @et*een the gen!ers "rom a !eta/he! point o" 5ie*E there /an @e little *on!er that se8 is 5ery o"ten "ar "rom the en!less !elight it is so o"ten painte! as an! *hy these /hara/teriIations play su/h a nee!e! role. 2espite a "e* super"i/ial an! /osmeti/ /hanges ; most o" *hi/h ha5e mani"este! on the politi/al?e/onomi/ le5el rather than in the eroti/ sphere ; men an! *omen are still /on"ine! to the playing out o" ha/+neye! roles o" the most shallo* or!er. Sin/e these se8ual personae are largely the result o" so/ietal /on!itioning an! programmingE eroti/ interplay @et*een the se8es ten!s to @e as rigi!E unimaginati5e an! la/+ing in spontaneity as the ro@oti/ /ulture that spa*ne! them. One /an har!ly e8pe/t the pro"oun! an!. trans"ormati5e se8ual energy reCuire! "or le"t$han! path eroti/ magi/ to @e raise! !uring the "ormulai/ ma/hinations that normally passes "or se8 @et*een men an! *omen. It is telling that the stan!ar! lingo o" se8ology an! popular Journalism ali+e spea+s o" Lse8ual per"orman/eL. In!ee!E the stan!ar! se8ual intera/tion @et*een men an! *omen is all too o"ten nothing more 5ital than a per"orman/eE a *oe"ully arti"i/ial a/t that !ramatiIes se8 a//or!ing to an in"le8i@leE @a!ly *ritten >4-

s/ript. Su/h per"orman/es re!u/e the potentially illuminating an! sa/re! po*er o" Eros to a lu!i/rous /ari/ature. Mer/ilessly /onsi!er your o*n !aily eroti/ e8perien/e *ith these thoughts in min!E an! *hen you ha5e !is/o5ere! elements o" your se8ual li"e that are "alseE o@ligatoryE or in any *ay untrue to your !eepest !esiresE /are"ully @ut /ompletely remo5e these "a/tors "rom your e8isten/e. 1e *ill /ite Just t*o o" the most /ommon e8amples o" se8ual hin!ran/es that must @e remo5e! to "ree oneHs sel" to @e a /ompetent le"t$han! path se8 magi/ianP no !ou@t you *ill !ete/t others. I" you are romanti/ally or eroti/ally in5ol5e! *ith a partner *ho /onsistently lea5es you "eeling !raine! an! unenergiIe! !uring an! a"ter se8 *ith him?herE this eroti/ energy lea+ must @e @rought s*i"tly to an en!. D Gulius E5olaE in '-,4Hs Metaphysi/s O" Se8 /oine! the phrase Lpsy/hi/ 5ampirismL "or this parti/ular phenomenonE a /oinage that hasE aptly enoughE sin/e @een appropriate! *ithout /re!it @y many a psy/hi/ 5ampire in the o//ult *orl!.F I" you "in! yoursel" in5ol5e! *ith a se8ual partner *ith *hom you simply /annot @e arouse! *ithout /onstantly imagining se8ual "antasies /on/erning other more !esira@le partners as an aphro!isia/ !uring the a/tE this is another situation "rom *hi/h you must e8tri/ate yoursel". Se8ual energy is the /hie" *eapon o" the le"t$han! path magi/ianE i" it is /ontinually "or/e! to operate un!er su/h "alse /on!itionsE it *ill @e poisone! an! su@stantially *ea+ene!. Tolerating se8ual me!io/rityP *hi/h is the norm "or most human @eingsE /annot @e a//epte! @y the a!ept o" the sinister /urrent. On/e ha5ing @egun the pro/ess o" /ons/iously !is/onne/ting "rom me!ia an! "amilial? so/ietal imprinting /on/erning se8ualityE an! then separating "rom hypo/riti/al or !epleting eroti/ entanglements ; @oth o" *hi/h are ongoing pro/esses ; the a!!e! /larity an! un!erstan!ing o" your eroti/ essen/e /an then @e applie! to thoroughly e8ploring the se8ual po*er *ith surgi/al pre/ision. The Sha!o* Si!e O" Se8 This e8ploration is not @est originate! *ith a super"i/ial e8amination o" the euphoria an! e/stasy se8uality /an potentially /reate. Be"ore *e /an pro!u/ti5ely /hart these more pleasant realms in oursel5esE the looming sha!o*s o" !estru/tion /ast @y se8ual !esire must "irst @e /on"ronte! sCuarely an! *ithout *hite*ashing. )s any stu!ent o" human nature +no*sE the po*er"ul emotional an! physiologi/al /hanges that se8ual pleasure /an in!u/e in the somati/ an! psy/hi/ /enters also "reCuently gi5e rise to JealousyE hatre!E an! irrational a/tions o" the most unpre!i/ta@le +in!. In our generally se8$negati5e so/ietyE a "e* "leeting moments o" orgasm has o"ten le! to literal an! emotional @la/+mail. Se8 is use! @y the po*er"ul as a *eapon o" intimi!ationE an! many *omen are "or/e! to tolerate >,7

a@usi5e se8ual situationsE using their @o!ies as the only means o" sheer sur5i5al a5aila@le to them. Wuite apart "rom the pra/ti/e o" sa/re! prostitution an! those *ho "reely /hoose to *or+ as prostitutesE there is the "ar more pre5alent pra/ti/e o" se8ual e8ploitation @y pimpsE an! the literal se8ual sla5ery "or/e! upon !e/ei5e! immigrants. Chil! pornography is a @ooming @usinessE an! /hil! molestation is an ugly open se/ret o" the Catholi/ Chur/h an! an alarming num@er o" "amilies. O5erpopulation in impo5erishe! /ountries is a 5erita@le plague pro!u/e! @y se8E not to spea+ o" the literal plague o" )I2S an! other 5enereal !iseases that may @e release! @y the ephemeral satiation o" !esire. )ll o" these ruinous phenomena are pro!u/e! @y the thoughtless use o" the 5ery same @lin! "or/e o" se8ual !esire that the le"t$han! path initiate /ons/iously harnesses to trans/en!ent initiatory o@Je/ti5es. The a/tions o" the irresponsi@le ha5e !istorte! an! /reate! a @iase! pu@li/ opinion a@out those *ho are open an! responsi@le a@out their use o" se8ual magi/. ErosE *hi/h /an potentially @e a @ri!ge to sel"$!ei"i/ationE has mu/h more "reCuently @een a !es/ent into su@$human states o" @eing. To /lose oneHs eyes an! preten! that Eros is an entirely @enign po*er is simply "oolish ; it *as not simply a poeti/ "lourish that inspire! the authors o" the Tantras to !es/ri@e the *or+ o" the le"t$han! path initiate as L*al+ing on the e!ge o" a s*or!L. Criminologists an! la* en"or/ement personnel ha5e long @een a*are that one o" the Cuintessential si!e$e""e/ts o" se8uality is the so$/alle! /rime o" passionE that most /ommon o" homi/i!es. 1hile many "ear the un+no*n assailantE itHs a/tually the person youH5e +no*n the most intimately that /oul! most li+ely @e your mur!erer. The annals o" /rime o""er a@un!ant e5i!en/e that some o" the most sa5age an! e8/essi5ely /ruel slayings 5isite! on the human @o!y ha5e @een the han!i*or+ o" the 5i/timHs lo5er. This "a/t alone spea+s to the !ar+ po*er o" ErosE *hose /hthoni/ e/stasies /an lea! the human heart to @liss or to @loo!she! *ith eCual ar!or. The !eep /onne/tion @et*een Eros an! Thanatos is as an/ient as our spe/ies itsel". The in/reasing pre5alen/e in the in!ustrialiIe! 1est o" the se8ual serial +illerE on/e a relati5ely rare a@erration @ut no* a @anal staple o" the !aily ne*sE /learly !emonstrates ho* strong the synergy @et*een /arnal !esire an! !estru/tion /an @e. #e"t$han! path se8 magi/ians must /ome to terms *ith this /on/eale! element o" Eros i" they are to "ully appre/iate the terri@le po*er inherent in eroti/ !esire an! ho* to @est master that !esire. 1riting o" the se8ually rapa/ious aspe/t o" the go! &an in his intro!u/tion to &an )n! The NightmareE the psy/hologist Games %illman o@ser5e! that L&an the raper is a potential *ithin e5ery se8ual impulse. E5ery ere/tion may release himE implying a nee! "or psy/hi/ !e"lo*ering.L )n! as /on"ronting su/h sinister >,'

go!!esses as Kali an! Ba@alon *ill ma+e /learE the "emale o" the spe/ies is Just as prone to the !ar+erE more !estru/ti5e potentialities a*a+ene! @y Eros as the male. 1hen the se8 magi/ian in5o+es the !emons o" the "leshE he or she shoul! realiIe that the @estial ata5isms that lay Just @eneath the sur"a/e o" so/ialiIe!E /i5iliIe! se8uality are ne5er "ar "rom /ons/iousness. Ta+ing a har! loo+ in the mirror o" the psy/he to analyIe these ata5isms in the magi/ianHs o*n @eing is an o"ten o5erloo+e! ne/essity o" eroti/ initiation. This /ontemplation is the @eginning o" reprogramming the mental /ir/uitry that /reates the primiti5e pashu instin/ts o" Jealousy an! se8ual o*nership that must @e nulli"ie! @e"ore le"t$han! path initiation /an get 5ery "ar. The Se8ual Cosmonaut In a letter o" paternal a!5i/e to the magi/ian Charles Stans"el! GonesE )leister Cro*ley on/e *rote: LI thin+ that se8ual +no*le!ge shoul! @e @ase! @roa!ly on inter/ourse *ithE sayE 'E777 *omen /hosen "romE sayE 47 to '77 ra/es an! su@$ra/es. Other @ran/hes o" the stu!y are easily mastere!E e8/ept SapphismE *hi/h is har! e5en to *itnessE as you ha5e to @e on 5ery intimate terms *ith one o" the girlsE an! i" @oth are real e8/lusi5e sapphistsE you /anHt @eE unless you /an *or+ your &oint o" Vie* as an artist or stu!ent o" se8. I ha! an a*"ul @lo* last No5em@er *hen a girl as+e! me H%a5e you e5er @een pri/+e! *ith nee!les in the !ar+:H an! I ha! not. The re! @ran! o" shame sears my "orehea! to this hour.L )s is so o"ten the /aseE Cro*ley *as e8aggerating to push the @oun!aries o" a stu!ent he /onsi!ere! to @e in nee! o" a sho/+E @ut the un!erlying prin/iple he !e"ines is soun! enough. Eros is the pre!ominate me!ium through *hi/h the sinister /urrent a!ept see+s li@eration. It only "ollo*s that the *i!er his or her s/ope o" e8perien/e isE an! the more metho!i/ally the initiate pursues the in"inite permutations o" se8ualityE the greater oneHs se8$magi/al repertoire *ill @e. Ea/h magi/ianHs Journey to !is/o5er the "ull spe/trum o" se8ual e8pression at his or her !isposal must ine5ita@ly ta+e 5astly !i""erent "ormsE @ut a "e* general areas o" pursuit /an @e suggeste!. =ou *ill ha5e rea/he! the !esire! o@Je/ti5ity in relation to se8uality *hen you /an /onsi!er any se8ual a/t /almly an! *ithout un!ue emotion. 1hether or not you "eel that you must personally e8perien/e ea/h possi@le se8ual 5ariation to attain this le5el o" !eta/hment is o" /ourse an entirely personal !e/ision. To 5arying !egrees in !i""erent 1estern /ountriesE se8 is pla/e! in a strange ni/he that /an har!ly @e /ompare! to any other @o!ily a/ti5ity. For someE "u/+ing /an only @e !is/usse! in ner5ous *hispersE "or others it arouses prurient gigglesP @oth a sure sign o" the in/ipient "ear an! apprehension it /ommonly inspires. 2emoniIe! as a "ilthyE guilt$ri!!en >,6

!egra!ation or pla/e! on a pe!estal as a holy a/t only to @e per"orme! un!er the aegis o" lo5e or marriageP @oth perspe/ti5es re5eal the essential a@normality *ith *hi/h se8 is still 5ie*e! @y many )ll o" these /on!itione! responses must he mastere! an! trans/en!e!. )//or!ing to 5arious regional /o!esE there are LappropriateL times an! pla/es allo*ing e5en "or the !is/ussion o" se8E let alone its a/tual enJoyment. )n! although the mass me!iaE as note! earlierE sells its *ares aggressi5ely through se8ual sym@olismE this apparently open !emonstration o" the eroti/ /onsistently /on5eys a signal that se8 is anything @ut an or!inary aspe/t o" human e8isten/e. To approa/h the sleeping serpent o" se8 magi/ *ith any !egree o" e""i/ien/yE the a!ept must "irst he a@le to regar! se8 as /lini/ally as any other entirely normal "un/tion o" the human @o!y. &erhaps para!o8i/allyE it is only then that the use o" se8 as a potentially sa/re! instrument o" /ons/iousness trans"ormation /an ta+e pla/e. The maJority o" men *ill not ha5e a pro@lem *ith the i!ea o" "ully resear/hing their se8ual me/hanisms an! @rea+ing the /on!itione! @or!ers o" their eroti/ i!entitiesP the instin/ti5e an! natural @iologi/al imperati5e o" the male @o!y to sprea! his see! *i!e alrea!y pro5i!es men *ith a !esire "ur se8ual e8perimentation. The "emale se8 magi/ianE ho*e5erE must o"ten /onten! *ith the po*er"ul instin/t that en/ourages her to nest *ith one mateE *ith *hom se8uality is !eeply /onne/te! *ith notions o" monogamous lo5e. )lthough not e5ery *oman is @oun! @y su/h innate @iologi/al restraintsE the 5anCuishing o" these natural instin/ts is o"ten a /hallenge reCuiring a /ons/ious a/t o" opposite$!oing to a//omplish. The le"t$han! path initiate must stri5e to !eeply un!erstan! the *or+ings o" his or her li@i!o in a /omprehensi5e manner that most humans *oul! pre"er not to /onsi!er. To !o thisE the a!eptHs se8ual rea/tionsE /apa@ilitiesE Cuir+s an! !e"i/ien/ies must @e teste!E /hallenge! an! o5er/ome in as many situations as possi@le. 1hat "orms this pro/ess o" as/ertaining se8ual sel"$+no*le!ge *ill ta+e must 5ary a//or!ing to the !i5ersity o" ea/h magi/ianHs personal eroti/ essen/eP outlining a stan!ar! program *oul! @e purposeless. %o*e5erE some e8plorers o" se8ual "rontiers ha5e @een ai!e! @y /onsi!ering the omnipresent mystery o" Eros "rom t*o sharply !i5ergent perspe/ti5es. The "irstE the esoteri/ point o" 5ie*E goes some *ay to*ar! pro5i!ing a rationale e8plaining the tremen!ous po*er to "as/inate possesse! @y se8. It !eri5es "rom the Ti@etan sa/re! te8t Bar!o ThR!ol ; popularly +no*n as LThe Ti@etan Boo+ O" The 2ea!L ; te/hni/allyE a gui!e "ur the re/ently !ea! aime! at the a5oi!an/e o" rein/arnation. ThereE *e learn that in one o" the Bar!osE or le5elsE o" a"ter$!eath /ons/iousness e8perien/e! @y the @o!iless spiritE the soul "ree! "rom its physi/al 5essel is enthralle! @y the sight o" /opulating /ouples. I" the soul !oes not e8er/ise the most se5ere /autionE it *ill @e !ra*n ine8ora@ly

>,>

to*ar!s the orgasming @o!iesE !es/en!ing into matter. This !es/ent guarantees re@irth as a male or "emale through the me!ium o" se8. %enry Miller on/e Jo+e!: LSe8 is one o" the nine reasons "ur rein/arnation. The other eight are unimportant.L I" there /an @e sai! to @e any o@Je/ti5e truth to the Bar!o ThR!olE Miller *as right: our !aemons return again an! again to "leshly "orm @e/ause o" the a@sor@ing po*er e8erte! @y se8. #oo+ing at se8 "rom an entirely e8oteri/ angleE through the prism o" s/ien/eE *e "in! no less mysterious hi!!en "a/tors at *or+. For e5en i" *e /an erase some o" the se8ual /on!itioning imprinte! in our min!s @y so/ial?"amilial in"luen/es an! mo!ern me!iaE millions o" years o" e5olutionary an! geneti/ imprinting has ma!e ea/h o" us espe/ially re/epti5e to parti/ular se8 partners. 1e "ollo* the unspo+en /omman!s o" !esire an! attra/tion @uilt into our @rains @y geneti/ally /on5eye! eroti/ aestheti/s that respon! to spe/i"i/ smellsE shapes an! patterns totally @eyon! /ons/ious /ontrol. 1ith goo! reasonE the unmista+a@le e8perien/e o" L"alling in lo5eL has o"ten @een /ompare! to the e""e/t o" !rugs. )s it turns outE this is literally true. 1hen *e en/ounter someone *ho a//or!s to that in@uilt e5olutionary i!ealE the @rain is automati/ally "loo!e! *ith a pleasant rush o" /alming morphine$li+e en!orphinsE sealing our attra/tion *ith /hemi/al rein"or/ement. O8yto/inE se/rete! @y the pituitary glan! !uring se8E se/ures the @on! *ith a /hemi/ally$in!u/e! @last o" tranCuillity. Three potent naturally pro!u/e! amphetamines are also pumpe! through the trans"i8e! lo5erHs @rainP !opamineE phenylethylamineE an! norepinephrineE all o" them /reating a euphori/ high that /an last as long as three years Dan interesting statisti/ *hen /ompare! to the a5erage length o" many marriagesF. Bet*een the t*o esoteri/?e8oteri/ e8tremes o" Ti@etan rein/arnation theory an! the /lini/al measurements o" 1estern se8ology lays the mystery o" your o*n eroti/ uni5erse. E8amine its un/harte! se/rets *ith the poetry o" the mysti/ an! the pre/ision o" the s/ientistP the sinister /urrent a!ept is a meti/ulous /artographer o" his or her se8ual sel". Se8 &ro"ane )n! Sa/re! 1e ha5e also "oun! that the most su//ess"ul 1estern initiates o" the le"t$han! path maintain a satis"ying se8ual e8isten/e in!epen!ent o" their se8$magi/al pra/ti/e. This is only one o" se5eral reasons *hy *e a/ti5ely !is/ourage magi/ians "rom trans"orming ea/h an! e5ery se8ual a/t into a ritualE an! *hy *e argue against attempting to use e5ery orgasm she or he e8perien/es in the /ourse o" !aily li"e as a magi/al tool. )lthough this is a rather /ommon pra/ti/e among /ertain se8$magi/al s/hools an! tra!itionsE *e ha5e "oun! that this o5eruse o" se8ual magi/ runs the ris+ o" tri5ialiIing se8$magi/al *or+ an! !i""using the ne/essary supply o" se8ual energy "ur any meaning"ul >,4

*or+ing. In re!u/ing the po*er"ul "or/e that /an @e unleashe! @y se8 magi/ to a /ommonpla/e o//urren/eE as routine as @rushing oneHs teethE one almost /ertainly lessens the potential use"ulness o" the a/t to the magi/ianHs goals. Gust as importantlyE @y "or/ing e5ery se8ual en/ounter into the /onte8t o" a magi/al *or+ingE the purely pleasura@leE aestheti/ally pleasing an! physi/ally grati"ying nature o" pro"ane eroti/ intera/tion as an e8perien/e *orth enJoying "ur its o*n intrinsi/ 5alue is minimiIe!. The se8 magi/ian shoul! i!eally approa/h se8 an! the eroti/ arts as possessing a @eauty an! po*er unto themsel5esE not only as a use"ul tool "or magi/al *or+. To limit oneHs se8uality to se8 magi/ alone *oul! @e a+in to an artist that only use! her eyes *hen engage! in /reating art*or+. )lthough a ro@ust se8ual !esire is e5i!ently a @asi/ reCuirement "or the e""e/ti5e or/hestration o" eroti/ sor/eryE it /annot @e stresse! enough that se8 magi/ shoul! not @e the only outlet "or the satis"a/tion o" your lust. The *ell$@alan/e! se8 magi/ian shoul! e8perien/e a ri/h an! "ul"illing eroti/ e8isten/e that is !eli@erately unrelate! to oneHs stri/tly se8$magi/al *or+ings. There is one 5ery pra/ti/al reason "or this: unless you ha5e a pree8isting a/ti5e se8 li"e that more than a!eCuately "ul"ills your psy/hi/ an! physi/al eroti/ nee!sE /han/es are you pro@a@ly *onHt a/hie5e anything more magi/ally pro"oun! than the physi/al release o" orgasm *hile per"orming se8ual magi/. It shoul! @e note! that there are spe/i"i/ instan/es *hen the se8 magi/ian might "in! that a perio! o" se8ual a@stinen/e is use"ul @e"ore /ommen/ing a *or+ing o" se8 magi/E @ut this !oesnHt mitigate the importan/e o" integrating se8 magi/ into the larger /onte8t o" a *ell$roun!e! eroti/ li"e. )nother /ommonly @ehel! phenomenon moti5ates this re/ommen!ation. It is all too easy "or se8 magi/ians to !elu!e themsel5es into interpreting e5ery one o" their se8ual "antasies as magi/al an! initiatory in nature. 1e ha5e o@ser5e! lu!i/rous attempts to Justi"y *hat is @asi/ally only a *ish to satiate a se8ual attra/tion un!er the mysterious /loa+ o" magi/al moti5ation. )s *e ha5e ma!e /learE se8 magi/ !oes reCuire the a/ti5ation o" strong !esire to "un/tionE @ut one must he *ise enough to @e a@le to !istinguish the sometimes su@tle @ut ne5ertheless signi"i/ant !i""eren/e @et*een an a/t o" le"t$han! path eroti/ initiation an! a goo! "u/+. To /on"use the t*o is to !egra!e the 5alue o" @oth e8pressions o" ErosE ea/h o" them *orth*hile in their o*n right. The Orgasm ; Ten Se/on!s In Eternity To grasp the essentials o" le"t$han! path operationsE *e must "irst /ast a /ol! eye on the @asi/ human se8ual e8perien/e in general. Sin/e all magi/ ; in/lu!ing the magi/ that is /hannele! through the "lesh ; is primarily a phenomenon o" the psy/heE *e are imme!iately /ompelle! to as/ertain *hat e8a/tly goes on in the human psy/he !uring se8ual a/ti5ity. 1hile one must >,,

@e e8tremely /are"ul a@out ma+ing generaliIations in a realm as personal as eroti/ e8perien/eE a "e* "un!amental phenomena seem to @e so *i!ely pre5alent that they pro5i!e us *ith a 5ia@le laun/hing pa! "or our in5estigation. =our gar!en 5ariety spe/imen o" homo sapiens is li+ely to e8perien/e a "airly stan!ar! psy/hi/ response to the se8ual a/t. 1hether that a/t is /onsummate! through mastur@ationE or se8ual /ongress *ith one or more partners !oesnHt signi"i/antly a""e/t the en! result o" most human se8ual a/ti5ity. 2uring the 5arious le5els o" e8/itation an! physi/al e8ertion that ultimately /on/lu!e *ith the /lima8E the human @eing is typi/ally re*ar!e! @y se8ual pleasure *ith a pro"oun! moment o" "orgetting. In this sharp instan/e o" temporary amnesiaE a*areness o" the in!i5i!ual sel" is @rie"ly @ut intensely o@literate!. )ll min!"ulness o" the e8isten/e o" the psy/he as an in!epen!ent agent an! !eterminant o" /ons/iousness is temporarily *ipe! out @y the *a5es o" pleasure that /ulminate in the orgasm. Sin/e the +een a*areness o" the psy/heHs solitu!e is something that most human @eings "in! rather un/om"orta@le to @earE the attainment o" the transitory @rain /hemistry alteration *hi/h orgasm allo*s is e""e/ti5ely use! as a tranCuiliIing !rugE a means to num@ in!i5i!ual /ons/iousness. For human @eings *ho a/ti5ely see+ to "orget themsel5es as mu/h as possi@leE se8 is Just one o" many tools a5aila@le to !istra/t the sel" "rom the sel". 1at/hing tele5isionE rea!ing @oo+sE im@i@ing se!ating /hemi/al su@stan/es an! any num@er o" other tran/e$in!u/ing te/hniCues /an @e use! to this en!E @ut se8 /ertainly pro5i!es one o" the most intense "eelings o" psy/hi/ relie" "rom the en/um@ran/e o" in!i5i!ual /ons/iousness. Than+"ullyE not all human @eings re!u/e the +een pleasures o" Eros into the !reary num@ing o" /ons/iousness *e !es/ri@e a@o5e. There are those sensual /onnoisseurs *ho !o approa/h se8uality in an alert an! purpose"ul mannerE although they might ne5er /onsi!er themsel5es to @e se8 magi/ians. The magi/ian o" the sinister /urrentE in opposition to this general human !ri5e to !i5ert the attention "rom the psy/heE stri5es not to "orget. This is the "irst essential /hara/teristi/ o" le"t$han! path se8 magi/E an! it is so important to the su//ess"ul pra8is o" the art that *e *ill @e /ompelle! to repeat it in other /onte8ts. .oing against the normati5e human urge to lose oneHs sel" in an un!i""erentiate! "lo* o" sensation !uring the se8 a/tE the le"t$han! path se8 magi/ian /ons/iously utiliIes the po*er"ul physiologi/al an! psy/hi/ energies unleashe! @y eroti/ism to attain an e5en sharper per/eption o" the many sel5es "or 5ery spe/i"i/ magi/al an! initiatory purposes. E5en at the moment o" orgasmE *hi/h is o"ten a time in *hi/h the psy/he shuts !o*n altogether in the s*oon o" @lissE the se8 magi/ian o" the sinister /urrent "o/uses sharply on sor/erous an!?or sel"$trans"ormati5e !esires. To >,3

a//omplish this singular state o" min! *hile the @o!y un!ergoes the e/stasy o" se8ual /lima8 is a s+ill that !oes not /ome naturally @ut must @e !eli@erately a/Cuire! through pra/ti/e an! !is/ipline. )s *e ha5e alrea!y esta@lishe!E the le"t$han! path is /onsistently "uele! @y the @rea+ing o" natural instin/tsE the yo+ing o" instin/ti5e @iologi/al urges to the magi/ianHs *ill. It is sometimes in/orre/tly assume! that se8 magi/ /onsists o" nothing more than the spiritualiIation o" the e5ery!ay se8ual "un/tionsE an! that the only s+ill reCuire! to per"orm this art is the a@ility to e8perien/e normal se8uality. I" that *ere soE almost e5ery human @eing *oul! @e a @orn se8 magi/ianE an! no training or aptitu!e *oul! @e reCuire!. The signi"i/ant point here is that the se8 magi/ian must !e5elop a relia@le a@ility to e8er/ise mental /ontrol an! /on/entration !uring eroti/ a/ti5ities that *oul! usually !istra/t the pra/titioner utterly "rom any goal @ut the attainment o" physi/al pleasure. The rea!er *ho has ne5er pre5iously e8perimente! *ith se8ual magi/ may assume then that su/h a pra/ti/e *oul! ro@ se8uality o" all o" its pleasure. In "a/tE the opposite is the /aseP the retaining o" sel"$a*areness !uring the se8ual a/t greatly in/reases eroti/ pleasureE *hi/h in turn pro5i!es the magi/ian *ith more energy "or magi/al use. )s *e shall seeE the e""e/ti5e pra/ti/e o" eroti/ magi/ reCuires the magi/ian to @uil! up a state o" energiIe! lust "ar @eyon! *hat is normally reCuire! to stimulate a simple orgasm. I" se8ual pleasure "or the le"t$han! path se8 magi/ian is not a means o" momentarily losing oneHs psy/he in sensation or o" @len!ing oneHs psy/he *ith oneHs lo5erE as it is /an generally @e !es/ri@e! "or most human @eingsE *hat in!ee! is it: Fun!amentallyE se8 is 5ie*e! @y the initiate as one o" the most po*er"ul an! easily a//essi@le altere! states o" /ons/iousness a5aila@le to /reatures o" the "lesh. In!ee!E the intense e8ultation o" se8uality is 5ery o"ten the only trans/en!ent e8perien/e most human @eings *ill e5er +no*. Some moralists *ill /onsi!er this o@ser5ation to @e a sa! /ommentary on man+in!Hs lo* le5el o" spiritual attainmentE @ut "or the se8 magi/ian it is simply a neutral "a/t o" some /onsi!era@le rele5an/e to un!erstan!ing the eroti/ instin/t an! its perennial "as/ination. 2uring the "our @asi/ phases o" human se8ual responseE *hi/h /an generally he @ro+en !o*n to D'.F e8/itementE D6.F intensi"i/ation o" se8ual tensionE D>.F orgasmE an! D4.F resolutionE the entire /omple8 o" @o!y an! min! is engage! in a pro/ess that allo*s a !istin/t trans"ormation to o//ur. The se8 magi/ian !oes not merely passi5ely e8perien/e these somati/ /hangesE he or she ta+es /ontrol o" these intense @iologi/al e5ents an! /ontrols them "or magi/al purposes. )lthough the se8 magi/ian /an e5entually learn to ma+e magi/al use o" his or her entire se8uality in an in/reasingly su@tle "ashionE e5entually trans/en!ing the se8ual /lima8 altogetherE the "irst magi/al *eapon o" use to

>,(

the se8 magi/ian is the orgasm. FurthermoreE it is important "or male magi/ians to un!erstan! that the orgasm is not ne/essarily the same thing as the eJa/ulation. )s *e ha5e alrea!y !es/ri@e!E some o" the most intense orgasms are e8perien/e! as *hole$@o!y e5ents that pro!u/e no emission o" semen. But @e"ore that realm /an @e entere!E the "irst +ey to su//ess"ul se8 magi/ is !e5eloping the a/Cuire! s+ill o" remaining "ully alert an! "o/use! through the intensi"ying stages o" se8ual arousal an! espe/ially !uring the moment o" your se8ual /lima8. This trainingE *hi/h essentially "ights the ten!en/y to rela8 that the orgasm usually triggersE is @est e8perimente! *ith at "irst through mastur@ationE sin/e no@o!y is as sensiti5e to your o*n i!iosyn/rati/ pattern o" se8ual response as you. )nother a!5antage o" @eginning se8 magi/al training *ith autoeroti/ pra/ti/e is that e5en the most sympatheti/ se8 partner /an pro5i!e !istra/tion "rom the *or+ o" /oming to learn oneHs se8$magi/al /apa@ilities. .ra!uallyE the in/rease! /ontrol o5er the altere! state o" orgasm /an @e e8ten!e! into magi/ally !ire/te! se8 *ith a partner or partners. Magi/ally spea+ingE the orgasm is @est un!erstoo! as a pro"oun! release o" energy o//urring !uring a trans"orme! state o" psy/hi/ a*areness. The magi/ian taps into this energy to e""e/t trans"ormations o" his or her inner Dsu@Je/ti5eF *orl! or outer Do@Je/ti5eF *orl! ; remaining "ully /ons/ious o" the hi!!en /onne/tions @et*een these t*o seemingly !i5ergent mani"estations o" maya. For the le"t$han! path magi/ianE it is espe/ially signi"i/ant that this orgasmi/ energy is generate! "rom *ithin the 5ery @o!y o" the magi/ianE rather than "rom an e8ternal sour/e. It is also 5ery use"ul that the orgasm in @oth males an! "emales pro!u/es a physi/al mani"estation in the "orm o" se8ual "lui!sE sin/e these "lui!s /an @e utiliIe! @y the magi/ian as an organi/ sym@ol o" the magi/al !esire at han!E as *e ha5e alrea!y !es/ri@e! in the histori/al tra!ition o" the le"t$han! path. The moment o" orgasm is o" importan/e magi/ally as a /lear !emar/ation pointE a liminal e8perien/e !enoting the en! o" a !eli@erate @uil!$up o" energy. By /on/entrating oneHs "o/us on the realiIation o" the magi/al goal at this Ienith o" se8ual arousalE the magi/ian has a /lear an! !ramati/ physi/al target upon *hi/h to "i8 his or her attention. )lmost all o" the esta@lishe! spiritual tra!itions o" the *orl! tea/h their a!herents some "orm o" psy/hi/ "o/usE although they almost uni5ersally /on!emn the states o" altere! /ons/iousness attaina@le through se8 as immoralE animalisti/E or negati5e in some sense or the other. The orgasm /an pro5i!e this sharp moment o" heightene! /ons/iousness *ith a relia@ility an! strength that "e* other te/hniCues /an mat/h. It is no /oin/i!en/e that mysti/s an! 5isionaries ha5e so "reCuently !es/ri@e! their religious e/stasies in terms that resem@le the physi/al @liss o" the orgasm. #i+e any altere! state o" /ons/iousnessE the orgasm /an also pro5i!e the magi/ian *ith pro"oun! 5isionary e8perien/es that e8ten! "ar @eyon! the

>,4

utilitarian goals o" sor/ery alone. In the @eginning phase o" mastering se8ual magi/E the orgasm is usually the summit o" the se8$magi/al operation ; the Jun/ture at *hi/h the amasse! se8$magi/al energy o" a *or+ing is unleashe! to /reate your !esires in the *orl!s. %o*e5erE the pre/e!ing perio! o" arousal is eCually important. .enerally spea+ingE the longer the magi/ian remains in a high state o" stimulation @e"ore a/hie5ing orgasmE the more po*er"ul the *or+ing *ill @e. For that reasonE itHs important that you ha5e a 5ery /lear i!ea o" *hat you personally "in! se8ually e8/itingE an! that you pra/ti/e +eeping yoursel" in an arouse! state "or as long as possi@le. 0emem@er that this may @e more o" a /hallenge than it seemsE sin/e it is /ru/ial that you simultaneously esta@lish a 5ery high le5el o" mental /on/entration an! "o/us *hile /ontinually pushing your plateau o" eroti/ tension higher. Male se8 magi/ians ha5e sometimes e8presse! the mis/on/eption that itHs ne/essary to ha5e many orgasms !uring a *or+ing. )lthough multi$orgasmi/ /apa@ilities might ser5e some spe/i"i/ magi/al operationsE itHs usually pre"era@le at "irst to "o/us the attention on one 5ery po*er"ul orgasm that @rings the *or+ing to a !e"initi5e /losure than !issipating the gathere! energies in many separate /lima/ti/ e5ents. The typi/al orgasmE "or men an! *oman ali+eE usually lasts no more than si8 to ten se/on!s. Through e8perimentE male magi/ians *ill noti/e that this perio! o" /lima8 is /ustomarily a//ompanie! @y "our to si8 /ontra/tions o" the penisE *hi/h release !i""erent mi8tures o" prostrati/ "lui! an! semen. The a//omplishe! magi/ian /an easily 5i5i!ly imagine his or her inten!e! magi/al out/ome in that timeE @y paring the !esire! o//urren/e !o*n to its /learest an! most easily graspe! imagery or 5er@al e8pression. The @eginning se8 magi/ian o"ten relinCuishes /ontrol o5er his or her *or+ing at this pointE losing sight o" the e8a/t magi/al aim in the *a5es o" pleasure release! @y the orgasm. These are the physi/al?mental phenomena that the se8 magi/ian "irst see+s to /ontrol in his or her o*n @o!yE an authority o5er the "lesh *hi/h allo*s the normal eroti/ e8perien/e to @e trans"orme! into a more e""e/ti5e magi/al tool. )utoeroti/ E8er/ises Many a neophyte se8 magi/ianE eager to Jump into the li/entious orgies that they ha5e al*ays hear! *ere an integral part o" se8 magi/al pra/ti/eE has @een Cuite !isappointe! to learn that se8 magi/al training @egins *ith autoeroti/ e8er/ises. %o*e5erE /onsi!ering that le"t$han! path se8 magi/ is so /entere! on sel"$+no*le!ge an! sel"$/ontrolE it is appropriate to @egin *ith the se8ual energies o" the sel" @e"ore mo5ing on to the more /omple8 intera/tions o" se8 magi/ *ith partners. D)n! noE you nee! not restri/t your autoeroti/ manipulations to your le"t han! only.F >,-

In that the "inal aim o" le"t$han! path se8 magi/ is sel"$!ei"i/ationE many an aspirant has s+ippe! the har! *or+ o" remani"esting oneHs @eing in progressi5e stages an! Jumpe! ahea! to merely pro/laiming him?hersel" a !i5inity in the "lesh. It har!ly nee!s to @e sai! that *ith so high an aim megalomania is the most /ommon psy/hi/ !anger o" the sinister /urrent. I" the le"t$han! path *as a physi/al roa!E it *oul! @e littere! *ith the @urnt$out *re/+s o" all those *ho /rashe! at "ull spee! into their o*n sel"$!elusions. To @egin the pro/ess o" un!erstan!ing an! un!oing the se!u/ti5e spell o" maya upon the e5anes/ent stu"" o" the min!E a gra!ual re5elation o" the hi!!en *or+ings o" reality that may ultimately lea! the initiate! per/ipient to !is/o5er the mystery o" his or her o*n !i5ine i!entityE *e *ill @egin *ith the most simple o" maya$shaping metho!s ; autoeroti/ e8periment. )lthough the le"t$han! path is !e"ine! @y the intera/tion o" t*o /ontrase8ual energies ; o" @oth a @iologi/al an! spiritual nature ; the *or+ @egins in solitu!e. ) 5ery /ommon mis/on/eption is that autoeroti/ se8 magi/ is only a @eginnerHs te/hniCue. In "a/tE mastur@ation *or+ings remain an important aspe/t o" the e8perien/e! se8 magi/ianHs repertoire. It /oul! @e argue! that the Lsel"ishEL sel"$/entere! nature o" autoeroti/ism ; *hi/h must not @e /on"use! *ith the !elusional glori"i/ation o" the super"i/ial ego persona ; len!s itsel" parti/ularly *ell to the in!i5i!uating goals o" the le"t$han! path. %o*e5erE /ontinue! e8ploration o" the uniCue relation @et*een your in!epen!ent /ons/iousness an! the @o!y it inha@its remains an essential li"elong Cuest o" the sinister /urrent. There are "a/ets o" the eroti/$magi/al sel" that /an only @e un!erstoo! in solitu!e. This is not to say that the initiatory @ene"it o" se8 magi/ per"orme! *ith partners is not eCually 5ali!. There has @eenE ho*e5erE a persistent ten!en/y among some se8 magi/ians to maintain that a relian/e on autoeroti/ te/hniCues is someho* less a!5an/e! than *or+ing *ith partners. It must @e state! that *hile the a!5antages o" partners ; an! e5en groups o" magi/ians ; in se8 magi/al rites is important to a /omplete eroti/ initiationE the solitary autoeroti/ magi/ian shoul! @ear no stigma at all. That su/h a !is/laimer e5en nee!s to @e ma!e illustrates the !istrust generally "elt "or the !eli@erate isolationist in a /ompulsi5ely so/ial an! /olle/ti5ist /ulture. Gust as the le"t$han! path sor/erer?initiate is !etermine! to maintain the "ero/ious in!epen!en/e o" his or her autonomous /ons/iousnessE so must the a/tual physi/al pra/ti/e o" this "orm o" se8 magi/ @egin in that state o" aloneness that is sa/re! to the le"t$han! path. By inaugurating your eroti/ initiation through a/ts o" sel"$pleasureE you ta+e sole responsi@ility as the magi/al te/hni/ian in /harge o" your o*n e/stasy. To em@ar+ on this Cuest through autoeroti/ismE rather than se8 magi/ *ith othersE ser5es as a remin!er that the le"t$han! path initiate /an ne5er truly @e initiate! @y anotherP he or she is ultimately un!ergoing a pro/ess o" sel"$initiation. E5en in the tra!itional guru$stu!ent relationship o" the Tantri/ Vama MargaE it is >37

>3'

un!erstoo! that the guru or initiatri8 merely gui!es the a!ept until the point he or she /an hear the 5oi/e o" the inner guru. )//or!ing to the /osmogony o" an/ient EgyptE the "irst !i5ine intelligen/e *as )tum. %is /ons/iousness e8iste! alone in the entire uni5erseE rising "rom the prime5al *aters o" NouE the "irst matterE to /ome into @eing as an in!epen!ent entity. )tumE a//or!ing to a &yrami! te8tE Lput his penis in his han! that he might o@tain the pleasure o" emission there@y.L %is mastur@atory han! *as re5ere! as a go!!essE )tumHs "emale partner in the rite. From this "irst a/t o" autoeroti/ magi/E )tum *as sai! to ha5e eJa/ulate! all /reation in su//essi5e stagesE @eginning *ith the in/estuous si@lings representing air an! moistureE Shu an! Te"nut. SimilarlyE the le"t$ han! path se8 magi/ianE isolate! in the uni5erseE /reates his or her magi/ "rom sel"$pleasureE @eginning the semi$!i5ine pro/ess o" sel"$/reation through an autoeroti/ !ee!. ) mo!em un!erstan!ing o" this may @e gleane! in the /on/ept o" sel"$lo5e so /entral to the sometimes a@struse theories o" the magi/al artist )ustin Osman SpareE *ho *e ha5e alrea!y !es/ri@e! as using autoeroti/ *or+ings to /ommuni/ate *ith transhuman entities he !es/ri@e! as Lastral.L The a*a+ening o" Sel"$lo5eE as e8presse! through magi/al autoeroti/ismE /an in itsel" @e a rite o" passageE separating the initiate "rom a /ulture *hose emphasis is o5er*helmingly "o/use! on altruism an! sel"$ !enial. Se8uality is o"ten e8/use!E or tolerate!E only *ith the /on!ition that Eros is !ire/te! to*ar! another human @eingE i!eally un!er the guise o" lo5e. Eros !ire/te! to*ar! the sel"E ho*e5erE is still /on!emne! as a sterile a/t o" sel"ish nar/issism. E8ploring this e8pression o" se8ualityE "ree "rom any /onne/tion to othersE /an he a +ey to le"t$han! path /ons/iousness an! the /reation o" a "ully in!i5i!uate! psy/he. =our "irst physi/al e8er/ise is simply to e8perien/e orgasm in a more sel"$a*are an! "o/use! manner than you ha5e "ormerly attempte!. This *ill he your "irst !eli@erate attempt to +no* the orgasm not merely as an intense physi/al pleasure "amiliar "rom non$magi/al se8ual stimulationE @ut apprehen!ing its magi/al potential as an altere! state o" /ons/iousness. 2uring or!inary se8E *e are usually so @eguile! @y pleasure alone that *e pay little or no attention to the su@tle psy/hi/ /hanges that orgasm engen!ersE e8/ept in those /ases *hen a//i!ental a*a+ening o" pro"oun! altere! states o" /ons/iousness o//urs. This e8periment prepares you to approa/h the orgasm "rom the more *a+e"ul perspe/ti5e o" the magi/ian. )t nightE in a partially !ar+ene! roomE @ring yoursel" to orgasm using *hate5er metho! suits your pre"eren/e. The only /on!ition is that you !o not use any e8ternal 5isual stimulation as an aphro!isia/ agentE sin/e youHll nee! to he /entere! on *hatHs going on *ithin your min!. The hours o" !ar+nessE as *e ha5e e8plaine!E are sai! to @e reigne! o5er @y the Feminine 2aemoni/E a//or!ing to the tra!itional le"t$han! path tea/hings. No/turnal *or+ings also

>36

allo* you to /on/entrate more "ully on your internal lan!s/apeE *hereas light !ra*s the attention a*ay "rom the sel". This is one o" the many un!erlying reasons *hy sinister /urrent magi/ians in e5ery /ulture ha5e al*ays @een attra/te! to the sym@olism o" !ar+ness. Con/entrate on that si8 to ten se/on! perio! o" orgasm *ith an attention you ha5e ne5er pre5iously @rought to @ear upon it. Some o" the Cuestions you shoul! try to remain alert to are: 1hat ha5e you ne5er noti/e! @e"ore a@out the orgasmHs e""e/t on your min!: 1hat e8a/t thoughts or impressions mani"este! in your min! !uring orgasm: Ea/h in!i5i!ual magi/ian *ill un!ergo entirely !i""erent mental phenomena. Some *ill noti/e that entirely tri5ial thoughtsE meaningless "ragmentary senten/es or seemingly a@sur! images "lash into the min! !uring /lima8. Others may e8perien/e intensely realisti/ @ut "leeting eroti/ hallu/inations. &erhaps there *ill @e an a@sen/e o" psy/hi/ /ontent altogether. )t this pointE the a/tual results are less important than the "a/t o" your +een o@ser5ation o" them. The 5ery a/t o" "o/using your attention on a phenomenon you normally ta+e "or grante! su@tly @egins to /hange it. This step *ill e5entually allo* you to pro/ee! to a/tually shaping the orgasm "or magi/al purposes. Central to the magi/al prin/iples o" the le"t$han! path is the /on/ept that i" a magi/ian /an separate his or her /ons/iousness "rom a gi5en o//urren/eE he or she /an also /ontrol it. E8periments *ith autoeroti/ism as a /ons/iousness$/hanging agent shoul! then @e engage! in *ith eyes /lose!E *hile seate! in a position that allo*s the spine to @e hel! upright. This posture rein"or/es the !esire! physiologi/al /on!itions o" *a+e"ulness an! /on/entration that are easily lost *hen attaining arousal an! orgasm in a prone position. &ra/ti/e maintaining a /almE !eli@erately !eta/he! state o" min!E *hile perio!i/ally o@ser5ing the e8a/t nature o" your orgasmi/ state o" /ons/iousnessE an inner e5ent *hi/h mani"ests !i""erently "or ea/h o" us. )t "irstE it may pro5e !i""i/ult to remain se8ually e8/ite! *hile simultaneously assuming an attitu!e o" !eta/hment "rom yoursel"E @ut *ith repetition this @alan/e /an @e a/hie5e!. The goals here are "airly /lear$/ut. The "irst is to simply !e5elop an automati/ a@ility "or lu/i! per/eption o" the stages o" your o*n se8ual arousal an! /lima8 that are normally o@s/ure! @y se8ual e8/itement. Se/on!lyE you *ill he aiming to @uil! up the "a/ulty o" sustaining un*a5ering psy/hi/ pointe!ness an! attention e5en !uring the !istra/ting trauma o" the orgasm. Initial attempts shoul! @e ma!e to prolong the pre$orgasmi/ plateau "or as long as possi@le. More rigorous training in e8ten!ing the !uration o" orgasm is @est /on!u/te! *ith the assistan/e o" a Cuali"ie! tea/herP this e8er/ise is only an e8perimental @eginningE !esigne! to test your o*n /apa@ilities. On/e you ha5e e8perimente! *ith your o*n a@ility to utiliIe autoeroti/ sor/eryE itHs also use"ul to /on!u/t autoeroti/ e8periments in >3>

tan!em *ith another s+ille! magi/ian. Some 5ery e""e/ti5e *or+ings ha5e @een /arrie! out in this manner. For e8ampleE *hen @oth parties are separate! @y a long !istan/eE /oor!inating a syn/hroniIe! time to *or+ to*ar!s a mutual goal /an @e @ene"i/ial. SimilarlyE this /an @e un!erta+en *ith a truste! a//ompli/e @y telephone. This metho! /an @e 5ery e""e/ti5e "or a num@er o" reasons. Be/ause !ire/t sensory /onta/t @et*een initiates is limite! to only the au!itoryE all o" the other senses @e/ome slightly more heightene!E in mu/h the same *ay as one *ho has lost his or her sight then "in!s an in/rease! /larity in the remaining senses. Be/ause the heightening o" sensory a*areness !uring a *or+ing is one o" the +ey "a/tors in its e""e/ti5enessE this is yet another means o" a/hie5ing that goal. DThis pra/ti/e also ma+es "or a surprisingly e""e/ti5e prelu!e to some o" the unsettling phenomena o" se8 magi/ per"orme! *ith a partner !uring the out$o"$@o!y e8perien/e.F One "inal e8ample o" the !ual autoeroti/ *or+ing is *hen the t*o partners are togetherE "a/e to "a/e. )lthough this *oul! not Cuali"y "or the usual le"t$han! path rite mel!ing o" se8ual "lui!s an! energies 5ia /oitusE it /an @e a potent alternati5e. The a!5antages to this metho! are the heightene! sensory an! se8ual stimulation o" @eing in ea/h otherHs /ompany !uring the rite an! yet remaining separate entities. ItHs also o"ten easier to syn/hroniIe @oth orgasms to o//ur at e8a/tly the same moment "or the simple reason that ea/h party +no*s *hat they nee! to !o to prolong an! /ontrol their /lima8. In this /aseE the se8ual "lui!s may still @e /ommingle! imme!iately a"ter*ar!s @y *ay o" a talisman or other o@Je/t *hi/h is signi"i/ant to the *or+ing. )utoeroti/ Orgasm &rolongation The s+ill o" orgasm prolongation is a/tually "o/use! on prolonging the state imme!iately prior to the orgasm. The most imme!iately e5i!ent sign o" orgasm prolongation in @oth gen!ers is o@5iously that the *a5e o" /lima/ti/ pleasure /ontinues past the usual threshol!. %o*e5erE sin/e the @o!yHs apprehension o" pleasure /an @e an e8tremely su@Je/ti5e phenomenonE you *ill nee! to ta+e more o@Je/ti5e physiologi/al !i""eren/es into a//ount as *ell. 1hen the "emale orgasm /ommen/esE "or instan/eE the 5agina typi/ally @egins to /ontra/t rhythmi/allyE *ith ea/h /len/hing a/tion lasting "or appro8imately one se/on!. Integrating !eep @reathing into autoeroti/ e8er/ises /an 5ery o"ten allo* *omen to signi"i/antly in/rease the num@er o" 5aginal /ontra/tionsE *hi/h *ill @e a//ompanie! @y an e8tension o" orgasmi/ pleasure. By prolonging the pre$orgasmi/ stateE these /len/hing a/tions @e/ome noti/ea@ly slo*er than !uring the usual orgasmE *ith ea/h /ontra/tion lasting a "e* se/on!s. By /ontinuing !eep @reathing an! rela8ationE in opposition to the @o!yHs ten!en/y to resist the "eeling o" Lletting goL that o"ten hastens the orgasmi/ responseE some *omen /an prolong the pre$orgasmi/ phase "or >34

many minutesE e5en as long as a hal"$hour to an hour or more @e"ore a/tually /lima8ing. )"ter @e/oming more s+ille! at this te/hniCue the "emale a!ept *ill "in! that the /ontra/tions !uring the e5entual orgasm are longer an! spa/e! "arther apart than a normal orgasmE thus /reating a prolonge! orgasm. 1hen you "irst rea/h this plateau o" pleasureE it /an seem almost e8/ru/iatingE a strange mi8ture o" pain?pleasure that in itsel" sometimes !is/ourages *omen "rom /ontinuing in this state. In your initial attempts to prolong the pre$orgasmi/ phaseE one must @e/ome a//ustome! to the a!!e! intensity that a longer @uil!$up to /lima8 @ringsE *hi/h is o" su/h a !i""erent nature than the shortE sharp @urst o" pleasure *e usually en/ounter in e5ery!ay se8uality. This then trans/en!s stri/tly physi/al response an! @e/omes a matter o" strengthening the *ill to open oneHs @o!y up to pre5iously une8pe/te! le5els o" pleasure. %ere you *ill @egin to approa/h an un!erstan!ing that the a5erage e8perien/e o" se8 is o" little use to the sinister /urrent ; mu/h more po*er"ul states o" eroti/ energy are nee!e!. The untraine! min!Hs automati/ in/lination to pull @a/+ "rom altere! states o" /ons/iousness an! settle ha/+ into /om"orta@le normal/y is the main "or/e that stan!s in the *ay o" orgasm prolongation. I" you /an en!ure the "irst "e* minutes o" prolonge! orgasmE you *ill noti/e that the pleasure sharpens an! re/e!esE e@@ing li+e the "lo* o" *a5es. Se8ual arousal remains in a e5er$rising state o" e8/itatory tensionE rather than @eing su!!enly relie5e! as *ith or!inary /lima8. Many *omenE /apa@le o" multi$orgasmi/ pleasure !uring se8E ha5e /on"use! the prolonge! orgasm *ith the a@ility to /lima8 repeate!lyE *hi/h seems to @e a relati5ely /ommon o//urren/e. 1hile this /an also @e use"ul "or se8 magi/al operationsE it shoul! @e /lear "rom the a@o5e !es/ription that the prolonge! orgasm is Cuite !i""erent "rom the e8perien/e o" many in!i5i!ual orgasms in a short perio!. 1hen male magi/ians are presente! *ith the /on/ept o" the prolonge! orgasmE they o"ten *on!er i" *e are spea+ing o" an in/essantE an! possi@ly pain"ulE eJa/ulation. This un!erstan!a@le mis/on/eption /an @e tra/e! to the general /on"usion that en!ures /on/erning the !i""eren/e @et*een orgasm an! eJa/ulationE *hi/h !espite their "reCuent simultaneous mani"estationE are not ne/essarily the same thing. In "a/tE the prolonge! male orgasmE similar to its "emale /ounterpartE !oes not aim to in/rease the !uration o" the eJa/ulation itsel"E @ut to e8ten! the "ar more intense perio! o" pleasure that imme!iately pre/e!es eJa/ulation. This phase o" the orgasmE sometimes alternately re"erre! to as the emission or pea+ state o" the male /lima8E is usually e8perien/e! as the sharpest sensation o" pleasure in the orgasmi/ pro/ess. It is typi/ally e8perien/e! @y many men as the Lpoint o" no returnLE the intense moment *hen eJa/ulation seems ine5ita@le. In the normal se8ual en/ounterE there is no /ompelling reason to resist surren!ering to this >3,

o5erpo*ering "eeling. 2uring se8 magi/al a/tionE it is o@5iously !esira@le to seiIe on to this pinna/le o" e/stasy "or as long as possi@le. 1hile !eep @reathing an! the /on/omitant @o!ily rela8ation it /auses !uring male autoeroti/ e8er/ises !oes ten! to slightly e8ten! the pre$eJa/ulatory emission phaseE the male magi/ian *ill nee! to ta+e a!!e! measures to ma+e any !ramati/ !i""eren/e in orgasm protra/tion. )gainE this largely !epen!s on ho* sensiti5e you are in applying stimulus to your o*n @o!y !uring eroti/ e8/itationE a pro/e!ure o" se8ual sel"$learning that you /an only measure @y su//ess. =our o@Je/ti5e *ill @e to /ontinually @ring yoursel" to the point o" eJa/ulation as many times as you possi@ly /anE repeate!ly /oming near to the e!geE an! then !eli@erately pulling @a/+. It is important to un!erstan! that a stea!ily rising state o" se8ual arousal shoul! @e maintaine! throughoutP it *ill !e"eat the purpose i" you /ontrol the eJa/ulation @y a/tually !e/reasing your le5el o" e8/itement. Ksing a /lo/+ to measure your e""ortsE try to in/reasingly lengthen the perio! in *hi/h you sustain "ull ere/tion at the pea+ o" arousal *ithout eJa/ulating. It is possi@le "or some men to /onsistently prolong this phase o" the orgasm "or as long as an hour as mental /ontrol @egins to *or+ automati/ally *ith the in/reasingly traine! physi/al response. The physiologi/al rea/tion you are i!eally see+ing to e""e/t is the e8ten!e! "lo* o" /lear prostrati/ "lui! D/ommonly +no*n as Lpre$/umLF "rom the engorge! penis *hile remaining in a state o" /omplete se8ual tension. )s your e8er/ises /ontinueE you *ill e5entually @e a@le to /hoose the e8a/t moment to allo* eJa/ulationP this phase o" the orgasm shoul! not @e allo*e! to surprise you. It is not un/ommon "or the eJa/ulation itsel" to last /onsi!era@ly longer than usual a"ter a prolongation o" the emission phase o" orgasmE *ith /onsi!era@ly more intense sensation than is normally e5i!ent. Controlling this aspe/t o" your se8ual response *ill not only greatly e8pan! your physi/al opportunity to per"orm se8 magi/ at a suita@ly high le5el o" arousal an! altere! state o" /ons/iousnessP it *ill also pro5i!e nee!e! training in /ompleting your orgasm at the !esire! time$point in "uture se8 magi/al *or+ings. 0egar!less o" gen!erE there are /ertain share! "eatures to the prolonge! male an! "emale orgasm that @ear analysis. It must @e emphasiIe! that the magi/ian !oes not stri5e to prolong orgasm as a "orm o" super"i/ial athleti/ a//omplishment. )lthough the traine! augmentation o" orgasmi/ pleasure !e"initely enhan/es the /apa/ity "or pleasure in oneHs non$magi/al eroti/ li"eE the magi/al "oun!ation o" these e8er/ises shoul! @e +ept at the "ore"ront. I" orgasm prolongation is a/hie5e!E e5en slightlyE you shoul! no* ha5e more opportunity to o@ser5e ho* the parti/ular /hara/teristi/s o" orgasmi/ally in!u/e! altere! state o" /ons/iousness mani"ests in your min!. The greater the plateau o" pleasure a5aila@le to the se8 magi/ianE the greater is his or her a@ility to a/hie5e sor/erous an! initiatory aims. The !ramati/ >33

physiologi/al trans"ormations /reate! @y orgasm are some o" the most essential tools o" the se8 magi/ian. 1hen men an! *omen un!ergo or!inary orgasmE *e /an e8pe/t pre!i/ta@le /hanges in @o!ily "un/tion. Bloo! pressure is ele5ate! an! the pulse in/reasesE as *ell as the pre5iously !is/usse! /hanges in @reathing an! mus/le tension. %o*e5erE prolonging the orgasm seems to alter this pattern: a"ter a *hileE the autonomous @reathing rateE heart rate an! @loo! pressure @egin to !ropE an! a more pro"oun!ly apparent altere! state o" /ons/iousness mani"ests. E5en though the @o!y remains in a heightene! le5el o" se8ual e8/itement @ene"i/ial to the se8 magi/ianE presen/e o" min! sharpens rather than rela8es. Stu!ies into prolonge! orgasm ha5e in!i/ate! that prolonge! states o" >3(

orgasm also in/rease alpha *a5e a/ti5ityE simultaneously in/reasing syn/hroni/ity @et*een the right an! le"t hemispheres o" the @rain. The pro!u/tion o" pleasure$in!u/ing en!orphinsE a/ti5ate! @y all orgasmi/ a/ti5ityE is signi"i/antly in/rease!. These are +eys o" "ar more 5alue to the eroti/ initiate than all o" the /om@ine! re5eale! te8ts an! mysti/al re5elations han!e! !o*n @y o//ult lore. Many o" the mysteries o" se8 magi/E long /on"ine! to the o@s/ure !omain o" the o//ultistE are gra!ually /oming to light in the la@oratory. I" s/ien/e has @een slo* to e8amine the altere! states attaina@le through se8ualityE many se8 magi/ians also ten! to stu@@ornly resist the insight s/ien/e /an pro5i!e to magi/al pra/ti/e. Consi!ering ho* !eeply roote! se8 magi/ is in that Lmaterial *orl!L so o"ten !espise! @y many magi/iansE *e /an only re/ommen! that the le"t$han! path se8 magi/ian a/ti5ely integrate the latest !ata "rom s/ienti"i/ se8ologi/al resear/h into his or her magi/al *or+. The Stilling O" The Min! )n! )utoeroti/ VisualiIation 1hen you ha5e a/hie5e! some su//ess *ith the a@o5e e8er/isesE e8periment *ith the stilling o" any 5er@ally "orme! thought !uring se8ual arousal an! orgasmP your goal is to a/hie5e /omplete mental silen/e !uring arousal an! orgasm. I" your min! operates li+e mostE you *ill "in! it nearly impossi@le to *ill"ully stop the internal @a@@le it generates. Shoul! you alrea!y ha5e applie! yoursel" to the !is/ipline o" yogi/ trainingE you may ha5e learne! to stan/h the "lo* o" this naturally o//urring hemorrhage o" un/ontrolle! thought. )ny "orm o" magi/E *hi/h is the reshaping o" ma/ro/osmi/ maya @y reshaping the internal mi/ro/osmi/ maya o" the psy/he a//or!ing to *illE is impossi@le to e8e/ute until this thought$stilling s+ill has @een se/ure!. For the a!ept *ho is spe/i"i/ally !ra*n to the se8ual magi/ o" the le"t$han! pathE this talent is @est mastere! through autoeroti/ism @e"ore engaging in se8 magi/ *ith others. I" nothing elseE attempting the stilling o" the min! !uring se8ual arousal an! orgasm *ill ma+e you realiIe *hy the Tantri+as o" the Vama Marga !e5ote at least a year to @reathingE mantraE an! @asi/ me!itation te/hniCues @e"ore the se/ret rite *ith a sha+ti /an @e per"orme!. No* sele/t a "amiliarE simple image "rom your imme!iate en5ironment to "o/us onE pre"era@ly an inanimate o@Je/t. Stu!y the o@Je/t "or as long a time as you reCuire to memoriIe its appearan/e in !etail. =ou may noti/e ho* little attention you a/tually pay to all @ut the most o@5ious "eatures o" any gi5en material phenomenon. 1ith eyes /lose!E in a !ar+ene! roomE or un!er the night s+yE attempt to 5isualiIe the image "or a gi5en perio! o" time. 2uring your "irst attemptsE you *ill pro@a@ly noti/e that the image has a ten!en/y to /hange !rasti/ally. Its siIe *ill alterE it *ill /hange /olorE it may e5en @e/ome something else altogether. )s the min! *an!ers "rom the original image upon *hi/h you *ere /on/entrating your attentionE >34

you *ill realiIe that the o@Je/t is a /lear 5isual sym@ol o" ho* !i""i/ult it is to "o/us "or any prolonge! perio! on any one thought "orm *ithout !istra/tion. )s your a@ility to /ontrol the 5isualiIation o" the image impro5esE so *ill the relate! /apa@ility "or maintaining a /hosen thoughtE an in5alua@le ai! to magi/al *or+. 0epeate!ly pra/ti/e your a@ility to +eep the imagine! o@Je/t "rom trans"ormingE attempting to entirely sta@iliIe the appearan/e o" the image. 1hen you /an relia@ly 5isualiIe the o@Je/t in your min!Hs eye *ith no su@seCuent trans"ormation o" its appearan/e ; an a/hie5ement that might *ell reCuire a great !eal o" pra/ti/e ; @egin /autiously e8perimenting *ith !eli@erately /hanging the appearan/e o" the image. Sele/t !i""erent /olors "or the o@Je/tE or mo!i"y its siIe an! shape. 1hen you ha5e attaine! the a@ility to !e/i!e *hat the o@Je/t *ill loo+ li+e at *ill *ith your eyes /lose!E try to 5isualiIe the o@Je/t *ith your eyes open. Note that this is also @est attempte! in !ar+nessP light pro5i!es nee!less !istra/tion. Test your a@ility to re/all 5isual !ata a//urately. Stu!y a photograph until you @elie5e youH5e memoriIe! its appearan/e in !etail. Close your eyes an! try to see the photograph in its entirety. Then open your eyes an! lo/ate the !etails o" the image that you someho* "aile! to in/lu!e in your mental image. =ou *ill learn that the min! ten!s to a@sor@ 5isual in"ormation in a +in! o" impressionisti/ shorthan!E o"ten glossing o5er maJor "a/torsE pre"erring to see *hat it *ants to see rather than *hatHs really there. One o" the most use"ul te/hniCues "or per"e/ting your inner 5isualiIation is simply to painsta+ingly train the eye to @e a more pre/ise re/or!ing !e5i/e. &ersons gi"te! *ith a so$/alle! photographi/ memory are en!o*e! *ith a great a!5antage that /an he e8ploite! "or magi/al *or+. 1hen you are satis"ie! that youH5e a/hie5e! reasona@le pro"i/ien/y *ith /ontrolle! 5isualiIationE attempt to /om@ine this e8er/ise *ith autoeroti/ stimulation an! orgasm. =our aim shoul! @e to retain +een an! !etaile! sensory a*areness o" the 5isualiIe! image e5en in a heightene! state o" eroti/ e8/itementE an! espe/ially at the pea+ o" orgasm. InitiallyE you may "in! that the augmentation o" !eep @reathing an! se8ual arousal !i5erts your attention "rom the imageE /ausing the 5isualiIe! o@Je/t to "li/+er or 5anish /ompletely. Some are a@le to su//ess"ully +eep the image *ithin 5ie* only until the instant o" orgasm. Others "in! that the mental "o/us nee!e! to /on/entrate on the image su@stantially re!u/es se8ual !esireE not allo*ing "or /lima8. 1ith repetitionE you shoul! @e a@le to a/hie5e @oth "ully /ontrolle! 5isualiIation an! "or/e"ul orgasm *ith no appre/ia@le !iminishing o" se8ual arousal or mental /on/entration. )lthough *e ha5e not yet a!!e! the /ru/ial "a/tor o" a resolute !esire to this e8er/iseE the a@ility to @alan/e the generation o" a /onsistent mental image *ith simultaneous @uil!$up an! release o" se8ual energy has intro!u/e! you to the @asi/ psy/hose8ual >3-

"un/tions nee!e! "or se8ual sor/ery. On/e you ha5e /onCuere! this !i""i/ult "a/ilityE the remain!er o" your se8$magi/al training /onsists primarily o" re"ining this a@ility an! a!!ing in/reasingly personal layers o" meaning to your se8 magi/ e8periments. On/e you ha5e attaine! a /onsistent le5el o" su//ess at proJe/ting one 5isual image on your mental s/reenE you shoul! ma+e a ha@it o" "reCuently utiliIing other imagesE a!!ing in/reasing /omple8ity to your e8er/ises. On/e inanimate o@Je/ts ha5e @een mastere!E mo5e on to less easily "i8e! imagesE su/h as human @eings. &ra/ti/e the realiIation o" a//urate 5isualiIations o" people you +no* *ellE as *ell as o" in!i5i!uals you ha5enHt seen in years. 2uring autoeroti/ e8er/isesE attempt to proJe/t @elie5a@le three$ !imensional "ilms in your min!E people! *ith a /ast o" your /hoi/e. 2uring this phase o" your sel"$initiationE meaning is less important than a//urate 5isualiIation. )llo* these internal s/enarios to run *il!E pushing the @oun!ary o" your imagination to its "urthest "rontier. Su//ess in this e8er/ise *ill ha5e @een rea/he! *hen your 5isualiIations are as 5i5i! an! as !etaile! as your most memora@le !reams. In!ee!E magi/al 5isualiIation might he thought o" as a +in! o" !reamE !i""ering "rom or!inary !reams in that you are "ully a*a+e an! that you are !eli@erately or/hestrating an! /ontrolling the 5isual /ontent you o@ser5e. 2o not @e !issua!e! i" your initial attempts are rather "latE mar+e! @y !im /olorE an! a general mur+iness in the "ine points. 2aily pra/ti/e *ill enhan/e your e""orts tremen!ously )s your 5isualiIation po*ers @e/ome more re"ine!E your "irst /lumsy attempts *ill gi5e *ay to mu/h greater /larityE 5i5i!ness o" /olorE !etailE an! !epth o" perspe/ti5e. In /reating an e5er more sophisti/ate! an! /omple8 inner *orl! /ompose!. o" 5isualiIationsE you are !e5eloping something mu/h more than a sharpening o" imagery. =ou are a/tually e8er/ising the go!$li+e a@ility to /reate an a//urate mirror o" the *orl!. This magi/al re"le/tion o" reality *ill soon he altere! @y your se8ually energiIe! *illE thus /reating alterations in the *orl! itsel". )utoeroti/ E5o/ation O" Se8ual Elementals 1e are astonishe! at the "reCuen/y *ith *hi/h mo!ern magi/al manuals an! Or!ers tea/h that the in5o/ation an! e5o/ation o" !eities is a simple little thingE one o" the most elementary o" tas+sE as e""ortlessly a//omplishe! as pi/+ing up the phone to or!er a piIIa to @e !eli5ere!.. The aspiring magi/ian is o"ten le! to imagine that theurgy /onsists o" nothing more than o@ligingly a!!ressing a pre$*ritten te8t to the !i5ine or !emoni/ intelligen/e in Cuestion. 1hether @y la/+luster !eli5ery or *ith earnest Sha+espearean @ello*sE the re/itation alone is o"ten presume! to @e po*er"ul enough to @ri!ge the immense gap @et*een the human an! the !i5ine realms. That the in5o+er?e5o+er may +no* ne8t to nothing a@out the .o! or .o!!ess @eing >(7

summone!E an! has learne! none o" the o@Je/ti5e @o!y o" lore nee!e! to "orm a sa/er!otal lin+ *ith the !i5inity seems to @e o" little /on/ern. L2ear )phro!ite?Set?#u/i"er?#a+shmi?Tiamat?1hoe5erEL the magi/ian may imploreE L' @esee/h you to appear an! gra/e me *ith your po*ers.L No* *hy the hell *oul! any sel"$respe/ting !eity sho* up in a total strangerHs li5ing roomE Just @e/ause %e or She *as in5ite!: 2onHt go!s an! !emons ha5e @etter things to !o *ith their time than entertaining the *himsi/al nee!s o" /urious humans: In /ontrast to this /asual approa/h to /ommuni/ation *ith the .o!sE *e @elie5e that a genuine theurgi/ *or+ing is one o" the most !i""i/ult o" magi/al un!erta+ings. Theurgy ne/essitates a great !eal o" !is/ipline! e!u/ation /on/erning the pre/ise nature o" the intelli$ $gen/e soughtE an! an intense preparatory perio! o" opening up oneHs @o!y an! /ons/iousness to the !eityHs parti/ular spiritual attri@utes. I!eallyE setting a soli! groun!*or+ "or human /ommuni/ation *ith the !i5ine may reCuire pilgrimage to the pla/es in the *orl! that *ere on/e shrines to the go!?!essE stu!y o" the language most asso/iate! *ith the !eityE an! other liminal >('

e8perien/es that attune the psy/he o" the magi/ian to the theogoni/ energy. The le"t$han! path a!ept ultimately in5o+es !i5ine "or/es to !*ell in his or her o*n @o!y !uring ritual se8 as a phase that ultimately lea!s to the a!eptHs o*n sel"$!ei"i/ation. %o*e5erE this is an e8perien/e @est *or+e! up to in stagesP to e8pe/t imme!iate results *ith se8ual theurgy is to greatly un!erestimate the gul" @et*een human an! !i5ine states o" /ons/iousness. %o*e5erE the no5i/e to the sinister /urrent /an @egin the tri/+y @usiness o" /ommuni/ating *ith non$human spiritual intelligen/es *ith a "ar more mo!est goal: the autoeroti/ summoning o" se8ual elementals. 1e ha5e !es/ri@e! the Eastern "orm o" this pra/ti/eE *hi/h in VaJrayana Tantri/ism usually /onsists o" the male a!eptHs magi/al e5o/ation o" the 2a+ini as his se8ual /onsort. DThe same @asi/ te/hniCue /an o" /ourse @e use! @y "emale initiates to /reate a male se8$magi/al elemental.F In the 1estE these su@tle$@o!ie! se8ual elementals ha5e most /ommonly @een +no*n as the su//u@i. European !emonologi/al tra!ition >(6

asso/iates the "emale su//u@us *ith the %e@re* !emoness #ilithE )!amHs !iso@e!ient "irst *i"eE *hose long history /an a/tually @e tra/e! to her earliest in/arnation as one o" a "airly minor Sumerian "amily o" !esert !emons +no*n as lilu Da male /reatureF an! the "emales lilituE an! ar!at$lili. The '3'7 2ouay Bi@le /alls #ilith a lamiaE a *or! use! @y the an/ient 0omans to !es/ri@e a se8ual 5ampiress. The *or! lamia is !eri5e! "rom the .ree+ lamos La gaping mouthEL a re"eren/e to this entityHs repute!ly 5ora/ious la@iaE *hi/h repute!ly !rin+s semen "rom the ere/tions o" sleeping men *ho !ream o" her. The position she tra!itionally "a5orsE sitting astri!e the maleE /an @e /ompare! to the sha+tiHs position in the le"t$han! path rite. 1omen ha5e Just as "reCuently reporte! inter/ourse in their !reams *ith the male o" the spe/iesE the in/u@usE a las/i5ious /reature me!ie5al !emonology /onsi!ere! to @e only one o" the many "orms ta+en @y the 2e5il. In/u@o is #atin "or LnightmareLE personi"ie! as a /reature that literally *eighs !o*n on a sleeping personE a /ommonly re/or!e! sensation !es/ri@e! throughout the ages @y those *ho ha5e un!ergone a no/turnal ren!eI5ous *ith these elementalsE *ho are Just as li+ely to @e terri"ying as they are !esira@le. )t the turn o" the last /enturyE The Irish poet 1. B. =eatsE an initiate o" the %ermeti/ Or!er o" the .ol!en 2a*nE "amously !es/ri@e! that Ma/.regor MathersE the Or!erHs lea!erE *as @eset @y *omen un!ergoing in/u@us in"estations. =eats *rote that Lone has /alle! to as+ his help against phantoms *ho ha5e the appearan/e o" !ea! /orpsesE an! try to get into @e! *ith her at night. %e has !ri5en her a*ay *ith one "urious senten/eE HVery @a! taste on @oth si!es.LH #ea5ing asi!e the /olor"ul legen!ry o" Eastern !a+ini an! 1estern su//u@i an! in/u@iE it is apparent that men an! *omen in e5ery /ulture +no*n to man ha5e reporte! the realisti/ sensation o" se8ual /ongress *ith su/h @eings. These 5isitations usually o//ur as the per/ipient ho5ers in the hypnagogi/ state @et*een sleep an! *a+ingE @ut are not typi/ally "elt to @e a !ream. Wuite o"ten these phantom 5isitors ta+e the "orm o" a mu/h$!esire! li5ing person o" the hostHs a/Cuaintan/e. En/ounters *ith su/h @eings are har!ly limite! to those *ho /onsi!er themsel5es to @e magi/iansP in "a/tE the un/anny sense o" tangi@le reality that se8 *ith these elemental /reatures pro5i!es has o"ten @een the turning point that has /on5in/e! ingraine! materialists to "irst e8plore esoteri/ stu!y. To e8periment *ith the autoeroti/ e5o/ation o" se8ual elementalsE you *ill utiliIe the a@ilities o" orgasm prolongation an! /ontrolle! 5isualiIation *ith *hi/h you ha5e alrea!y *or+e!. )t nightE assume the same 5erti/al seate! position as pre5iouslyE physi/ally arousing yoursel" "or as long as possi@le *hile 5isualiIing *ith in/rease! intensity the na+e! "orm o" a se8ually !esira@le partner. The elemental may @e patterne! a"ter the appearan/e o" a real person *hom you "in! se8ually appealingE or may @e an >(>

entirely imaginary /onstru/t. One /autionary noteP i" 5isualiIing a real personE !onHt allo* this rite to @e transmute! into a simple lust ritual aime! at /asting a spell upon the 5isualiIe! o@Je/t o" !esire. It *oul! !e"eat the purpose o" the e8er/ise i" the initiate is merely trying to sen! a signal to another mortal ; a "ar easier a/t o" sor/ery than the summoning o" an elemental @eing. .oing @eyon! the mere 5isualiIation o" the elementalE attempt not only to 5i5i!ly see him?herE @ut to a*a+en all the other eroti/ senses. In su//essi5e e8er/isesE stri5e to hear the elementalHs @reathingE an! its 5oi/eP to smell the alluring "ragran/e o" its pheromones signaling its o*n se8ual e8/itement. )s your e8er/ise pro/ee!s to progress "rom these sense impressionsE you *ill /reate the tou/h o" its s+inE an! "eel its tou/h on your s+inE e5entually @eing a@le to sense the 5ery su@tle physi/al aura o" its presen/e in the material *orl!. Only *hen you ha5e @een a@le to sustain these other sense impressions /onsistently *ill you pro/ee! to /onsummate your se8ual union *ith the /reature you ha5e /alle! "orthE !uring *hi/h you *ill taste its +iss an! the "la5or o" its s+in. It is interesting that many magi/ians per"orming this e8er/ise ha5e "elt that the elemental /onJure! *as their o*n elusi5e anima or animusE an e8perien/e *hi/h /an sometimes lea! to an une8pe/te! initiatory @rea+through in se8ual sel"$un!erstan!ing. Other magi/ians e8perimenting *ith the e5o/ation o" the elemental ha5e "oun! that the 5i5i! realiIation o" these internal @eings has a/tually pre/ipitate! the arri5al o" a li5ing person into their li5es @earing great resem@lan/e to the imagine! elemental. It is not un/ommon that a "e* su//ess"ully realiIe! e8er/ises o" this type *ill lea! to the spontaneousE un@i!!enE an! not in"reCuently alarming appearan/e o" the elemental in !reams or in other states o" /ons/iousness. Those *ho /reate! elementals @ase! on in!i5i!uals alrea!y +no*n to them ha5e reporte! apparent telepathi/ e8perien/es *ith the LrealL su@Je/t. No matter *hat o@Je/ti5e results this training o" the se8$magi/al "a/ulties lea!s toE its primary purpose is to a//ustom the a!ept to the art o" !eli@erately /ontrolling the stu"" o" maya in his or her min!E *hi/h isE a"ter allE the a/t o" /reati5e generation e8er/ise! @y the go!s. #i+e Shi5aE the initiateHs /ons/iousness has @egun to proJe/t internal !esires into a sem@lan/e o" /re!i@le reality. On the other han!E it *oul! @e all too "a/ile to automati/ally assume that all /ommuni/ation *ith se8ual elementals is only a startlingly realisti/ me/hanism o" the imagination. To !o so *oul! @e to !eny the possi@ility that your e8periment has unseale! the gate @et*een the mortal *orl! an! the other realmsE "a/ilitating /onta/t *ith any num@er o" the transhuman @eings that haunt the le"t si!e o" *hat *as on/e re"erre! to as Lthe lan! o" D"aerie.L 1ith goo! reasonE it *ill @e remar+e! @y some that s/hiIophreni/sE paranoia/s an! mentally ill in!i5i!uals in general su""er "rom an o5er

>(4

a@un!an/e o" this LtalentL o" all too @elie5a@ly imagining *hat is apparently not really there. This is trueE an! it may *ell @e that the magi/ianHs po*er o" !eli@erate 5isualiIation parta+es in some yet un+no*n manner in /ertain elements o" the same @rain /hemistry !istur@an/e that a""li/ts the mentally ill. LMagi/al thin+ingL is in "a/t a /ommonly !es/ri@e! symptom o" 5arious "orms o" mental illness. From the @roa!er perspe/ti5e o" the magi/al tra!itionE *e /an only a!mit that *hile the regular a*a+ening o" these little$use! imaginati5e "a/ulties /an @e !angerous "or the un@alan/e! in!i5i!ualE they /an also @e o" immense 5alue to the magi/ian groun!e! soli!ly on terra "irma. 0ather than simply !ismissing magi/ as ma!nessE as the /lini/ally in/line! are *ont to !oE the 5isualiIation an! imaginati5e po*ers reCuire! @y the magi/ian may ha5e mu/h more in /ommon *ith the almost hallu/inatory realism e8perien/e! @y /reati5e artists in the pro/ess o" proJe/ting their personal *orl!s into "orms !ete/ta@le @y the senses o" others. )rtistsE li+e magi/iansE ha5e ser5e! as me!iumsE @ringing into /ons/iousness those aspe/ts o" reality unper/ei5e! @y most min!s. O" /ourseE the /onne/tion @et*een ma!ness an! artisti/ /reati5ity has not gone unnoti/e!. Very mu/h to the pointE Sal5a!or 2ali on/e remar+e! that Lthe only !i""eren/e @et*een 2ali an! a ma!man is that 2ali is not ma!L. So it is *ith the magi/ianE *ho routinely enters *orl!s that other humans spen! all o" their energies a5oi!ing. )s *ith all le"t$han! path pra/ti/esE the inherent pit"alls o" e5en this "irst "oray into the mental generation o" elementals /annot @e o5erloo+e!. One o" the most use"ul an! pra/ti/al approa/hes to se8 *ith !aemoni/ entities has @een pro5i!e! "rom a perhaps une8pe/te! sour/e: the author 1illiam S. BurroughsE *hose *ritings an! inter5ie*s /onsistently re5eal a per/eption an! *or+ing +no*le!ge o" eroti/ initiation rarely o@ser5e! in more tra!itional magi/al spe/ialists. The @iographer Vi/tor Bo/+risE *ho *as inter5ie*ing Burroughs in '-47 "or his 1ith 1illiam Burroughs: ) 0eport From The Bun+er mentione! that he ha! e8perien/e! *hat he !es/ri@e! as Le8tremely intense ... se8ual... hallu/inations.L Consi!ering that Bo/+ris *asE @y his o*n /on"essionE entirely ignorant o" the tra!itional magi/al lore o" the su//u@usE it is interesting to note that his e8perien/e is entirely in a//or! *ith /lassi/ !es/riptions o" su/h 5isitations. ClearlyE the phenomenon +no*n as the su//u@us?in/u@us ; @y *hate5er name one pre"ers to /all it ; is not a phantasm inspire! @y religious in!o/trinationE @ut a "airly uni5ersal aspe/t o" human se8ual e8perien/eE al@eit one /on"ine! to the unspo+en sha!o* si!e o" our eroti/ e8isten/e. Bo/+ris !es/ri@e! his !istur@ing guest to Burroughs: LI *o+e up aroun! ,:77 a.m. an!. lay on my si!e loo+ing out the *in!o*. I +ne* I *as a*a+e @e/ause I remem@er loo+ing at my *at/hE thin+ing that I ha! *o+en up early. The ne8t instant I *as a*are o" a @o!yE re/lining on its si!eE !es/en!ing upon me "rom appro8imately t*o "eet a@o5e the @e!. I imme!iately re/ogniIe! an! a//epte! the presen/e o" a girl a@out *hom IH! >(,

@een ha5ing the most intense se8ual "antasies morning an! night "or three months. Con"use!E I initially thought sheH! /ome o5er to see me an! *on!ere! ho* sheHs gotten in. Then I realiIe! that this H*asnHt really herH. But *hate5er it *asE here she *as an! my strong se8ual !esire "or her *as @eing "ul"ille!. The /reatureHs presen/e *as e8tremely !eli/ate an! I realiIe! that I must mo5e slo*ly an! /almlyE ma+ing no su!!en lungesE or she *oul! e5aporate. No* *hat *as that:L Burroughs replie! that this *as La 5isit @y the !emon lo5erE my !earQL )/+no*le!ging his o*n "reCuent en/ounters *ith these mysterious eroti/ /reaturesE Burroughs re/ommen!e! that L1e urgently nee! e8plorers *ho are *illing to in5estigate these un/harte! possi@ilities an! at least /onsi!er ta+ing a positi5e attitu!e to*ar! se8 *ith other @eingsEL /iting 0o@ert MonroeHs !is/ussion o" se8ual en/ounters !uring out$o"$@o!y e8perien/es in his @oo+ Gourneys Out O" The Bo!y as the Lmost o@Je/ti5e mo!em !es/ription o" se8 *ith a su//u@us.L LI" *e are going to in5estigate in/u@i an! su//u@i seriouslyE ' really "eel that *e must @egin @y a!mitting that psy/hiatrists ha5e no more o@Je/ti5e proo" that they /ome "rom our imaginations than priests ha5e that >(3

they /ome "rom the !e5il ... *e may @e a@le to thro* some light on this mystery i" *e /an learn anything "rom re/ent se8ual resear/h on the @rain. 1e ha5e only Just @e/ome a*are o" the @rainHs @eing the primary eroti/ Ione in humans.L Spe/ulating on the possi@ility that the su//u@us?in/u@us image may ha5e a physi/al origin in the right hemisphere o" the @rainE Burroughs suggeste! that L*hen *e /onsi!er the possi@ility o" ele/troni/ @rain stimulation *e /oul! /reate an in/u@us or su//u@us o" our /hoi/e at *illE *hi/h *oul! lea! to the !e5elopment o" the Ele/troni/ 1horehouseE *here any@o!y /oul! get satis"ie! *ithout the en/um@ran/e o" the physi/al @o!y.L )nyone intereste! in pursuing the ar/ane pleasures o" elemental eroti/ism *ill !o *ell to /onsi!er BurroughsH pragmati/ rules o" thum@ regar!ing the potential haIar!s o" inter/ourse *ith these @eings: L)s I see itE an in/u@us or su//u@us /an @e harmlessE or it /an @e !estru/ti5e. #i+e any se8ual situationE the !anger !epen!s on ho* you han!le it. Not to /ontrol su/h a situation /an un!ou@te!ly lea! to negati5e e""e/tsE @ut *e nee! not a!opt the uni"ormly negati5e opinions o" the /hur/hE psy/hi/s an! psy/hiatrists that these ar/ ne/essarily e5il or !angerous @eings. )ll se8 is !angerous.... %o* many people ha5e @een ruine! @y a se8ual partner: Se8 !oes pro5i!e a point o" in5asion an! the in/u@i an! su//u@i simply ma+e us intensely a*are o" this ... Certain things are /lear to me: I *oul! say that people *ho are 5isite! @y someone they *ant to "u/+ in the "orm o" the in/u@us or su//u@us usually stop ha5ing se8 *ith the @o!y o" the !esire! person. The o@session itsel" *oul! seem to @e/ome more important an! !esira@le. The magneti/ nature o" the se8ual attra/tion @et*een these @eings an! their su@Je/ts inter"eres *ith other physi/al se8ual "or/es. )ny strong se8ual hallu/ination I ha5e ha! has /ut !o*n on my a/tual se8ual e8perien/eE an! has pro5en to @e Cuite !estru/ti5e "rom that point o" 5ie*. Se/on!lyE I @elie5e it is *ise not to let the person *ho has 5isite! you in the "orm o" a su//u@us +no* a@out it @e/ause they may realiIe the po*er they ha5e o5er you an! use it. Thir!lyE anyone attempting to ma+e /onta/t *ith a su//u@us shoul! +no* that they are apt to @e a nuisan/eE !i""i/ult to get ri! o"E an! /an @e e8hausting i" they get out o" /ontrol. ) su//u@us /an @e a goo! ser5ant. %e or she is al*ays a @a! master.L 1ith those *or!s o" /autionE *e mo5e on to /onsi!eration o" le"t$han! path se8 magi/ per"orme! *ith e5en more unpre!i/ta@le entities ; human @eings. 1hen T*o Be/omes Three ; ) 0ite O" Creation The measure o" /ontrol o@taine! o5er orgasm an! mental phenomena through the pre/e!ing preparatory e8er/ises /an no* @e applie! to the more /hallenging intera/tion *ith a se8$magi/al /onsort. It is only in the se8ual >((

union o" the t*o /ontrase8ual "or/es o" anima an! animus that the "ull po*ers o" the le"t$han! path /an @e en/ountere!. The ne8t re/ommen!e! step is to return to the "irst se/tion o" Chapter T*oE entitle! &laying 1ith Maya ; #e"t$%an! &ath Magi/E an! the entirety o" Chapter Three. 1hat you rea! the "irst time as theory /an no* @e rea! again through !i""erent eyes an! a!apte! to your o*n pra/ti/e *ith a partner. )gainE the purpose o" this e8er/ise is not to painsta+ingly re/reate the tra!itional Vama Marga se/ret rite in its In!ian "orm ; unlessE o" /ourseE that "orm *oul! e8er/ise a strong e""e/t on your psy/he ; @ut to trans"er the essential prin/iples em@o!ie! therein an! ren!er them in a 5ital manner to the /on!itions o" your o*n /urrent situation. For e8ampleE *hat ta@oos o" rele5an/e to your o*n spe/i"i/ limitations *oul! you an! your /hosen /onsort nee! to ritually @rea+ as a /ons/iousness$altering prelu!e to the se8ual maithuna: %o* !o 6'st /entury 1esternersE raise! in a largely se/ular /ultureE e""e/ti5ely utiliIe sym@olism to allo* themsel5es to ritually trans"orm their se8ual partners into !i5ine @eings: E5en an initial /onsi!eration o" these an! other Cuestions relate! to the /reation o" your o*n se/ret rite *ill ma+e it /lear *hy the ol! era o" !i/tatorially gui!e! magi/al instru/tion pro5i!e!. "rom a@o5e has /ome to a *el/ome en!. In su/h a "ragmente! an! /haoti/ en5ironmentE *ith so little /ommon groun!E the only su//ess"ul magus an! a!ept *ill he he or she *ho has the 5ision an! imagination to @uil! a personally /onstru/te! @ri!ge to illumination. )t its most su@lime metaphysi/al an! mysti/al le5elE le"t$han! se8ual union is an a/t re5ealing the !i5inity o" oneHs se8ual partner an! oneHs sel" in the "lo* o" the sinister /urrent. The "emale partner @e/omes Vama hersel"E the multi$"orme! LShe o" the #e"tEL *ho *ith her *il! !an/e o" se!u/tion /onCuers an! illuminates %e on the 0ight *ith her Sha+ti po*er. For those only @eginning to gain an apprehension o" this essentially non$ natural e8perien/e ; non$natural @e/auseE as S*ami Satyanan!a Saras*ati points out in his Kali &uJa: LShe is in the uni5erseE yet separate "rom itL ; a sym@olism that more /losely mirrors the pattern o" the "amiliar natural *orl! /an @e enlightening. By initially /on"ining a /oupleHs use o" se8ual energy to the more o@Je/ti5ely o@ser5a@le a/tions o" sor/eryE a gra!ual approa/h to the remote summit o" le"t$han! path li@eration /an @e inaugurate!. %eterose8ual /oitus in a se8 magi/al /onte8t is o@5iously a po*er"ul liminal a/tionE *hi/h is one o" the many reasons it has al*ays @een a//or!e! a ritual status. 1hether you are @eing penetrate! or you are the penetratorE the a/t o" intermingling the genitals physi/ally /rosses a @or!er an! @in!s @oth magi/ians. It also is the se8ual a/t most li+ely to ma+e @oth magi/ians more sharply a*are o" the sym@olism o" magi/ as /reationE an impregnating o" *ill into the matri8 o" the *orl!. Sa/raliIe! /opulation /an @e li+ene! to the pro5er@ial ele/tri/al plug DmaleF an! so/+et D"emaleF @eing unite! to >(4

/reate a 5oltage "lash Dthe /reationF $$@oth are nee!e! to ignite the /urrent. There"oreE the orgasms o" magi/ians *ho see+ to Lgi5e @irthL to a /ommon magi/al "or/e might @est @e e8perien/e! !uring ritual /oitusE an a/t *hi/h *ill support their mutual un!erstan!ing o" the a/t o" le"t$han! path se8 magi/ as /reation. One psy/hi/ element that al*ays plays its part in any se8ual magi/E e5en i" it is !eeply un/ons/iousE is the !i5ersion o" repro!u/ti5e energy "rom the possi@le physi/al /reation o" a human /hil! to the less tangi@le generation o" magi/. Gust as the geneti/ material o" t*o parents remani"est in their /hil!E so /an the eroti/ally intermingle! thought pro/esses an! magi/ally /on/ei5e! !esires o" t*o magi/ians gi5e @irth to a su@tle @rain$/hil! *hi/h o*es something to @oth magi/iansE @ut is more than the sum o" its parts. This is the e8terioriIation o" the inner /reation o" the !i5ine an!rogyne re5eale! in the al/hemi/al unio mysti/a. This mo!el is a use"ul one to e8periment *ith sin/e it tea/hes the eroti/ sor/erer an important aspe/t o" magi/ usually ignore!P li+e /hil!renE magi/al /reations are /omprise! o" the inherite! geneti/ material o" their parents. 2onHt @e surprise! i" your magi/al goalsE on/e realiIe!E ha5e all the same strengths an! *ea+nesses that you !o. They *ereE a"ter all /reate! in your @o!y?min!. SimilarlyE there is a /ertain amount o" LnurturingL o" the magi/al /reation reCuire! @y the magi/ian. )nything that is @rought into @eingE *hether on the @iologi/al or 2aemoni/ le5elE nee!s gui!an/e i" it is to mature. )s *ith "lesh an! @loo! o""springE one must he prepare! "or a magi/al /reation to also !e5elop a *ill o" its o*nE in!epen!ent in unpre!i/ta@le *ays "rom the originating *ill o" the Lparents.L This una5oi!a@le element o" /han/e that arises in se8$magi/al /reation re"le/ts the pre5iously !es/ri@e! li5ing relationship o" the le"t$han! path magi/ian *ith the e5er$shi"ting maya o" the phenomenal uni5erseE as oppose! to the magi/al mo!el that posits the "i8e! imposition o" *ill on a !ea!E stati/ uni5erse. T*o le"t$han! se8 magi/ians /an /on5ey the ra* su@stan/e o" se8ual /reation "rom engen!ering @iologi/al @irth in the material *orl! to more esoteri/ le5els o" /reation on su@tle planes o" reality. Su/h a *ille! ele5ation o" sheerly animal se8ual energy to the !i5ine mo!e o" @eing is a simpli"ie! e8pression o" *hat Eastern initiates *oul! un!erstan! as the rising o" the se8ual energy to the /ro*n /ha+ra. )"ter attaining a state o" union *ith ea/h other that "uses the t*o @ro+en hal5es o" se8ual essen/e into a trans/en!ent an!rogyne /ons/iousnessE the hin!u o" the sor/ererHs semen "lo*s "orth ; in outer eJa/ulation or an inner stateE a//or!ing to !esire ; to gi5e @irth to the /reations o" the /oupleHs unite! *illE the @rain$/hil!ren o" their mel!e! psy/hes. The male magi/ian +no*s his see! is @eing a@sor@e! into the 5ul5a o" the Feminine 2aemoni/E his sha+tiE the hi!!en !i5ine intelligen/e o" the le"t$han! pathE Just as she +no*s that she is @e/ome the se/ret motherE *hose eggs alrea!y em@o!y the "orm o" the /oupleHs mutual !esire. )"ter a perio! o" >(-

gestation in the *om@ o" the Feminine 2aemoni/E the magi/al goal is @orn into the *orl!. One might /on/ei5e o" the /oupleHs magi/al goalE on/e realiIe!E as a 2aemoni/ /hil!E a li5ing intelligen/e @orn "rom the marriage o" the human an! the !i5ine. I" you +ne* that the potential "ather or mother o" your /hil! *as li+ely to @esto* some here!itary !isease on your progenyE you *oul! thin+ t*i/e @e"ore /on/ei5ing. The same /aution shoul! @e e8er/ise! in /reating a /hil! o" magi/ *ith a se8 magi/al partner ; i" your /onsort seems un/learE /on"use! or s+epti/al a@out your mutual goalsE that un/ertaintyE /on"usionE an! s+epti/ism *ill most /ertainly mani"est in the results o" your *or+ing. 1hen one loo+s at se8ual sor/ery as a +in! o" non$/orporeal parentingE the importan/e o" /hoosing oneHs se8 magi/al partner Ju!i/iously @e/omes apparent. SurprisinglyE this Cuestion has @een little a!!resse! in pre5ious mo!ern *or+s on se8 magi/. The Mystery O" The Other The aspiring eroti/ initiate *ho *a!es through the e8tant 1estern se8$ magi/al literature ; most o" it super"i/ial !ross aime! at a sentimentalE emotion$!ri5en Ne* )ge mar+et ; *ill "in! !etaile! /harts o" ho* to /hoose an appropriate Llo5erL or L soulmateL @ase! on su/h "a/tors as astrologyE tarot /ar!sE an! other populariIe! !i5ination systems. This pre5alent ; an! irrele5ant ; *omenHs magaIine approa/h is groun!e! on the "i8e! i!ea that se8 magi/ /an only "un/tion properly i" the /onne/tion @et*een the t*o partners /on"orms *ith mau!lin popular notions o" lo5e. But as *e ha5e pre5iously ta+en pains to esta@lishE the mysterium o" the sinister /urrent se8ual e8/hange rises a@o5e the so/ial /asting assigne! to the gen!ers sym@oliIe! @y that "reCuently !e@ase! an! tri5ialiIe! pana/ea /alle! Llo5e.L In!ee!E on/e /on"ronte! *ith the hi!!en nature o" se8uality an! gen!er that le"t$han! path union /an i!eally re5ealE it @e/omes in/reasingly impossi@le "or the initiate to return to that stunte! soap opera. There"oreE it shoul! @e un!erstoo! that the uniCue @on! @et*een le"t$han! path eroti/ /onsorts !oes not "all un!er the aegis o" the relati5ely re/ent pop psy/hology /on/ept o" the LrelationshipEL *hi/h is in5aria@ly a /hara!e sha/+ling the trans/en!ent po*ers o" se8 an! !esire to the sa"e playing o" so/ietally s/ripte! roles. The harmless @ut ill$in"orme! @astar!iIation o" some Tantri/ le"t$han! path te/hniCues @y pro"ane marriage /ounselors an! se8 therapists "or /ouples has also /ontri@ute! to sprea!ing the "alse i!ea that se8ual initiation must automati/ally @e /entere! on !is/o5ering or preser5ing a romanti/ relationship. Other se8 magi/al te8ts are *ritten *ith the apparent assumption that the rea!er alrea!y has at his or her !isposal the i!eal /ompanion *ith *hom the se8ual mysteries o" the Other may @e e""e/ti5ely a//esse!. But as *e >47

ha5e pre5iously suggeste!E on/e the *oul!$@e magi/ian e8amines the a/tual eroti/ en5ironment o" his or her o*n e5ery!ay li"e ; as oppose! to romanti/iIe! o//ult "antasies ; this may not at all @e the /ase. 1e ha5e e8plaine! earlier *hy the se8ual 5ampire an! the partner *ho a*a+ens no !esire in you must @e rule! out. But *hat pragmati/ /riteria shoul! you @e loo+ing "or: I" you *ait "or the per"e/t /onsort to materialiIe @e"ore your e8periments @eginE an error *e ha5e o"ten o@ser5e! among those ne* to the le"t$han! pathE you *ill ne5er !e5elop the @asi/ s+ills reCuire! "or physi/al initiation. There is no *ay o" a5oi!ing the "a/t that initiation in the mo!ern *orl! is o"ten a trial an! error a""air. =ou may @e "ortunate enough to lo/ate a se8$magi/al /onsort *ith some prior e8perien/e an! +no*le!geE a situation *hi/h /an greatly ma8imiIe your opportunities "or genuine a*a+ening. But it is Just as li+ely that you *ill ma+e your "irst attempts at eroti/ initiation *ith a partner *ho /an tea/h you nothing ; a /ase o" the @lin! lea!ing the @lin! *hi/h /an pro5e to @e a "rustrating !ea! en!. The tra!itional /riteria "or a se8ual initiator or initiatri8 sought @y the Eastern Tantri+aE as outline! in Chapter ThreeE are o@5iously o" little 5alue in the mo!ern 1estE although one /an attempt to a!apt some o" them to /ontemporary /ulture. #et us /onsi!er a "e* e8amples o" 5ia@le se8$magi/al allian/esE !ra*n not "rom !istant Tantri/ loreE @ut "rom the real li5es o" some /urrent pra/titioners o" the le"t$han! path. #ong$Term &artners I" you are /urrently romanti/ally an!?or eroti/ally in5ol5e! *ith one spe/i"i/ se8 partnerE you might presume that this person *oul! logi/ally @e your @est pre"eren/e in /hoosing a se8$magi/al asso/iate. The a!5antages o" *or+ing *ith the se8ual energies o" many !i""erent partners has long @een a tra!ition in almost e5ery imagina@le s/hool o" eroti/ magi/E @ut there is no reason *hy stri/tly monogamous /ouples o" any gen!er /om@ination /annot @e eCually e""e/ti5e se8 magi/ians. CertainlyE many @eginning se8 magi/ians ha5e ha! the "ortuitous e8perien/e o" !is/o5ering that their /urrent Lsigni"i/ant otherL Dto use the un"ortunate @ureau/rati/ phraseF is also an i!eal /ompanion "or eroti/ sor/ery. I" soE the trustE pro5en /ompati@ility an! se8ual "amiliarity enJoye! @y some long$term /ompanions /an allo* "or a *i!er @erth o" e8perimentationE @ase! on intimate +no*le!ge o" ea/h otherHs i!iosyn/rati/ pleasure threshol!s an! pre!ile/tions. This /an sometimes permit a /ouple to e8plore pro"oun! !epths o" se8 magi/ that partners *ith less pro5en /ompati@ility *ith ea/h other may "in! !i""i/ult to rea/h. %o*e5erE li+e any e8treme o" se8ual @eha5iorE monogamous se8 magi/ must @e groun!e! in a /ertain amount o" !is/ipline. I" the se8 magi/ian *ith many partners is o"ten /on"ronte! *ith the pro@lem o" a!Justing to entirely une8pe/te! se8ual energiesE the monogamous se8 magi/ian "a/es the >4'

opposite !ilemma. %e or she must learn to attain 5ery high le5els o" se8ual arousal /on!u/i5e to e/stasy in /on!itions that may *ell @e more /om"orting than e8hilarating. Most stri/tly monogamous relationships are moti5ate! @e/ause o" religious /ustomE legal or "inan/ial /onsi!erationsE a !esire to please others D"amilyE "rien!sE the neigh@orsFE @on!age to Jealousy or other un+no*a@le "ears. On the other han!E simple /o*ar!i/e an! laIiness is 5ery o"ten the glue that hol!s many su/h @on!s together. Sa"ety an! serenityE t*o *i!ely o@ser5e! pra/ti/al @ene"its o" happily monogamous /ouples ; as oppose! to merely misera@le ones ; are not traits that ten! to inspire the a*a+ening o" the sinister /urrent in the psy/he. I" this is your situationE you an! your partner *ill nee! to !e5elop /ons/ious strategies to integrate the element o" surprise ne/essary in all *or+ings an! to +eep your eroti/ intera/tion *a+e"ul. Some monogamous se8 magi/ians !o this @y intro!u/ing pre5iously untrie! se8ual a/ts into their mutual *or+ingsE e8perimenting *ith un"amiliar se8ual role$playing as an a!Jun/t to magi/E or e8ploring "etishes or personal se8ual ta@oos *ithin their *or+ings. The remani"estations /reate! through initiation on the le"t$han! path /an @e so "un!amentally trans"ormati5e that the /onstant regeneration o" an initiate! /oupleHs sel5es /an @e enough to pro5i!e the nee!e! ele/tri/ity to their eroti/ relations. %o*e5erE !espite all o" the !ou@tlessly a!ora@le traits the person youHre presently enamore! o" might possessE a serious se8 magi/al interestE pro/li5ity an! pro"i/ien/y might not ne/essarily @e among them. Gust @e/ause you may ta+e sto/+ in an! un!erstan! all o" the preparatory prereCuisites "or sinister /urrent se8 magi/ !oesnHt mean that your inten!e! other hal" o" the eCuation !oes. In!ee!E /onsi!ering ho* o"ten it is that in!i5i!uals are attra/te! to ea/h other @e/ause o" their pro"oun! !i""eren/esE rather than !ue to their similaritiesE it *oul! e5en @e surprising i" a leaning to*ar! this sha!o*y art *as automati/ally share! @y your /ustomary eroti/ partner. There"ore you must @e at least prepare! "or the possi@ility that the person you are most emotionally an! eroti/ally @on!e! *ith is simply le"t /ol! @y the *hole i!ea o" se8 magi/. For any num@er o" reasons he?she may "in! the *hole topi/ a@sur!E "righteningE stupi!E @oringE or any other o" the 5ariety o" rea/tions this su@Je/t has @een +no*n to eli/it. The rele5ant prereCuisite in that /ase *oul! @e the psy/hologi/al strength an! sel"$ a*areness to +no* ho* to *isely pursue your interest in se8 magi/ *ithout the parti/ipation o" your primary emotional?eroti/ partner. For/ing an unintereste! party to ta+e part in the potentially trans"ormati5e an! psy/he$ !isrupti5e operation o" eroti/ sor/ery as a "a5or to youE or out o" a sense o" !uty to your LrelationshipL pra/ti/ally guarantees la/+ o" magi/al su//ess. The le"t$han! path pla/es a high premium on in!i5i!ual autonomy an! so5ereigntyP !eman!ing that a non$magi/al mate engages in magi/ against >46

his or her *ill is /ontrary to sinister /urrent i!eals o" li@erty. Shoul! your e8isting mate @e unre/epti5e to se8$magi/al e8perimentsE a@solutely nothing o" magi/al 5alue *ill @e gaine! @y trying to L/on5ertL them. %al"$asse! an! lu+e*arm se8ual magi/ is a@out as potent an! *orth*hile as any other a/ti5ity engage! in *ithout /on5i/tion. %o*e5erE i" your partner is not threatene! @y the alternati5e o" your see+ing se8$magi/al partners outsi!e o" the limits o" your alrea!y esta@lishe! emotional$eroti/ allian/eE an! you "eel that your @on! is se/ure enough to sur5i5e *hate5er emotional strains may @e in/urre!E a rea!y solution has @een "oun!. %o*e5erE as pra/ti/al a route as this may @e "or someE !ue to our o@ser5ation o" many real$li"e se8 magi/iansE *e !o not re/ommen! this /hoi/e "or in!i5i!uals *hose pre$e8isting relationship !oes not alrea!y mutually allo* "or se8ual /onta/t outsi!e o" the primary relationship. The reason "or this is simple: the po*er"ul emotions an! une8pe/te! se8ual trans"ormations that /an @e tappe! in to through se8 magi/ o" any 5ariety al*ays open up in!i5i!ual possi@ility o" sel"$/hange. That sel"$/hange /an ; an! "reCuently !oes ; lea! the magi/ian to /onsi!er his or her li"e in a ne* lightE *ith an o@5ious emphasis on the ree8amination o" oneHs entire eroti/ @eing. )ll too o"tenE the pursuit o" se8$magi/al partners is use! to Lmagi/allyL legitimiIe *hat is a/tually nothing more spiritual than a run$o"the$ mill a""airE or to enli5en a se8 li"e gro*n tire! through "amiliarity. Only you /an as/ertain *hether those are your real moti5ations. In any e5entE @e /ogniIant that using the e8oti/ /amou"lage o" se8 magi/ to mas+ the !esire "or a *i!er 5ariety o" se8 partners is a +in! o" sel"$!elusion that *ill most li+ely *or+ signi"i/antly against the li+elihoo! o" magi/al su//ess. One o" the little !is/usse! @ene"i/ial si!e$e""e/ts that serious se8 magi/al *or+ /an e""e/t in the psy/he is to !estroy some o" the hypo/risy an! anhe!oni/ se8ual mores that still a""li/t se8ual relations !espite some o" the super"i/ial openness e5i!ent in the last "e* !e/a!es. By sharply "o/using the in!i5i!ualHs attention on *hat his or her real se8ual !esires /onsist o" *ithin the /onte8t o" the intense magi/al e8perien/eE mu/h o" the /ulturally an! religiously inherite! repression o" "ull an! open eroti/ e8perimentation ten!s to *ither a*ay. The result is that se8 magi/ians in/line to*ar!s applying a measure o" honesty to*ar! their se8ual li5es that so/iety generally shrin+s "rom $$ i" "or no @etter reason than that they must "or the sa+e o" e""e/ti5e magi/al *or+. There"oreE to name only one e8ampleE the *hole guilty soap opera o" slin+ing aroun! to ha5e an a""air so typi/al o" the general run o" romanti/ relations is o"ten trans"orme! into an entirely open en5ironment o" se8ual a!5enture enJoying the "ull +no*le!ge o" @oth partners in a /ouple. O" /ourseE *e ha5e +no*n se8 magi/ians *hose eroti/ sor/ery is only per"orme! in se/ret *ith partners un+no*n to their matesE long$term lo5ers or >4>

spousesE *ho /laim that this L"or@i!!enL pra/ti/e pro5i!es their eroti/ sor/ery *ith an e8tra Jolt o" illi/it "or/e. O"ten those reCuiring su/h su@ter"uge to a/ti5ate the nee!e! se8ual energy to per"orm their magi/al *or+ings are the pro!u/ts o" anti$eroti/ religious up@ringingsE an! their L@rea+ing o" the rulesL is a phase o" re@ellion against "amilial an! so/ial ta@oos. Consi!ering the uniCue eroti/ nee!s that span human se8ualityE *e *oul! ne5er presume to regulate the personal li5es o" se8 magi/iansE @ut *oul! merely point out that our personal e8perien/e has in!i/ate! that openness seems to @e o" "ar more a@i!ing use to magi/al su//ess. E5en those /ouples *ho !o su//ess"ully entertain a long$range /olla@oration in eroti/ sor/ery learn that spe/i"i/ se8 magi/al *or+ may reCuire the intro!u/tion o" another partner more suita@le to that parti/ular operation. For instan/eE one partner may *ish to e8plore the magi/al @ene"its o" se8ual su@mission or !ominan/e in an eroti/ sor/ery /onte8tE @ut "in! that oneHs /urrent partner is unsuite! or unintereste! in ta+ing the nee!e! opposite role reCuire! "or su/h *or+. Consi!ering the unpre!i/ta@le 5ariety o" human se8ual !esires an! the *i!e range o" "etishes an! spe/ialiIe! eroti/ pra/ti/e that /an @e use"ul to the se8 magi/ianE any num@er o" possi@le /om@inations /an @e imagine! that may "all outsi!e o" the @oun!aries o" a *ell$suite! se8 magi/al /oupleHs repertoire. To sum upE no matter *hat the sel"$impose! limits or possi@ilities o" your eroti/ situationE on/e one opens the &an!oraHs @o8 o" le"t$han! path se8ual magi/E the nee! to @e rea!yE *illing an! a@le to !eal *ith the !eep$ seate! metamorphoses that may o//ur to oneHs inner eroti/ i!entity an! oneHs e8ternal relations *ith those /losest to you must @e ta+en into a//ount. The *hole emotional mine"iel! o" JealousyE en5yE /ompetiti5eness @et*een se8 partnersE une8pe/te! out@rea+s o" possessi5enessE an! many more primor!ial anthropoi! @eha5ior patterns /an easily @e a/ti5ate! as si!e$e""e/ts o" this art. Many se8 magi/ians ha5e /ons/iously use! eroti/ sor/ery to o5er/ome these emotional /onstraints that arise in the psy/he. Others ha5e @een hopelessly mire! in themE losing sight o" their magi/al goals altogether an! !estroying long$term "rien!ships an! eroti/ allian/es in the pro/ess. There are a "e* pragmati/ metho!s that ha5e helpe! some long$term partners to "orti"y the intensity o" sinister /urrent energy nee!e! "or their *or+ings. Couples *ho /ustomarily sleep in the same @e! e5ery night might try sleeping apart "rom ea/h otherE in !i""erent roomsE "or a "e* !ays prior to a *or+ingE so that in!i5i!ual /ons/iousness /an @e more a/utely appre/iate! !uring the rite. This is not only use"ul "or the in!i5i!ual se8 magi/ianE it allo*s oneHs partner to more /learly per/ei5e you as a separate entity apart "rom the sometimes @lurre! i!entity lines o" /ouple!om. It /an also strengthen a se8$magi/al *or+ing per"orme! @y a regular /ouple to separate /ompletely >44

"or a "e* !aysE reuniting at a preplanne! time an! pla/e suita@le to the *or+ingHs goal. ) !eli@erate an! stri/tly o@ser5e! perio! o" a@stinen/e has @een o@ser5e! to @ring energy to all se8 magi/al operationsE @ut /an @e o" parti/ular ser5i/e to /ouples *ho enJoy an a/ti5e se8 li"e *ith ea/h other DitHs less use"ul "or /ouples *ho only ha5e se8 *ith ea/h other in"reCuentlyF. The inter5al o" sel"$!enial mar+s the se8ual *or+ing as a more !eli@erate an! "o/use! appli/ation o" Eros than is e8perien/e! in or!inary se8uality. The @rea+ing o" a prolonge! se8ual "ast pro5i!es mu/h a!!e! impetus to a *or+ingE signaling the psy/he to pay attentionE @e/ause something important is happening. )s has alrea!y @een e8plaine!E any sym@oli/ a/tion that remo5es the *or+ing "rom or!inary e8perien/e /lari"ies the liminal "un/tion o" ritual to the magi/ianHs min! ; *hen this /rossing o" a threshol! is roote! in the @o!yE it is all the stronger. On a less esoteri/ le5elE a@stinen/e /an greatly in/rease the le5el o" se8ual !esire "elt @y @oth partnersE *ith an ensuing ele5ation o" eroti/ energy that /an @e magi/ally manipulate! Strangers Some se8 magi/ians insist on al*ays in"orming their partners i" they are utiliIing their se8ual energy "or magi/al purposes. Others per"orm se8ual magi/ *ith un+no*ing a//ompli/es *ith no pangs o" /ons/ien/e. So long as the a/tual se8ual a/ti5ity engage! in is *ith the "ull /onsent o" your partnerE *e !o not /onsi!er it ne/essary to /ommuni/ate the magi/al operations going on in your o*n psy/he. Ea/h in!i5i!ual le"t$han! path magi/ian must !e5elop his or her o*n /o!e o" /on!u/t a//or!ing to personal ; rather than tri@al ; morality. In some /asesE rather than /are"ully /hoosing a partnerE the magi/ian per"orms his or her sor/erous a/tion *ith a stranger. Some *or+ings *ill @ene"it "rom in/orporating the entirely ran!om element o" *hat is +no*n /olloCuially as the Lone$night stan!L. The energy unleashe! @y the unalloye! lust o" t*o /omplete strangers ; a lust un/ompli/ate! @y the o"ten !ampening presen/e o" !omesti/ityE "amiliarity or romanti/ en!earment ; /an pro5i!e po*er"ul "uel "or se8 magi/. The /ontemplation o" Eros in its pure "orm /an @e an initiatory e5ent in its o*n rightE allo*ing the initiate to a//ess the sa/re! an! numinous po*er o" sheer !esire. Su/h ran!om en/ounters o"ten allo* the sor/erer to "o/us on his or her magi/al goal *ithout the hin!ran/es that a psy/hologi/al /onne/tion *ith a +no*n partner /an sometimes @ree!. In a heterose8ual /onte8tE the !istin/t male an! "emale polarities /an @e "o/use! on "ree o" atta/hment to any spe/i"i/ @iographi/ !etails. Kn!er i!eal /ir/umstan/esE the relati5e anonymity o" the ran!om eroti/ pairing permits the /ouple to temporarily @e/ome the primor!ial man an! *omanE Shi5a an! Sha+tiE lingam an! yoni as eternal sym@ols separate! "rom normati5e time an! spa/e. This !eli@erate anonymity

>4,

an! !epersonaliIation o" the se8ual partner has also "reCuently @een o@taine! @y engaging prostitutes "or this purpose. %ereE *e see the same prin/iple at *or+ that in"orme! the nameless union o" the ishtaritu an! her 5isitor in the rites o" sa/re! *hore!om re"erre! to earlier. The le"t$han! path eroti/ sor/erer /an !eri5e au8iliary po*er "rom se8 magi/ *ith strangers @y using these en/ounters to engage in se8 pra/ti/es not normally in!ulge! in. The anonymity an! transient nature o" these en/ounters might allo* the magi/ian to a//ess aspe/ts o" his or her eroti/ @eing ne5er intimate! *ith "amiliar partners. In the ritual spa/e?time o" a ren!eI5ous *ithout a "utureE the magi/ian /an test the @oun!aries o" the sel"E temporarily ta+ing on se8ual personae Cuite unli+e those assume! in e5ery!ay li"e. )t the opposite e8treme "rom e8ploring your un"ul"ille! "antasiesE 5iolating your personal se8ual ta@oos *ith a stranger /an @e o" eCual magi/al 5alue. The e8pansion o" se8ual i!entity into pre5iously une8plore! territory /an @last an opening in oneHs "i8e! /on/eption o" sel"E ma+ing all le5els o" the psy/he plasti/ enough to @e reshape! @y the *ill !uring the e/stati/ pea+ o" the *or+ing. The &urely Se8$Magi/al )llian/e Some magi/ians "in! it use"ul to !e5elop a *or+ing /olla@oration *ith another magi/ian that is limite! e8/lusi5ely to the pra/ti/e o" se8ual magi/E thus /hanneling the mutual eroti/ energy raise! to magi/al o@Je/ti5es alone. These agreements allo* the magi/ians in5ol5e! to /on/entrate their time together purely on /arnal initiation *ithout !i""using the po*ers o" arousal an! orgasm in non$magi/al se8 or romanti/ /ompli/ations. One a!5antage o" su/h allian/es is that the magi/ians /an 5ery easily enter ritual time$spa/e togetherE sin/e they only meet "or this one spe/ialiIe! purpose. This +in! o" allian/e en/ourages the /reation o" a magi/al atmosphere unmu!!ie! @y small tal+ or other so/ial ni/eties. Both parties are then "ree! to e8plore the heights an! !epths o" pure se8 magi/ as it e8ists @eyon! the or!inary /on5entions o" human @eha5iorE an! return to their respe/ti5e separate li5es *hen their *or+ings are /omplete!. The /larity an! pre/ision o" this "orm o" se8 magi/ has mu/h to re/ommen! itE sin/e it is normally so easy to tri5ialiIe the sa/re! /hara/ter o" se8 magi/. The 5ery sight o" su/h an ally /an @e enough to signal the psy/he to open the inner gates to the 2aemoni/ realmE a pro/ess *hi/h /an @e har!er to a/hie5e un!er less pre/isely !e"ine! /ir/umstan/es. In this regar!E *hene5er an! *here5er the t*o /olla@orators /on5erge an instant se8$magi/al ritual /ham@er is /reate!E a mutual psy/hi/ Ione rea/ti5ate! an! strengthene! *ith ea/h en/ounter. )n arrangement li+e this is o"ten suita@le "or the magi/ian *ho is in5ol5e! *ith another se8ual partner or spouse *ho is simply not intereste! in se8 magi/E or *ho !oes not ma+e "or an appropriate se8$magi/al >43

partner. Those se8 magi/ians *ho *ish to in5estigate the possi@ilities o" sa!omaso/histi/ eroti/ magi/ may also pre"er to !o so *ithin the /onte8t o" *or+ *ith another se8 magi/ianE outsi!e the @oun!aries o" oneHs primary romanti/?se8ual @on!. Very po*er"ul magi/al results /an @e o@taine! @y o//asionally !e!i/ating all o" your se8ual energies to se8 magi/ alone "or a spe/i"ie! perio! o" timeE !eli@erately /urtailing any non$initiatory use o" Eros. T*o long$term se8$magi/al allies might ha5e /ause to /arry out a prolonge! *or+ing that lasts many *ee+s or e5en months. Kn!er su/h /ir/umstan/esE se8ual intensity an! psy/hi/ "o/us on the long$term goal /an @e ma8imiIe! @y limiting all o" your se8ual a/ti5ity to the series o" *or+ings *ith one !esignate! ally. This repeate! generation an! release o" se8$magi/al energy @et*een t*o magi/ians ; as oppose! to a one$time *or+ing ; is a te/hniCue that len!s itsel" @est to the realiIation o" 5ery long$range trans"ormations in the psy/he or in the mani"estations o" the e8ternal uni5erse. The su//essi5e *a5es o" se8$magi/al energy a/ti5ate! in this manner might also @e aime! at perio!i/ally @om@ar!ing a parti/ularly stu@@orn or !eeply entren/he! magi/al target not li+ely to @e altere! @y only one *or+ing. )lthough the se8$magi/al allian/e !e!i/ate! /ompletely to initiatory a/ti5ity alone may *or+ *ell "or months or e5en yearsE it has happene! that these @on!s /an @e/ome less /lear$/ut *ith the passage o" time. )ny intera/tion in5ol5ing the unpre!i/ta@le po*er o" Eros an! the messy am@iguities o" human emotion is li+ely to !e5elop un"oreseen /ompli/ations. Shoul! you "orm su/h a magi/al a""iliationE !onHt @e at all surprise! i" the strong emotional /o5enant /reate! @y su/h intense "o/us on se8 magi/ lea!s to the intrusion o" romanti/ passion or interpersonal /on"li/tE *ith a /orrespon!ing lessening o" magi/al /larity. E5en *ithout su/h emotional entanglementE any magi/al @on! may simply run out o" steam. The le"t$han! path magi/ian *el/omes spontaneous /hange an! trans"ormation. %o*e5erE he or she *ill not /ling to situations that ha5e ra!i/ally e5ol5e! @eyon! their original starting point an! no longer pro5i!e *hat the initiate nee!s. In!ee!E you shoul! @e some*hat suspi/ious o" any magi/al /olla@oration that remains un/hangingP stagnation is a sure sign that the 5itality o" your magi/al pra/ti/e has @een lost. The Thir! Se8 )n! The #e"t$%an! &ath The MaJesty o" Set sai! to the MaJesty o" %orus: Lho* @eauti"ul are thy @ullo/+s.L %ierati/ &apyri "rom Kahun an! .uro@ The heterose8ual rea!er may @e in/line! to s+ip this se/tionE assuming that it *ill surely ha5e no pertinen/e "or him or her. %o*e5erE the illuminate! li@ertine has something to learn @y /ontemplating e5ery "a/et o" eroti/ initiationE e5en those that present no personal attra/tion. On a pragmati/ le5elE >4(

su//ess"ul !ual$eroti/ se8 magi/ per se is not !epen!ent on the gen!ers or genitals o" the magi/ians in5ol5e!. The !is/ipline! @uil!$up o" se8ual arousal to intense heights o" e/stasyE the pro/ess o" 5isualiIation an! altere! state o" /ons/iousnessE an! the release o" the magi/ianHs *ill !uring *a+e"ulE "ully /ons/ious orgasm /an he e""e/ti5ely a/hie5e! through any se8ual a/t ; magi/ is /ompletely @lin! to oneHs se8ual pre"eren/e an! /hosen mo!e o" pleasure. The tra!itional Vama Marga tea/hingE in its trans/en!en/e o" all ta@oos an! esta@lishment o" the in!i5i!ual a!ept as ar@iter o" moralityE /on!emns no human or !i5ine a/tion as per5erseE immoral or unnatural. I" anythingE the le"t$han! path /ele@rates the LunnaturalL as a mani"estation o" !i5inityE an e8pression o" the initiateHs heroi/ trans/en!en/e o" the @oun!aries restri/ting the pashu. 1hile not te/hni/ally a Tantri/ /ultE among some !e5otees o" the eroti/ally a@an!one! In!ian !eity KrishnaE male a!epts ta+e on the appearan/e o" the 5oluptuous gopisE the go!Hs e5er las/i5ious "emale /onsortsE *hose lust"ul "renIy in his presen/e is reminis/ent o" the !e5otees o" 2ionysus. These male sa/re! an!rogynes e5en go so "ar as to retreat "rom so/iety !uring the lunar /y/le o" menstruationE o@ser5ing the *i!esprea! ta@oo against menstrual @loo!. The Tantri/ le"t$han! pathE it has @een sai!E reJe/ts nothingE least o" all in!i5i!ual eroti/ pre!ispositions. No*here in the Tantras !oes one "in! the 5ili"i/ation o" male or "emale homose8uality that a@oun!s in the 1estern magi/al tra!ition re5i5e! in the nineteenth /entury. 1e ha5e alrea!y !es/ri@e! Cro*leyHs am@iguous attitu!e to homose8ual magi/E !espite his o*n intro!u/tion o" a homose8ual gra!e to the O.T.O.Hs se8 magi/+ /urri/ulumE an! his o*n "reCuent use o" male$tomale @uggery as a magi/al sa/rament. Cro*leyHs "ello* .ol!en 2a*n alumnusE 2ion FortuneE *as no less !amning. In her in"luential Sane O//ultismE she sni""s that the Lunnatural 5i/e +no*n as homose8uality ... NisO a 5ery /ruel "orm o" 5i/eE as the 5i/tims are usually @oys an! youths on the threshol! o" li"e.L Ma!ame Bla5ats+y hel! mu/h the same 5ie*s on Lthe lo5e that !are not spea+ its nameLE *hi/h !i! nothing to stop the lea!ing Theosophist C. 1. #ea!@etter "rom in!ulging his taste "or young @oysE a pre!ile/tion that le! to no small amount o" s/an!al "or the puritani/al Ma!ameHs se/t. The homose8ual se8 magi/ian *ho turns to the /lassi/ te8ts o" the o//ult re5i5al "or inspiration *ill "in! little more than the preJu!i/es o" the Vi/torian age transmute! into esoteri/ language. )ll o" this outrage! moraliIing is than+"ully a@sent "rom le"t$han!e! Tantra. %o*e5erE the homose8ual se8 magi/ian o" either gen!er must /ome to terms *ith some o" the @asi/ prin/iples o" le"t$han! path eroti/ initiation that might not @e imme!iately apparent. It *oul! @e 5ery easyE "or instan/eE to mista+enly apply the a@solute li@erty sought @y the le"t$han! path a!ept to mo!ern politi/iIe! /on/eptions o" se8uality. But Just as *e ha5e urge! the rea!er not to /on"use the le"t$han! path re5eren/e "or the "eminine po*er o" >44

Sha+ti *ith mun!ane "eminismE so must it @e ma!e /lear that the le"t$han! path !oes not presume that heterose8ual an! homose8ual se8uality are e8a/tly the same phenomenon. In "a/tE it re/ogniIes that 5ery !istin/t magi/al energies are release! in magi/al operations /on!u/te! @et*een a man an! a *omanE a *oman an! a *oman an! a man an! a man. Not ne/essarily @etter or *orseE @ut 5ery !e"initely !i""erent. This *oul! seem to @e only /ommon senseE @ut "or those *ho *oul! li+e to erase all se8ualE ra/ial an! gen!er !i""eren/es in one un!i""erentiate! @lur o" en"or/e! eCualityE o""ense is sometimes ta+en at any suggestion o" !ra*ing a !istin/tion @et*een !isparate "orms o" eroti/ism. )s the "irst se/tion o" this @oo+ shoul! ha5e ma!e amply /learE there is no getting a*ay "rom the "a/t that the tra!itional le"t$han! path is ine8ora@ly "o/use! on the uniCue Cualities o" se8ual metaphysi/s e5i!ent in male$"emale eroti/ism. The yoni an! the lingamE Shi5a an! Sha+tiE semen an! menstrual @loo!E the lunar le"t an! the solar right: the pre5alen/e o" all o" these sym@ols in the sinister /urrent illustrate that this is primarily a magi/ /on/erne! *ith the mingling o" se8ual polaritiesE physi/al opposites in/arnate! most tangi@ly in the /ouple! @o!ies o" the male an! "emale initiate. Its magi/ is essentially the magi/ o" @ipolar ele/tromagnetism @on!ing an! surpassing its limitations through se8ual e/stasy. Same$se8 magi/E o@5iouslyE is monopolar in /hara/ter. The e""e/ts it a/hie5es are @ase! on the prin/iple o" li+e unto li+eE rather than on the trans/en!en/e o" opposition mani"est in heterose8ual se8 magi/. The tra!itional Tantri/ le"t$han! path tea/hingE *hile it !oes not /on!emn homose8ualityE !oes maintain that the se8ual polarity in a homose8ualHs @o!y operates !i""erently than in a heterose8ualHs physi/al organismE @eing essentially re5erse!. 2ue to the /ontrary$"lo*ing stream o" @o!ily energyE it is un!erstan!a@ly thought that a male homose8ual *ill not !eri5e the same magi/al @ene"it "rom the transmission o" sha+ti po*er /on"erre! "rom a "emale initiatri8 in le"t$han!e! se8 rites. O" /ourseE this lea5es asi!e the te/hni/al issue o" *hether a male homose8ual *oul! ha5e any !esire to per"orm the tra!itional Vama Marga ritual *ith a "emale mu!ra. Then there is the !e/i!e! /entrality o" the Feminine 2aemoni/ to the le"t$han! pathE *hi/h as *e ha5e e8plaine!E is 5ery mu/h the 1ay o" 1oman. Contrary to popular stereotypeE many male homose8uals are not parti/ularly e""eminateP in "a/tE they are Just as li+ely to @e hypermas/uline. )s Matt 0i!ley states in his stu!y o" human se8uality The 0e! WueenE many Lhomose8ual men @eha5e li+e menE only more so.L For men that /hoose to li5e in a *orl! o" menE !ominate! almost e8/lusi5ely @y the male prin/ipleE an! sometimes e8hi@iting e8aggerate!ly ma/ho @eha5ior an! 5aluesE one might as+ *hat pla/e the "eminine po*er o" sha+ti *oul! ha5e in their initiatory li5es: In!ee!E many heterose8ual menE *ho ha5e yet to e8plore the mystery o" their animaE must as+ themsel5es pre/isely the same Cuestion >4-

@e"ore em@ar+ing on the le"t$han! path. 1e ha5e o//asionally o@ser5e! that some male homose8ual magi/iansH eroti/ tastes are "orme! not primarily @y a positi5e attra/tion to other menE @ut @y a negati5e animosity to*ar!s *omen in general. I" this /hara/teristi/ !es/ri@es youE you nee! to /onsi!er that the pre5iously !es/ri@e! le"t$han! path emphasis on e8altation o" the Feminine 2aemoni/ as a metaphysi/al prin/iple /entral to all sinister /urrent se8 magi/ /annot @e ignore!. O" /ourseE this same pro5iso eCually applies to many male heterose8ual magi/iansE *ho o"ten e5i!en/e a /ons/ious or un/ons/ious misogyny in their relations to the "eminine prin/iple an! *omen in general. One ans*er to these Cuan!aries lays in the "a/t that the Feminine 2aemoni/ is not entirely physi/al in nature. To a /ertain e8tentE sha+ti operates outsi!e o" @iologi/al gen!er as a metaphysi/al essen/eE an! thus a s+ille! male magi/ian /oul! theoreti/ally @e a@le to generate enough sha+ti *ithin him as to em@o!y the "eminine role in homose8ual magi/al rites. Tra!itional le"t$han!e! gurus *oul! most li+ely not /onsi!er this to @e a satis"a/tory repla/ement "or the spe/ial Cualities sai! to emanate "rom an initiate! "emale per/eptor. %o*e5erE it shoul! not @e "orgotten that Cro*ley o"ten assume! the role o" "eminiIe! Lsa/re! prostituteL in his o*n attempts to shape Tantri/ pra/ti/e to his o*n !isposition. )lthough his results appear to ha5e @een !ou@t"ulE many homose8ual le"t$han! path initiates ha5e su//ee!e! *here Cro*ley "aile!. The reason "or their su//ess is o"ten !ue to the la/+ o" Cro*leyHs un!erlying @itter hatre! o" *oman+in! in their o*n ma+eupE a psy/hologi/al @lo/+ *hi/h /an ne5er truly @e suite! to le"t$han! path pra/ti/e. To state the pro@lem in anthropomorphi/ theologi/al termsE the .reat .o!!ess *ho stan!s at the /enter o" all Vama Marga eroti/ operations is @oun! to reJe/t any *oul!$@e initiate o" her *ay *ho is not thoroughly en/hante! *ith her /harms. The Kaula se/t !oes o//asionally pra/ti/e ritualiIe! male homose8ualityE @ut su/h a/ts are usually per"orme! as a !eli@erate shattering o" personal se8ual /on!itioning an! ta@oos "or primarily heterose8ual initiatesE rather than "or any spe/i"i/ magi/al "un/tion attri@ute! to same$se8 energy. 1hile this use o" homose8uality "or ta@oo$@rea+ing may ha5e salutary magi/al e""e/ts "or the heterose8ual le"t$han! path magi/ianE it *oul! o@5iously @e pointless "or the homose8ually in/line! magi/ianE "or *hom the Lta@ooL a/ti5ity in Cuestion is his or her usual pleasure. )long these linesE /on"irme! homose8uals might "in! it eCually /hallenging to e8periment *ith heterose8ual se8 magi/. )lthough the Tantras ma+e no spe/i"i/ re"eren/e to this pra/ti/e that *e are a*are o"E there is no !ou@t that anal se8 /on!u/te! *hile in a prolonge! altere! state o" /ons/iousness has @een +no*n to a*a+en the "lash o" the +un!alini up the spine to the thir! eye in the passi5e partner. The primary reason "or this phenomenon is pro@a@ly the stimulation o" the area

>-7

tra!itionally asso/iate! *ith the root /ha+raE or mula!ha!raE that o//urs through anal inter/ourse. In some heterose8ual le"t$han! path ritesE the "emale initiatri8 in/arnating the sha+ti penetrates her /onsortHs anus *ith her "inger at the pea+ o" his arousal. This not only magni"ies the maleHs orgasm 5ia stimulation o" his prostrateE @ut is also aime! at a/ti5ation o" the root /ha+ra. Through anal /opulationE homose8ual magi/ians /an apply the same prin/iple. EarlierE *e ha5e !es/ri@e! ho* one approa/h to se8 magi/ "in!s a male an! "emale /ouple generating their *ill in the *orl! through a pro/ess o" se8ual /reation ; /om@ining their @ipolar se8ual energies to magi/ally L/on/ei5eL an ethereal !aemoni/ thought$"orm ; rather than a physi/al /hil! ; to a//omplish their @i!!ing. The sym@olism o" using magi/ally /harge! semen to gi5e @irth through either 5isualiIe! /oupling *ith the Feminine 2aemoni/ in an autoeroti/ a/tE or a/tual /ongress *ith a "emale initiate may @e more imme!iately apparent to heterose8uals. %o*e5erE male homose8ual partners ha5e use! this te/hniCue as *ell. The Feminine 2aemoni/ is not a @iologi/al phenomenon /onne/te! to oneHs genitaliaE @ut rather a psy/hi/ ei!olon @eyon! the physi/al realm. There"oreE a male se8 magi/ian D*hether homose8ual or heterose8ualF /an in/arnate the Feminine 2aemoni/ in su/h a rite Just as *ell as a @iologi/al "emaleE i" he so /hooses. The Mi!!le Eastern i!ea o" homose8ual magi/al @irthE *ith *hi/h Cro*ley *as so intrigue!E /an @e tra/e! @a/+ mu/h "urther than the time o" the Crusa!es. The an/ient Egyptian neter o" *is!omE ThothE the original prototype o" %ermes o" %ermeti/ tra!itionE *as /on/ei5e! @y the homose8ual union o" the go!s %orus an! Set. )s one an/ient Egyptian te8t states: LI @ring you the @eauti"ul green plants on *hi/h you ha5e emitte! your see!E *hi/h is hi!!en thereE *hi/h the e""eminate one NSetO has s*allo*e!. =our see! @elongs to him an! he *ill /on/ei5e "or you a sonE *ho *ill /ome "orth "rom his "orehea!.L )//or!ing to one 5ersion o" the mythE it is @y /onsuming the semen o" %ornsE pla/e! @y Isis on the lettu/eE that Set @e/omes pregnant *ith Thoth. #ettu/eE more spe/i"i/ally en!i5eE is tra!itionally one o" the sa/re! "oo!s o" SetP the "a/t that it *as /onsi!ere! to @e an aphro!isia/ in Egypt tells us something o" this go!Hs !eep /onne/tion *ith Eros. The homose8ual elements in SetHs persona play an important part in t*o o" the most *ell$+no*n myths asso/iate! *ith himP the rape o" his nephe*E the "al/on$hea!e! s+y go! %ornsE an! the /onten!ings o" %orus an! SetE in *hi/h SetHs testi/les are 5iolently remo5e! @y the "al/on go!. S/holars ha5e *on!ere! *hy SetE *hose testi/les are torn o""E is ne5ertheless !epi/te! as the hypostasis o" "or/e"ul 5irilityE a personi"ie! essen/e o" un!is/riminating all$!e5ouring lust that /an @e 5ie*e! as a male /ounterpart to Ba@alon. Set *as also /onne/te! to Ba@aE the !eity o" the ere/t phallusE as a magi/al in5o/ation in the tom@ o" a man petitioning the go!s "or /ontinue! se8ual >-'

pleasure a"ter !eath in!i/atesP LMy phallus is Ba@a. I am Set.L In i!enti"ying himsel" *ith SetE the !ea! man @e/omes the spirit o" eternal lust. )n important !istin/tionP !espite his strong asso/iation *ith se8ual e8tremesE Set is uniCue in that he !oes not "all into the "ertility go! /ategory o" many other se8ual go!s or go!!esses. %e is not /onne/te! to the natural /y/le o" pro/reationE @ut is instea! a !i5inity em@o!ying eroti/ po*er /hannele! into su/h non$pro/reati5e e8pressions as a@ortionE mis/arriageE sterilityE homose8uality ; not e8oteri/ physi/al @irth @ut esoteri/ psy/hi/ /reation. SetHs unruly se8uality has long ma!e him a prominent !eity in the rites o" mo!ern 1estern le"t$han! path se8 magi/ians. But it is the !istin/tly homoeroti/ aspe/t o" his mythos that has e8erte! a spe/i"i/ attra/tion to homose8ual sor/erers pra/ti/ing the Bla/+ )rtsE "or *hom mythology has pro5i!e! "e* sinister prototypes *orthy o" emulation. Magi/ians !ra*n to *or+ing *ith the homose8ual "a/tors o" the Setian go!$"orm shoul! o" /ourse resear/h this parti/ular !imension o" Setian energy "or themsel5es @e"ore integrating it into personally /reate! ritual. %o*e5erE a "e* points o" !eparture may pro5e help"ul. One o" the many epithets @y *hi/h Set *as +no*n in Egypt *as %mtyE or Lthe e""eminate one.L %mty *oul! ha5e @een an entirely !erogatory phrase in !eeply /onser5ati5e Egyptian so/ietyE *hi/h !eplore! male homose8uality as an a@erration o" the natural or!erE a sign o" SetHs i!entity as the epitome o" anti$so/ial su@5ersion against !i5ine la*. )s the lea!ing s/holar o" this go!E %. Te Vel!e *rote in his /lassi/ '-3- SethE .o! O" Con"usion: LSethHs homose8ual a/t threatens to /hange the /osmos into /haos.L )s su/hE the homose8ual magi/ian *ho in5o+es Set as %mty in his rituals ta+es upon himsel" the po*ers /on"erre! @y ma+ing any !eli@erate @rea+ "rom so/ietal normsE a @asi/ ne/essity o" le"t$han! path pra/ti/e. Set as %mty is the s/orne! outsi!erE @ut his 5ery separation "rom the /ommunity o" a//epta@le go!s is *hat grants him his in!estru/ti@le strength. In another Egyptian taleE Set in the "orm o" Bata is seen to trans"orm himsel" into a *oman. In 1illiam S. BurroughsH '-4' no5el The Cities O" The 0e! NightE he !epi/ts a /re!i@le homose8ual se8 magi/ rite *hi/h @egins *ith an in5o/ation o" Set. The les@ian magi/ian o" the sinister /urrent /an also assume either o" the opposite poles o" se8ual @eing sym@oliIe! @y Shi5a an! Sha+tiE regar!less o" gen!er. In her /aseE she may 5ery *ell alrea!y @e !eeply immerse! in the eroti/$magi/al po*er o" sha+ti an! the 2ar+ .o!!ess. Sin/e the le"t$han! path is the 1ay o" 1omanE it /an @e argue! that the les@ianHs /onne/tion to the lunar "lo* o" the Feminine 2aemoni/ ma+es her a pure e8pression o" the sinister /urrent. It is a /urious "a/t that in the 1estern *orl! >-6

>->

"ar more men than *omen are intereste! in the le"t$han! path. &erhaps this is @e/ause the le"t$han! path is itsel" a "eminine "or/e to *hi/h males are attra/te!. )s a more /omplete un!erstan!ing o" the Feminine 2aemoni/ prin/ipleHs /entrality to the le"t$han! path @e/omes +no*n in the 1estE it *ill @e interesting to see i" les@ian initiates *ill !e5elop the mo!em sinister /urrent into pre5iously unteste! areas. It is un"ortunate that the e8ploration o" les@ian se8 magi/ in the mo!ern 1est has so o"ten @een tainte! @y assuming that the /ele@ration o" purely "eminine se8ual energy must in/orporate the rhetori/ an! i!eology o" politi/al "eminism into same$se8 rituals an! /osmology. This is most e5i!ent among the 1i//a mo5ement an! its 5ariants. Gust as male magi/ians hol!ing *omen in /ontempt *oul! "in! little o" 5alue in the le"t$han! pathE "emale magi/ians o" the Lman$hatingL 5ariety *oul! not @e a@le to "ully integrate the nee!e! polarity o" mas/uline an! "eminine se8ual prin/iples into their *or+. Shoul! there @e any /on"usion on this pointE this use o" male?"emale po*ers in the le"t$han! path !oes not ne/essarily mean that se8ual /ongress *ith men is reCuire! o" les@ian magi/iansE only that they must not @e a!5erse to e5o+ing the mas/uline prin/iple as a spiritual 5alue in!epen!ent o" @iologi/al gen!er. )lthough the Feminine 2aemoni/ is 5enerate! @y sinister /urrent sor/erersE *e !o not prea/h a message o" L"emale superiorityL as is /urrently mani"est in more politi/ally moti5ate! spiritual /ree!s. 1hile any human en!ea5or may @e interprete! as hearing a politi/al message o" some sortE there is no e8pli/itly politi/ally a/ti5ist /omponent to le"t$han! path se8ual magi/E nor is our sor/ery !ire/te! to the /orre/tion o" per/ei5e! so/ial inJusti/e or the @alan/ing o" eCuality @et*een the se8es. E5en i" the pra/ti/e o" le"t$han! path se8ual magi/ may ha5e the si!e$e""e/t o" in"luen/ing these "a/torsE it shoul! @e o@5ious that the numinous sphere o" /ons/iousness in *hi/h su/h operations ta+e pla/e /annot /on"orm *ith any politi/al @ias. )lthough mu/h gi5en to the sym@olism o" in!i5i!ualismE personal "ree!om an! /ele@ration o" !i""eren/eE it must @e a!mitte! that many elements o" the gay /ultural milieu that ha5e !e5elope! in the past "e* !e/a!es are hampere! @y the same restri/tions o" pros/ri@e! roleE pre!i/ta@le tastesE /o!eE an! rigi! /on"ormism o@ser5a@le in the most /onser5ati5e strata o" LstraightL heterose8ual so/iety. %omose8ual le"t$han! path magi/ians o" either gen!er are potentially pro5i!e! *ith the many a!5antages to sinister /urrent *or+ allo*e! @y any innate or sel"$/reate! !i""eren/e that separates one "rom the statisti/al norm o" humanity. I" one /hooses to li5e in the sel"$impose! ghettoiIation o" an e8/lusi5ely homose8ual *orl!E *ith all o" its /ultural limitations an! e8pe/te! @eha5ior patternsE one relinCuishes the s*eeping perspe/ti5e initiation !eman!s in e8/hange "or the relati5e sa"ety o" "itting in *ith yet another "orm o" tri@al /olle/ti5ism. %omose8ual magi/ians shoul!nHt

>-4

appropriate any o" the sti"ling stereotypes ar@itrarily asso/iate! *ith their se8ual pre"eren/e any more than heterose8ual magi/ians shoul! stri5e to imitate the LnormalL li"estyles routinely promulgate! @y tele5ision /ommer/ials. Flui! sel"$/reation shape! "rom e8ploring the un+no*n personal !ar+ness *ithinE rather than "i8e! so/ially !i/tate! i!entity a@sor@e! "rom *ithoutE is al*ays a primary la* o" the sinister /urrent. >-,

<. O" Orgies )n/ient )n! Mo!ern .roup Se8 Magi/ The OrganiIe! Orgy The *or! orgy is etymologi/ally !eri5e! "rom the .ree+ ergonE or *or+?a/tion. %elleni/ magi/ians o" antiCuity *oul! ha5e @een /ons/iously a*are o" the lin+ @et*een their magi/al a/tions or ourgia an! the sa/re! se8ual rites o" ta orgiaE an esta@lishe! aspe/t o" many o" the initiatory .ree+ mystery religions. This 5ery an/ient a""inity @et*een the magi/al *or+ing an! the orgy is no less pronoun/e! "or /ontemporary sinister /urrent a!epts. Be"ore analyIing the sometimes /ompli/ate! magi/al me/hani/s one shoul! ta+e into a//ount @e"ore e8perimenting *ith the orgyE there are other "a/tors *orthy o" s/rutiny. )lthough the 1estern operations o" group se8ual energy *ere 5ery !i""erent in their aims "rom the le"t$han! path Cha+ra &uJa an! Choli Marga orgies !es/ri@e! in Chapter ThreeE any a/t o" /olle/ti5e se8ual energy transmission o@eys /ertain un!erlying psy/hi/ prin/iples. Su/h is !ie sensational reputation o" the orgy ; a phrase most /ommonly use! to!ay in the lo*est +in!s o" Journalism ; that these are o"ten !i""i/ult "or mo!em min!s to analyIe o@Je/ti5ely. )s open pra/titioners o" the le"t$han! pathE *e ha5e "reCuently @een /alle! upon to e8plain our magi/al pra/ti/es in 5arious pu@li/ arenas o" !rasti/ally !i""ering le5els o" sophisti/ation. In5aria@lyE *e ha5e note! that *hen the general pu@li/ gi5es any thought to those pra/ti/es they !imly /on/ei5e o" as L@la/+ magi/L or LSatanismLE *il! an! "antasti/ "antasies o" !e@au/he! orgies are among the /luster o" /li/hMs that "irst /ome to their min!s. 1hether su/h orgiasti/ "lights o" "an/y are /onsi!ere! to @e !eeply horri"yingE illi/itly titillatingE or a prurient /o/+tail o" @oth rea/tionsE !epen!s entirely on the /on!itioning o" the au!ien/e in Cuestion. To a /ertain !egreeE this automati/ /onne/tion "reCuently presume! @et*een magi/al an! orgiasti/ a/ti5ity is un!erstan!a@le. The /om@ine! *eight o" Chur/h$inspire! "antasies o" se8ually li/entious Bla/+ Sa@@aths !uring the *it/h hysteriaE the histori/al e8amples o" the British %ell"ire Clu@s an! the nineteenth /entury &arisian Bla/+ MassE an! the luri! !epi/tions o" magi/al operations in %olly*oo! horror "ilmsE ha5e /reate! an in!eli@le storehouse o" potent images that e8er/ise a tena/ious hol! on the popular imagination. The "a/ts o" the matter /an har!ly ma+e a !ent in the >-3

"antasy. In a/tualityE although *e shall !emonstrate the orgyHs use"ulness to le"t$han! path magi/al *or+E orgies play 5ery little part in the maJority o" organiIe! magi/al asso/iations that !es/ri@e themsel5es as le"t$han! path in the 1estern *orl!. This has o"ten @een a sour/e o" no small measure o" !isappointment to potential mem@ers o" these organiIationsE *ho sometimes assume that their most "on!ly /herishe! "antasies o" se8ual a@an!on *ill @e instantly realiIe! @y @e/oming a mem@er o" sai! so/ieties. 2ue to the e8treme perse/ution an! @ias le"t$han! path groups ha5e ha!. to /onten! *ith in the past !e/a!es "rom se/ular so/ietyE they 5ery o"ten "in! themsel5es *al+ing a !eli/ate tightrope. For those more high$pro"ile magi/al groups that are open to the general pu@li/E they must o5er/ompensate in pro5ing that they !o not "ul"ill any o" the pu@li/Hs *il!est "antasies o" suppose! antiso/ial @eha5ior. There"oreE orgiasti/ rituals are almost ne5er a part o" their o""i/ial /urri/ulum or pra/ti/e. One must ta+e into a//ount the uniCue @on! o" physi/al attra/tionE eroti/ aestheti/E se8ual pre"eren/e an! share! magi/al *orl!5ie* that the su//ess"ul orgy o" the sinister /urrent reCuires o" its /ele@rants. Consi!ering these /riteriaE *e ha5e "oun! that it is "ar @etter to "orm a group /onsisting o" those that the magi/ian !oes "eel su/h a @on!. *ithE rather than ar@itrarily assuming that Joining one o" the larger magi/al asso/iations *ill pro5i!e a @e5y o" /ongenial partners. It is !i""i/ult enough to "in! magi/al peers that one *oul! "in! suita@le "or e5en non$se8ual group magi/al *or+ing *ithin su/h so/ieties. Forming the singular allian/e reCuisite "or the e""i/a/ious operation o" group se8 magi/ is e5en less li+ely. 1e shall turn to the /hallenges in5ol5e! in "orming your o*n group se8 magi/ so!ality later in this /hapter. )lthough the orgy is har!ly e5i!ent in mo!ern 1estern le"t$han! path groupsE !espite the orgyHs important pla/e in the history o" the Vama MargaE se5eral groups that !eem themsel5es to @e Lright$han! pathL or L*hite magi/alL in natureE !o in/lu!e orgiasti/ a/ti5ity in their /urri/ulum. Most nota@le among these are the many /on"li/ting o""$shoots o" 0eussHs Or!o Templi OrientisE an! the *i!e$sprea! 1i//an mo5ementE many o" *hom D@ut not allF engage in ritual group se8 a/ti5ity The o@Je/ti5es o" su/h se8ual group operationsE *hi/h are usually !ire/te! to*ar! using se8uality to !issol5e the ego an! the in!i5i!ual sel" into harmony *ith Mother Nature an!?or the Kni5erse pla/e these orgies into !ire/t opposition *ith the sel"$ !ire/te!E sel"$intensi"ying aims *e ha5e @een "o/using on. This phenomenon only pro5es ho* rarely any human a/ti5ity ; espe/ially the magi/al ; /an @e pla/e! into any ti!yE logi/al or /onsistent /ategoriIation. ) se/on!ary pra/ti/al reason "or the perhaps surprising la/+ o" /on!one! group se8ual a/ti5ity in nominally le"t$han! path magi/al so/ieties >-(

is that 5ery "e* in!i5i!uals are psy/hologi/ally prepare! to !eal *ith the sometimes e8plosi5e psy/hose8ual trans"ormations that the magi/al orgy o"ten initiates. E5en se/ular orgies in5ol5ing no magi/al or !aemoni/ elements ha5e pro5en to pro5o+e une8pe/te! emotional /hallenges to those *ho parti/ipate in them. Su/h e8treme emotional /hanges on the se8ual le5el o" @eing /an @e e8tremely !isrupti5e to the o"ten !eli/ate me/hanism o" group !ynami/sE *hi/h is as "ragile in most magi/al so/ieties as in any organiIe! human a/ti5ity. The su@limation an! !is/ouragement o" se8ual e8tremes ser5es the same tranCuiliIing an! /on"ormist purpose in highly stru/ture! magi/al groups as it !oes in se/ular so/iety in general. In light o" the tea/hings o" the tra!itional le"t$han! pathE one might reasona@ly argue that the /reation o" su/h !ramati/ opportunities "or sel"$ trans"ormation is an essential agent o" all le"t$han! path pra8isE so that this !eli@erate a5oi!an/e o" se8ual orgia in many le"t$han! path groups might seem to @e a /ontra!i/tion in terms. Ne5erthelessE at this point in the relati5ely early stages o" !e5elopment the 1estern le"t$han! path "in!s itsel" inE it remains a "a/t that organiIe! a/ti5ity ten!s to "o/us almost entirely on the intelle/tual?/ere@ral aspe/ts o" initiationE *hile a/ti5ely !is/ouraging the e8pression o" the tra!itional eroti/ /omponent that pro5i!es the 5ery !e"inition o" the phrase Vama Marga in the "irst pla/e. There is a less o@5ious thir! "a/tor that !is/ourages group se8ual a/ti5ity in mo!ern le"t$han! path organiIations. 2espite some !ramati/ a!5an/es in eroti/ li@erty in the 1estern *orl!E the orgy is still generally regar!e! as a so/ially ta@oo a/ti5ity. The orgy unam@iguously /alls into Cuestion the san/tity o" the monogamous relationship that "orms the @asis o" so/ietyHs appro5e! /onsumer !emographi/sE @rea+ing *ith the so/ietal /olle/ti5e orientation to*ar! @ree!ing an! "amily. From a so/iologi/al stan!pointE *e ha5e noti/e! that many o" those !ra*n to Joining stru/ture! magi/al organiIations ; in /ontrast to those le"t$ han! magi/ians *ho *or+ alone or *ith only a loosely lin+e! group o" asso/iates ; are moti5ate! @y a sometimes un/ons/ious !esire to strongly a""irm their so/ial a//epta@ilityE !espite their e8pli/it in5ol5ement in organiIations that are largely !isappro5e! o" @y so/iety in general. This not un/ommon human !esire to Lha5e oneHs /a+e an! eat it tooL lea!s to a /ertain amount o" philosophi/ally in/onsistent "en/e$stra!!ling. )lthough nominal le"t$han! organiIations in the 1est pay lip ser5i/e to the uneCui5o/ally re@ellious nature o" the &rin/e o" 2ar+ness as that hypostasis is mani"este! in 5arious /ultures an! epo/hsE there is still a strong /olle/ti5e urge en/ouraging an essentially sa"e ; or purely sym@oli/ ; e8pression o" !issent that almost ne5er a/tually /rosses the @or!er into a/ti5ity that really !oes /hallenge oneHs /om"orta@le pla/e as a harmonious unit in the so/ial 5e/tor. This @rings us to one o" the ironies o" the orgy as it applies to the sinister /urrent in the mo!ern *orl!. The orgy is a group a/ti5ity reCuiring

>-4

that se5eral magi/ians *or+ on a Lteam e""ortL o" the most intimate +in!. &ara!o8i/allyE it is the 5ery "a/t that eroti/ magi/ is @eing per"orme! *ithin a group setting that /ontri@utes to separating it "rom the larger group min! o" so/ial /ontrolE *hi/h still o5er*helmingly !isappro5es o" se8ual a/ti5ity per"orme! outsi!e o" the romanti/ally lin+e! or pro/reati5e /ouple. 0omanti/ lo5e @et*een t*o partnersE as !e"ine! *ithin the limits o" /olle/ti5e /on"ormismE is at least potentially relate! to mel!ing the /ouple into a larger so/ietal "rame*or+. The orgyE per/ei5e! as a possi@le threat to the /ouple?"amily unitE is no longer a//or!e! any use"ul so/ial "un/tionE as it *as in the 5ery !i""erent psy/hoeroti/ atmosphere pre5ailing in earlier times. 0eligious Orgies O" )ntiCuity It must @e re/ogniIe! that the notion o" separation an! ta@oo atta/he! to the orgy is really only appli/a@le to the /urrent era. In antiCuityE the metaphysi/ally moti5ate! orgy *as a re/ogniIe! rite o" organiIe! religion "or thousan!s o" years. To many an/ient /i5iliIationsE in/lu!ing .ree/e an! 0omeE the sa/re! orgy *as as mu/h a part o" the esta@lishe! ortho!o8y o" so/ietal @elie" as a religious marriage /eremony is in our o*n era. )n/ient orgiasti/ ritual a/ti5ity in the 1estern *orl! *as almost al*ays /on!one! @y the religious authoritiesE an! un!erstoo! to ser5e a greater an! /olle/ti5e so/ial goo!E rather than an in!i5i!ual magi/ianHs personal purpose. O@5iouslyE magi/al a/ti5ity o" any +in! that ten!s to appease e8ternal so/ial or religious /on5ention /annot @e /onsi!ere! germane to the le"t$han! pathE a "ine point easily lost *hen 5ie*ing the orgies o" the an/ient *orl! "rom the /ontemporary stan!point. The e8tent to *hi/h the "a!ing @ut still 5irulent Gu!aeo$Christian morality /ontinues to !istort our per/eptions o" the pre$Christian *orl! "orms an o@sta/le to un!erstan!ing the orgy in its proper light. Sin/e Gu!aeo$ Christianity an! Islam ha5e so roun!ly /on!emne! the L*i/+e!nessL o" the pagan ageE parti/ularly the per/ei5e! se8ual !epra5ity o" orgiasti/ religious /ustomsE some le"t$han! path magi/ians ha5e mista+enly assume! that these an/ient pra/ti/es are all intrinsi/ally rele5ant to the a/ti5ation o" the sinister /urrent. Nothing /oul! @e "urther "rom the truthP the ortho!o8ies an! mass religious "esti5als o" other times ; no matter ho* mu/h they ha5e "allen into /urrent !is"a5or ; are as useless to the le"t$han! path magi/ianHs goals as the pre5ailing popular religious pra/ti/es o" our o*n epo/h. The le"t$han! path /annot @e !e"ine! as a re5i5al o" pagan pra/ti/es "or their o*n sa+eE as is so /ommonly assume!. There"oreE the magi/al appli/ation o" the orgy to the sinister /urrent must "irst @e approa/he! @y un!erstan!ing ho* "un!amentally the "ormaliIe!E institutional nature o" the sa/re! orgiasti/ "esti5als o" the pre$ Christian era !i""er "rom the in!i5i!ual nee!s o" the le"t$han! path magi/ian.

>--

There areE to @e sureE /ertain "a/ets o" the an/ient religious orgy that /an @e applie! to mo!ern le"t$han! magi/al pra8isE an! a @rie" /onsi!eration o" these elements is *orth our *hile @e"ore e8amining the signi"i/an/e o" the magi/al orgy to!ay. Sin/e *e ha5e alrea!y e8amine! the orgy as it mani"ests in the more e8treme se/ts o" the Tantri/ le"t$han! pathE a /omparison *ith group se8 magi/ in the .rae/o$0oman /lassi/al *orl! *ill he instru/ti5e. The an/ient orgiaE "or the most partE *ere /are"ully !esigne! an! pros/ri@e! /olle/ti5e a/tions that temporarily allo*e! the /ommunityHs eroti/ !esires to operate *ithout li/ense "or a limite! perio! o" timeE usually un!er the patronage o" a spe/i"i/ go! or go!!ess. )n/ient 0ome hoste! three o" the most "amous o" these great orgiasti/ "esti5alsE the SaturnaliaE the #uper/aliaE an! the Ba//hanalia. 2uring the Saturnalia ; !e!i/ate! to the agri/ultural go! o" time Saturn ; so/ial /onstraints *ere momentarily !issol5e!E an! unlimite! se8ual a/ti5ity /rossing the so/ially !e"ine! @oun!aries o" /lass an! marriage *as allo*e! !uring the holi!ayE a promis/uous re5elry "uele! @y o""i/ially san/tione! into8i/ation. By allo*ing normally so@er an! se8ually restraine! /itiIens this @rie" perio! o" li@i!inous a@an!onE a /olle/ti5e /atharsis *as permitte! on a sa/re! le5el. Saturnalia The /ele@rants o" the Saturnalia /onsi!ere! that they ha! momentarily returne! to that primor!ial era @e"ore Saturn ha! impose! the la*s o" timeE a perio! pre/e!ing the esta@lishment o" human la* an! morals. Only un!er these spe/ial ritual /on!itions *ere they allo*e! to @rea+ *ith the /i5il an! religious /o!e o" the /ommunity. They *ere Just as "or/e"ully reCuire! to return to those same restri/tions *hen this perio! Loutsi!e timeL ha! terminate!. The Saturnalian orgy sym@oli/ally /leanse! the min!s o" the /ommunityE allo*ing them to return to their pro"ane li5es re"reshe! @y a /olle/ti5e @lo*ing$o"" o" steam thought to @e a healthy an! ne/essary release o" pent$up se8ual energies. In uphol!ing the religious tra!ition o" the SaturnaliaE the 0oman esta@lishment *as not in any sense /ele@rating the in!i5i!uating an! li@erating aspe/t o" eroti/ metaphysi/s *hi/h are so /ru/ial to the sinister /urrent. Wuite the oppositeP the organiIe! /i5i/$religious orgy merely pro5i!e! an es/ape 5al5e that allo*e! its sate! parti/ipants to un/omplainingly return to the restraints o" their or!inary e8isten/es as so/ial /reatures a"ter a short$li5e! se8ual 5a/ation "rom the monotonous grin! o" e5ery!ay li"e. ) mo!ern$!ay eCui5alent might he the @usinessmenHs /on5ention in *hi/h normally stai! hus@an!s an! "amily men are e8pe/te! to temporarily in!ulge themsel5es in !run+en se8$sprees *ith the lo/al prostitutesE only to return on/e again to their /ustomarily regulate! e8isten/e *hen the /on5ention has en!e!. 477

There *ere /ertain !isruptions o" so/ial role /ommon to the Saturnalia that might @e !eeme! as @eing super"i/ially rele5ant to the le"t$ han! path pra/ti/e o" opposite$!oing. For instan/eE the relations @et*een masters an! sla5esE so important to 0oman so/ietyE *ere temporarily in5erte!. The master *as seen to ser5e the sla5eE an! *as e5en o@lige! to tolerate @eing @eaten @y his ser5ant as long as the "esti5al laste!. The Saturnalia *as /ele@rate! !uring the same time o" year !uring *hi/h the mo!ern 1estern *orl! /ele@rates its Christmas holi!ay. I" one ignores the @arely a/+no*le!ge! o5erlay o" Christian myth that surroun!s the =ule season to!ayE one /an still re/ogniIe an e8tremely *atere! !o*n /ontinuan/e o" the Saturnalian tra!ition at the /ontemporary se/ular Christmas partyE *ith its o""i/ial toleration o" seasonal !run+ennessE man!atory smoo/hing un!er the mistletoe Da plant strongly asso/iate! *ith the !iso@e!ient tri/+ster #o+i o" Nor!i/ loreFE temporary in!ulgen/e o" a!ulterous se8ualityE an! general moo! o" relati5e eroti/ li/ense. )gainE one notes that this temporary se8ual "ree!om is a/tually a mani"estation o" so/ial /ontrolE @rie"ly "reeing its grip @e"ore /lamping !o*n "or the rest o" the year. The le"t$han! path magi/ianE @y /ontrastE has steppe! permanently outsi!e o" the so/ial streamE an! !oes not operate in the man!atory an! o@ligatory nature o" the an/ient orgiasti/ "esti5alsE or the /ontemporary ChristianiIe! holi!ays that per"orm a similar "un/tion. The magi/ o" Eros that /an @e so energeti/ally /hannele! through the orgy o" the sinister /urrent is not !ire/te! to ma+ing restraint an! routine more @eara@leP it is applie! instea! to !eeply personal en!sE utterly separate! "rom the !eman!s o" so/ial /ontrol. #uper/alia Gust as many "amiliar elements o" the Saturnalia orgy li5e on in the Christmas /ele@rationE a !im e/ho o" the sa5agely sa!omaso/histi/ 0oman #uper/alia "esti5al ; o@ser5e! in an/ient 0ome an! her /olonies on Fe@ruary '4 ; /an still @e !ete/te! in the mo!ern *orl!Hs rather more @enign St. ValentineHs 2ay. For the 0omansE Fe@ruary *as !esignate! as a month o" puri"i/ationE a religious /on/ept /losely /onne/te! to the .ree+ LpurgeL. It must @e un!erstoo! that the an/ient /on/ept o" puri"i/ation has little to !o *ith the more re/ent Christian i!ea o" /asting out sin. It *as instea! inten!e! to magi/ally in5igorate the /arnal sphere o" e8isten/e *hi/h /an so easily @e/ome en"ee@le!. 2uring the #uper/aliaE the pra/ti/ally na+e! @oys an! young men o" the to*n *ere gi5en li/ense to roam the streets !resse! in *ol" s+ins Dalternately goat s+insE in some regions o" the empireFE @ran!ishing leather straps. EssentiallyE the /ele@rants too+ on the pre!atory nature o" the *ol"E hunting the girls o" the to*nE *ho ha! to su@mit @y e8posing their "lesh to @e 47'

"lagellate! @y the leather thongs. 2espite the 5iolent nature o" this "esti5alE this mo/+ hunt *as apparently regar!e! as a pleasant !i5ersionP the 0oman historian #i5y !es/ri@e! the #uper/alia as @eing /on!u/te! Lper lu!um et las/i5iamL D"or "un an! in a las/i5ious mannerF. The e8a/t origin o" the name #uper/alia is lost in the an/ient pre$ 0oman Etrus/an genesis o" the rites. ItHs generally presume! that there is a /onne/tion to the patroness o" the 0oman stateE the she$*ol" #upaE honore! as the go!!ess #uper/a 2ea *ho su/+le! the heroi/ "oun!ers o" 0omeE 0omulus an! 0emus. Consi!ering the role that sa/re! *hore!om plays in the le"t$han! path 5eneration o" the Feminine 2aemoni/E it is interesting that the Sa@ine *or! lupa *as also use! to a""e/tionately !es/ri@e the harlots o" 0ome. )//or!ing to the eru!ite *ere*ol" e8pert 0o@ert EislerE in his essential '-44 stu!y Man Into 1ol"E #uper/a is /onne/te! to the .ree+ *or! meaning L*ho a/ts as a *ol"LE or a *ere*ol". Eisler also e8plains that the *or! lup$er/a is relate! to the .ree+ *or! ergon Da/tionFE an! thus to the Lmeaning Ha/tHE /". orgia "or the ritual a/tions in the mysteries.L It *oul! seem that the ly/anthropi/ go!!ess #upaE *ith her asso/iation *ith harlotryE pre!ation an! the orgy is an i!eal !i5inity to in5o+e or e5o+e !uring magi/al *or+ings that !ra* on su/h energies. For "emale magi/ians espe/iallyE #upa is a negle/te! !i5inity lin+e! to a "orm o" ar/hai/ sha+ti "eminine po*erE a !oor to the sha!o* realm o" the inter!i/te! pre$human /ons/iousness. The lega/y o" the #uper/alia persists in typi/ally !e"ange! ChristianiIe! "orm in the original St. ValentineHs 2ay tra!ition o" @oys LhuntingL girls *ith ValentineHs hearts or s*eetsP a "ar /ry "rom the sa/re! a""irmation o" se8ualityHs pre!atory aspe/t on/e o@ser5e! in Classi/al times. Gust as the Saturnalia /reate! a liminal sa/re! spa/e allo*ing the orgiasts to @rie"ly e8perien/e the i!ealiIe! "ree!om o" anterior timeE the "ero/ious /hase o" the #uper/alia ritually returne! its /ele@rants to the ata5isti/E pre$human state o" @eing. Essentially a perio! o" en"or/e! ly/anthropyE the /eremonial !onning o" the *ol"$s+in an! ritual "lagellation permitte! the youths an! mai!ens o" the to*n to re/onne/t *ith the animalisti/ an! pre!atory aspe/ts o" the se8ual /hase that pre!ate the more /i5iliIe! /ourting rituals per"orme! on ValentineHs 2ay. The ChristianiIe! 1estE *ith its religious a""irmation o" a@solute human superiority o5er the animal allo*s "or nothing li+e the spiritual a/+no*le!gment o" the @estial roots o" man+in! /ele@rate! in the #uper/alia. The le"t$han! path magi/ianE *ho "reely e8plores the "ull spe/trum o" his or her @estialE human an! !i5ine /ons/iousness in its totalityE has mu/h to gain "rom @rea+ing the ta@oo o" i!enti"i/ation *ith the @estial ata5ism that lur+s @eneath the thin 5eneer o" /i5iliIation that the #uper/alia 5enerates. The !i""eren/eE as *ith the SaturnaliaE is that initiates o" the sinister /urrent !o not

476

!el5e into su/h primor!ial states o" @eing at the @ehest o" so/ially !i/tate! /ues @ut a//or!ing to their o*n "ree *ill. ) #uper/alia$theme! orgy among a /losely$+nit group o" se8 magi/ians has pro5en to @e a *el/ome initiatory !i5ersion "rom the insipi! /ommer/ialiIation o" ValentineHs 2ayE so long as it is /arrie! out in the an/ient spirit o" las/i5ious "un re"erre! to a@o5e. To say that su/h a magi/al *or+ing reCuires a high le5el o" trust an! rapport @et*een its /ele@rantsE as *ith almost all orgiasti/ *or+ingE is an un!erstatement. 2ionysia )n! Ba//hanalia &erhaps the @est$+no*n o" the an/ient orgiasti/ "esti5als *ere the Ba//hanalia. In 0omeE these *il! re5els *ere hel! in honor o" Ba//husE the go! o" the ne* *ineE *ho originate! "rom the el!er mysteries o" 2ionysus in .ree/e. #i+e mu/h o" the organiIe! eroti/ magi/ o" antiCuityE these 2ionysian orgia *ere moti5ate! @y an eminently pragmati/ purpose: the su//ess"ul gro*th o" the /rops so ne/essary to the sur5i5al o" a @asi/ally agrarian people. It is easy "or mo!ern magi/ians to @e !istra/te! @y the legen!ry an! e8oti/ism o" an/ient spiritual /ustomsE *hi/h lea!s one to "orget that orgiasti/ magi/ through the ages has almost al*ays @een moti5ate! @y 5ery straight"or*ar! goals. 1hile most mo!ern magi/ians nee!nHt @e o5erly /on/erne! *ith the /ulti5ation o" his or her /rops these !aysE the se8ual energy a/ti5ate! an! harnesse! @y magi/al orgies /an still @e e""e/ti5ely applie! to 5ery pra/ti/al nee!sE as *ell as more spe/i"i/ally initiatory purposes. For instan/eE the orgy is parti/ularly *ell$suite! to pro5i!ing 5ital energy to the inauguration o" any ne* proJe/tE or long$range un!erta+ing. Gust as the male /ele@rants o" the #uper/alia *ere trans"orme! into an animalisti/ state !uring the "esti5alE so *ere the "emale a!herents o" 2ionysusE the maena!sE metamorphose! @y theolepsiaE or /ommuni/ation *ith the go!E into "eral /reatures usually !es/ri@e! in an/ient a//ounts as Lra5ing *omen.L The state o" !i5inely inspire! into8i/ation rea/he! @y the !an/ing maena!s *as su/h that they *ere a/tually hel! to @e !angerous to en/ounter. Chroni/les tell o" the maena!s literally tearing animals an! humans apart *ith their @are han!s *hile e8perien/ing the 2ionysian se8ual "renIy. The maena!s are /losely relate! to the nymphsE e/stati/ "ollo*ers o" the go!Hs entourageE *ho Joine! in *ith the orgiasti/ /ele@ration. These "urious orgiesE hel! no/turnally in the *il!erness on the outs+irts o" to*ns an! /itiesE resem@le mu/h later a//ounts o" the li/entious *it/hHs sa@@ath that haunte! the imagination o" later European history *ith su/h mur!erous results. The ar/hetype o" the L*il! *omanL so po*er"ully em@o!ie! @y the maena! is almost entirely negle/te! @y mo!ern "emale magi/iansE

47>

/on!itione! as they are to more restraine! mo!els o" "emale @eha5ior. Ne5erthelessE the maena! o""ers an un!enia@le po*er "or "emale magi/ians to tap intoE a !ar+ an! "or@i!!en aspe/t o" the Feminine 2aemoni/ that /onne/ts to an ata5isti/ sour/e o" initiation o" espe/ial appli/ation to the sinister /urrent. 1omen intereste! in e8perimenting *ith the 2ionysian mysteries shoul! note that the "emale parti/ipants in these orgia tra!itionally 474

a@staine! "rom se8 "or nine !ays @e"ore the rites @eganE so that their "renIy *oul! he all the greater on/e they entere! into ritual inter/ourse. 2ra*ing "rom the "ero/ity o" the maena!s ; also +no*n in antiCuity as Lthe @it/hes o" the 2ionysiaL ; has @een "oun! parti/ularly use"ul "or the mo!ern se8ual !ominaE espe/ially in the /onsensual ritual LrapeL o" male or "emale su@missi5es. The e/stati/ !an/e ; sometimes lea!ing to a/ts o" !i5ination or prophe/y ; *as an almost uni5ersal /hara/teristi/ o" the maena!E a physi/al e8pression that /an still @e use! to /reate a state o" tran/e "or the mo!ern magi/ian. O" eCual use to the male se8 magi/ian is the i/on o" the eternally ere/t satyrs that "ollo*e! in the Ba//hanalian trainE an! 2ionysus himsel"E *hose magi/al origins *e ha5e alrea!y !is/usse! in our inCuiry into Kun!alini. )lthough the Ba//hanalian orgia *ere eye! *ith some suspi/ion @y the 0omans as a L"oreign /ultLE they *ere at "irst o""i/ially authoriIe! in southern ItalyE !espite their e8/esses. It *oul! appear that the 0oman Ba//hanalia @e/ame an e5en more 5iolent a""air than the .ree+ 2ionysia. By the time these orgiasti/ mysteries rea/he! 47,

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0omeE the /hroni/ler #i5y *rote !isappro5ingly to the senators o" the /apitol o" the Empire: L=ou +no* *ellE senatorsE that the Ba//hanaliaE *hi/h ha5e long @een *i!esprea! in ItalyE are no* "lourishing in 0ome: you +no* this not only @y hearsay @ut @y the noises an! shrie+s *hi/h resoun! through the /ity at night.L 1hen the e/stati/ an! "un!amentally antiso/ial nature o" the Ba//hanalian orgy *as !eeme! to ha5e gone too "arE o5er se5en thousan! @a//hantes *ere prose/ute!E resulting in mass e8e/utions. The "esti5al *as @anne! outright in '43 B.C.E not @e/ause o" any per/eption o" eroti/ immorality @ut @e/ause the mysteries *ere /onsi!ere! to he a threat to the stateHs a@ility to /ontrol its /itiIenry or !ra"t young men in5ol5e! in the /ult into the 0oman army E5en in the relati5ely more permissi5e se8ual atmosphere o" antiCuityE eroti/ rites /oul! @e seen as "un!amentally threatening to the esta@lishe! or!erE a "a/t *hi/h still pertains to the general !istrust an! suspi/ion in *hi/h the se8 magi/ian is hel! to!ay. 47(

Basi/ &rin/iples O" .roup Se8 Magi/ 1e turn "rom these /onsi!erations o" the an/ient orgy an! its potential appli/ation to the mo!em magi/ianHs *or+ to the /ore magi/al prin/iples at the root o" all orgiasti/ rites. Gulius E5olaE in his The Metaphysi/s O" Se8E sums up the un!erlying magi/al "oun!ation o" the orgy a!mira@ly %e *rote: LThe most imme!iate an! o@5ious purpose o" orgiasti/ promis/uity is the neutraliIation an! e8/lusion o" anything /on/erning the Hso/ial in!i5i!ualH ... 1hether they are orgies o" primiti5e an! outlan!ish peoples or +in!re! "esti5als o" 1estern antiCuityE the /ommon !enominator is the temporary remo5al o" all prohi@itionsE all !i""eren/es o" so/ial statusE an! all @on!s that normally hin!er the mani"estation o" eros in its elementary "orm. In prin/ipleE the pra/ti/e o" promis/uity e8/lu!es not only the /on!itional Cualities o" the so/ial in!i5i!ual @ut e5en Cualities o" the !eeper layer o" the in!i5i!ual as a personality. It ten!sE there"oreE to @ring out an almost total "ree!om.L The le"t$han! path orgy !ra*s some o" its initiatory e""e/t "rom !eli@erately @ringing the /haoti/ po*er o" /han/e into magi/al play. One e""e/ti5e metho! to !isrupt esta@lishe! so/ial stru/tures *ithin the group is to @orro* a pro/e!ure "rom the tra!itional Tantri/ Choli Marga rite. The /ele@rants /an sele/t their /onsorts using any system o" /han/e to assure that the orgiasti/ energy /reate! is generate! through the union o" ran!omly /ouple! se8ual partners rather than pre$esta@lishe! a""inity. The ran!om pairing o" men an! *omen in the Choli Marga *as partially !esigne! to @rea+ the ta@oo o" /asteE an! sometimes in/est. In the /ontemporary le"t$han! path orgyE the same !epersonaliIation o" se8uality is /ulti5ate!E permitting the initiate to e8perien/e the eternal essen/e o" male an! "emale se8ual po*ers in their purest state. On/e remo5e! "rom the "amiliar spe/i"i/s o" nameE @iographi/al !etailsE an! +no*n i!entityE the a!ept /an more easily approa/h his or her /onsort as a !i5ine @eing. For the magi/ianE a taste o" the a@solute li@erty a//essi@le through the se8$magi/al orgy /an potentially re5eal an! trans"orm pre5iously un!is/o5ere! strata o" the psy/heE opening his or her eyes to possi@ilities o" sel"$/reation an! sel"$i!entity that other "orms o" se8ual /ongress may o@s/ure. %o*e5erE "rom the "ran+ly elitist stan!point o" the sinister /urrentE it is un!erstoo! that allo*ing the or!inary an! uninitiate! person to e8perien/e Ltotal "ree!omL ; an e8perien/e o" pro"oun!ly !isorienting an! !esta@iliIing potential ; /an sometimes he a+in to han!ing an in"ant a loa!e! re5ol5er. I" the se8ual magi/ o" the le"t$han! path /an he pro"oun!ly !istur@ing an! une8pe/te!ly li"e$trans"orming "or e5en the e8perien/e! an! prepare! pra/titioner *ith only one se8ual partnerE the a!!e! /ompli/ations that the magi/al orgy /an @ring to hear on the unguar!e! /ons/iousness might *ell 474

@e intolera@le "or some. O" /ourseE this !isorientation might also he e8a/tly the initiatory sho/+ reCuire!. 2e/i!ing *hen an! i" you or another magi/ian is li+ely to @ene"it "rom the intense energies unleashe! in the magi/al orgy must @e an entirely su@Je/ti5e !e/isionE *ith 5ery "e* relia@le gui!elines. One might presume that magi/ians *hoH5e alrea!y e8perimente! *ith a great !i5ersity o" se8ual e8perien/e in their pro"ane li5es are @etter /an!i!ates than less se8ually a!5enturous types. %o*e5erE sometimes *holly unpre!i/ta@le in!i5i!ual Cuir+s o"ten arise in the /omple8 /hemistry o" the orgiasti/ rite that play ha5o/ *ith e8pe/tations an! li+elihoo!s. This element o" the ran!om a!!s mu/h o" the ele/tri"ying po*er to group se8 magi/ in general. The magi/al orgy is 5ery li+ely to erase se8ual @or!ers that trans/en! the in!i5i!ualHs normati5e so/ial /onte8tE sometimes ra!i/ally e8pan!ing his or her notion o" sel". For the pra/ti/e! magi/ianE *hose /ons/iousness /an !eli@erately @e ma!e "lui! *ithout losing the sense o" personal i!entityE this /an @e a great spur to *ille! trans"ormation an! remani"estation. For the @eginning magi/ianE *hose psy/he is usually a "airly "ragile an! rigi! /onstru/tE an! *ho is only "irst e8perimenting *ith the potential "or sel"$ programming an! !e/on!itioningE the magi/al orgy is usually not the @est intro!u/tion to se8 magi/. )s al*aysE there /an @e no har! an! "ast rule applie! that suits all in!i5i!uals in all situations @ut e8perien/e in!i/ates that a preliminary e8perimentation *ith se8ual magi/ /on!u/te! @et*een a /ouple shoul! @e e8plore! in !epth @e"ore @ringing other partners into oneHs *or+. )nother pra/ti/al reason "or applying /aution in su/h /ases is that the po*ers o" /on/entration nee! to he *ell$!e5elope! to e""e/t !esire! magi/al /hange in any se8ual operation. The a!!e! !istra/tions o" the orgy /an @e su/h a strain on oneHs in/ipient *ill$po*er an! "o/us that magi/al o@Je/ti5es /an easily @e a@an!one! altogether. ThereHs /ertainly nothing *rong *ith enJoying a se/ular orgy "or itHs o*n sa+e as a /ele@ration o" eroti/ism in general. %o*e5erE i" magi/al or initiatory aims are your prin/ipal moti5ationE the more s+ill you a/Cuire at attaining a high le5el o" *illE "o/usE an! altere! state o" /ons/iousness in se8ual situations @e"ore trying out the orgy as magi/al toolE the more li+ely it is that your magi/al goals *ill @e e8e/ute! e""i/iently. Consi!ering ho* mu/h e""ort it ta+es to @uil! an a!eCuate magi/al rapport e5en @et*een t*o se8 magi/ians that share a teste! emotional @on!E the /reation o" su/h a psy/hi/ lin+ @et*een the /ele@rants o" a magi/al orgy is e5en more /hallenging. In a /ertain senseE one o" the @asi/ prin/iples gui!ing all group magi/al *or+ applies Just as *ell to the orgy. NamelyE the more magi/ians that one in5ol5es in any *or+ingE the more !i""use @e/omes the "o/us o" the a/tion. )n orgy in5ol5ing only three or "our magi/ians is o@5iously going to @e "ar more pre/ise an! /ontrolla@le than group se8

47-

*or+ings per"orme! @y a larger gathering. 1ith the magi/al orgyE as *ith all human e8perien/esE one must realisti/ally "a/tor in the la* o" the lo*est /ommon !enominator: the *ea+est lin+ in a /ro*! seems to @ring !o*n the Cuality o" the e8perien/e /onsi!era@ly. Gust as a le/ture gi5en to an au!ien/e /ompose! o" a "e* e8perts in any spe/ialiIe! "iel! is going to !i""er su@stantially "rom a le/ture !ire/te! at a mu/h largerE less in"orme! assem@lyE so it is *ith the orgy. #i+e the theoreti/al le/tureE any e""e/ti5e a/t o" magi/ ; e5en the most non$5er@al orgy ; in5ol5es the a//essing an! synthesiIing o" /ommuni/ate! in"ormation. It isnHt that a magi/al orgy /an only "un/tion i" per"orme! @y a group o" e8/lusi5ely e8perien/e! magi/ians @ut there /an @e no !enying that the presen/e o" no5i/es *ill ra!i/ally alter the out/ome. This !oes not mean that those Just learning the Bla/+ )rt shoul! ne/essarily @e e8/lu!e!E only that magi/ians planning an orgy shoul! @e /ogniIant o" the su@tle an! !rasti/ /hanges that the 5ery !i""erent energy o" the @eginner /an @ring to a *or+ing. O//asionallyE this un+no*n "a/tor /an e5en @e an asset. Consi!ering the a!!itional /ompli/ations that /ome into play *hen shaping the magi/al orgyE in /omparison to the relati5e ease o" se8 magi/ per"orme! alone or @y a /oupleE one might *ell as+: *hy @other: Very simplyE group se8 as magi/al *or+ing allo*s "or uniCue a!5antages that /annot @e realiIe! through any other metho!. )s *ith any group magi/al *or+ingE *hen magi/al orgiasts !o su//ee! in "orming a strong rapportE the en! result o" many "o/use! *ills operating together in an altere! state o" /ons/iousness /harge! @y Eros /an /reate an espe/ially po*er"ul inter"eren/e in the natural /ourse o" things. This group intrusion into the pre!i/ta@le /y/le o" nature sometimes allo*s "or more ra!i/al /hange in the mi/ro/osm or in the ma/ro/osm than the in!i5i!ual magi/ian /an @ring into @eing. )s *ith any toolE one must !etermine *hat situation is most appropriate "or appli/ation o" the spe/ial Cualities inherent in the orgy. &rimarilyE the orgy is most use"ul in pro5i!ing an a!!itional rein"or/ement to any !esire! magi/al /hange that e8/ee!s the personal @oun!aries o" any one magi/ian. Coming to the metaphysi/al realiIation /entral to the sinister /urrent that oneHs psy/he e8ists in /omplete spiritual !i5isionE separate "rom all othersE !oes not mean that you /annot !ra* on the un!enia@le po*er a//essi@le in group magi/al *or+ings. The orgyE "or the le"t$han! path se8 magi/ianE is not aime! at losing a*areness o" oneHs in!i5i!ual essen/e in the sa"ety o" the group. %o*e5erE there are times *hen it is "itting "or a group o" le"t$han! path magi/ians to temporarily unite their *ills "or a mutual /ause. &ossi@le .oals O" .roup Se8 Sor/ery .roup se8ual sor/ery /an mani"est itsel" in an in"inite 5ariety o" "ormsE ea/h

pro5i!ing spe/i"i/ a!5antages "or the magi/al tas+ at han!. The possi@le 4'7

/om@inations e8ten! "ar @eyon! the stan!ar! image o" *hat /onstitutes an orgy. There are o//asions *hen t*o magi/ians might per"orm se8 magi/ *hile a thir! magi/ian o@ser5esE *hile other *or+ings might reCuire the pairing o"" o" many /ouples into separate areas. )nother option is the !eli@erate "ormation o" a /ir/uit o" energy physi/ally lin+ing many /ele@rants together in a /hain o" "leshE allo*ing the eroti/ magi/al /urrent to @e release! simultaneously ; a 5ariation o" the Tantri/ Lspi!er *e@L rite. Se5eral e8amples o" spe/i"i/ sor/erous goals that ha5e @een a!5an/e! through the allie! po*er raise! @y magi/al orgia /an @e illuminating. )s *e ha5e note! earlierE The intrinsi/ /hara/ter o" the le"t$ han! path *ill al*ays gamer enemies. Not only is it a path o" /on"li/t !eeply /onne/te! to the !i5ine aspe/t o" *arE its essential philosophy seems !angerous to manyE or simply insane to the more /harita@le. Sometimes these sel"$/reate! enemies o" the sinister /urrent mount /ampaigns !esigne! to /ause tangi@le harm to the le"t$han! path as a *holeE *hi/h has "reCuently ta+en the "orm o" s/apegoatingE attempting to /riminaliIeE or sprea! !isin"ormation /on/erning the pra/ti/e o" the Bla/+ )rts. KsuallyE magi/ians are a@le to !eal *ith su/h atta/+s on an in!i5i!ual @asis @ut this is one situation *here there is o"ten strength in num@ers. ) great !eal o" !estru/ti5e energy /an @e "o/use! an! unleashe! through the magi/al orgyE energy *hi/h /an @e !ire/te! as a group e""ort against those *ho see+ to /ause genuine harm to the +aula o" the sinister /urrent as a *hole. The orgy has also psy/hi/ally @on!e! magi/ians together "or a struggle that ser5es ea/h o" their in!i5i!ual nee!s to "ight su/h an atta/+E se8ually /reating the rapport an army nee!s to !estroy its opponent. The o!! sym@iosis that e8ists @et*een e8treme eroti/ism an! e8treme @elligeren/e /omes into play hereE the al/hemi/al se8ual @on! o" Venus an! Mars. The heightene! aggression an! eroti/ tension intrinsi/ to a sa!omaso/histi/ orgy is o@5iously *ell$suite! to su/h *or+ings o" !esolation @ut any "orm o" se8uality /an @e !ra*n upon. The *ille! imagination o" the o@Je/t @eing realiIe! is "ar more important than the parti/ular metho!ology. O@5iously the same assem@le! eroti/ "or/e that /an @e raise! to "ight atta/+s against the le"t$han! path generally /an also @e mounte! against any in!i5i!ual or group *hi/h genuinely see+s to harm a magi/ian or group o" magi/ians "or any purpose. The @asi/ prin/iple here is simply that the group po*er /reate! @y an orgy is espe/ially use"ul *hen /om@ating a group o" any +in!. The rea!er *ill re/all that the le"t$han! path Kaula o" me!ie5al In!ia *ere also as+e! to per"orm group se8ual magi/ on @ehal" o" prin/es preparing to !o @attle. One pra/ti/a@le metho! o" orgiasti/ sor/ery is "or ea/h /ele@rant to /reate a mutually agree! upon "or/e o" !estru/tion against the /hosen party an! releasing this "or/e at the 5ery height o" eroti/ arousalE energiIing the "or/e through the amasse! strength /reate! @y the /ele@rantsH orgasms. Be"ore

4''

the orgyE a group o" magi/ians might preor!ain the @ringing into @eing o" a spe/i"i/ L!emonL in the tra!itional sense that is release! against the target at the summit o" group se8ual agitation. Other se8ual sor/erers might use e5ery means at their !isposal to "or/e"ully en5ision at the moment o" orgasm a spe/i"i/ !esire! out/ome that *or+s against the o""en!ing @o!y Da spe/i"i/ ruling @y a Ju!geE a 5ery li+ely a//i!entE or other L"or/ing o" the /ar!L o" a pre$e8isting situation.F One metho! o" /reating a more tangi@le magi/al lin+ @et*een the orgyHs purpose an! the inten!e! goal is to /reate a talisman /ontaining some o" the orgasmi/ se/retions o" ea/h /ele@rant. The talisman /an he su""i/iently !isguise! an! gi5en or sent to the targetE or someho* se/ure! at a physi/al lo/ale asso/iate! *ith the inten!e! 5i/tim o" the /urse. No matter ho* po*er"ul the /olle/ti5e *ill a/hie5e! @y magi/al orgiastsE the e8e/ution o" the !esire! o@Je/ti5e /an @e greatly assiste! @y @ringing some physi/al pro!u/t o" the *or+ing into the 5i/inity o" the !esignate! o@Je/t. The 5ery "a/t that se5eral magi/ians are mutually a*are that they ha5e share! a po*er"ul se8ual moment that /reate! the talisman *or+s to /on5ey the !esire! in"ormation on that mysterious le5el *here magi/al *ill is /ommuni/ate!. Simply ha5ing a num@er o" magi/ians in5ol5e! *ith the pro/ess ; assuming that they *ere ea/h su""i/iently "o/use! on the mutually nee!e! out/ome ; in/reases the li+elihoo! o" a/tualiIation. The eroti/$magi/al "or/e /reate! @y magi/al orgy has also @een utiliIe! to augment the healing o" a person honore! @y the groupE using e8a/tly the same essential te/hniCues. It must @e a!!e! that the le"t$han! path magi/ian !oes not inter"ere *ith the perhaps un/ons/ious !esires o" an in!i5i!ual he or she respe/ts. There"oreE healing shoul! only @e !ire/te! against those *ho a/tually e8press a !esire to @e /ure!. It is 5ery possi@le that the ill person a/tually *ishes to e8perien/e an illnessE or has @rought an illness upon themsel5es "or purposes the outsi!e o@ser5er may not un!erstan!. For this reasonE gui!e! @y the sinister /urrentHs general a5oi!an/e o" altruismE *or+ings o" healing must only @e engage! in *ith the agreement o" the a""li/te! person. This prin/iple is in stri+ing /ontrain!i/ation to the /ommonly o@ser5e! allege! altruism o" the Ne* )ge mo5ementE so relentlessly !etermine! to heal the entire *orl! *hether it *ants to @e heale! or not. It shoul! @e note! in this regar! that le"t$han! path magi/ians are not generally so superstitious as to @elie5e that !estru/tion or healing /an @e e""e/te! through magi/ alone. On the /ontraryE magi/ is al*ays @est use! in /onJun/tion *ith pre$e8isting /on!itions that /an sometimes @e pushe! o5er the e!ge @y sor/ery This ne/essitates +een po*ers o" o@ser5ation on the part o" the magi/ian. For instan/eE i" oneHs /hosen enemy is +no*n to @e a 4'6

!ia@eti/ *ho also inJe/ts heroinE the group 5ision shoul! generally /on/entrate on that !etailE rather than the less li+ely happenstan/e o" the in!i5i!ual su!!enly /oming !o*n *ith leprosy SimilarlyE i" the healing is !ire/te! to*ar!s an in!i5i!ual su""ering "rom /an/erE this spe/i"i/ ailment shoul! @e ta+en into a//ount rather than the healing o" the entire @o!y in general. Su/h "ine$tuning is easily a//omplishe! *ith one or t*o se8 magi/ians @ut mu/h har!er to a//omplish *hen se5eral magi/ians are in5ol5e!. This is only one o" the reasons *hy orgies reCuire "ar more preliminary !is/ussion o" goals !esire! than less populous *or+ings. The orgy is also 5ery use"ul "or magi/al a/ts o" inaugurationE that is to say the orgiastHs group release o" *ille! eroti/ energy /an @e !ire/te! to the 5itality an! strength o" any proJe/t in its @eginning stages. ) magi/al orgy hel! as an inaugural Lhouse$*armingL "or magi/ians inha@iting a ne* !*ellingE !esigne! to instill the /hosen lo/ation *ith /ertain pre$spe/i"ie! Cualities is a 5ery appropriate appli/ation o" this parti/ular te/hniCue o" se8 magi/. )mong some magi/ians *or+ing together on /ommon goals it has also @een use"ul to initiate the /ommen/ement o" a mun!ane proJe/t *ith ritualiIe! group se8 operations pointe! to*ar! the su//ess"ul a//omplishment o" the goal. The orgy not only @uil!s up a group magi/al spirit ; or egregore ; that /an @e tappe! into !uring the spe/i"i/ enterpriseE it a/tually in/reases the /amara!erie o" the magi/ians @e"ore the non$magi/al un!erta+ing @egins. Colla@orati5e artisti/ en!ea5ors !eman!ing a high !egree o" esprit !e /orps ha5e @een /harge! @y orgiesE in/lu!ing musi/ians preparing "or a /on/ertE an! tightly +nit /re*s preparing to ma+e a "ilm or stage a theatri/al pro!u/tion. One har!ly nee!s to @e an artist to parta+e o" the inaugural strengthening pro5i!e! @y the magi/al orgyP the opening o" any enterpriseE su/h as a ne* pla/e o" @usinessE /an also @ene"it "rom these metho!s. Theurgy )n! The Orgy Magi/ians o" the le"t$han! path ha5e also "oun! group se8 *or+ings to @e a!5antageous "or theurgi/ *or+ingsE those operations aime! spe/i"i/ally at the in5o/ation or e5o/ation o" !i5ine or non$human intelligen/es. &arti/ularly *ith groups o" magi/ians *ho share a /ommon theologi/al @elie" systemE the lines o" /ommuni/ation *ith the !eity /an 5ery "or/e"ully @e a/ti5ate! through the orgy. For those le"t$han! path se8 magi/ians *hose approa/h to initiation is essentially religious ; that is to sayE *hose magi/ in5ol5es the /ommunion an! e8altation o" !eities as a means o" !ei"ying themsel5es ; the orgy /an @e a 5ery !ire/t lin+ to the entity one see+s /ommuni/ation *ith. I" *e re/all that the *or! religion e5ol5e! "rom the #atin root religare Dto @in! againE to @in! stronglyF the physi/al an! psy/hi/ @in!ing o" the orgy /an @e

4'>

seen in a ne* light. 1e must lea5e asi!e "or no* the intriguing Cuestion o" *hether the go!?go!!ess *ho LappearsL to the orgiasti/ally lin+e! magi/ians is generate! solely @y the mutual imagery an! share! su@Je/ti5e re"erents o" those in5ol5e! or is an a/tual mani"estation o" a @eing in!epen!ent @e heale! or not. It shoul! @e note! in this regar! that le"t$han! path magi/ians are not generally so superstitious as to @elie5e that !estru/tion or healing /an @e e""e/te! through magi/ alone. On the /ontraryE magi/ is al*ays @est use! in /onJun/tion *ith pre$e8isting /on!itions that /an sometimes @e pushe! o5er the e!ge @y sor/ery This ne/essitates +een po*ers o" o@ser5ation on the part o" the magi/ian. For instan/eE i" oneHs /hosen enemy is +no*n to @e a !ia@eti/ *ho also inJe/ts heroinE the group 5ision shoul! generally /on/entrate on that !etailE rather than the less li+ely happenstan/e o" the in!i5i!ual su!!enly /oming !o*n *ith leprosy SimilarlyE i" the healing is !ire/te! to*ar!s an in!i5i!ual su""ering "rom /an/erE this spe/i"i/ ailment shoul! @e ta+en into a//ount rather than the healing o" the entire @o!y in general. Su/h "ine$tuning is easily a//omplishe! *ith one or t*o se8 magi/ians @ut mu/h har!er to a//omplish *hen se5eral magi/ians are in5ol5e!. This is only one o" the reasons *hy orgies reCuire "ar more preliminary !is/ussion o" goals !esire! than less populous *or+ings. The orgy is also 5ery use"ul "or magi/al a/ts o" inaugurationE that is to say the orgiastHs group release o" *ille! eroti/ energy /an @e !ire/te! to the 5itality an! strength o" any proJe/t in its @eginning stages. ) magi/al orgy hel! as an inaugural Lhouse$*armingL "or magi/ians inha@iting a ne* !*ellingE !esigne! to instill the /hosen lo/ation *ith /ertain pre$spe/i"ie! Cualities is a 5ery appropriate appli/ation o" this parti/ular te/hniCue o" se8 magi/. )mong some magi/ians *or+ing together on /ommon goals it has also @een use"ul to initiate the /ommen/ement o" a mun!ane proJe/t *ith ritualiIe! group se8 operations pointe! to*ar! the su//ess"ul a//omplishment o" the goal. The orgy not only @uil!s up a group magi/al spirit ; or egregore ; that /an @e tappe! into !uring the spe/i"i/ enterpriseE it a/tually in/reases the /amara!erie o" the magi/ians @e"ore the non$magi/al un!erta+ing @egins. Colla@orati5e artisti/ en!ea5ors !eman!ing a high !egree o" esprit !e /orps ha5e @een /harge! @y orgiesE in/lu!ing musi/ians preparing "or a /on/ertE an! tightly +nit /re*s preparing to ma+e a "ilm or stage a theatri/al pro!u/tion. One har!ly nee!s to @e an artist to parta+e o" the inaugural strengthening pro5i!e! @y the magi/al orgyP the opening o" any enterpriseE su/h as a ne* pla/e o" @usinessE /an also @ene"it "rom these metho!s.

4'4

Theurgy )n! The Orgy Magi/ians o" the le"t$han! path ha5e also "oun! group se8 *or+ings to @e a!5antageous "or theurgi/ *or+ingsE those operations aime! spe/i"i/ally at the in5o/ation or e5o/ation o" !i5ine or non$human intelligen/es. &arti/ularly *ith groups o" magi/ians *ho share a /ommon theologi/al @elie" systemE the lines o" /ommuni/ation *ith the !eity /an 5ery "or/e"ully @e a/ti5ate! through the orgy. For those le"t$han! path se8 magi/ians *hose approa/h to initiation is essentially religious ; that is to sayE *hose magi/ in5ol5es the /ommunion an! e8altation o" !eities as a means o" !ei"ying themsel5es ; the orgy /an @e a 5ery !ire/t lin+ to the entity one see+s /ommuni/ation *ith. I" *e re/all that the *or! religion e5ol5e! "rom the #atin root religare Dto @in! againE to @in! stronglyF the physi/al an! psy/hi/ @in!ing o" the orgy /an @e seen in a ne* light. 1e must lea5e asi!e "or no* the intriguing Cuestion o" *hether the go!?go!!ess *ho LappearsL to the orgiasti/ally lin+e! magi/ians is generate! solely @y the mutual imagery an! share! su@Je/ti5e re"erents o" those in5ol5e! or is an a/tual mani"estation o" a @eing in!epen!ent ritualisti/ally pro/laiming that the Cualities o" the !i5inity or !emon are gra!ually appearing in the a5atar. This pro/ess o" psy/hi/ trans"ormation /an /on/lu!e *ith the in/arnate! !i5inity engaging in ritual /opulation *ith one or many o" the other magi/ians in a manner appropriate to the myth in Cuestion. For instan/eE i" a "emale magi/ian allo*s hersel" to he in/arnate! @y KaliE she might /hoose a partner Dor partnersF to ser5e as her male /onsortE the eternally ere/t Shi5a. True to the se8ual sym@olism o" KaliE the magi/ian *oul! 5ery energeti/ally ri!e the ere/t phallus o" LShi5aL "rom a@o5eE *hile her partner remaine! per"e/tly stillE in +eeping *ith the In!ian /on/ept o" the a/ti5e Feminine 2aemoni/E Sha+tiE an! the immo@ile male "or/e. ) magi/ian inha@ite! @y the Mesopotamian$%e@rai/ su//u@us #ilithE 5ery similarlyE *oul! also mount her partnerDsF "rom a@o5eE the position tra!itionally "a5ore! @y the !emoness *ho !eli@erately @ro+e .o!Hs /omman!ment or!ering the missionary position. ) magi/ian ritually trans"orme! into the Egyptian neter Set might engage in anal penetration o" his partnersE a se8ual a/ti5ity integral to the mythology o" this 5iolent go!. O@5iouslyE su/h re/reations o" the eroti/ attri@utes o" the go!s *oul! @e entirely meaningless i" per"orme! among magi/ians that ha5e no interest inE or +no*le!ge o"E the mythologi/al @a/+groun! in5ol5e!. 1hen e8perimenting *ith in/arnatory theurgi/ operations o" this typeE it is there"ore essential that all magi/ians in5ol5e! in the orgy ha5e @een prepare! *ell in a!5an/e to un!erstan! the o"ten o@s/ure sym@olism o" su/h rites. The larger the orgyE the less li+ely it *ill @e that all magi/ians parti/ipating *ill un!erstan! the same ritual LlanguageLE *hi/h /an all too o"ten result in a *or+ing as hollo* as any tra!itional religious /eremony Su""i/iently laying

4',

the groun!*or+ "or su/h magi/al a/tions is o"ten the +ey to their e""e/ti5eness. )s state! earlierE there is no reason that the in/arnation o" a male or "emale !i5inity must @e limite! to a human magi/ian o" the same se8P heterose8ual male magi/ians ha5e ma!e "or per"e/tly appropriate go!!essesE an! tra!itionally L"eminineL *omen ha5e pro5en to ser5e as e""e/ti5e go!s. In su/h /asesE the theurgist is tapping into a /osmi/ "eminine or mas/uline /urrent unrelate! to the @iologi/al realm. )lsoE the gen!er an! se8ual pre"eren/e o" the magi/ian is not as important as the !egree o" psy/hi/ resonan/e *ith the spe/i"i/ !i5inity /alle! upon. On/e the magi/ian has a/hie5e! the altere! state o" /ons/iousnessE se8ual intera/tion *ith other orgiasts may @e utiliIe! to @esto* some spe/i"i/ Cualities o" the !i5inity through eroti/ /ommuni/ation. Through this metho!E le"t$han! path se8 magi/ians literally or sym@oli/ally ingest the essen/e o" !i5ine @eings through se8ual /ongress. ) .roup 0ite O" Se8ual Initiation ) group o" magi/ians !e!i/ate! to the 5eneration o" a parti/ular go! or go!!ess might per"orm an in!u/tion /eremony a literal rite o" initiation into the groupE that in5ol5es ritual se8 *ith a magi/ian representing the !eity per"orme! in the presen/e o" those alrea!y initiate!. )lthough 5ery !i""erent se8ual mo!es are /alle! "or *hen e5o+ing or in5o+ing spe/i"i/ !eitiesE there are /ertain ar/hai/ "orms o" group initiation that /an most e""e/ti5ely @e a!apte! to nee!. One that a//esses timeless regions o" the psy/hi/ storehouse o" imagery is the orgiasti/ rite o" se8ual re@irth. )ll initiation to a ne* state o" @eing in5ol5es not only a !ying to oneHs pre5ious sel" @ut a re@irth into the e8pan!e! le5el o" /ons/iousness. For this reasonE an! !ue to the an/ient 5eneration o" the 5agina as the physi/al gate o" /reationE an/ient temples *ere 5ery o"ten !esigne! as sym@oli/ 5aginas that le! into the hi!!en matri8 or san/tum san/torum *here the go! or go!!ess *as /on/eale!. The narro* pylon entran/e allo*ing entran/e into Egyptian templesE in parti/ularE *ere !eli@erately !esigne! to @e sym@oli/ re/reations o" the tight passage out o" the 5agina. This sym@olism /an easily @e applie! to an initiation rite in *hi/h the /ele@rants o" an orgy "orm a magi/al @irth /anal "or the initiate to @e re@orn "rom. The per"orman/e o" this rite reCuires t*enty or more magi/ians to @e /arrie! out most e""e/ti5ely. In an entirely !ar+ /ham@erE one /ele@rant in5o+es the !esire! go! or go!!ess to !*ell *ithin him or herE an! ta+es his or her pla/e at the "urthest !istan/e "rom the !oorE on a @e! or other trysting area. The other magi/ians "orm t*o linesE stan!ing !ire/tly a/ross "rom ea/h otherE lea5ing only a 5ery narro* passage*ay @et*een the t*o L*allsL o" the sym@oli/. @irth passage *hi/h they "orm. )t a /ertain timeE the magi/ian

4'3

@eing initiate! into the mysteries o" the tutelary !eity +no/+s on the !oor o" the room. The less the initiate +no*s a@out *hat *ill o//ur !uring the rite the stronger the initiatory impa/t *ill @e. %o*e5erE the le"t$han! path se8 magi/ianHs uns*er5ing /on/ern "or the prin/iple o" /onsent an! e8er/ise o" "ree *ill ne/essitates that the initiate un!erstan!s an! agrees in a!5an/e that intense se8ual a/ti5ity *ill transpire. ) pre$appointe! /ele@rant ; perhaps the most aggressi5e an! "orthright o" the group ; ser5es as the guar!ian o" the gate. The initiate @i!s entry an! is /hallenge! @y the guar!ianE *ho roughly as+s *hy the initiate shoul! @e permitte! entry into the san/tuary o" the !eity. I"E a"ter repeate! an! intimi!ating /hallengeE the guar!ian e5entually "in!s the ans*er satis"a/toryP the initiate is @rought to the opposing lines o" /ele@rants an! tol! to "or/e his or her *ay through the L@irth /analL. )s the initiate sCueeIes @et*een the narro* *ay o" ingress allo*e! @y ea/h magi/ian *ith great !i""i/ultyE he or she is se8ually stimulate! @y ea/h o" Dor many o"F the magi/ians on either si!e. This pro/ess o" mo5ing through the lines shoul! ta+e long enough "or the initiate to @e in a 5ery high state o" se8ual e8/itement @y the time he or she is allo*e! to e8it at the other si!e o" the li5ing pylonE e""e/ti5ely re@orn through the 5agina /reate! @y the group. Imme!iately @e"ore the initiate at the opening o" the sym@oli/ yoniE the go!?go!!ess is positione!E *ho @rings the alrea!y agitate! initiate to orgasm through *hate5er "orm o" se8ual /ongress is mythologi/ally appropriate. This release o" the se8ual energy @uilt up throughout the rite mar+s the initiateHs o""i/ial entry into the /ompany o" the magi/iansE an! the le5el o" group se8ual energy /reate! /an no* @e release! through uninhi@ite! orgiasti/ /lima8E *hi/h @rings the rite o" passage to its /losure. )ny num@er o" alterations are possi@le @uil!ing on this @asi/ outline. For *or+ings that /all "or sa!omaso/histi/ energyE a @oun! an! "ettere! initiate "or/ing his or her *ay through the line /an @e "or/e! to en!ure a 5ariety o" /onsensually agree! upon tormentsE in/lu!ing "lagellationE @urningE /uttingE 5er@al humiliationE the appli/ation o" /lampsE et/. @e"ore @eing allo*e! to orgasm *ith the !eity presi!ing o5er the rite. The more une8pe/te! the @o!ily sho/+s applie!E the more signi"i/ant the element o" initiatory surprise an! "ear /an @e. It is also possi@le "or an entire group to go through this initiatory or!eal o" re@irth. Ea/h /ele@rant *aits silently outsi!e the !oorE see+ing a!mission to the temple. )"ter orgasm *ith the !eityE the ne*ly initiate! magi/ian "orms part o" the @irth /analE helping the ne8t initiate through the same pro/ess they ha5e Just un!ergone. The only possi@le !isa!5antage in this 5ariation is that the last magi/ians going through the line *ill ha5e mu/h

4'(

more opportunity "or rea/hing a su""i/iently high le5el o" e8/itement. )lsoE it shoul! @e note! the !esignate! magi/ian ser5ing as the go!?go!!ess *ill reCuire a great !eal o" physi/al stamina to ta+e on as many as t*enty Lre@ornL magi/iansQ For stri/tly heteroerotoi/ groupsE a male an! "emale magi/ian /an @oth in5o+e the go!E initiating the magi/ians o" the opposite se8. &sy/hologi/al %aIar!s O" Orgiasti/ Theurgy 1hile in/arnation o" a !eity !uring orgia /an @e a po*er"ul theurgi/ e8perien/eE it is important that /are is ta+en that the ne* initiate !oes not imagine that the a/tual human @eing *ho temporarily stan!s "or the go! or go!!ess is in "a/t a super$human @eing *orthy o" *orship *hen the rite is /omplete!. One o" the main !i""eren/es @et*een the right$han! an! le"t$han! pathsE as *e ha5e seenE is that the le"t han! path magi/ian aims at sel"$ !ei"i/ationE *hile the right$han! path initiate is /ontent to merely *orship the !i5inity D@ha+tiF. )lthough the sinister /urrent initiate /an /ertainly learn something o" the !i5inity through /hoosing to 5enerate the entity in a spe/i"i/ riteE his or her main goal is al*ays !ire/te! at trans"ormation o" sel"E not su@mission to a higher po*er. The a5atar *ho /omes a*ay "rom the orgiasti/ *or+ing /on5in/e! that he or she has permanently @e/ome the go! or go!!ess in5o+e! is an all too /ommon phenomenonE *hi/h /an lea! to serious mental !istur@an/e. In!ee!E the history o" o//ultism is a 5erita@le lunati/ asylum "ille! *ith su/h psy/hi/ /asualties. SimilarlyE the /ele@rant *ho has se8ually 5enerate! the in/arnate! go! or go!!ess !uring the *or+ing may ha5e !i""i/ulty ma+ing the transition @a/+ to mun!ane /ons/iousnessE *hi/h /an lea! to the harm"ul i!ealiIation o" the magi/ian *ho ser5es as the !eity e5en a"ter the *or+ing has @een /omplete!. Be/ause o" these possi@ilitiesE itHs important that su/h *or+ings al*ays en! /on/lusi5ely *ith a /lear$/ut ritual remo5al o" the !i5ine "or/e "rom the a5atarE a pro/ess that @rings all /ele@rants L@a/+ to earthL. One *ay to a5oi! the o@5ious potential "or e8ploitation inherent in su/h a rite is to allo* all o" the groupHs mem@ers to ta+e turns ser5ing as the !i5inity in su@seCuent *or+ingsE rather than allo*ing one parti/ular magi/ian to @e a//or!e!. spe/ial status. The possi@le !anger o" in5o+ing !i5ine intelligen/es into oneHs o*n psy/he an! @o!y !uring orgies is Just as perilous "or the magi/ian ser5ing as a5atar. The mi8ture o" the magi/ianHs o*n altere! state o" /ons/iousness *hen eroti/ally "use! *ith the numinous a*e that is sometimes 5isi@le in his or her ritual se8 partners /an @e as e8plosi5e "or unsta@le egos *ho per"orm this "un/tion as it /an @e "or the sometimes 5ulnera@le psy/hes o" the initiate en/ountering the in/arnate! !eity. One o" the a!5antages o" the group orgiasti/ settingE as oppose! to

4'4

su/h *or+ @et*een /ouplesE is that the o@ser5ation an! parti/ipation o" others /an set limits on the possi@le psy/hologi/al haIar!s su/h pra/ti/es o//asionally pro!u/e. 1hile the initiate o" the sinister /urrent has mu/h to gain "rom e8perimenting *ith the se8ual summoning o" !i5ine @eingsE an! o@ser5ing the e""e/t o" su/h operations on oneHs o*n psy/heE there is nothing use"ul in the engen!ering o" the all$*ise guru?su@ser5ient stu!ent game playe! @y so many o//ultistsE in imitation o" Cro*ley an! his +in!. .roup se8ual magi/E li+e any psy/hologi/ally potent magi/al a/ti5ity /an o"ten @e a @ree!ing groun! "or su/h nonsense. Nar/issism an! hero *orship are "reCuent si!e$e""e/t o" the sinister /urrentHs e""e/t on the psy/he. Vigilan/e against su/h !elusions must @e al*ays @e /ustomary psy/hologi/al hygiene "or the le"t$han! path illuminate! li@ertine. The !eli@erately uneCual po*er !ynami/ @et*een su@missi5e an! !ominant se8 magi/ians engage! in sa!omaso/histi/ intera/tion is a !i""erent matterE sin/e the su@missi5e magi/ian has agree! to su@mit to the !ominant. In su/h relationsE there is no pretense o" a!5an/e! guru an! lo*ly stu!entE @ase! on the suppose! spiritual superiority o" the guru "igure: the sinister /urrent reCuires that all a/tions un!erta+en are al*ays moti5ate! @y the "ree *ill o" the magi/ian. The goal o" sel" !ei"i/ation is the primary moti5ation. Forming ) #e"t$%an! &ath .roup The intensity o" e5en one su/h se8$magi/al orgyE Dassuming it is su//ess"ulF /an 5ery o"ten result in the !e/ision to "oun! a more /ohesi5e magi/al group to e8periment more /omprehensi5ely *ith le"t$han! path magi/. Consi!ering the 5ast !i5ersity o" human rea/tion to in5ol5ement *ith any groupE it *oul! @e presumptuous to o""er anything more spe/i"i/ than a "e* rough gui!elines on this su@Je/t. For any num@er o" reasonsE many se8 magi/ians ha5e simply not @een a@le to lo/ate or "orm a sympatheti/ group o" "ello* magi/ians "or the purpose o" orgiasti/ e8periment. Many organiIe! magi/al groupsE e5en those o" an a!5enturous @entE !ra* the line at group se8 *or+ings or /onsi!er su/h a/ti5ity !epra5e! or other*ise a@horrent. O" those magi/al groups that !o allo* "or orgiasti/ *or+E you may *ell "in! that youHre simply not physi/ally attra/te! to enough o" its mem@ers "or su//ess"ul results to in/ur. For this reasonE many se8 magi/ians ha5e there"ore parti/ipate! in pro"ane group se8 a/ti5ityE hoping to apply the energy raise! "or their o*n magi/al purposesE un@e+no*nst to his or her partners. 1hile any /ir/umstan/e /an theoreti/ally @e @ent to ser5e the *ill o" a magi/ianE the un!is/ipline! nature o" se/ular group se8 /annot @e e8pe/te! to pro5i!e the same remar+a@le po*er an! uniCue phenomena o@ser5a@le !uring the !eli@erately magi/al orgy. 1e strongly re/ommen! that orgiasti/ *or+ @e !e5elope! organi/ally *ithin a /ir/le o" "rien!s that /an a//ept the non$!o/trinaire spirit o" e8periment that 4'-

su/h operations /all "or. T*o /ouples *ho ha5e alrea!y in!epen!ently a/hie5e! !emonstra@le results *ith sinister /urrent se8 magi/ ha5e o"ten "orme! a strong nu/leus "or @uil!ing a larger group. But the li+elihoo! o" su/h groups sur5i5ing @eyon! the "irst "e* "lurries o" e8/itement generate! @y group se8$magi/al a/ti5ity !epen!s entirely on the personalities o" the /ele@rants in5ol5e!. It has @een our e8perien/e that su/h groups *or+ most e""e/ti5ely *hen they allo* "or the ma8imum amount o" "le8i@ility an! /hange. In "oun!ing any magi/al so/ietyE there is a natural human ten!en/y to o5er$organiIe. The nas/ent group may nee!lessly !issipate mu/h energy !e5oting a great !eal o" attention to the !esign o" the groupHs Lo""i/ialL sym@olsE the /onstru/tion o" arti"i/ial hierar/hiesE replete *ith titlesE !egreesE an! ran+sE the !e5ising o" /ompli/ate! rules an! regulationsE an! the general systemati/ /o!i"ying o" the groupHs li5ing e8perien/e into the stasis o" !ogma. )ll o" this is guarantee! to @e a *aste o" the initiateHs 5alua@le time. =ou nee! only /onsi!er the en!less !o/trinal an! interpersonal @i/+ering that /hara/teriIe the 5arious O.T.OsE Fraterniti Saturni an! other 1estern magi/al s/hism groups to o@ser5e ho* not to organiIe a le"t$han! path so/iety. 1e ha5e o"ten o@ser5e! ho* easy it is "or the magi/al 5itality o" le"t$ han! path groups to @e strangle! @y the hea5y han! o" /on"ormity that is one o" the ine5ita@le results o" any /olla@orati5e enterprise. In many *aysE the ra!i/al in!i5i!ualism o" the le"t$han! path is resistant to all attempts at systematiIation. It may @e that the 5ery i!ea o" a le"t$han! path organiIation is a /ontra!i/tion in terms. The !angerousE unpre!i/ta@le "or/e o" Sha+tiE *hether she is sym@oliIe! in the tra!itional Eastern Vama Marga "orm o" KaliE or in the 1estern Ba@alon /urrentE a/tually !e"ies all human e""orts at stru/turing. One *ay or the otherE her /haoti/ energies *ill @urn through any "etters /onstru/te! to hin! her to pre!i/ta@le patterns. Many a magi/ian has learne! that trying to /ontrol the Sha+ti po*er *ithin the "orm o" a "ormal group is as "utile an e""ort as attempting to /at/h a hurri/ane *ith a @utter"ly net. )ny le"t$han! path group /an e5entually @e/ome !ea!ene! @y so/ial o@ligation an! the surren!er to routine on/e the original "ire o" inspiration that @rought the group together su@si!es. This "ire /an @e ignite! a"resh only i" the /ele@rants /ulti5ate a *illingness to "ollo* ne* !ire/tionsE a strength o" imaginationE an! a *illingness to @rea+ *ith the !esensitiIing tra!itions that ine5ita@ly gather li+e !ust o5er any group a/ti5ityE e5en the or/hestration o" magi/al orgia. The @urgeoning magi/al group !e!i/ate! to the stu!y o" se8 magi/ *ill remain 5i@rant an! open to trans"ormation only to the !egree that its mem@ers a/ti5ely a5oi! this so/ial !isposition to /reating itsel" a//or!ing to

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a rigi! s/heme. On/e you ha5e gi5en a name to the groupE "or instan/eE you ha5e magi/ally @oun! yoursel" to @eing !e"ine! @y that name an! its asso/iations "ore5er more. Some o" the most e""e/ti5e se8 magi/ groups ha5e operate! un!er no o""i/ial nameE *hi/h allo*s "or an atmosphere o" "ree!om that en/ourages e5olution instea! o" stagnation. I" the group progresses a//or!ing to !esire an! in a//or!an/e *ith /hanging /ir/umstan/eE there is a /han/e "or sur5i5al. On/e the group @e/omes "i8e! in an attempt to sCueeIe itsel" into an o5erly /ere@ral a@stra/t i!eal that may no longer @e rele5ant to a/tual /on!itionsE the magi/al *or+ @e/omes @rittle an! rigi!. 1e ha5e o"ten o@ser5e! that this is the phase *hen most groups !isperse. The group !ynami/s that *e ha5e all inherite! "rom our ape /ousins is another pro@lem that *ill ine5ita@ly rear its primor!ial hea!. On/e any group is soli!i"ie!E su@tle po*er plays @egin to mani"est. The pe/+ing or!er o" the pa/+ @egins to assert itsel"E e5en among magi/ians that ha5e the highest respe/t "or ea/h other. There /an @e no !enying that some magi/ians possess innate or learne! lea!ership /apa@ilities that others la/+ @ut any group o" le"t$han! path magi/ians must stri5e to a5oi! the pyrami!al po*er stru/ture that shapes pro"ane so/iety. #e"t$han! path /oalitions *ill "un/tion to the !egree that they are @ase! on the "ree /onsent o" all parties in5ol5e!. They *ill sel"$!estru/t or stagnate into ortho!o8y to the !egree that they @e/ome e8pressions o" pashu go5ernmentE *ith its lea!ers an! "ollo*ers. Magi/ians o" the sinister /urrent *oul! @e "oolish to "ree themsel5es "rom the /ontrol me/hanisms o" the larger so/ietal ma/ro/osm only to mee+ly su@mit to the /ontrol me/hanism that so easily !e5elops in the smaller magi/al group mi/ro/osm. )lthough the /om"orting "i/tion that all human @eings are eCual is reJe/te! @y the sinister /urrentE a group o" le"t$ han! path magi/ians *or+ing together is /ompelle! to a5oi! "alling into the automati/ /on"ormism o" pro"ane so/iety. )uthority *ill organi/ally !e5elop in any gathering o" human @eings @ut su/h lea!ership must he an e8tremely "lui! aspe/t o" group me/hani/s i" the *or+ is to /ontinue @eyon! the no5elty o" the initial e8periments. In shortE an attitu!e o" spontaneity an! *a+e"ulness on the part o" all parti/ipants *ill pro5i!e the energy a magi/al group nee!s to sustain itsel". That same spontaneity ne/essitates @eing a@le to !etermine *hen the groupHs a/ti5ities ha5e outgro*n their use"ulnessE an! !egenerate! into stale repetition. The le"t$han! path initiate struggles /easelessly to resist "alling asleep in the /om"ort an! sa"ety that any group o""ers. This possi@ility is parti/ularly a/ute *hen operating *ithin an asso/iation o" apparently li+e$ min!e! magi/ians. 1estern magi/iansE *or+ing outsi!e o" the stri/t guru relationship o" tra!itional le"t$han! path initiationE an! una""iliate! *ith the tightly lin+e! +aulasE or /lans in *hi/h mu/h Eastern le"t$han! han! path *or+ ta+es pla/eE 46'

ha5e yet to "in! a suita@le alternati5e. ) magi/ian o" the le"t$han! pathE !etermine! to maintain the san/tity o" solitary an! sel"$/reate! i!entityE is al*ays /on"ronte! *ith a para!o8 *hene5er he or she parti/ipates in group magi/al a/ti5ityE in/lu!ing the orgy. This is an enigma o" le"t$han! path pra8is that /an only @e resol5e! @y the in!i5i!ual magi/ian. .eorge BlaineE in his un$organiIation )/ephaleE attempte! to /ome to grips *ith the possi@ility o" a lea!erless group @ut only *ith mi8e! results. The Egregore O" The Orgy 1hether se8 magi/ is per"orme! in a temporary group that *ill !is@an! *hen the spe/i"i/ *or+ing is /omplete!E or in a more stru/ture! group that regularly /on!u/ts orgiasti/ operationsE a /urious phenomenon has o"ten @een o@ser5e! to ta+e pla/e. 1e re"er to the /reation o" the egregoreE a /olle/ti5e spirit or !aemon that is almost al*ays generate! @y the e""e/ti5e per"orman/e o" any intense magi/al group operation. &erhaps the /learest *ay to !epi/t the egregore is as a thought$"orm generate! @y the group /ons/iousness that so o"ten "orms !uring magi/al *or+. DIn Tantri/ termsE the 1estern egregore may @e /ompare! to the Ti@etan lulpaE a thought$"orm @rought to 5isi@le appearan/e @y a !is/ipline! yogi or yogini.F For instan/eE a"ter one orgiasti/ rite e8perimenting *ith the e5o/ation o" the tra!itional .oeti/ !emon /alle! Mar@asE all si8 magi/ians in5ol5e! in!epen!ently !es/ri@e! the 5ision o" an intense @lue lightning "lash !uring the !eepest tran/e phase o" the *or+ing. In su@seCuent group se8 ritualsE the magi/ians me!itate! on this image o" Mar@as @e"ore /ommen/ing the rite as a means o" "orming a sor/erous lin+ @et*een their psy/hes. This image @e/ame the reser5oir "or the /om@ine! magi/al energy o" the groupE ser5ing as a po*er sour/e to @e tappe! into *hen nee!e!. 1hile su/h spontaneous /reations o" the egregore are not un/ommonE a group o" orgiasts might also !eli@erately set out to arti"i/ially !e5ise a !aemoni/ intelligen/e that unites the groupE pro5i!ing an initial "o/us. Choosing a parti/ular image o" a pre$e8isting !i5inity is one option @ut there is also something to @e sai! "or the /reation o" an entirely syntheti/ entity in the imaginations o" the magi/iansE a go!$li+e a/t o" /reation Cuite suita@le to the sel"$!ei"ying nature o" the sinister /urrent. )n egregore /oul! @e as a@stra/t as an interlo/+ing series o" sym@ols representing ea/h mem@er o" the se8$magi/al groupE or ea/h /ele@rant /oul! !ra* a !i""erent "eature o" an imagine! "a/eE until a uniCue entity emerges "rom the /olle/ti5e imagination o" the magi/ians. The image o" the egregoreE *hi/h /an @e /onstru/te! in the "orm o" a s/ulptureE a !ra*ingE or /ollage /an @e /harge! *ith the /om@ine! se8ual "lui!s o" the orgiastsE a pro5en metho! o" pro5i!ing a sem@lan/e o" !aemoni/ li"e to any /reation. In!ee!E su/h @eings ha5e a pe/uliar *ay o" ta+ing on

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li5es o" their o*n as the groupHs se8$magi/al *or+ intensi"iesE *hi/h /an @e an instru/ti5e lesson in ho* magi/ operates in the *orl!. The egregore /an then @e utiliIe! @y the group as a +in! o" elementalE a thought$"orm that /an he e8horte! to a//omplish the groupHs @i!!ing in the !aemoni/ realm. #ea5ing asi!e su/h e8periments *ith sor/ery an! the /reation o" arti"i/ial mental @eingsE the most pra/ti/al reason "or *or+ing *ith the egregore is that the /reation o" su/h an elemental in the min!s o" ea/h orgiast "orms a !ynami/ /entre "or the magi/al a/tion. 1ith any group o" in!i5i!uals en!ea5oring to a//omplish a /olle/ti5e goalE there are al*ays !i""i/ulties in5ol5e! in engineering a smooth transition @et*een normati5e group /ons/iousness ; typi/ally !i""use an! un"o/use! ; an! the sel"$ impose! limits o" ritual time an! spa/e. Creating .roup Fo/us Very o"tenE there is a /haoti/ s*irl o" ner5ous tension an! e8u@erant high spirits @e"ore any magi/al orgy. )s ea/h parti/ipant arri5es at the !esignate!. site o" the *or+ingE a /ertain amount o" small tal+ an! tri5ial /hit$/hat ensuesE a *holly e8pe/te! phenomenon that pre/e!es almost all group a/ti5ity among humans. This !isor!ere! energy nee!s to @e /ontrolle! an! !ire/te! to the aim o" the orgyE rather than simply allo*e! to !issipate o" its o*n a//or!. CertainlyE the su//ess o" the operation *ill not @e *ell ser5e! @y allo*ing this me/hani/al so/ial @eha5iorE *hi/h is mostly the result o" /on!itioningE inse/urityE an! ha@itE to @e permitte! into the *or+ing itsel". The magi/al orgy reCuires an altere! state o" /ons/iousness to @e rea/he!E allo*ing "or true e+stasis to @e a/hie5e!E a phase o" operations in *hi/h the *ill o" the magi/ians /ommuni/ate their !esires in the !aemoni/ realm. That reCuires !is/ipline. I" the orgy /ommen/es *ith the moo! o" a /asual /o/+tail partyE itHs unli+ely that the reCuire! shi"t in /ons/iousness *ill o//ur. There are se5eral *ays to @rea+ this !istra/tionP ea/h group *ill "in! the most e""e/ti5e metho! through trial an! e8periment. The host?gui!e o" the orgy /an e8pressly "or@i! any /on5ersation in a!5an/e o" the *or+ingE so that ea/h /ele@rant silently arri5es an! ta+es his or her pla/e in !ar+ness *ithout uttering a *or!. This /an /reate an emotional tension that len!s itsel" to the /reation o" a suita@le moo! "or magi/. ) perio! o" silent mental preparationE !uring *hi/h musi/ appropriate to the *or+ing is playe!E /an @e o@ser5e! until the gui!e senses that ritual spa/e an! time has @een entere!. For those groups *ith some yoga e8perien/eE a group @reathing or me!itation e8er/ise /an @e a simple @ut e""e/ti5e @rea+ *ith mun!ane /ons/iousness @e"ore the orgy. Su/h rela8ation e8er/ises /reate an entirely !i""erent atmosphere than the

46>

a"orementione! silen/e ; ea/h *or+ing *ill re5eal !i""erent reCuirements an! no "ormula shoul! @e rigi!ly maintaine!. ) /olle/ti5e rea!ing o" an appropriate magi/alE religiousE or e5en se8ually e8/iting eroti/ te8tE *ith ea/h parti/ipant rea!ing a !esignate! se/tion alou!E /an ser5e to "o/us the attention on the inten!e! purpose. I" an eroti/ te8t is /hosenE itHs important to ha5e a "airly a//urate i!ea o" the se8ual aestheti/s o" the group ; *hat one /ele@rant "in!s tantaliIing is o"ten ri!i/ulous to another. E""e/ti5e means o" !isrupting the normally /hoppy an! errati/ "lo* o" group energy an! harnessing it to se8$magi/al en!s /an o"ten appear Cuite spontaneously. For instan/eE any share! a!5enture or or!eal reCuiring a "o/using o" attention /an @e a po*er"ul prelu!e to orgiasti/ magi/. One i!eal e8ample reCuire! a group o" magi/ians to /lim@ o5er ar!uous mountain terrain @e"ore rea/hing an isolate! /a5e an! @o!y o" *ater *here the rite *as to @e /ele@rate!. This physi/ally !eman!ing Journey into un+no*n territory pro5e! to @e a 5ery e""e/ti5e means o" opening a ritual spa/e "or eroti/ magi/E separating the groupHs /ons/iousness "rom mun!ane matters long @e"ore the a/tual orgy @egan. The *il!E prime5al lan!s/ape at t*ilight *as an i!eal setting "or the *or+ingE an! the "a/t that it *as hel! at sunset ; the @or!er @et*een !ay an! the mystery o" night ; *as eminently suita@le "or the @or!er$/rossing that sinister /urrent magi/ al*ays in5ol5es. )ny !estination rea/he! through !i""i/ulty /an @e/ome a per"e/t temple "or the per"orman/e o" magi/. The Orgy .ui!e 1hen one thin+s o" the *or! orgyE there is a /ertain impli/ation o" an anar/hi/ "ree$"or$allE an un!ire/te! release o" se8uality *ith no parti/ular aim @ut intensi"i/ation o" pleasure. This same "ree "lo* o" eroti/ energy ; so enJoya@le in a pro"ane se8ual orgy ; is e8a/tly *hat le"t$han! path magi/ians see+ to *ill"ully manipulate an! !ire/t to*ar! magi/al o@Je/ti5es in an orgiasti/ *or+ing. The magi/al orgy o" the sinister /urrentE "ar "rom @eing a haphaIar! an! in!is/riminate unleashing o" orgasmi/ "or/eE is a/tually a highly /ontrolle! e8er/ise reCuiring the same "o/us o" /on/entration an! *ill !eman!e! @y any le"t$han! path operation. To assure that the spe/i"i/ sor/erous or initiatory purpose o" the orgiasti/ *or+ing is not /ast asi!e in the !i5ersion o" e/stasyE it is sometimes a!5isa@le to /hoose one o" the /ele@rants as a gui!e "or the *or+ing. In the tra!itional le"t$han! path rite o" the /ha+ra puJaE the group energies are ritually /on!u/te! @y the /ha+res5araE *ho ra!iates /ontrol "rom the /enter o" the /ir/le. 1hile *e !o not re/ommen! that 1estern a!epts to!ay shoul! attempt to emulate the literal "orm o" the Tantri/ orgies in e5ery respe/tE the /ir/ular "ormation o" the /opulating /ouples in the /ha+ra rite /ontinues to pro5i!e a psy/hologi/ally po*er"ul sym@oli/ stru/ture to

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orgiasti/ *or+ings. The gui!e Dor gui!esE !epen!ing on ho* many /ele@rants are in5ol5e! in the orgyF /an @e an a/ti5e parti/ipant in the se8ual magi/ or he or she might a/t as a "airly unin5ol5e! o@ser5er. In @oth /asesE the gui!e *or+s to /ontrol the /olle/ti5e !ire/tion o" se8ual e8/itement. ItHs sometimes 5ery !i""i/ult "or the /ele@rants o" a magi/al orgy to @e a*are o" the larger pi/ture o" the /omple8 e8/hange an! @uil!$up o" eroti/ energy they are so intimately in5ol5e! in. 1ith ea/h /ele@rant s*ept up in the sometimes o5er*helming surge o" se8ual "or/e an orgy /an a/ti5ateE a gui!e /an ser5e as the eyes o" the entire groupE +eeping the essential magi/al o@Je/ti5e in min!. 2epen!ing entirely on /ir/umstan/eE the gui!e /an o""er an uno@trusi5e suggestion !esigne! to su@tly intensi"y or minimiIe the intensity o" the *or+ing or he or she may @e reCuire! to aggressi5ely /hange the entire !ire/tion o" the operation i" it seems to @e losing its "o/us. The gui!e shoul! @e sele/te! *ell @e"ore the orgy @eginsE an! it shoul! @e mutually agree! that *hate5er suggestions are o""ere! @y him or her shoul! @e "ollo*e! *ithout /omplaint "or the greater purpose o" the *or+ingHs su//ess. The @asi/ gui!elines an! purpose o" the *or+ing shoul! @e *ell un!erstoo! @y all parti/ipants long @e"ore the orgy /ommen/esP nothing is more annoying or more /ertain to !estroy the /orre/t atmosphere than petty !ispute o5er !etails !uring the heat o" the rite. The moti5es an! intent o" any magi/ian *ho /annot a//ept the ne/essity o" su/h !is/ipline !uring magi/al operations must @e suspe/tE so !is/ussion o" the gui!eHs e8a/t purpose shoul! @e !is/usse! among all /ele@rants long @e"ore the rite /ommen/es. To a5oi! unne/essary !istra/tion "rom the magi/ianHs o*n sometimes "ragile /on/entration an! altere! state o" /ons/iousnessE simple 5er@al or physi/al /ues /an @e agree! upon in a!5an/e. The /ele@rant *ho has the most e8perien/e *ith se8ual magi/ *ill ma+e "or the most e""i/ient orgy gui!eE sin/e only a great !eal o" s+ill at this art *ill assure the proper sensiti5ity to the "ine points o" group se8ual magi/. It has @een o@ser5e! that the @est gui!es /an pro5i!e a !ire/tion to se8$magi/al *or+ings *ithout inter/e!ing in the a/tion in any o@5ious or tangi@le manner. The simple +no*le!ge o" the gui!eHs presen/e /an an! shoul! @e enough to o5ersee the *or+ing in the appropriate !ire/tion. This is a Cuestion o" the personal authority o" the magi/ianE the !e5elopment o" that Cuality +no*n as /harismaE *hi/h *e use here in its ar/hai/ magi/al sense an! not in its more /ontemporary meaning. The more pre5ious e8perien/e a gi5en group o" magi/ians has in e8ploring the strong /urrents o" the orgiasti/ *or+ing *ith ea/h otherE the less o@trusi5e the gui!eHs a/tions nee! to @e. Se8 magi/ians in parti/ular @e/ome highly re/epti5e to non5er@al /uesE an! it is not at all un/ommon "or a strong sense o" telepathi/ /ommuni/ation to mani"est as one o" the su@Je/ti5e

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alterations o" /ons/iousness attaina@le @y the /ele@rants o" a magi/al orgy. 1hether su/h apparent telepathy is a Cuanti"ia@le phenomenon measura@le @y the apparatus o" tra!itional s/ienti"i/ metho! is @esi!e the point. Far more important is the "a/t that this shi"t "rom or!inary mentation has pro5en o" pra/ti/al 5alue to rea/hing magi/al goals *hile engage! in the orgiasti/ *or+ing. The gui!e 5ery o"ten ma+es use o" this "iel! o" seemingly inter/onne/te! /ons/iousness to !ire/t the /ourse o" the rite to its literal an! "igurati5e /lima8. The role o" a gui!e in more e8pli/itly sa!omaso/histi/ *or+ings /anE o" /ourseE @e "ar more !ire/tE sin/e the nature o" su/h operations are o"ten "oun!e! on the "ollo*ing o" /lear$/ut /omman!s an! or!ers. The same essentially ritualisti/ aspe/ts o" !ominan/e an! su@missionE master an! sla5eE that so len! themsel5es to the /ontrol o" se8ual energy in general is also *ell$ suite! "or the gui!an/e o" orgiasti/ rites. The looser magi/al orgyE "ollo*ing its o*n /ourse *ith no !esignate! lea!erE ten!s to re5eal its o*n pattern an! ta+es on a less !eli@erateE more organi/ rhythm. Magi/ians *ho ha5e !e5elope! a long$stan!ing rapport *ith ea/h other through e8perimentation *ith more /ontrolle! group magi/al se8uality /an "in! su/h /ompletely spontaneous *or+ings Cuite e""e/ti5e. %o*e5erE it *oul! @e unrealisti/ to e8pe/t a room"ul o" magi/ians *ho ha5e ne5er *or+e! together @e"ore to automati/ally a/hie5e the "o/us an! !is/ipline nee!e! "or su//ess"ul orgiasti/ magi/. The Trial 0un The "irst orgiasti/ e8periment "or any un"amiliar /om@ination o" se8 magi/ians is usually @est !e!i/ate! to @uil!ing a sense o" eroti/ an! magi/al a""inityE learning threshol!s o" pleasure an! pain D!epen!ing on the nature o" the *or+FE an! as/ertaining purely physi/al /ompati@ility. In some /asesE magi/ians not /ustomarily gi5en to Jealousy might une8pe/te!ly e8perien/e su/h emotions *hen *itnessing the po*er"ul lin+ that /an "orm @et*een your usual partner an! another magi/ian. These une8pe/te! @ursts o" possessi5eness must @e trans/en!e! i" the *or+ing atmosphere is not to @e poisone!E an! are @est /on"ronte! in a preliminary orgy !esigne!. to *or+ out the +in+sE so to spea+. Magi/al orgia are most e""e/ti5e *hen the so/ial /onstru/t o" se8ual restraint has @een thoroughly !is/ar!e!E an! this usually ; @ut not al*ays ; reCuires a "e* initial "orays to a/hie5e. The less am@itious the magi/al goals o" these intro!u/tory e8plorations the @etterP sophisti/ation o" te/hniCue an! su@tlety o" o@Je/ti5e /an @e re"ine! on/e inhi@ition has @een re!u/e!. The unpre!i/ta@le an! errati/ nature o" group se8ual /hemistry has sometimes allo*e! the "irst trial run to *or+ surprisingly *ell. Su/h ran!om an! un"oreseen "a/tors as anonymityE an8ietyE or simply the lu/+y a//i!ent o"

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per"orming the mai!en *or+ing at the right pla/e an! at the right time /an all /ontri@ute to an atmosphere /on!u/i5e to a high le5el o" se8$magi/al energy that e8/ee!s e8pe/tations. )lthough su/h results are the e8/eptionE not the ruleE the o//asional surprise su//esses only pro5e that group se8 magi/ is the @ran/h o" the Bla/+ )rt least amena@le to "ul"illing any pre/on/ei5e! notions. )"ter The Orgy 1e ha5e alrea!y !is/usse! a "e* approa/hes to "o/using an! aiming the !isperse! group energies ra!iating in e5ery !ire/tion @e"ore a magi/al orgy is entere! into. The perio! imme!iately "ollo*ing the pea+ o" the orgy ; *hen the magi/al *ill o" the magi/ians is transmitte! to the soli! an! su@tle layers o" reality ; is o" eCual importan/e. This /lima/ti/ moment is *hen the gui!eHs a@ility to ta+e an o5erall 5ie* o" the *or+ing is so in5alua@le. I" at all possi@leE e5ery /ele@rantHs eroti/ energy shoul! @e satis"a/torily release!E an! a /lear$/ut /ompletion o" the operation shoul! @e ma!e apparent. I" in5o/ation or e5o/ation o" a !i5ine?!aemoni/ @eing o//urre!E the /ele@rant in/arnating the @eing shoul! @e gui!e! @a/+ to human /ons/iousness. The heightene! group /on/entrationE *illE altere! state o" /ons/iousness an! orgasm shoul! gra!ually @e lo*ere! @a/+ into normati5e spa/e?timeE slo*ly reorienting the /ons/iousness o" ea/h magi/ian to a more pro"ane state o" a*areness. In most /asesE the /onsi!era@le li@i!inal energies stimulate! @y the *or+ing /an then @e allo*e! to !issipate in non$magi/al se8ual intera/tion. Very o"tenE a state o" e8haustion is rea/he! *hi/h /an allo* "or ea/h /ele@rant to pri5ately "all into a light tran/e use"ul to stri/tly personal purposes. 2i5ination or re5elation 5ery o"ten o//ur in su/h a stateE an! su/h pri5ate e8perien/es /an he an augmentation to the prin/ipal aim o" the *or+ing itsel". It /an @e e""e/ti5e to then return to the point at *hi/h the orgy @eganE pro5i!ing /losure @y /oming "ull /ir/le through another e8ten!e! perio! o" silen/eE me!itationE or re"le/tion on the group egregore. )s *ith all le"t$han! path *or+ingsE the /ele@rants ha5e no "ear o" the entities or po*er /alle! uponE so tra!itional @anishings are un/alle! "or. )s e5erE no in"le8i@le regulations apply. For instan/eE there are times *hen the goal o" a *or+ing /an @e @est a//omplishe! @y a/tually /hoosing to @ring the energies a/hie5e! at the height o" the orgy out o" the ritual spa/e an! time an! into the *orl! at large. In su/h /asesE the /ele@rants /an simply lea5e the orgy imme!iately a"ter theyH5e ea/h attaine! their pea+ e8perien/esE /arrying the spe/i"i/ po*er attaine! into their e5ery!ay li5es. This metho! is most appropriate *hen 5ery tangi@leE Cuanti"ia@le /hanges in the li5es o" the magi/ians are sought. ItHs almost al*ays *orth*hile "or the /ele@rants o" a magi/al orgy to meet again at some later time to e8/hange any rele5ant e8perien/es that may 46(

ha5e o//urre! a"ter the orgy. Magi/ians learn ho* e""e/ti5ely their *ills ha5e !isrupte! the *orl! aroun! them @y paying attention to the syn/hroni/ities an! o!! /oin/i!en/es that so o"ten mani"est in the *a+e o" a *or+ing. The intense @on! "orge! @y se8 magi/ians !uring the orgy /an last "or a /onsi!era@ly long timeE *ith the si!e$ e""e/t that strange or unli+ely parallels an! repeating themes *ill o"ten emerge in their separate li5es. It /an also @e Cuite interesting "or /ele@rants to /ompare their !reams in the *ee+s "ollo*ing an orgyE "or the same reason. Collating this post$*or+ing in"ormationE shoul! it sur"a/e in any signi"i/ant mannerE /an o"ten pro5i!e the /atalyst "or "uture group in/ursions into the !aemoni/ realm. )lone Together FinallyE the le"t$han! path magi/ian *ho /onsi!ers the orgy as a possi@le tool "or his or her sor/ery an! initiation must +eep in min! an essential para!o8. The sinister /urrent stri5es to steer /lear o" plugging into group /ons/iousnessE preser5ing the se5ere isolation o" the magi/ianHs sel"$/reate! state o" in!epen!ent @eing. The orgyE o" /ourseE !eri5es part o" its great po*er "or e""e/ting internal an! e8ternal /hange "rom the !eli@erate lin+ing o" many magi/ianHs psy/hes through share! eroti/ energy )n! yetE this 5ery lin+age ; strengthene! @y the ine8ora@le pull o" se8uality o5er the ner5ous systems o" the /ele@rants ; /an a/tually ser5e to !istra/t "rom the so5ereign an! autonomous nature o" the sel". %o* easy it is "or any a/t o" se8 magi/ to lessen rather than sharpen that !istin/t sense o" sel"$a*areness that !ri5es the sinister /urrent. The o5er*helming e8/ess o" sensation an! psy/hi/ mel!ing that ta+es pla/e at the height o" an orgiasti/ rite multiplies this ris+E an! ne/essitates *ell$!e5elope! po*ers o" sel"$/ontrol. Fe* other magi/al metho!s /an @e "orge! into su/h a "or/e"ul *eapon "or @en!ing the stu"" an! su@stan/e o" matter an! min! as the group se8 *or+ing. But as *ith any *eapon *orth its *eightE orgiasti/ magi/ reCuires that its e8plosi5e po*ers are han!le! /are"ully "or ma8imum e""i/ien/y. 464

46-

<I. &ain?#ust The 0ites O" 2ominan/e )n! Su@mission I tea/h the art o" turning anguish to !elight. .eorges BatailleE Inner E8perien/e ) %eritage O" Sa/re! Su""ering #ittle remains to !o/ument the pre/ise nature o" the mystery religions o" .ree/e an! 0ome @ut *e +no* that the initiatory appli/ation o" eroti/ pain playe! a role in some o" these rites o" sel"$trans"ormation. )lthough the e8a/t "orm o" these rites is no* lost to usE the so$/alle! Villa o" the Mysteries in &ompeiiE preser5e! @eneath 5ol/ani/ ash "or /enturiesE permits us a glimpse into a lost tra!ition. On the *all o" one o" the /ham@ers in the 5illaE a remar+a@le su//ession o" murals illustrates a se/ret pro/ess o" initiation presi!e! o5er @y 2ionysusE or Ba//hus. In the "irst painting in the seriesE a sa/re! te8t appears to @e rea!E perhaps an in5o/ation o" the go! o" eroti/ "renIy an! !i5ine into8i/ation. ThenE o""erings are ma!eE *hi/h result in an a/t o" !i5ination. The phallus o" 2ionysus is un5eile! to his ne*est "emale initiate. She then un!ergoes a ritual !eathE ena/te! @y su@mitting to "lagellationE +neeling @e"ore another initiateE *ho seems to @e /om"orting her !uring her or!eal. She is then portraye! per"orming the 2ionysian !an/e o" the @a//hante as preparation "or the hieros gamos ; the sa/re! marriage to the go!E most li+ely /arrie! out through se8ual in!u/tion into the /ult. The "lagellation phase o" the 2ionysian initiationE it has @een theoriIe!E *as not only a yiel!ing to the !eath o" the initiateHs "ormer sel" to her ne* i!entity @ut a +in! o" puri"i/ation through pain. &hysiologi/allyE the en!uran/e o" pain *oul! also ha5e raise! the a!renaline le5el o" the no5itiateE "reeing her inhi@itions to the inspire! !an/eE an! ma+ing her rea!y "or the e/stati/ /ulmination o" the marriage to the go!. Something o" the same 2ionysian /om@ination o" e/stasy an! pain /an @e o@ser5e! in the pra/ti/e o" some Su"isE espe/ially among the L*hirling !er5ishesL. )t the height o" the !er5ishesH spinning !an/eE *hi/h propels them into a pro"oun! altere! state o" /ons/iousnessE the reeling !an/ers *ill mutilate their "lesh *ith sharp hoo+s espe/ially !e5ise! "or this ritual. In the e/stasy o" the !an/eE pain is transmute! into pleasureE o5er/oming all opposites an! !ualities ; a pra/ti/e mu/h in +eeping *ith the goals o" the le"t$han! path. 4>7

Mo!ern rea!ers /an easily a//ept that altere! states o" /ons/iousness *ere attaine! through eroti/iIe! su""ering in an/ient limesE in e8oti/ /ulturesE among people sa"ely remo5e! @y time an! spa/e into an a@stra/t /ategory o" otherness. But this ar/hai/ lega/y o" initiation through e/stati/ pain /ontinues to!ay in the rites o" !ominan/e an! su@mission pra/ti/e! @y !e5otees o" S9M. S9M U Sa!ism )n! Magi/: It /an truly he sai! that human se8ual @eha5ior ta+es on a ritualisti/ ; e5en religious ; aspe/t *hen 5ie*e! through the magi/ianHs eyes. )ll lo5ers engage in /ertain repetiti5e a/tions in the /ourse o" their eroti/ intera/tion that /an *ell @e /ompare! to the /eremonies o" the magi/ian. The intri/ate Dlan/e o" /ourtship an! "lirtation that pre/e!es e5en the most unimaginati5e li@i!inous !allian/e /onsists o" a /omple8 /ommuni/ation o" spo+en an! unspo+en 5er@al an! physi/al signals. This relay o" hi!!en in"ormation on an un/ons/ious le5el parta+es o" many o" the same prin/iples that in"orm the magi/al *orl!5ie*. 2uring the se8ual a/t itsel"E these rituals /ontinue ; the shi"t into a "a5ore! position at Just the right Jun/tureE the "amiliar en!earment Dor e8pleti5eF at the moment o" orgasmE the e8a/tly right tou/h to o@tain the !esire! in/rement o" pleasure ; all o" these ritual a/ti5ities per"orme! @y lo5ers are the /arnal eCui5alent o" the transmissions the magi/ian ma+es to the !aemoni/ realm in the /ourse o" a *or+ing. In!ee! itHs @e/ause se8 is su/h an o@5iously /ontaine! an! semi$ritualisti/ e5ent o//urring in a !istin/t spa/e o" its o*n that magi/ians ha5e al*ays ten!e! to utiliIe the po*er"ul energies a/ti5ate! there@y "or sor/erous an! initiatory purposes. I" all o" this is so "or any run$o"$the$mill /opulationE these Cualities o" religious?magi/al ritualism are e5en more prominent in the /ompli/ate! "ormalities atten!ant to the eroti/ art generally +no*n as sa!omaso/hism. The a!ministration o" se8ually /harge! pain an! pleasure in all o" its "orms is epitomiIe! @y su/h "eatures as an esoteri/ language in/omprehensi@le to outsi!ersP stri/tly systematiIe! training programsP a tra!ition o" en"or/e! etiCuette un!erstoo! @y all initiate! into the /ultP as *ell as uni"ormsP implements an! sym@olism /o!e! *ith ar/hetypal meaning. In shortE the su@/ultural *orl! o" sa!omaso/hism is astoun!ingly similar to the su@/ultural *orl! o" tra!itional magi/. Not the least o" these similarities is the "a/t that @oth the S9M an! magi/al spheres are DliterallyF !ominate! @y in!i5i!uals ans*ering to the title o" MasterQ In many *aysE the pre/isely !e"ine! eroti/ e8perien/e many S9M pra/titioners are *ont to /all a LsessionL is analogous to the L*or+ingL o" the magi/ian. The e8perien/e! !e5otee o" pleasura@le pain is alrea!y a*are that the !etaile! preparationE @uil!$up o" a!renalineE an! highly styliIe! an! 4>'

/ontrolle! @eha5ior that /hara/teriIes most eroti/ a/ts o" !ominan/e an! su@mission 5ery o"ten /reates a ritual in an! o" itsel". These pre$e8isting elementsE "amiliar to most non$magi/ians *ho ha5e un!ergone this se8ual e8perien/eE are *hat ma+es the appli/ation o" magi/al purpose to these operations so e""e/ti5e. 1e ha5e noti/e! that the Cualities o" !is/ipline an! /on/entration that typi"y the !ominant?su@missi5e e8/hange /an Cuite easily @e applie! to sor/erous an! initiatory purposes e5en @y in!i5i!uals relati5ely unlearne! in magi/al theory. For many @eginning se8 magi/ians Just trying to get the hang o" magi/al prin/iplesE the !ominant?su@missi5e rite may o"ten @e the @est intro!u/tion to se8 magi/E assuming o" /ourse that they are psy/hose8ually suite! to su/h *or+. 1hat /oul! @e more naturalE thenE @ut "or the le"t$han! path magi/ian to /om@ine these t*o e5entsE harnessing the intense eroti/ potential o" se8ual pain "or magi/al o@Je/ti5es: It is not surprising that many long$time S9M !e5otees ha5e noti/e! the spiritual aspe/ts o" the sa!omaso/histi/ ritual. %o*e5erE the rather more /onser5ati5e magi/al /ommunity has @een signi"i/antly slo*er in realiIing ; or a!mitting to ; the similarities it shares *ith the pra8is o" a se8ual su@/ulture /urrently a""or!e! roughly the same !egree o" suspi/ious @ut @egru!ging toleran/e magi/ians /urrently enJoy in the slightly more tolerant attitu!e o" this era. )lthough many le"t$han! path magi/ians li+e to thin+ that their metaphysi/al /on/erns ha5e pla/e! them on a higher plane in so/ietyHs eyes than the stri/tly se8ual pursuits o" the S9M a"i/iona!oE the plain "a/t is that @oth su@/ultures are generally 5ie*e! in the same light @y so/iety at large: as possi@ly harmless @ut potentially !angerous mania/s pursuing interests o" no 5alue to any sane /itiIen. )s *e ha5e seenE spiritual !e5ian/e an! se8ual !e5ian/e are o"ten /losely allie!E although it *oul! @e a generaliIation to say that this is al*ays the /ase. E5en in the non$magi/al *orl! o" pro"ane S9ME one "in!s stri+ing parallels *ith the tra!itional le"t$han! path pra/ti/e o" Tantra. Consi!er that the eroti/ su@/ulture o" !ominan/e an! su@mission is hea5ily populate! @y men ; o"ten those esta@lishe! in out*ar!ly po*er"ul roles in so/iety ; *ho !elight in @eing a@use! an! !egra!e! @y prostitute$!ominatri8es !*elling at *hat /on5entional moralists *oul! /onsi!er the lo*est rung o" the so/ial la!!er. %ere *e ha5e a ritualiIe! in5ersion o" the normati5e @alan/e o" things 5ery mu/h in +eeping *ith the le"t$han! path pra/ti/e o" opposite$!oing. The e8aggerate! "emale !omination o" the male that "orms the @asis o" so many S9M e8perien/es /an @e 5ie*e! as a se/ular mani"estation o" Sha+tiE in her !ar+estE most *rath"ul "orm. #i+e the le"t$han! path Tantri+aHs trans"ormation o" man into *omanE an! night into !ayE the su@missi5eHs repla/ement o" pleasure *ith painE an! a*areness o" the thin line @et*een the t*o sensationsE is a po*er"ul e8ample o" re5ersing apparent opposites that *e ha5e alrea!y seen is so

4>6

important to the le"t$han! path. For most humans !ra*n to su/h eroti/ e8perien/esE this i" o" /ourse entirely un/ons/ious. %o*e5erE the sinister /urrent se8 magi/ian *ill see ho* the ritualiIe! tension o" !iametri/al "or/es an! in5ersions o" so/ial roles inherent to S9M /an /ons/iously @e applie! to eroti/ initiation. The Magi/al 0oots O" S9M #iterature 2ominiCue )uryE the Fren/h author *hose masterpie/e o" *illing se8ual sla5eryE The Story O" 7E *as *ritten un!er the nom !e plume &auline 0MageE per"e/tly /aptures the ritualisti/ an! numinous aspe/t o" the S9M e8perien/e. She also *rote per/epti5ely o" the hi!!en theurgi/ an! sa/er!otal elements o" the master?sla5e @on! in her intro!u/tion to Gean !e BergHs potent no5el The Image: L... the all po*er"ul sla5eE !ragging hersel" along the groun! at her masterHs heelsE is no* really the go!. The man is only her priestE li5ing in "ear an! trem@ling o" her !ispleasure. %is sole "un/tion is to per"orm the 5arious /eremonies that /enter aroun! the sa/re! o@Je/t.L In the same 5einE 0Mage /omments on the hierati/ elements o" the sa!omaso/histi/ relationship !es/ri@e! in The ImageE !es/ri@ing Lthe hierar/hy o" postures ... the ritualsE the /hur/hli+e settingE the "etishism atta/he! to /ertain o@Je/ts.L The se8ual sla5eE a//or!ing to 0MageE is the L!i5ine o@Je/tE 5iolate!E en!lessly sa/ri"i/e! yet al*ays re@ornE *hose only JoyE a/hie5e! through a su@tle interplay o" imagesE lies in /ontemplation o" hersel".L This !es/riptionE irrespe/ti5e o" the su@missi5eHs gen!erE ser5es eCually *ell to /hara/teriIe the le"t$han! path initiateE *hose !eli@erate trans"ormations o" sel" ha5e mu/h in /ommon *ith the gui!e! metamorphoses intrinsi/ to S9M pra8is. For those un"amiliar *ith the !ynami/s o" sa!omaso/hismE the notion that the sla5e ta+es on a go!$li+e status may seem puIIling. =etE it is 5ery o"ten the /ase that the su@missi5e is the /enter o" the riteE *hile the master is "reCuently the ser5ant. CertainlyE the master or mistress /an also @e sai! to un!ergo a pro/ess o" sel"$ !ei"i/ation appropriate to le"t$han! path pra/ti/e @ut the shi"ting polarities that in"orm all se8ual magi/ are espe/ially am@iguous in sa!omaso/histi/ relations. It shoul! not @e surprising that )uly?0Mage pla/e! her Story O" 7 an! her other "i/tional /ele@rations o" S9M into a magi/o$religious /onte8t. %er in"amous no5el originally @egan as a series o" lo5e letters to Gean &aulhanE a parti/ipant in the s/hool o" Satani/ se8 magi/ esta@lishe! @y Marie !e Naglo*s+a in the years @et*een the 1orl! 1ars. ItHs also pro@a@ly not /oin/i!ental that one o" the "irst serious re5ie*s o" the no5el /ame "rom the 4>>

pen o" .eorges BatailleE &aulhanHs "ello* alumnus o" the !e Naglo*s+a /ir/le. 2es/ri@ing 0MageHs su@missi5e title /hara/ter 7E *ho pla/es hersel" at the se8ual mer/y o" a se/ret so/iety to please her masterE Bataille elu/i!ates his mysti/al 5ision o" surren!er to e/stasy as an initiatory !eath an! re@irth. LThe para!o8 o" 7EL he *rites Lis that o" the 5isionary *ho !ies @ut !oes not !ie.L 1ithin the !ia@oli/ Cuasi$Tantri/ se8ual rites taught @y !e Naglo*s+aE Bataille *oul! ha5e en/ountere! a similar /omparison o" orgasm to !eath an! resurgen/e. .etting at the heart o" the mysti/al urge to !ominate an! su@mitE Bataille note! that Lthe e8e/utioner is the 5i/timHs a//ompli/e.L The e8/esses o" BatailleHs o*n te8ts o" 5isionary pornography ha5e /ause! him to @e !es/ri@e! as the !e Sa!e o" the t*entieth /entury. The o@s/ure rites o" su/h European le"t$han! path or!ers as !e Naglo*s+aHs #a Fle/he !HOr an! BatailleHs o*n )/ephale in!i/ates an intriguing /ross$/urrent "lo*ing @et*een genuine se8$magi/al a/ti5ity an! the Fren/h neo$Sa!ean eroti/a that so !e"ine! the mo!ern aestheti/s o" S9M. No *on!erE *ith su/h a lineageE that the Chateau 0oissy ; the "i/tional Or!er o" aristo/rati/ sa!ists /entral to the narrati5e o" The Story O" 7 ; has inspire! any num@er o" "antasists in the o//ult an! S9M su@/ultures to spuriously /laim to he the real thing. In BatailleHs "inal *or+E '-,-Hs The Tears O" ErosE he presente! the ultimate re"inement o" his theory postulating a L"un!amental /onne/tion @et*een religious e/stasy an! eroti/ism ; an! in parti/ular sa!ism.L For BatailleE L@et*een an ultimate pain an! an un@eara@le JoyL lay a mysterious unionE physi/ally e8empli"ie! in a photograph ta+en in '-7, !epi/ting the e8/ru/iating !eath @y torture o" a Chinese assassin. The photograph re/or!s the terminal agonies o" the !ying man as he is physi/ally !ismem@ere! @y his e8e/utionersE *hose "a/ial e8pressionE a//or!ing to BatailleE re5eale! a mysti/al Joy e5en in the "a/e o" unen!ura@le pain. LI ha5e ne5er stoppe! @eing o@sesse! @y the image o" this painE at on/e e/stati/ an! intolera@leEL he *rote o" this /ruel i/on that @e/ame the "o/us o" a po*er"ul "etish. Bataille use! the grisly photograph as a /ons/iousness$altering me!itation !e5i/eE a magi/al spring@oar! "or /ontemplation o" the Lper"e/t /ontrariesE !i5ine e/stasy an! its oppositeE e8treme horror.L The author un!erstoo! "rom his stu!y o" yoga that this mel!ing o" /ontraries *as a Tantri/ pra/ti/eE an! *as "or him su""i/ient to plunge him into an inner state o" rapture. BatailleHs li"e$long "as/ination *ith the /oupling o" mysti/al illumination an! e/stati/ /ruelty also le! him to stu!y the histori/al e8/esses o" the aristo/rati/ se8ual sa!ists Countess ErIM@et B^thory o" %ungary an! Baron .illes !e 0ais o" Fran/e. )lthough the /rimes o" these human pre!ators ha5e entere! into the annals o" legen!E Bataille *as parti/ularly

4>4

intereste! in the o@s/ure magi/al un!erpinnings that seem to ha5e inspire! their sa5agery. B^thoryE *hose glamouriIe! image has @e/ome the prototype "or the les@ian "emale 5ampiress o" popular /ultureE *as inspire! in her eroti/ally tinge! sa!isti/ +illings o" o5er 377 girls @y the lo/al "ol+ tra!itions o" Magyar *it/hery. 2e 0aisE asso/iate! *ith the legen! o" Blue@ear!E /on"esse! to the lust$mur!er o" hun!re!s o" @oys in the pro/ess o" per"orming al/hemi/al e8periments an! suppose!ly Satani/ /onJurations. In the li5es o" these @rutal @eingsE Bataille !is/o5ere! o@Je/ts o" /ontemplation allo*ing him to /onsi!er the mysterious thin line separating /ruelty an! gnosis. )s /reatures *ho ha! transgresse! all /omprehensi@le @oun!aries o" the sa/re!E B^thory an! !e 0ais ha!E a//or!ing to BatailleE ta+en on that numinous an! trans/en!ent po*er he /alle! Lso5ereignty.L This is not to say that he in any *ay /on!one! their /rimes. 0atherE BatailleHs "o/us on su/h epiphanies o" eroti/ mor@i!ity must @e un!erstoo! as analogous to the In!ian le"t$han! path a!eptHs immersion in the ghastly atmosphere o" the /remation groun!E or the Vama Marga rite o" imagining oneHs lo5er as a !e/omposing /orpse ; a metho! o" "a/ing up toE an! integratingE the mingle! e/stasies an! terrors o" the Kali =uga age. 1illiam CarneyHs '-34 no5el The 0eal ThingE although it possesses none o" the 5isionary insight o" BatailleE !i! mu/h to inspire the no* esta@lishe! rites o" the international sa!omaso/histi/ su@/ultureE an! also note! the esoteri/ nature o" !ominan/e an! su@mission. CarneyHs imagine! sa!isti/ se/ret so/ietyE li+e so many magi/al or!ersE is /ompose! o" "our gra!es o" initiationE the O@latesE the &uristsE The E8emplars an! the &er"e/t ; names that re/all the .nosti/ heresies. #i+e &auline 0Mage @e"ore himE Carney !es/ri@es the relations @et*een master an! sla5e in the language o" the sa/re!E *riting that the master is L... !e5ote! to the tas+ o" @rea+ing the 5i/tim he /on"ronts in the manner o" the priest *ho /reases an! splits the host. %e /ontemplates his 5i/timE *orshipping him *ith stu!ie! sa5ageryP an! the 5i/timE @ro+enE is /onsume!. The li5es o" these un/orrupte! E8emplars are oriente! to*ar! the attainment o" su/h singular moments o" trans/en!en/e ...L Bin!ing the /eremonial o" lust?pain more !ire/tly to the le"t$han! pathE Carney points out that the hierar/hy o" !ominant an! su@missi5e is /o!e! through sym@olism also en/ountere! ill the Tantri/ tra!ition. L... le"t si!e is sinisterE sa!istE top manE tea/herE masterE shepher!E SP right is !e8terE maso/histE @ottom manE @oyE sla5eE muttonE M ...L #earning The 0opes Be"ore turning to the a/tual pra/ti/e o" this se8 magi/al mo!eE a "e* 4>,

important preliminaries shoul! @e a!!resse!. Our tas+ in this /hapter is to pro5i!e a soun! theoreti/al @asis "or pain$oriente! se8 magi/E so that the rea!er *ill @e a@le to e8periment *ith these metho!s *ith a "irm groun!ing in *hy these operations are use"ul to the magi/ianE an! some suggestions as to e8periments that *e ha5e seen to @e use"ul. 1e !o not pro5i!e the me/hani/s o" the arts o" @on!ageE !is/iplineE an! pain appli/ation. Ne5erthelessE @e"ore you a/tually @egin to e8periment *ith these pro/e!uresE it is /ru/ial that you ta+e the time to learn the physi/al s+ills reCuire! to per"orm these a/ts in a /ontrolle! an! !is/ipline! manner. More than any other @ran/h o" se8 magi/E the appli/ation o" eroti/ pain reCuires a /ertain amount o" spe/ialiIe! te/hni/al +no*le!ge. The @eginner *ho ties his partner in/orre/tly an! *ith little +no*le!ge o" the @o!yHs threshol!s o" pain /an Cui/+ly /ause se5ere ; e5en irrepara@le ; !amage. The art o" @o!y suspension is a parti/ularly e""e/ti5e te/hniCue "or se8 magi/ that also reCuires a great !eal o" traine! s+ill @e"ore attempting. Suspen!ing a su@missi5e in a manner that reCuires him or her to support their entire @o!y *eight "or longer than a "e* minutes /an easily /ause ner5e !amage. Bro+en arms an! e5en @ro+en ne/+s are not the +in! o" pain you are see+ing to /ause @ut /an /ertainly @e the results o" poorly e8e/ute! suspension. The use o" nee!les or any sort o" ritual @o!y mo!i"i/ation *ithout training in the te/hniCue in5ol5e! /an also lea! to /hroni/ ner5e !amage an!. other health ris+s unless the !ominant has a "airly thorough un!erstan!ing o" anatomyE steriliIation an! the ner5ous system. There are se5eral /omprehensi5e training gui!es a5aila@le o""ering the @eginner a @asi/ +no*le!ge o" these te/hniCues. %o*e5erE as *ith any magi/ally rele5ant trainingE *e highly re/ommen! that the magi/ian see+ing to in/orporate pain?pleasure into his or her *or+ings see+ out an e8perien/e! !ominant or su@missi5e *ho /an !emonstrate an! tea/h the s+ills reCuire! !ire/tly. For instan/eE the !ominant must a/Cuire pro"i/ien/y *iel!ing the 5arious "lagellation !e5i/es !ue to the 5ery !i""erent le5els o" pain they /an /ause. The in"li/tion o" pain in an eroti/ /onte8t is an artE an! li+e any artE it is @est mastere! through e!u/ation. Many /ities no* o""er training /ourses "or !ominants an! su@missi5esE an! these are a use"ul prelu!e to any magi/al e8perimentation *ith these pra/ti/es. Many o" these training /ourses an! pro"essional S9M houses reCuire prospe/ti5e !ominants to @egin training in the su@missi5e role "irst so that they *ill "ully un!erstan! the art o" a!ministering eroti/ pain "rom *ithin rather than "rom *ithout. I" the psy/he$ e8pan!ing results o" true magi/ are al*ays potentially !angerousE mi8ing this phenomenon *ith the physi/al !angers inherent in the e8treme en!uran/e o" pain is an a!!itional ris+ that must @e ta+en into a//ount. By no means !o *e *ish to !is/ourage any magi/ian "rom e8ploring this "orm o" se8 magi/P @ut su/h e8ploration shoul! not @e entere! into @e"ore the nee!e! s+ills are 4>3

4>(

se/ure!. Gust as *e a!5ise that the se8 magi/ian in general shoul! ha5e an a/ti5e an! satis"a/tory eroti/ li"e @e"ore engaging in se8ual magi/E the !ominant or su@missi5e se8 magi/ian is *ise to gain 5arie! e8perien/e in the realm o" pain$oriente! se8uality @e"ore turning these te/hniCues to magi/al purposes. Clumsy or ill$prepare! per"orman/e o" sa!omaso/histi/ magi/ is unli+ely to @e su//ess"ulE as the !istra/tions an! "rustration @eginners in5aria@ly e8perien/e /an only !iminish the a@ility to "o/us an! /on/entrate the *ill that all *or+ings reCuire. No5i/e !ominants shoul! pro@a@ly per"e/t their initial pain?lust s+ills *ith a patient an! seasone! su@missi5e *ith a "airly high threshol! "or pain *ho /an gui!e you in mo!i"ying your te/hniCue. Beginning su@missi5es are also ill$a!5ise! to ma+e themsel5es 5ulnera@le to a !ominant *ho has no i!ea *hat he or she is !oing. The eager amateur shoul! @egin e8periments *ith su/h easily /ontrolla@le te/hniCues as @on!age through han!/u""s an! appli/ation o" pain *ith the @are han!E pa!!le or a short ri!ing /rop @e"ore attempting ris+ier metho!s. 1ith *hom shoul! you per"orm these *or+ings: )lthough it *oul! @e "oolish to as/ri@e rules "or something as su@Je/ti5e as the @ri!ge @et*een se8uality an! magi/E it seems that the most e""e/ti5e *or+ings o" !ominan/e an! su@mission o//ur @et*een partners that ha5e alrea!y /reate! a strong emotional @on!. The !ominant *ho has little un!erstan!ing o" the psy/hology o" his or her su@missi5e *ill simply @e per"orming a me/hani/al "un/tion *ith none o" the emotional !epth reCuire! to ma+e se8 magi/ soar to the heights it /an i!eally rea/h. )utoeroti/ E8periments #i+e all "orms o" se8 magi/E any num@er o" possi@le human /om@inations are possi@le *ith pain?lust *or+ings. Many magi/ians ha5e a/hie5e! e8tremely po*er"ul magi/al results through stri/tly in!i5i!ual *or+ings that in5ol5e the sel"$appli/ation o" pain to their o*n @o!ies. For instan/eE the solo pra/titioner might attain a high le5el o" eroti/ e8/itement @y simply a""i8ing pain"ul /lamps on his or her nipples or genitals. Bringing his or her sel" to orgasm at the pea+ o" agoniIe! e/stasyE the solo magi/ian /on/entrates on the attainment o" his or her magi/al !esire at the sharpest moment o" orgasmi/ tran/eE Just as *ith pre5iously !is/usse! autoeroti/ magi/. One su@missi5e magi/ian o" our a/Cuaintan/e *ho *as also a photographer set up his /amera on a remote /ontrol shutter so that he /oul! photograph himsel" at the moment o" greatest pain?pleasureE thus "i8ing the pre/ise se/on! in *hi/h he transmitte! his magi/al *ill into the sor/erous time$"reeIing me!ium o" "ilm. The su@seCuently !e5elope! photograph *as then use! as a talisman to "o/us the min! on the magi/al goal. ThereHs something a@out @ringing together the heate! organi/ pro/esses o" the "lesh

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*ith the /ol! an! anonymous "un/tions o" te/hnology that ser5e magi/ *ell ; perhaps su/h *e!!ings o" s+in an! ma/hine !ra* on the energy spar+e! @y any "or/e! /onJun/tion o" polarities. Many se8ual su@missi5es @egin e8perimenting *ith their personal threshol! o" pain through 5ery ela@orate mastur@atory rituals in5ol5ing painE a/tions limite! in /omple8ity only @y the imagination o" the in!i5i!ual magi/ian. Gust as all le"t$han! path se8 magi/ pra/ti/e is pro@a@ly @est instigate! *ith mastur@ationE initial attempts at learning *hat "orms o" pain are most stimulating 5ery o"ten @egin alone *ith the magi/ian manipulating his or her o*n "lesh. E5en i" the magi/ian is !ra*n to a !ominant role in se8 magi/E @eginning oneHs e8periments *ith autoeroti/ *or+ /an @e use"ulE sin/e it allo*s the magi/ian to e8perien/e @oth si!es o" the S9M eCuation. The !ominant *ho has en!ure! some measure o" the pain he or she *ill @e applying to the su@missi5e *ill @e a more a!ept te/hni/ian o" e/stati/ agony than the magi/ian *ho +no*s only one le5el o" this !eli/ate interplay o" opposites. )t the opposite e8tremeE pain?lust is 5ery o"ten shape! into a trans/en!ent energy "or sel"$trans"ormation @y the parti/ipation o" many se8 magi/ians. The presen/e o" se5eral se8 magi/ians in a rite o" !ominan/e an! su@mission /an magni"y the !esire! emotional humiliation o" the su@missi5eDsF in5ol5e! an! step up the intensity o" a/tual pain !eli5ere!E along *ith other more su@tle augmentations o" the *or+ing. SME <= an! << The o@ser5a@le !i""eren/es @et*een male an! "emale se8uality also /ome to @ear on the /hoi/e o" partner. The "emale su@missi5e 5ery o"ten attains her greatest pleasure "rom su@mitting to one parti/ular master. 1hile male su@missi5es are also sometimes lin+e! to one spe/i"i/ !ominantE men seem more in/line! to gain eCual pleasure "rom su@mitting to anonymous !ominants. For this reasonE many male su@missi5e se8 magi/ians ha5e enJoye! e""e/ti5e magi/al results through relations *ith pro"essional !ominatri8esE *hi/h is al*ays an option *hen no *illing partner is a5aila@le. 1hile there are al*ays e8/eptions to su/h rules o" thum@E it seems to us that menHs sometimes more in!is/riminate se8uality allo*s them to re5ere the po*ers o" a !ominant as an a@stra/tion ; an impersonal "orm o" sha+ti ; remo5e! "rom the a/tual i!entity o" the in!i5i!ual *iel!ing the *hipE *hile *omen are "ar more in/line! to reCuire a soli! empathy an! trust *ith her !ominant. 1ith @oth men an! *omenE ho*e5erE it seems to @e true that the a@ility o" su@missi5es to en!ure e8treme le5els o" pain that *oul! normally @e unen!ura@le !epen!s largely on the !egree o" eroti/ @on! "elt "or the

4>-

!ominant. Most su@missi5es *ill not respon! "a5ora@ly to Just any painP it must @e pain mete! out *ithin the aegis o" strong se8ual e8/itement "or the !ominant. Tools O" The Tra!e )lthough illuminate! li@ertines *ill !ou@tlessly !is/o5er metho!s o" applying pain to the @o!y that are uniCue to them aloneE there are a "e* @asi/ me!iums that shoul! @e "amiliar to all e8perimenters in this realm. One o" the most /ommon is immo@iliIing the su@missi5e through @on!ageE *hi/h /an @e simply realiIe! @y a pair o" han!/u""s an! a "our$poster @e!E or /an @e !e5elope! into an ela@orate art "orm o" its o*nE replete *ith /ompli/ate! +nots an! /ontorte! @o!y positions. One "a/et o" @on!age is suspensionE a metho! o" hanging an! se/uring the @o!y *hi/h allo*s the su@missi5e to @e approa/he! "rom all si!es "or ma8imum manipulation. The use o" any +in! o" sCueeIing applian/eE ranging "rom /ommon househol! /lothes pins to spe/ialiIe! metal /lamps applie! to sensiti5e areas o" the "leshE is one o" the !ominantHs most important tools. Flagellation /an @e a//omplishe! *ith the @are han!E the ri!ing /ropE the /aneE the pa!!leE the /at oH nine tailsE or any num@er o" 5ariations o" stri+ing instruments. &ier/ing the "lesh is another !eli/ate operation that shoul! only @e attempte! a"ter training an! al*ays reCuires the use o" sterile eCuipment. The appli/ation o" melting /an!le *a8 to the "lesh an! other uses o" e8treme heat or e8treme /ol! /an pro!u/e !esira@le e""e/ts *ith less ris+ o" permanent inJury. The a!5an/e! pra/titioner *ill learn that e5ery sense /an @e/ome a sour/e o" pain. Blin!"ol!ing the su@missi5e properly /an o@literate all light an! @e e8tremely !isorienting @ut @right light !ire/te! in the eyes /an @e Just as e""e/ti5e. Creating a !istur@ing soun! pattern !uring the *or+ing /an @e Cuite unen!ura@le @ut this metho! /an sometimes @e Just as pain"ul to the !ominant as to the su@missi5e. 2ue to the en!less 5ariety o" eroti/ aestheti/sE su/h a//outerments as 5inyl or leather uni"orms !esignating the !ominant or su@missi5e role are entirely a matter o" /hoi/e. There is /ertainly no pragmati/ reason "or the se8 magi/ian to ar@itrarily a!opt the entire *ar!ro@e asso/iate!. *ith the tra!itional S9M li"estyle. Gust as the e""e/ti5e per"orman/e o" magi/ in general !oes not reCuire the antiCuate! ro@es an! /eremonial gear o" yesteryearE po*er"ul le"t$han! path magi/ !oes not ne/essitate any spe/ial /ostume unless your personal taste so !i/tates. )s a ruleE the le"t han! path se8 magi/ian shoul! al*ays @e /are"ul not to appropriate the rea!y$ma!e "etishes o" others @ut shoul! ta+e the e8tra e""ort to !is/o5er oneHs o*n. These may or may not ha5e anything to !o *ith the stereotype! regalia o" the

447

S9M su@/ulture. There are only three reasons to /onsi!er *earing spe/ial /lothing !uring rites o" !ominan/e an! su@mission: either the out"it pro5i!es an e8tra le5el o" eroti/ arousal that /an @e !ra*n on to in/rease the se8ual po*er o" the *or+ingP the a/t o" !onning this /lothing signals to your min! that the ritual spa/e has @een entere!P or as a means o" /on"irming the magi/al?se8ual roles o" the /ele@rantsE *hen su/h sym@olism is ne/essary. %arnessing the eroti/ energies o" the !ominant?su@missi5e @on! to magi/al aims is al*ays "o/use! on the internal pro/essP su/h rites shoul! not @e re!u/e! to the empty pageantry an! posturing so pre5alent in the re/ent /ommer/ialiIation o" "etish "ashion. The Chemistry O" &ain?#ust &erhaps the most use"ul *ay to approa/h this su@Je/t is to pare the "un/tion o" sa!omaso/histi/ magi/ !o*n to its most @asi/E physiologi/al ru!iments. )ll *or+ings o" se8ual sor/ery reCuire an alteration o" the magi/ianHs /ons/iousness in *hi/h he or she /an "or/e"ully transmit the "o/use! *ill at a pea+ moment o" psy/hi/ a*a+eningE a summit o" !aemoni/ energy that ele5ates the magi/ian "ar a@o5e or!inary a*areness. For the se8 magi/ianE the psy/hi/ally enhan/e! moment o" orgasmE an organi/ an! easily a//essi@le tran/e state open to e5ery se8ually "un/tioning man an! *omanE pro5i!es the gate*ay "or transmission o" the *ill into the *orl!s. )lternatelyE the altere! state o" /ons/iousness attaine! through e/stasy /an @e utiliIe! "or purely mysti/al an! initiatory purposesE a@Juring the me/hani/al goals o" sor/ery altogether. The magi/ian *ho a!opts sa!omaso/histi/ te/hniCues into his or her repertoire opens up a//ess to another easily attaine! tran/e state ; the appli/ation o" pain to the @o!y$min!$psy/he /omple8. Intense painE li+e intense pleasureE allo*s "or sharpE !istin/tE !eli@erately /reate! /ons/iousness mo!i"i/ationE *hi/h is e8a/tly the +in! o" tool the magi/ian reCuires to !o his or her *or+. 1hen this e8treme pain is *e!!e! to an eCually high le5el o" se8ual arousalE the !uality o" pain?pleasure /an @e trans/en!e!. ) ne* !imension o" e/stasy is opene!E an aperture in the "issures o" sensory reality permitting the magi/ian to alter the maya o" *orl! an! sel". In the metho!s o" sinister se8 magi/ *e ha5e e8plore! thus "arE the augmente! genital or "ull$@o!y orgasm is one o" the prin/ipal me/hanisms o" the "lesh *hi/h the magi/ian manipulates. 1hile orgasm may /ertainly o//ur !uring the ritualiIe! appli/ation o" painE the intensity o" the altere! states attaina@le through its in"li/tion sometimes ma+es a/tual se8ual /lima8 unne/essary. Knli+e stri/tly pleasure$oriente! se8ual magi/E lust?painE properly a/ti5ate!E /an /reate an atmospheri/ "or/e o" eroti/ agitation "or @oth !ominant an!. su@missi5e that /an @e sustaine! *ithout orgasm @ut *ith 44'

eCually !ynami/ e""e/ts. The sinister /urrent te/hni/ian shoul! learn as mu/h as possi@le a@out the s/ienti"i/ @asis o" the se8ual al/hemy he or she /reates. Some misty$min!e! o//ultists ha5e o@Je/te! to us that groun!ing magi/al *or+ in physiologi/al reality ruins the roman/e o" it all. Be that as it mayE magi/ians see+ing to /ontrol the @o!y "or initiatory purposes are o@lige! to un!erstan! something o" its me/hani/al *or+ings. This is espe/ially rele5ant "or magi/al operations in5ol5ing painE one o" the ris+iest te/hniCues a5aila@le. One o" the main !i""eren/es @et*een the physiologi/al rea/tions /ause! @y stri/tly pleasura@le sensation an! @y the a!ministration o" pain is that the latter manipulation o" the @o!y releases po*er"ul en!orphinsE the morphine$li+e pepti!es se/rete! @y the @rain as a natural pain$ +iller. The surge o" en!orphins !is/harge! !uring eroti/ torture allo*s the magi/ian to enter altere! states o" /ons/iousness per"e/tly suite! "or magi/al trans"ormation. 1hen analyIe! in this purposely /lini/al mannerE it /an @e o@ser5e! that the magi/ian *ho limits his se8$magi/al a/ti5ity to a/ti5ating e8treme pleasure alone *hile a5oi!ing e8treme pain is @asi/ally !emonstrating nothing more than a personal taste. #ogi/ally spea+ingE there is no meaning"ul !i""eren/e mar+ing one strong sensation as more pre"era@le or appropriate "or magi/al *or+ than the other. The magi/ally !ire/te! /ulti5ation o" pain an! pleasure are simply "lip si!es o" the same /oinE an! e8perien/e has sho*n that either polarity o" "eeling is o" pra/ti/al a!5antage "or the se8 magi/ian. O" /ourseE this e8er/ise in logi/al !e!u/tion !eli@erately ignores the psy/hologi/al an! sym@oli/ !imensions o" the CuestionE those ephemeral Cualities that pro5i!e personal meaning to any magi/al e8perien/e. The intangi@le aestheti/ an! poeti/ interpretation o" the S9M e8perien/e is Just as in5alua@le to the magi/ian as the physiologi/al release o" en!orphins. The "a/tor o" *ho is applying the painE an! un!er *hat /ir/umstan/esE are essential ingre!ients in any *or+ing o" this nature. The /ons/ious a*areness an!. manipulation o" the entirety o" somati/ an! sym@oli/ in"ormation a//esse! through pleasure?painE /ulminating in the !ire/tion o" this /ompli/ate! mi8ture to*ar! magi/al aims are the "a/tors that separate the magi/ian "rom the simple "etishistE although the @or!er @et*een the t*o roles is a!mitte!ly "lui!. For many se8 magi/iansE using stri/tly pleasura@le se8ual intera/tion "or magi/al purposes is !eeme! to @e LnormalL an! !igni"ie!E *hile those *ho in/orporate !ominan/e an! su@missionE @on!ageE eroti/ torture an! other pain$oriente! te/hniCues into magi/ are automati/ally /on!emne! as Lsi/+ an! per5erte!LE utterly @eyon! the pale o" the Lrespe/ta@leL se8 magi/ian Dis there su/h a thing:F. )s @iase! as this 5ie* may @eE it must also

446

@e sai! that there are many se8 magi/ians *ho e8/lusi5ely utiliIe S9M pro/e!ures in their magi/ @ut *ho smugly !ismiss se8ual penetration as L5anilla se8LE *ith the impli/ation that su/h pra/ti/es are te!iously unimaginati5e an! @oring. In our 5ie*E @oth preJu!i/es are limite!E ten!ing to restri/t rather than e8pan! the spe/trum o" te/hniCues a5aila@le to the sinister /urrent se8 magi/ian. 1hether S9M seems !etesta@le or attra/ti5e to youE e8perimenting *ith its metho!s /an a!! mu/h to your magi/al arsenalE she!!ing light on un!is/o5ere! regions o" sel" that /an only @e a//esse! through these means. 1hile many tra!itional magi/ians are loath to e8plore this !omainE the illuminate! li@ertine *ill not hesitate to integrate any use"ul te/hniCue into his or her /orpus o" +no*le!ge. )lgolagnia Be"ore *e e8amine the @asi/ te/hniCues a5aila@le to the se8 magi/ian e8perimenting *ith the agony an! the e/stasy o" pain manipulationE some re"eren/e to the nomen/lature surroun!ing the su@Je/t is not inappropriate. Thus "arE simply to "a/ilitate general ease o" /omprehensionE *e ha5e utiliIe! the terms sa!omaso/hism or its popular a@@re5iation S9M. For se5eral reasonsE *e "in! this term magi/ally unsuita@le "or the tas+ at han!. Ta+ing into a//ount the elementary mantri/ prin/iple that names ha5e a po*er o" their o*n *hi/h /an signi"i/antly !istort or /lari"y that *hi/h they signi"yE the !iagnosti/ phrase Lsa!omaso/hismL is parti/ularly loa!e! *ith !istra/ting an! mislea!ing asso/iations. The *or!s sa!ism an! maso/hism *ere originally /oine! @y the .erman neurologist 2r. 0i/har! 5on Kra""t$E@ing D'447 '-76F in his "amous &sy/hopathia Se8ualisE an en/ylopae!i/ re/or! o" se8ual pra/ti/es !esignate! @y the goo! %err 2o+tor as psy/hoti/ a@errations. Sin/e illuminate! li@ertines !o not /onsi!er that the /ons/ious an! /onsensual eroti/ manipulation o" painE or any other "etish "or that matterE /an @e /hara/teriIe! as a psy/hologi/al /on!ition reCuiring /ureE *e must reJe/t Kra""t$E@ingHs /lini/al !es/ription as irrele5ant to the se8 magi/ian. In thisE *e *oul! agree *ith )leister Cro*leyE *ho in rea!ing the a//ounts o" Lper5ersionL in &sy/hopathia Se8ualis as a young manE /on/lu!e! that these suppose! !epra5ities /oul! all @e un!erstoo! "rom an initiati/ perspe/ti5e as Lmagi/al a""irmations o" per"e/tly intelligi@le points o" 5ie*.L O" /ourseE as *e ha5e seenE a maJor part o" Cro*leyHs se8$magi/al initiation *as e8er/ise! through the most e8treme rites o" se8ual su@mission an! !egra!ation. Many a !ull$*itte! @rute or /ompulsi5e serial +iller /an he /lassi"ie! as a sa!ist. For the most partE these torn souls ha5e no /hoi/e in the matter ; they are o"ten !ri5en @y po*er"ul psy/hi/ /ompulsions. The min!less /ruelty o" su/h in!i5i!ualsH a/tions @ears no relation at all to In @oth /asesE those

44>

typi/ally !es/ri@e! as sa!ists or maso/hists usually la/+ /ontrolE an! /ontrol is one o" the essential "a/tors o" the le"t$han! path. )lsoE there is not ne/essarily an eroti/ /omponent to the a/tions o" the sa!ist or the maso/histE an! *ithout eroti/ism *e are no longer spea+ing o" the le"t$han! path. Sigmun! Freu!E *ho /on!emne! all magi/al impulses as LneurosesLE *as the "irst to pla/e Kra""t$ E@ingHs /oinages togetherE seeing sa!ism an! maso/hism as sha!es o" a /ontinuum he !u@@e! Lsa!omaso/hismL in '->4. Then there is the matter o" the histori/al personages *hose names *ere /om@ine! to "orm the *or!: the in"amous Fren/h philosophe 2onatien )lphonse Fran/ois MarCuis !e Sa!e D'(47 '4'4F an! the lesser +no*n )ustrian literary "igure #eopol! 5on Sa/her$Maso/h D'4>, '4-,FE the author o" Venus In Furs. 1hile /ertainly ea/h *riterHs *or+s are interesting in their o*n lightE mu/h o" *hat they *rote is simply irrele5ant to the sinister /urrent se8 magi/ian. 444

It is easy to misinterpret the Sa!ean oeu5re as a /ons/ious /ele@ration o" SatanismE a romanti/ /on/ept *hi/h has @een inspire! more @y !e Sa!eHs posthumous legen! than anything the man a/tually *rote in his 5oluminous no5els. 2e Sa!e *as a thoroughgoing atheist *ho /learly re/ogniIe! no spiritual "or/e in the uni5erse other than manE an attitu!e Cuite typi/al o" the so$/alle! )ge o" Enlightenment. %e a5i!ly /onsi!ere! Nature to @e the highest goo!E the ar@itrator o" un@rea+a@le la*s that men shoul! i!eally surren!er to. 2e Sa!eHs e8altation o" Nature has mu/h in /ommon *ith Gean$ Ga/Cues 0ousseauP @oth men prea/he! in "a5or o" a nai5e return to an imagine! utopia *hen man *as presuma@ly a Lno@le sa5ageL. This philosophyE !espite !e Sa!eHs un!eser5e! Satani/ reputationE /oul! not @e less in +eeping *ith the metaphysi/al orientation o" the le"t$han! pathE *hose magi/ians !eli@erately *or+ against the pre!i/ta@le "lo* o" nature to realiIe their o@Je/ti5es. Nor !oes the 2i5ine MarCuisH o@sessi5ely arti/ulate! hatre! o" Christianity Cuali"y him as an a!5o/ate o" the le"t$han! pathE !espite popular misun!erstan!ings o" this point. )lthough the MarCuis !e Sa!eHs ela@orate eroti/ "antasies may ser5e as "uel "or the imagination o" the se8 magi/ianE his @asi/ philosophy an! approa/h to e8isten/e see+s a@o5e all to attune man+in! *ith NatureE un!erstoo! as an impersonal "or/e that inspires all o" manHs !esiresE in/lu!ing his lo5e o" torture an! mur!er. One has to a!mire the au!a/ity o" his 5isionE a yearning Lto atta/+ the sunE to e8punge it "rom the uni5erseE or to use it to set the *orl! a@laIe ; these *oul! @e /rimes in!ee!QL )lthough su/h sa5age !e/larations are super"i/ially transgressi5e o" so/ietal an! sa/re! ta@ooE they seem ultimately hollo*. &erhaps this is !ue to the "a/t that the 2i5ine MarCuisE *ho spent mu/h o" his li"e in prisonE ne5er a/tually ha! the "ree!om to e8plore the e8tra5agant eroti/ "antasies he *rote a@out. This la/+ o" any @asis in reality *eighs 2e Sa!eHs no5els !o*n *ith a monotonous sterilityE an! the "lights o" his "antasti/ imagination ne5er really lea5e the page. #eopol! 5on Sa/her$Maso/hE a/tually the more gi"te! *riter o" the t*oE !emonstrate! a greater magi/al un!erstan!ing o" eroti/ pain @ut the regretta@le re!u/tion o" his name to a negati5e psy/hologi/al !iagnosis re!u/es its suita@ility "or the se8 magi/ian. Ne5erthelessE Sa/her$Maso/hHs Venus In Furs is an e5o/ati5e stu!y o" a thinly !isguise! Sa/her$Maso/hHs e8altation o" a sa5age ar/hetype o" the ata5isti/ huntressE the /ruel Feminine 2aemoni/ in human "ormE an impassione! su@mission to sha+ti po*er @or!ering on the sa/re!. For the spe/i"i/ purposes o" this stu!yE *e pre"er to /lassi"y a/ti5ities /entere! on the eroti/ appli/ation o" physi/al or psy/hologi/al pain *ith the less "amiliar term algolagniaE a mo!ern neologism /onstru/te! @y 2r. )l@ert S/hren+$NotIing "rom the .ree+ algos DpainF an! lagneia DlustF. In /ontrast to the rather 5ague sa!omaso/hismE the more pre/ise /on/ept o" pain?lust 44,

/annot @e mis/onstrue! as anything other than an eroti/ a/ti5ity. )lgolagnia neatly si!esteps the entire mu!!le o" literary an! psy/hiatri/ sym@olism that sa!omaso/hism /onJuresE allo*ing the se8 magi/ian to /onstru/ti5ely 5ie* the art o" se8ual pain through "resh eyes. The utiliIation o" eroti/ally /harge! pain in magi/al an! religious rites pre!ates @oth !e Sa!e an! Sa/her$Maso/h @y millenniaE an! the magi/ian *ho reJe/ts the stri/tly time an! /ulture$ !etermine! phrase Lsa!omaso/hismL "or a more eternal un!erstan!ing o" this initiatory a/ti5ity /an approa/h su/h *or+ "rom a purer perspe/ti5e. For those o" you *ho ha5e pre5iously @een /ontent to !es/ri@e your pro/li5ities as sa!omaso/histi/E no* you +no* that you *ere a/tually an algolagnia/ all along. #e"t$%an! &ath 2ominan/e )n! Su@mission Some o" our rea!ers may @e e8perimenting *ith this @ran/h o" se8 magi/ "or the "irst timeE *hile others may alrea!y ha5e a great !eal o" e8perien/e in su/h *or+ings. In either /aseE it is ne/essary to "irst isolate the essential magi/al /hara/teristi/s o" the se8ual personae most /ommonly assume! !uring the rites o" pain?lust. )lthough the spe/i"i/ te/hniCues use! in the rite !i""er "rom the /lassi/ Vama Marga unionE the !ominant an! su@missi5e are really only in/arnating non$tra!itional mani"estations o" the /ontrase8ual Shi5a?Sha+ti "or/es. I" Shi5a is /ons/iousnessE an! Sha+ti is that /ons/iousness ma!e 5isi@leE as Tantra tea/hesE the o@e!ient su@missi5e Do" either se8F might also 443

@e a "orm o" Sha+tiE em@o!ying the thoughts o" his?her !ominant in the physi/al *orl!. )lternatelyE the male or "emale !ominant may represent the. Sha+ti "or/eE a/ti5e in /ontrast to the su@missi5eHs Shi5a$li+e immo@ility: In either /aseE le"t$han! path !ominan/e an! su@mission is @ase! on an a*areness that the seemingly opposite "or/es are a/tually mysteriously unite!E trans/en!ing the apparent !uality. In the mysti/al /onJun/tion o" Shi5a an! Sha+tiE the !ominant +no*s that the sla5eHs "lesh @eing tormente! is really his?her o*n. )n! the sla5e +no*s that e5ery /ruelty su""ere! at the !ominantHs han!s originates in his?her o*n min!. Ea/h o" these roles o""er uniCue possi@ilities "or the a//omplishment o" spe/i"i/ magi/al !esiresE an! nee! to @e e8amine! in "urther !epth than the super"i/ial stereotyping o" popular imagery allo*s. The e8ternal relations o" master an! sla5eE su@missi5e an! !ominantE *oul! appear at "irst to @e one o" the most easily un!erstan!a@le mani"estations o" opposite polarities. %o*e5erE e5en in th/ non$magi/al or/hestration o" !ominant an! su@missi5e se8ual energiesE great psy/hologi/al /omple8ity /an arise. This /omple8ity is multiplie! in/ompara@ly on/e the !esta@iliIing in"luen/e o" le"t$han! path magi/ is @rought into the eCuation. There"oreE an un!erstan!ing o" the un!erlying magi/al theory o" magi/al !ominan/e an! su@mission is reCuire! @e"ore entering the 5olatile arena o" this e8treme "orm o" eroti/ magi/. The a!5antages a//essi@le to the !ominant magi/ian are perhaps more imme!iately /lear$/ut than those a5aila@le to the su@missi5e. In most /asesE the master?mistress is the go! or go!!ess *hose *ill rules a@solutely o5er the entire magi/al *or+ing. No*E a magi/ian in a non$se8ual *or+ing /ommonly manipulates some inert sym@oli/ material in the mi/ro/osm to e""e/t /hanges in the ma/ro/osm. #et us say that he or she /reates a magi/al sigil !istilling the !esire in the /ase o" some a@stra/t aspiration. &erhapsE to use an easily graspe! e8ampleE a stan!ar! issue 5oo!oo !oll is /ra"te! that stan!s in "or the e8ternal "or/e the magi/ian *ishes to in"luen/e. In typi/al /eremonial magi/E the entire panoply o" sym@oli/ !aggerE /hali/eE /an!leE altarE et/.E su""i/es. In /ontrast to these lo*$energy metho!sE the !ominant se8 magi/ian has an in"initely more po*er"ul an! sensiti5e /an5as to paint his or her *ill upon. The !ominant /an utiliIe the *illing @o!y an! psy/he o" the su@missi5e as the me!ium through *hi/h the !ominantHs reCuisite alterations are *rought. In e""e/tE the !ominant magi/ianHs e8er/ise o" /omplete /ontrol o5er the sla5e mirrors the !esire! /ontrol o5er some aspe/t o" the uni5erse he or she see+s to trans"orm. To say that using a li5ing human @eing as oneHs magi/al tool "ar e8/ee!s the more /ommon magi/al pra/ti/e o" utiliIing some inanimate o@Je/t is a 5ast un!erstatement. In "a/tE Dluring the inter5al outsi!e o" normal spa/e an! time !uring *hi/h the *or+ing is per"orme!E the su@missi5e is no longer the in!i5i!ual

44(

they *ere @e"ore the rite @eganP they ha5e e""e/ti5ely @e/ome that !is/rete "a/et o" the /osmos you *ish to e""e/t. By @in!ingE "lagellatingE @ran!ingE or any other algolagnia/ manipulation o" the utterly /ompliant "lesh an! @loo! that has su@mitte! to youE you are !ire/tly e8er/ising your mastery o5er the !aemoni/ or mun!ane plane o" e8isten/e you most nee! to target. The a!!e! "a/t that your su@missi5e Dthe sym@oli/ uni5erseF has *illingly su@mitte! to your !esires an! is a/tually e8perien/ing an intense le5el o" se8ual e8/itation as you *or+ your *ill upon him?her pro5i!es a push o" lila energy to realiIing your magi/al goal that /annot @e un!erestimate!. )t that moment o" e8/hangeE the uni5erseE as personi"ie! in the li5ing "lesh o" the su@missi5eE /hanges a//or!ing to the !ominantHs !esign. The !ominant /reating these /hanges in the su@missi5e re/ei5es the *ill$a""irming signal "rom the o@5ious eroti/ enJoyment his or her mastery /reates in the su@missi5e that maya is literally @en!ing to the *illHs /omman!. The options here are in"initeE an! the threshol! o" your imagination is your only limit. The su@missi5e /oul! ser5e as a stan!$in "or an a@stra/t prin/iple in your li"e or in yoursel" that you *ish to trans"ormE or as a spe/i"i/ person you see+ to /ontrol "or some purpose a!5antageous to youE to name Just a "e* possi@ilities. 2epen!ing on ho* erogenously re/epti5e to pain an! 444

the physi/al a/t o" o@e!ien/e your sla5e isE the su@missi5eHs orgasm /an signal that the uni5erse has utterly @o*e! !o*n to your magi/al !eman!. No single set o" /on!itions is @est "or e5ery situationP @ut su/h *or+ings o" mastery reCuire a /are"ul /onsi!eration o" the a/tual me/hani/s in5ol5e! @e"ore the rite a/tually /ommen/es. Shoul! you 5er@ally e8press your /omman!s to the su@missi5e as i" you are a!!ressing that aspe/t o" reality you see+ to !ominateE or shoul! this @e /ommuni/ate! *or!lessly through the more primal se8ual intera/tion alone: Keep in min! that or!ering your su@missi5e aroun! as i" she or he is the parti/ular "a/et o" reality that you *ish to alter may @e /onsi!era@ly less e8/iting than less spe/i"i/ imageryE thus !raining some o" the po*er "rom the *or+ing. 1ill the *or+ing @e more su//ess"ul i" the su@missi5e is "ully a*are o" the sym@oli/ "un/tion they are e8pe/te! to ser5eE or shoul! the !ominant *ithhol! this in"ormationE a!!ing the po*er o" mystery to the operation: In some /asesE *hen the su@missi5e is a s+ille! magi/ianE he or she /an /ons/iously attune his or her /ons/iousness to the sele/te! magi/al targetE although this reCuires a great !eal o" psy/hologi/al "le8i@ility an! a/uity. ECually positi5e results ha5e @een attaine! using any num@er o" /om@inationsP the !ominant alone must !e/i!e *hat seems appropriate. In all /asesE itHs al*ays important to remem@er that the "lo* o" genuine se8ual e8/itement @et*een @oth parties must @e +ept at its a@solute heightP this /an easily @e @ogge! !o*n @y a!hering to too tight a Ls/riptL "or the *or+ing. ) /ertain amount o" play$a/ting /an @e stimulating to some @ut it /an Just as li+ely he !istra/ting. )nother "a/tor that must al*ays @e /onsi!ere! is the en!lessly un+no*a@le nature o" the human min!. The magi/ian learns that he or she /an ne5er "ully "athom his or her o*n psy/heE *hi/h is /onstantly @eing re/reate!E let alone the psy/he o" another. ) general magi/al rule is that one *ill is al*ays easier to "o/us an! /ontrol /on/erning a gi5en o@Je/ti5e than t*o. Couples that share a long$stan!ing magi/al an! se8ual rapport are sometimes an e8/eption to this rule @ut e5en this /annot al*ays he relia@ly /ounte! on. I" su/h hi!!en am@iguities o" the !ominant?su@missi5e lin+ must @e ta+en into a//ount in "airly straight"or*ar! a/ts o" se8ual sor/eryE they are e5en more /onseCuential *hen per"orming initiatory a/ts o" magi/. The Su@missi5e )s Ora/ularE Theurgi/ Or Ne/romanti/ Tool ) more !ire/tly initiatory purpose o" !ominant?su@missi5e magi/al intera/tionE an! one reCuiring a "ar more su@tle measure o" /ontrol is the *or+ing in *hi/h the su@missi5e a/tually sym@oliIes an internal aspe/t o" the !ominantHs @eing. In this /aseE the !ominant is e""e/ti5ely "or/ing a !iso@e!ient "a/et o" his or her o*n psy/he into su@mission. Su/h operations

44-

/an range "rom the mastery o" a /ertain personality trait to the !eeper un!erstan!ing o" some un+no*n element o" the !ominantHs @eing. By e8ternaliIing this aspe/t o" oneHs sel" in the @o!y o" a su@missi5eE the !ominant temporarily allo*s the intangi@le inner Cuality to @e/ome a mallea@leE three$!imensionalE li5ing @eing that /an @e manipulate! at *ill. The metho!s appli/a@le to this en! are @oun!less @ut a "e* pra/ti/al e8amples may spur your o*n e8perimentation. To utiliIe the "irst metho!E *hi/h might @est @e terme! Lthe interrogationEL it is re/ommen!e! that your su@missi5e @e a//ustome! to altering his or her /ons/iousness into !eep tran/e through the 5igorous employment o" eroti/ pain. It is also @est i" the su@missi5e is not in"orme! as to the purpose o" the *or+ing in a!5an/eE a /on!ition *hi/h allo*s "or more intrusion o" possi@ly use"ul ran!om an! unpre!i/ta@le in"ormation into the su@missi5eHs psy/he. The !ominant "irmly esta@lishes in his or her o*n *ille! imagination that the su@missi5e is the physi/al in/arnation o" the inner Cuality in Cuestion. Through *hate5er /om@ination o" @on!ageE !is/iplineE an! /ontrolle! appli/ation o" pain is !eeme! @est suite! to the *or+E the su@missi5e is @rought to a tran/e state. For su/h *or+ingsE the prolonge! physi/al agony that /an @e @rought a@out through /lamping o" the "lesh or e8treme "orms o" @on!age is most e""e/ti5eP the sharperE more perio!i/ @ursts o" pain a/hie5a@le through "lagellation is less li+ely to a//omplish the !esire! results. 1hen the su@missi5e is in the summit o" a pain$engen!ere! tran/e su""i/iently !isrupti5e to normal personality rea/tionsE the !ominant as+s the su@missi5e important Cuestions he or she nee!s to +no* a@out this hi!!en mani"estation o" his or her o*n psy/heE an interrogation o" the e8ternaliIe! sel" through the me!ium o" the su@missi5e. 1hile it is more than possi@le that the su@missi5eHs responses may not all @e rele5ant to the !ominantHs nee!sE su/h interrogations per"orme! !uring the eroti/ trauma o" a high le5el o" erogenous pain /an pro5i!e a surprisingly high ratio o" use"ul in"ormation. In e""e/tE the su@missi5e @e/omes an ora/leE opene! up to !i5inatory utteran/e through the en!uran/e o" pain?pleasure. Gungians *ill /on/lu!e that the /rossing o" the su@missi5eHs eroti/ pain threshol! has permitte! a//ess to the L/olle/ti5e un/ons/iousLE the same sym@oli/ region attaina@le in !reams. 1hate5er the language one resorts to *hen !es/ri@ing this mysterious phenomenonE the un/anny e8perien/e o" seeming to spea+ to a hi!!en part o" your o*n sel" !uring a se8$magi/al *or+ing !ramati/ally !emonstrates the perple8ing "lui!ity o" mayaE the misty @or!er @et*een the mi/ro/osm an! the ma/ro/osmE the inner sel" an! the e8ternal uni5erse.

4,7

This same interrogatory te/hniCue is eCually appli/a@le i" the !ominant see+s to /ommuni/ate *ith the intelligen/e o" a /hosen !i5inity or !emoni/ @eing. Gust as the su@missi5e may @e use! as a means o" /onta/ting a spe/i"i/ region o" the !ominantHs inner sel"E the su@missi5eHs @o!y /an ser5e as a 5ehi/le "or the entity in5o+e! through pain. The in"li/tion o" eroti/ally /harge! pain as a means o" in5o+ing a !i5ine /ons/iousness in the su""erer has a long pre/e!ent in pagan religious pra/ti/eE an! e5en sur5i5es in a !istorte! "orm *ith the penitents an! other Christian /ults o" "lagellation o" the "lesh. The @o!y o" the su@missi5eE @rought to a high state o" e/stasy through painE /an also @e use! as a 5ehi/le "or ne/roman/yE allo*ing the !ominant to /ommuni/ate *ith the !ea!. 0egar!less o" the parti/ular entity @eing soughtE the release o" en!orphins in the @rain through algolagnia/ han!ling o" the @o!y seems to @e the physiologi/al "oun!ation upon *hi/h all su/h *or+ings are @ase!. The 2ominant )s 2eity NaturallyE it is also appropriate "or !ominant se8 magi/ians to in5o+e a spe/i"i/ !i5inity *ithin themsel5es. E5en in non$magi/al relations @et*een !ominants an! su@missi5esE it has @een note! that the su@missi5e 5ery o"ten su@mits to his or her master or mistress in an attitu!e @earing mu/h similarity to the religious !e5otion an! 5eneration usually a//or!e! to a !eity. 1hen this pre$e8isting L*orshipL o" the !ominant is energiIe! through magi/al theurgi/ operationsE one o" the most po*er"ul e8pressions o" !i5ine in5o/ation a//essi@le to the magi/ian /an @e realiIe!. To "ully un!erstan! this phenomenon *e must go @eyon! the outer mani"estations o" su/h a/ts an! e8plore *hat goes on in the psy/he o" the !ominant se8 magi/ian. The le"t$han! path magi/ian see+s the sel"$ !ei"i/ation o" his or her /ons/iousness in this li"etime. There are "e* sensations that so +eenly !emonstrate this go!$li+e trans"ormation in the "lesh as the e8perien/e o" *itnessing the su@missi5e *illingly relinCuish all /ontrol to you. In!ee!E many non$magi/al !ominants ha5e also ha! their *ill an! sense o" sel" strengthene! @y this ritualisti/ su@mission to their masteryE "in!ing it an e8tremely a!!i/ti5e sensation in many /ases. The e""e/t on the a*a+ene! /ons/iousness o" the !ominant magi/ianE *ho !ire/ts this "eeling o" !i5inity to sor/erous an!?or initiatory o@Je/ti5es is all the mightier. 2uring the *or+ingE the su@missi5e at your "eet ; *ho has agree! to o@ey your e5ery *him ; represents Maya su@Je/t to your /omman!. 1hen the !ominant in this position opens his or her /ons/iousness to any o" those go!s or go!!esses o" !ar+ness appropriate to the sinister /urrentE he or she is literally trans"orme!. On/e ha5ing attaine! this altere! state o"

4,'

/ons/iousnessE the !ominant?!i5inity uses the @o!y o" the su@missi5e as a means o" /hanging the phenomenal *orl! o" mani"estations. The *hippingE @o!y mo!i"i/ationE tortureE humiliationE "or/e! penetration or other mo!es o" pleasura@le pain applie! upon the su@missi5eHs "lesh shoul! ha5e a pro"oun! sym@oli/ /orrespon!en/e *ith the /hanges the !ominant see+s to /reate in the *orl!. Ne/essarilyE these /orrespon!en/es an! meanings nee! not ma+e the slightest @it o" sense outsi!e o" the su@Je/ti5e *orl! o" the !ominantE an! in!ee! the more personal these meanings are the more po*er they *ill e8er/ise. 4,6

For instan/eE the !ominant /an or!er the su@missi5e to o@ey /ertain 5er@al or physi/al /ues on/e the *or+ing is o5er that perpetuate the sym@oli/ po*er o" the uni5erse the !ominant has /omman!e! !uring the operation itsel". The more /rypti/ an! /on/eale! these instru/tions ??_?_? are the more li+ely they *ill @e e""i/a/ious in /ommumi/ating your *ill on the !aemoni/ le5els o" maya that allo* magi/al *ill to @e/ome "lesh. 2uring the height o" se8ual arousal an! altere! state o" /ons/iousness the !ominant /an pier/e the su@missi5eE lea5ing a semi$permanent an/hor in the physi/al uni5erse o" the !ominantHs /omman!E roote! in an intense moment o" "leshly pain an! su@ser5ien/e. It /an also @e e""e/ti5e to ha5e the su@missi5e tattooe! or @ran!e! *ith a sym@oli/ representation o" the !ominantHs *illE so that the su@missi5e returns to normati5e /ons/iousness hearing a /o!e! signal o" the a!eptHs !esire. 0esponsi@ilities O" The 2ominant 2espite the sometimes o5erpo*ering se8ual an! emotional passions unleashe! @y su/h *or+ingsE it /annot @e o5eremphasiIe! that the !ominant is al*ays the ar/hite/t o" the magi/al operationE an! is there"ore o@lige! to maintain total mental /ontrol !uring the entire pro/e!ure. The su@missi5e /an surren!er utterly to e/stati/ tran/e @ut the !ominant @ears the responsi@ility "or the su@missi5eHs sa"ety throughout the entire *or+ing. One o" the lessons pro5i!e! @y the go!$li+e po*er *hi/h su@missi5es "reely grant to their masters is that po*er al*ays /omes *ith responsi@ility. 2ominants *ho a@use that responsi@ility @y losing /ontrol o" their emotions or passions !uring a *or+ing /annot he sai! to ha5e the ne/essary !is/ipline !eman!e! "or the le"t$han! path. #i+e*iseE su@missi5es must al*ays @e *ary o" "alling into the han!s o" a !ominant *ho !oes not !emonstrate this +in! o" !is/ipline in other areas o" their li"e. In shortE a magi/ian *ho sho*s no /on/ern "or their o*n li"eE or e8hi@its sel"$!estru/ti5e ten!en/iesE is not to @e truste! *ith the /omplete /ontrol o5er your @o!y an! soul that lust?pain *or+ings are o"ten @ase! on. Be"ore assuming the role o" the !ominant in magi/al *or+ings the magi/ian must /ome to terms not only *ith his or her inner !isposition @ut the "a/ts o" oneHs a/tual e8isten/e. )ll too many !ominants *hether in a simply se8ual or magi/al /onte8t ; /hoose to assume this persona merely @e/ause they ha5e no a/tual po*er or authority in their e5ery!ay li5es. The image o" the mee+ an! put$upon Llo* man Dor *omanF on the totem poleL *ho ta+es out his or her "rustrate! la/+ o" po*er on a su@missi5e is so *ell +no*n as to ha5e @e/ome a *ell$*orn /li/hM. &erhaps there is some 4,>

therapeuti/ 5alue in su/h play$a/ting "or the a5erage human @eing @ut su/h sel"$!elusi5e games are o" no pra/ti/al use to the magi/ian. #e"t$han! path magi/ is not a psy/ho!rama. 2ominant se8 magi/ must ne5er @e allo*e! to @e/ome a su@stitute "or a real li"e that you a/tually "in! intolera@leE a simple "orm o" es/apist entertainment !istra/ting /ons/iousness "rom the reality o" oneHs personal e8isten/e. In "a/tE this *ill @a/+"ireP the po*erless *ea+ling *ho *iel!s a *hip to shore up sagging sel"$esteem an! a per/ei5e! la/+ o" respe/t *ill gain nothing @ut a temporary e5asion "rom reality through these means. No genuine initiatory trans"ormation o" the sel" or o" oneHs /on!itions *ill @e a/hie5e!E @e/ause all o" the pra/titionerHs energy *ill @e eaten up @y his or her psy/hologi/al nee!sE lea5ing nothing "or the per"orman/e o" magi/. %o*e5erE 5ery "e* in!i5i!uals ha5e the ne/essary sel" a*areness to 5ie* themsel5es o@Je/ti5ely enough to +no* i" they "all into this /ategory. There"oreE itHs ultimately !epen!ent on the su@missi5e to ma+e a /are"ul Ju!gment as to *ho *oul! @e a suita@le !ominant "or their nee!s. It may not seem "air to some @ut i" a magi/ianHs sor/erous an! initiatory *or+ is not @uilt on a soli! *orl!ly "oun!ation o" some measure o" po*er in oneHs so/ial en5ironmentE it is unli+ely in the e8treme that any magi/al a/t *ill pro5i!e it "or you. This is true o" all "orms o" magi/ @ut the potentially a!!i/ti5e an! al*ays intense nature o" *or+ings /entere! on lust?pain are parti/ularly su@Je/t to a@use in this regar!. The Sor/ery O" Su@mission Sin/e the !ominant magi/ian *iel!s the maJority o" the o@ser5a@le po*er in the algolagnia/ *or+ingE it *oul! at "irst seem that assuming the su@missi5e role *oul! @e o" little 5alue "or the le"t$han! path magi/ianE *ho is moti5ate! @y an attainment o" greater an! greater le5els o" po*er o5er the *orl! an! the sel". %o* !oes the se8ually su@missi5e magi/ian o" the sinister /urrent re/on/ile this apparent /ontra!i/tion: Free *ill is one o" the !e/isi5e "a/tors. I" the e8/hange @et*een !ominant an! su@missi5e is entirely one$si!e!E /onsisting o" the master "or/ing the sla5e to su//um@ to pra/ti/es he or she ha! not /ons/iously assente! toE the su@missi5e *oul! in!ee! ha5e "or"eite! all po*er. Su/h a *or+ing *oul! @e little more than a rapeE assuaging the !esires o" the !ominant *hile pro5i!ing little e8pression "or sor/ery an! initiation on the su@missi5eHs partP at @estE an a/t o" se8ual 5ampirism. )lternatelyE *e ha5e +no*n o" !ominants *ho *ere magi/ally !raine! o" energy @y the !eman!s o" their 5ampiri/ su@missi5e. In "a/tE there is a mu/h more su@tle e8/hange o" po*er ta+ing pla/e @et*een the /onsensual su@missi5e an! the !ominant than meets the eye.

The su@missi5e magi/ianE as *e pointe! out earlierE /an play an 4,4

eCually go!$li+e role in eroti/ magi/ as the !ominant. By !eli@erately an! /ons/iously relinCuishing all mani"est "ree!oms an! e5ery!ay responsi@ilities !uring the time o" the *or+ingE the su@missi5e is a/tually potentially trans"orming into a @eing @eyon! the normati5e human e8perien/eE opening the /ons/iousness to po*er"ul le5els o" sel"$trans"ormation. I" *e e8amine the "lo* o" se8ual energy in su/h a *or+ing /are"ullyE *e *ill see that the !ominant is a/tually /ontri@uting a great !eal o" e8ertion an! energy to the su@missi5e Just as mu/h as the su@missi5e is a/ti5ely pleasing the !ominant. Ironi/allyE @y allo*ing another magi/ian to ta+e /omplete /ontrol o" oneHs @o!y !uring a *or+ingE the su@missi5e is li@erating aspe/ts o" the psy/he to operate in a *ay that is normally impossi@le. One o" the most po*er"ul means o" shaping the su@missi5eHs psy/hose8ual /ore at the !ominantHs !isposal is ta+ing /ontrol o" the a/tual times !uring *hi/h the su@missi5e is permitte! to e8perien/e orgasm or any +in! o" se8ual a/ti5ity. The e8er/ises *e pro5i!e! in Chapter Nine re/ommen!e! that all le"t$han! path se8 magi/ians o//asionally un!ergo en"or/e! perio!s o" /omplete se8ual a@stinen/e. I" you re/all the psy/hi/ an! physi/al !is/om"ort you may ha5e "elt attempting to restrain your o*n eroti/ energyE imagine the plight o" the su@missi5e se8 magi/ian *ho is o@lige! to "ollo* his or her !ominantHs or!ers to re"rain "rom any se8ual e8perien/e sa5e as it pleases the !ominant. The su@missi5eE "or e8ampleE may not e5en @e allo*e! to mastur@ate *ithout the e8press permission o" the !ominant. Very e""e/ti5e /ontrolle! release o" se8ual energy !uring *or+ings /an @e realiIe! in magi/al operations ma+ing use o" the "rustrate! se8ual !esires o" a su@missi5e *or+ing un!er su/h restraints. It is o"ten the /ase that the he!oni/ e/stasy "elt @y the su@missi5e magi/ian *ho is only permitte! in"reCuent orgasm at his or her !ominantHs @ehest is o" an almost un@eara@le intensity in /omparison to simply /lima8ing a//or!ing to his or her o*n lust. 2is/ipline! e8perimentation *ith this te/hniCue /an hone su/h /are"ully /ontrolle! orgasmi/ po*er release to an in/reasingly "ine art. The a/t o" magi/ally /ontrolle! se8ual su@mission is in "a/t a means to a//ess an altere! state o" /ons/iousnessE through *hi/h the su@missi5eHs !eepest /ore o" @eing /an @e a*a+ene!. 1hen the /orre/t measure o" pain is applie! to the su@missi5eHs @o!y @y an a!roit !ominantE this altere! state o" /ons/iousness is enhan/e! !ramati/allyE /reating e8treme physiologi/al /hanges that a s+ille! su@missi5e magi/ian /an !ire/t to*ar!s any num@er o" magi/al goals. From this point o" 5ie*E the !ominant magi/ian ser5es as a te/hni/ianE /reating a tran/e state o" measureless strength in the "lesh an! psy/he o" his or her su@missi5e. The sla5e may @e @oun! an! gagge!E "or/e! to su""er e5ery /are"ully !esigne! /ruelty that the master or mistress /an !ream up. But in a manner that @elies all out*ar! appearan/esE the

4,,

su@ser5ient magi/ian is in "a/t e8perien/ing a pro"oun! state o" "ree!om. This pro/ess o" total li@eration through @on!age is the /on"oun!ing se/ret o" su@missi5e magi/. The intense psy/hi/ an! /arnal tur@ulen/e engen!ere! in algolagnia/ *or+ings /anE "or instan/eE allo* the su@missi5e magi/ian the "ree!om to turn o"" the a5o*e!ly rational aspe/ts o" mental a/ti5ity "or a /ontrolle! perio! so that more mysterious !epths o" the min! /an @e e8plore!. The !is/ipline reCuire! @y stri/t o@e!ien/e o" the !ominantE /om@ine! *ith the simultaneous e""e/t o" pain on the ner5ous systemE permits the su@missi5e magi/ian to ren! the 5eils o" !istra/tion an! e8traneous thought that /ustomarily o@s/ure the !eeper strata o" @eing. The harsh physi/al /onstraints to *hi/h the su@missi5e /onsents ser5es to sharply "o/us the min! on the magi/ianHs inner *or+. Kn!erstoo! "rom this 5ie*pointE it /an @e seen that the algolagnia/ rite is parti/ularly *ell$suite! to the in!i5i!ual$oriente! !ire/tion o" le"t$han! path se8 magi/. The !ominant an! su@missi5e in!epen!ently un!ergo 5ery !istin/t magi/al e8perien/es that preser5e the san/tity o" ea/h in!i5i!ual /ons/iousness. )t the same timeE these separate @ut eCual magi/al shi"ts o" /ons/iousness are intensi"ie! an! strengthene! @y the interplay o" the eroti/ energy "lo*ing @et*een the magi/ians. 1hen *e /omprehen! *hatHs a/tually transpiring in ea/h magi/ianHs min! ; rather than /on/entrating on the more imme!iately apparent 5isi@le ineCuality o" po*er the t*o roles *oul! in!i/ate ; it @e/omes e5i!ent that @oth the !ominant an! the su@missi5e are reaping *hat they nee! "rom the *or+ing. Stri/tly pleasura@le eroti/ a/tion @ase! on the /harge! /onne/tion @et*een the !i""ering Cualities o" male an! "emale pro5i!es a use"ul Jolt o" /on"li/t that /an @e !ire/te! to magi/al purpose. The polarities inherent in the magi/al *or+ @et*een !ominant an! su@missi5e magi/ians *or+s on mu/h the same prin/ipleE !ra*ing "or/e "rom the /oming together o" opposite polarities. Gust as it *oul! @e impossi@le to !etermine *hether itHs the male or "emale se8 magi/ian *ho !eri5es more po*er "rom his or her eroti/ interminglingE so is it eCually impossi@le to ma+e su/h a Ju!gment in the /ase o" the !ominant or su@missi5e. )lthough the su@missi5e *illingly allo*s the !ominant to shape the initiatory or!eal he or she has /ommitte! to !uring the *or+ingE the essential element o" sel"$/ontrol is ne5er surren!ere!E e5en in the throes o" algolagnia/ e/stasy. This is one o" the most important !etermining "a/tors that separates the su@missi5e o" the sinister /urrent "rom the a5erage maso/hist. The tra!itional se8ual maso/hist 5ery o"ten *ishes to o@literate the in!epen!ent sel" ?_?_?_?

4,3

altogetherE moti5ate! @y /ompli/ate! emotions o" shameE guilt an! sel"$ loathing that /an e5en 5erge on the sui/i!al. Su@missi5e magi/ians o" the le"t$han! path may allo* themsel5es to @e Just as /ruelly !e@ase! as the or!inary maso/hist @ut su/h !e@asement is entere! into in "ully /ons/ious a*areness o" the magi/al @ene"its that su/h su@mission /an gi5e rise to. E5en in /hainsE su""ering the torments o" the !amne! 5isite! upon the @o!y @y the !ominant magi/ianE the su@missi5e magi/ian /ontinues to e8alt the suprema/y o" his or her *illE strengthening it as a semi$!i5ine in!epen!ent agent in the uni5erse. In!ee!E the philosophi/al /ontra!i/tion o" su@mitting to anotherHs !is/ipline *hile maintaining oneHs o*n a@solute autonomy as a spiritual @eing is a /hallenge the le"t$han! magi/ian *el/omes as an instrument o" initiation. Su/h para!o8i/al e8periments *ith the e8treme !ynami/s o" opposition are "uel to the "ire o" the /reation o" the !i5ine sel" that is the ultimate goal o" the sinister *ay. #i+e any mystery o" any en!uring 5alueE the enigmati/ po*er o" the su@missi5e /an only @e apprehen!e! @y a/tually un!ergoing the e8perien/e. 1or!s in a hoo+ /an only !imly appro8imate the utterly personal sel"trans"ormati5e pro/ess +no*n to the a*a+ene! su@missi5e. The 2ominatri8 )s Sha+ti )lgolagnia/ magi/ o//urring @et*een a strong "emale !ominant an! a su@missi5e o" either se8 o"ten un!ers/ores the primary importan/e o" the Feminine 2aemoni/ an! the mani"estation o" the 2ar+ .o!!ess to the le"t$ han! path. ) magi/ian *ho Joyously su""ers at the han!s o" a truly inspire! !ominatri8 /an /ome to +no* the sa5age @eauty an! po*er o" the Feminine 2aemoni/ in "ar more 5ital a manner than the operant o" the tra!itional le"t$ han!e! rite may a//omplish. ) !omina *ho has !e5elope! a su""i/iently strong sha!o*E proJe/ting a !i5ine eroti/ image that trans/en!s the merely human personalityE /an ser5e as an unparallele! initiatri8. It is the rare "emale !ominant magi/ian *ho truly e8/els at this most !i""i/ult trans"ormationE as "e* *omen are a@le to "ully she! the so/ietal /on!itioning !eman!ing that *omen @e nurturing an! sel"less. O" /ourseE many !ominatn8es are a@le to temporarily /ulti5ate a passa@ly "ormi!a@le image @y *earing the sym@oli/ally appropriate /lothing o" S9M "antasyE a/Cuiring the ne/essary te/hni/al training "or a!ministering pain an! a""e/ting a one$!imensional !emeanor o" arrogan/e. The "emale a!ept *ho truly taps into the Feminine 2aemoni/ goes "ar @eyon! su/h /ommon posturingP through an a/t a+in to shape$shi"ting she /an in/arnate the eternal "orm o" Sha+ti "rom *ithinE a spiritual "un/tion *hi/h has nothing to !o *ith /on"orming to the popular i/onography o" the man$eating @it/h /ommon to the me!ia. The "emale !ominant magi/ian *ho has the strength to ser5e as a

4,(

li5ing 5essel "or the Feminine 2aemoni/ is at on/e &riestess an! .o!!ess in the same @o!y. The /ruelties she metes out to her sla5es ta+e the "orm o" religious sa/ramentsE an! su@mitting to her is an initiatory or!eal that tries the spirit as *ell as the "lesh. The art o" @e/oming su/h a magi/al !ominant /annot @e taughtE "or it is something !eeply /onne/te! to oneHs @eing. O//asionally the *oman *ho "rees hersel" "rom the /ultural programming o" man!atory "emale gentleness an! +in!ness *ill !is/o5er that the Feminine 2aemoni/ has @een lur+ing in her soul all along. More o"ten than not it is a state o" @eing only spora!i/ally attaine!E in the most intense moments o" eroti/ magi/. The "emale su@missi5e *ho shi5ers *ith !elight at the eroti/ su""ering in"li/te! @y her ale !ominant /an /ertainly e8perien/e Just as mu/h o" a religious epiphany ; an en/ounter *ith the @rutal an! pitiless male aspe/t o" !i5inity ; @ut the po*er !i""erential is Cuite !i""erent. The male se8ual !ominant is in "a/t an e8aggerate! "orm o" the mas/uline po*er that !ominates the *orl! in generalE as o@ser5e! in the non$eroti/ po*er stru/tures o" so/iety. The "emale !ominant in tou/h *ith her Feminine 2aemoni/ is a some*hat more ra!i/al mani"estation o" eroti/ po*erE sin/e she @rea+s *ith the normati5e image o" "emale as the su@missi5e element o" the male$"emale eroti/ eCuationE presenting a /hallenging li5ing mani"estation o" "emale eroti/ energy that su@5erts the e8pe/te! so/ial roles. It /an @e pro"oun!ly "rightening "or the su@missi5e to *itness the *rath o" this !i5ine ata5ism ta+e "orm in a human !ominantE espe/ially *hen the su@missi5e is in a helpless an! utterly 5ulnera@le position. %o*e5erE this "ear /an generate great initiatory "or/e. ) *or+ing o" algolagnia that is not "uele! @y at least some measure o" terror "or the su@missi5e *ill @e !istin/tly la/+ing in trans"ormati5e potential. The le"t$han! path tra!itionally /on"ronts an! learns "rom the "ier/e an! 5iolent si!e o" !eityE an! it is this sa5age aspe/t o" the !i5ine personality that /an @est @e e8perien/e! @y the su@missi5e at the mer/y o" a !ominant magi/ian. The )*a+ening O" Fear Fear /an @e the great a*a+ening agent @ut it is a/tually Cuite easy "or magi/ians a//ustome! to e8perimenting *ith su@missi5e?!ominant *or+ings to @e/ome num@ to the "ero/ious pleasures o" this type o" magi/. One learns "airly Cui/+ly that the human personality /an @e/ome a//ustome! to any sensation or e8perien/e i" it is repeate! o"ten enough. On/e a magi/al a/t has @e/ome "amiliar an! /om"orta@le it is imme!iately re!u/e! to empty /eremonyE an! its po*er to @rea+ through the or!inary sleep o" /ons/iousness is lost. This /an happen in !ominant?su@missi5e operations as easily as *ith any *or+ing. 4,4

The *ise !ominant *ill e8er/ise /aution that his or her su@missi5es ne5er +no* e8a/tly *hat "ate *ill @e"all them !uring a *or+ing. &reser5ing an unpre!i/ta@le atmosphere o" "ear !uring the rite *ill maintain the nee!e! alertness o" the su@missi5eE +eeping him or her on guar! "or any e5entuality. 1hile the !is/ipline! appli/ation o" physi/al pain on the su@missi5eHs @o!y pro!u/es signi"i/ant @rain /hemistry /hanges "a/ilitating /ons/iousness /hangeE these stri/tly physi/al sensations are e5en more e""e/ti5e i" augmente! @y the /reation o" an uneasy an! !istur@ing en5ironment. The le"t$ han! path magi/ian /easelessly see+s the grail o" the un+no*nE an! nothing /reates a sense o" the un+no*n li+e the or/hestrate! a*areness o" "ear in an initiateHs min!. The /on"rontation an! /onCuering o" "ear /an o"ten @e the /entral initiatory aim o" a se8 magi/al *or+ingP there is no more !emonstra@le e5i!en/e o" ho* a magi/ianHs po*er /an @e limite! @y sel"$impose! "ears. 2eprogramming an! !e/on!itioning the "ears o" the su@missi5e !uring a ritual /an "ree une8pe/te! reser5es o" strength that allo* the initiate to e5entually /hange su@tler elements o" the inner an! outer *orl!. By e""e/ting physi/al e/stasy an! Joy in the su@missi5e on one han!E *hile simultaneously inspiring a high le5el o" psy/hologi/al "ear an! an8ietyE the !ominant /reates one o" those perple8ing /ontinuums o" opposing polarities that are so use"ul to sinister initiation. To a//omplish the sustaine! moo! o" "ear e""e/ti5ely reCuires the !ominant to +no* the su@missi5eHs apprehensions intimately an! to @e a@le to play on these !eep$roote! terrors s+ill"ully. For this reasonE su/h rites usually *or+ @est *hen per"orme! @y magi/ians *ho +no* ea/h other *ell. For instan/eE the su@missi5e *ho su""ers "rom a "ear o" surgery might @e *heele! @lin!"ol!e! into a /lini/ally appointe! *hite roomE strappe! to a gurney. The !ominant /oul! *ear *hite me!i/al gar@E an! a!minister pain"ul pro/e!ures in a !eta/he!E Lsurgi/alL manner. The physi/ally in5asi5e a/tions that are /ommon in any me!i/al 5isit /an @e e8pan!e! to in/lu!e enemasE sterile hypo!ermi/ nee!lesE an! other pain"ul or humiliating implements o" penetration. The su@missi5e might @e sha5e! in a /ertain area as i" in preparation "or surgeryE or photographs may @e ta+en to /ol!ly !o/ument the pro/e!ure. The silent presen/e o" a *hite gar@e! assistant /an a!! immeasura@ly to the !esire! am@ian/e o" mena/e. )t this pointE some o" our rea!ers may o@Je/t that su/h a rite no longer resem@les anything li+e the tra!itional magi/al *or+ing they may@e a//ustome! to or any other S9M a/ti5ity that theyH5e engage! inE "or that matter. In!ee!E a *or+ing playing on the pho@ias o" a su@missi5e /an ta+e any "orm that seems appropriate or li+ely to generate the nee!e! state o" !rea!. The most alarming initiatory rites o" terror are those that are most /losely roote! in reality. Far less ela@orate rites than the a@o5e e8ample may 4,-

@e Just as po*er"ul. For the su@missi5e *ith an o5er*helming pho@ia o" spi!ersE merely se/uring the magi/ian in @on!age in a !ar+ene! room in *hi/h a !imly illuminate! glass /ontainer is "ille! *ith ara/hni!s /an @e su""i/ient to a*a+en a use"ul magi/al atmosphere. Very o"ten su/h an e8perien/e ; i" han!le! *ith /are @y the !ominant ; /an "ree the su@missi5e o" his or her pho@ia altogether *hilst also allo*ing "or the +in! o" @rea+through o" psy/hologi/al tension that is suita@le "or the /asting o" sor/ery. Fa/ing "ears *hile in su/h a 5ulnera@le position pro5i!es the su@missi5e *ith a /lear pi/ture o" the limits they ha5e a//epte! in themsel5esE an! opens up a hi!!en !oor to /hanging an! re!e"ining those limits. I" a "ear /an he altere! into a pleasureE or mastere! altogetherE *hat other inner Cualities in the magi/ian /an @e trans"orme!: I" a li"e$long pho@ia /an @e /hallenge! an! su@!ue!E *hat other e8ternal hin!ran/es in the *orl! /an @e @eaten: %o*e5erE it must @e reiterate! that this type o" *or+ing shoul! @e /arrie! out @et*een t*o people *ho ha5e esta@lishe! a su""i/ient measure o" trust an! +no* ea/h otherHs limits *ell. Su/h rites o" !eprogramming ha5e 5ery o"ten allo*e! su@missi5e magi/ians to lea5e the *or+ing *ith a rene*e! sense o" po*er o5er their psy/heE *hi/h /an in turn inspire them to ra!i/ally trans"orm hin!ran/es in their e5ery!ay li5es that they ha5e a//epte! out o" ha@it. 1e /annot stress o"ten enough that the 5i/tories *on in the sym@oli/E /ontrolle! en5ironment o" the *or+ing are "airly meaningless i" they are not e8ten!e! into the magi/ianHs !aily e8isten/e. It may seem ironi/ that the magi/ian *ho !eli@erately agrees to @e su@Je/te! to his or her *orst horrors *hile @eing se8ually ensla5e! o"ten e8its the ritual spa/e *ith more strength than he or she ha!. *hen the rite @egan. )n! yet the le"t$han! se8 magi/ian must un!erstan! that the goal here shoul! not simply @e a therapeuti/ one impa/ting the su@missi5eHs e8ternal personality ; that aspe/t o" the *or+ only /lears the groun! "or mu/h !eeper le5els o" !eprogrammingE e5entually rea/hing into the !i5ine le5els o" @eing. Magi/ians o" the le"t$han! path are al*ays in sear/h o" e8perien/es that *ill /ause them to )*a+en. The numinous Cuality o" "ear shoul! not he negle/te! @y the se8 magi/ian *ho *ishes to ma8imiIe the "ull spe/trum o" human e8perien/e "or sor/erous an! initiatory o@Je/ti5es. ) state o" *a+e"ulness attaina@le through the e8pert /onstru/tion o" "ear in an eroti/ setting is one o" the most an/ient an! relia@le means o" !isrupting or!inary /ons/iousness a5aila@le to the magi/ian. E8periments 1ith Sleep 2isruption 1a+e"ulness nee! not @e simply a "igurati5e metaphor in algolagnia/ ritesP a sharp !isruption o" a/tual sleep /an also @e applie! to the su@missi5eHs /ons/iousness in a manner /on!u/i5e to sel"$trans"ormation. ) 5ery e""e/ti5e

437

initiatory te/hniCue is to literally a*a+en a su@missi5e magi/ian "rom a soun! sleep o" many hoursE !eli@erately interrupting the 0EM /y/le that regulates the sleeping @rain. The su@missi5e /an @e a*a+ene! *ith any sharp pain Dthe pouring o" 5ery hot /an!le *a8 on the erogenous IonesE the rapi! s*it/hing o" a ri!ing /rop on the unsuspe/ting "leshE et/.F an! "or/i@ly !ragge! into a room eCuippe! "or @on!age an! !is/iplineE *here he or she is soun!ly /hastise! @y the !ominantDsF. Su/h *or+ings /an @e e5en sharper in intensity i" the su@missi5e su@Je/t is "or/e! to en!ure a t*enty$"our hour perio! o" re!u/e! stimulation @e"ore the rite. ) sensation o" unreality an! t*ilight /ons/iousness /an easily @e attaine! @y /on"ining the su@missi5e magi/ian to a /ompletely !ar+ /ham@er. )lteration o" !iet !uring this imprisonment /an /reate a preliminary altere! state o" /ons/iousness @e"ore the *or+ing /ommen/es. )n en"or/e! "ast *ill ma+e the su@missi5e *ea+er an! more sensiti5e to pain"ul?pleasura@le o5erstimulus *hen the perio! o" un!erstimulation is @ro+enE *hile the !eli@erate "ee!ing o" ri/hE /ar@ohy!rate$hea5y "oo!s *ill in/rease !ro*siness an! /reate a rise in the serotonin le5els in the @rainE ma+ing "or a !reamier slum@er. I!eallyE the hal"$asleep su@missi5e *ill e8perien/e the *or+ing as a !ream Dor nightmareFE len!ing a surreal tone to the pro/ee!ings. The pain$ engen!ere! /reation o" high le5els o" a!renaline an! en!orphins in the su@missi5eHs @rain *hile still in a hal"$/ons/ious state /an "oster a uniCue tran/e "a5ora@le to magi/al *or+. Very o"tenE a"ter the intensity o" the *or+ingE the su@missi5e is su""i/iently e8hauste! to ser5e a !i5inatory or 5isionary "un/tion. The su@missi5eHs !reams a"ter the rite /an sometimes augment the magi/al goal o" the operation in an une8pe/te! *ay. )lternati5elyE one /an /hoose a spe/i"ie! time "rame Di.e.E one *ee+F !uring *hi/h the su@missi5e sleeps in the !omain o" the !ominant an! the same pro/e!ure /an @e /arrie! out at ran!om times. ) !i""erent type o" tension @uil!s *hen the su@missi5e !oesnHt +no* on e8a/tly *hi/h night the *or+ing *ill ta+e pla/e. This ran!om element is use"ul "or an enthusiasti/ or espe/ially ner5ous su@missi5e *ho /anHt "all asleep !uring the preparatory perio! o" re!u/e! stimulation. The Free!om O" The Sla5e Closely allie! to the !eli@erate /on"rontation o" "ear that /an @e so e""i/iently engineere! !uring !ominant?su@missi5e se8ual magi/ is the important le"t$ han! path pra/ti/e o" the /ons/ious @rea+ing o" ta@oo. There is relati5ely little magi/al or initiatory 5alue in @rea+ing the rules o" so/ietyE espe/ially in a so/iety in su/h an a!5an/e! state o" !isintegration an! @rea+!o*n as our o*n. Nothing /oul! @e easier than !istur@ing a status Cuo institute! @y othersP the real *or+ o" the sinister /urrent is to @rea+ the rules *e rigi!ly esta@lish 43'

"or oursel5es. Crossing the threshol! o" our o*n "i8e! @eha5ior patterns an! sel"$ /on!itioning is a metho! o" le"t$han! path magi/ that /an li@erate the magi/ian in e5ery sphere o" his or her a/ti5ity. In the /onte8t o" !ominant?su@missi5e *or+ingsE the su@missi5e is o"ten or!ere! to @rea/h his or her o*n se8ual ha@its an! pre"eren/es *hile in ritual spa/e an! state o" min!. Sin/e le"t$han! path se8 magi/ians o"ten ten! to he eroti/ally a!5enturous to @egin *ithE it /an sometimes @e a /hallenge to !is/o5er a ta@oo o" any great po*er in the su@missi5eHs psy/hose8ual /onstitution. %o*e5erE one /an usually @e !is/o5ere!. One o" the most /ommon sel"$/reate! se8ual ta@oos @ro+en @y su@missi5es !uring *or+ings in/lu!e "or/ing stri/tly heterose8ual magi/ians into same$se8 eroti/ a/ti5ity or /ompelling homose8ual magi/ians to per"orm *ith the opposite se8. Comman!ing a su@missi5e !e5ote! e8/lusi5ely to one !ominant to !e"er to the se8ual !eman!s o" another !ominant "or *hom they "eel no @on! is also Cuite /ommon an! /an @e a po*er"ul metho! o" !emonstrating the un/on!itional state o" sla5ery that the su@missi5e has "reely a//epte!. )long similar linesE the su@missi5e may @e "or/e! to en!ure se8ual relations *ith an in!i5i!ual they a/ti5ely !isli+e or are repulse! @yE as a proo" o" !e5otion to the !ominant. &erhaps the su@missi5e /oul! @e su@Je/te! to the a!ministration o" pain @y an in!i5i!ual "or *hom he or she "eels an a/ti5e antagonism. The su@missi5e *ho has learne! to *illingly a//ept the !egra!ation an! humiliation he or she su""ers un!er the yo+e o" the master?mistress in pri5ateE may @e a@solutely morti"ie! @y ha5ing to a@i!e the same /ruelties in pu@li/ or among "rien!s pre5iously una*are o" the su@missi5eHs pro/li5ities. There are any num@er o" se8ual pra/ti/es that a spe/i"i/ su@missi5e may "in! a@horrent that /an @e e""i/iently applie! to ta@oo$@rea+ing magi/. 1hat may @e /ompletely a//epta@le to one magi/ian may @e @eyon! the pale "or anotherP againE the @etter the !ominant +no*s the su@missi5e the more pre/isely aime! this +in! o" *or+ *ill @e. O" /ourseE all o" the a@o5e e8amples are "reCuently part o" many non$ magi/al !ominant?su@missi5e relationships. The primary !i""eren/e in a magi/al /onte8t is that the energy unleashe! @y the @rea+ing o" the sel"$ impose! se8ual ta@oo is !ire/te! to*ar! sor/erous or initiatory /hange rather than simply eroti/ arousal alone. The su@missi5eE ha5ing sur5i5e! *hate5er or!eal has @een stipulate! @y the !ominantE *ill realiIe that the "or@i!!en is an entirely su@Je/ti5e phenomenon. I" oneHs /ore se8ual !isposition /an @e so easily altere!E it @e/omes apparent to the magi/ian that other so/ial restri/tions an! ha@its o" /on!itioning are also su@Je/t to total transmutation. )/ti5e em@ra/e o" the le"t$han! path tea/hes that the sel" an! the

436

*orl! is in"initely more "lui! an! /hangea@le than our /on!itioning *oul! ha5e us @elie5eE pla/ing the magi/ian in /ontrol o" his or her /onstru/tion o" reality E8perimenting *ith oneHs seemingly permanent se8ual @oun!aries un!er the stern gui!an/e o" the !ominant pro5i!es a /ontrolle! li/ense to @rea+ these eroti/ limits. 1hile there is nothing stopping any se8 magi/ian "rom !eli@erately @rea+ing his or her eroti/ ta@oos outsi!e o" the /onstraints o" the !ominant?su@missi5e @on!E the uniCue /hara/teristi/s o" this po*er e8/hange /an sometimes @e a mu/h stronger impetus to su/h initiatory @rea+throughs than oneHs in!i5i!ual e""orts may a/hie5e. %o*e5erE on/e the ha@it o" @rea+ing oneHs o*n ta@oos as a !eprogramming metho! is a/Cuire! through algolagnia/ *or+E the magi/ian shoul! @e a@le to /ontinue this pra/ti/e *ithout the en/ouragement o" a !ominant partner. )gainE out*ar! appearan/es are !e/ei5ing. )lthough the e8ternal o@ser5er *itnessing su/h rites *oul! un!erstan!a@ly imagine that the su@missi5e is @eing /ruelly /oer/e! into loathsome a/ti5ities @y the !ominantE the su@missi5e has "reely /onsente! to "ollo* the !is/ipline o" the !ominant. 2espite the appearan/e o" restraintE the !ominant is ser5ing as the initiator or initiatri8E "reeing the sla5e to /on"ront hi!!en aspe/ts o" the sel" that a/tually enlarge the su@missi5eHs s/ope o" po*er in the *orl!. Gust as the su@missi5e /an sometimes represent the !ominantHs higher sel"E in these /ases the !ominant ser5es as an e8ternal representation o" the su@missi5eHs higher sel"E /ompelling the su@missi5e to per"orm physi/al rites o" sel"$trans"ormation *ith the su@missi5eHs ta/it assent. This hi!!en sym@ioti/ aspe/t o" the !ominant?su@missi5e @on! ; *hi/h /an only @e e8perien/e! "rom *ithin the @on! itsel" ; is one o" the se/ret sour/es o" po*er that in"orm su/h *or+ings. it must @e sai! that *hen results are attaine! in ta@oo$@rea+ing se8ual magi/E there ine5ita@ly /omes a point *hen most magi/ians *ill simply ha5e e8hauste! the num@er o" unteste! eroti/ ta@oos that /onstri/t them. It *oul! @e "airly pointless to /ontinually repeat the @rea+ing o" ta@oos on/e their po*er o" the "or@i!!en has @een !e"late! through "amiliarity Many a su@missi5e !is/o5ers that a"ter @rea+ing a /ertain ta@ooE it @e/omes enJoya@le to *ill"ully return to the e8perien/e o" @rea+ing the "ormer ta@oo "or stri/tly pleasura@le purposes alone. ThatE o" /ourseE is the prerogati5e o" the magi/ianE ho*e5erE "or the purposes o" ta@oo @rea+ingE this *oul! no longer Cuali"y. )t this pointE the originally ta@oo se8ual metho! /an @e a!opte! into the initiateHs se8$magi/al repertoire or notE a//or!ing to taste. On/e the lesson o" the e8treme "lui!ity o" the eroti/ i!entity is learne! through su/h e8er/isesE the magi/ian shoul! apply this e8pan!e! sense o" sel" to pushing "or*ar! in unteste! *aters in e5ery area o" e8isten/eE not only the se8ual sphere. The intense emoti5e "or/e that /an @e e5o+e! through @rea+ing a se8ual ta@oo in the /onte8t o" a !ominant?su@missi5e 43>

*or+ing shoul! i!eally mar+ only the @eginning o" the magi/ianHs *or+ o" ra!i/al sel"$/hange. There is no more potent metho! than the !isruption o" personal eroti/ ta@oo "or a*a+ening the magi/ian to the "a/t that the "ull spe/trum o" /on!itione! an! programme! ha@its o" thought /an @e @ro+en at *ill. On/e ha5ing rea/he! this state o" *a+e"ulnessE the magi/ian /an /ons/iously !is/ar! those aspe/ts o" the sel" that hin!er mastery in the *orl!E a/Cuiring more use"ul ha@its in a//or!an/e *ith the greatly e8pan!e! a*areness o" sel"$/ontrol. In!ee!E the magi/al @rea+ing o" se8ual ta@oo *ill only @e o" 5ery limite! 5alue i" it merely su//ee!s in *i!ening your eroti/ /apa@ilities. )"ter allE there are many in!i5i!uals *ho ha5e "ree! themsel5es on a se8ual le5el "ar @eyon! the imagination o" most humans @ut *ho ha5e ne5er ta+en the all$ important step o" attaining that same !egree o" "ree!om in the other le5els o" their sel"$/reate! reality. In e5ery other *ayE they might @e /haine! to the same /ompulsions to /on"orm that typi"y the maJority o" pashu @eings. )lthough /rossing se8ual @oun!aries 5ery o"ten en/ourages the seiIing o" greater autonomy in all areas o" li"eE this is not guarantee!. It is /omparati5ely easy to "ree oneHs sel" o" sel"$"orge! se8ual sha/+lesE parti/ularly un!er the tutelage o" a master or mistress. %o*e5erE on/e one e8its the eroti/ arenaE the magi/ian might @e Just as @oun! @y so/ietal programming as any non$initiate. Ma+ing this Cuantum leap o" sel"$li@eration is something that /an only @e realiIe! through in!i5i!ual har! *or+P no !ominant gui!e /an @e e8pe/te! to /ra/+ the *hip o5er e5ery "a/et o" initiation. %ere *e are "a/e! *ith one o" the most @e*il!ering enigmas o" !ominant?su@missi5e se8 magi/: the same su@missi5e *ho *illingly o@eys e5ery /omman! an! *him o" his or her !ominant !uring a spe/i"i/ *or+ingE is also a!amantly re"using to o@ey the !i/tates o" ?_?_?_? /on5entional so/iety. This "orm o" le"t$han! path initiation "rees the initiate "rom the /onstraints o" the larger so/ial matri8 o" the ma/ro/osm @y pla/ing him or her in @on!age to another magi/ianE *hi/h *oul! seem to @e a /ontra!i/tion in terms. It is remar+a@le that su@mitting o" oneHs o*n *ill to the se8ual /ontrol o" another magi/ian /an in "a/t ser5e to "ree the initiate "rom @eing hel! in thrall @y the hypnoti/ an! in!i5i!ual$era!i/ating "un/tion o" so/iety at large. E5en su@missi5es o" the non$magi/al 5ariety "reCuently report that they ha5e ne5er "elt so "ree as *hen they are ser5ing their mastersP this para!o8i/al li@eration has @een seen to intensi"y greatly in !ominant?su@missi5e eroti/ magi/. It is perhaps Just as o!! that the non$initiate! human *ho gla!ly 434

su@mits to the sel"$o@literating an! relentless !ominan/e o" so/ietyE "amilyE employerE religionE politi/sE an! mass me!ia on a t*enty$"our hour @asis is li+ely to /on!emn the in!i5i!ual *ho o//asionally su@mits to se8ual !ominan/e. The signi"i/ant !i""eren/e @et*een the t*o states o" @on!ageE o" /ourseE is that the !omesti/ate! humanHs sla5ery to so/iety is largely !ue to the un/ons/ious an! unthin+ing instin/t o" the pashu pa/+ animalE *hile the su@missi5e magi/ian *illingly su@mits to se8ual !ominan/e as a heroi/ tool o" initiation. The "ree!om o" the sla5e is a li5ing +oan o" le"t$han! path se8 magi/. Controlling Chaos )nother o" the mysteries o" !ominant?su@missi5e magi/ is ho* per"e/tly su/h *or+ 5itally em@o!ies one o" the un!erlying prin/iples o" magi/ itsel". No matter *hat "orm o" sor/ery or sel"$trans"ormati5e un!erta+ing the magi/ian engages inE he or she is essentially organiIing the ra* /haoti/ !ata o" maya into a /ohesi5e pattern in a//or!an/e *ith oneHs *ill. The magi/ian may @e "or/e"ully a*are o" a !esire to /hange some "a/et o" realityE an! he or she may @e a@le to arti/ulate e8a/tly ho* that !esire /an most e""i/iently @e @rought into @eing. %o*e5erE this un!erstan!ing must @e "irmly *e!!e! to an a/t o" organiIing the ne/essary !ata into a "orm that ser5es to /ommuni/ate the magi/ianHs !esire !ire/tly an! unam@iguously. The magi/ianE li+e an artistE is /onstantly shaping /haos into or!er. This ne/essitates !is/iplining the unruly an! unsta@le stu"" o" maya into a temporarily *or+a@le me!ium that /an @e altere!. To pro5i!e a rather un/ompli/ate! e8ample: let us say that you see+ to magi/ally e""e/t some e8ternal "or/e in the *orl!. &erhaps it is another personE perhaps it is an aspe/t o" your o*n @eha5ior. =ou alrea!y possess a great !eal o" in"ormation on the su@Je/t in Cuestion @ut these !etails ha5e not @een organiIe!P they are "loating aroun! *ith no parti/ular !ire/tion. )ssem@le a /learly mar+e! "ile on the targete! topi/ in *hi/h all rele5ant !ata is gathere! an! you ha5e @egun the tas+ o" @ringing it un!er your /ontrol. In "a/tE e5en opening the "ile @e/omes a magneti/ a/tE attra/ting ne* an! use"ul in"ormation that *ill ser5e your tas+. 1ith no /entral "o/using pointE the in"ormation *oul! simply !issipate into the general entropy o" !istra/te! an! !i""use uni5ersal /ons/iousness. Brought together in one a8ial an! tightly /ontrolle! spa/eE hi!!en lin+s that *oul! other*ise go uno@ser5e! @egin to ma+e themsel5es e5i!entE *hi/h in turn su@tly e""e/ts your o*n /ons/iousness. 1hen the time is rightE a "a/tor that only the sor/erer /an as/ertainE you *ill ta+e the reCuire! magi/al a/tion. O"tenE no o@5ious a/tion is nee!e!P merely /reating a lo/us in *hi/h rele5ant in"ormation is assem@le! is sometimes enough to realiIe your goal. The intrinsi/ !is/ipline an! styliIe! pattern o" /ontrol a/hie5a@le in

43,

!ominant? su@missi5e magi/ i!eally len!s itsel" to the arrangement o" or!er out o" /haos that the magi/ian al*ays see+s to realiIe. The !ominant *ho !is/iplines the su@missi5e or!ers the /haos o" a li5ing psy/hi/ energy into an o@e!ient magi/al "or/e. )lternatelyE a su@missi5eHs spe/i"i/ magi/al goals /an @e e""e/ti5ely "ul"ille! through the !is/ipline o" an empatheti/ !ominant. The magi/ian *ho un!erstan!s an! applies this essential prin/iple to algolagnia/ rites ma+es "ull use o" the po*er to /onstru/t a magi/al mo!el o" reality that !ominant?su@missi5e *or+ings so "or/e"ully allo* Similarly the magi/ian *ho e8periments *ith the appli/ation o" eroti/ pain la/+ing a "irm grasp o" this prin/iple *ill ne5er go any "urther than the psy/ho!ramati/ role$playing game that /onstitutes most pro"ane S9M a/ti5ity. CertainlyE you may "in! su/h pra/ti/es aphro!isia/al Da *orthy en! in itsel"F @ut you *ill no longer @e per"orming magi/. Be/ause o" the intensity o" pleasure?pain that /an @e in!u/e! in su/h *or+ingsE it is 5ery easy to lose tra/+ o" the magi/al goal that moti5ates the rite in the "irst pla/e. The 2ungeon )s Temple For le"t$han! path magiE the tra!itional ritual /ham@er o" 1estern /eremonial magi/ is super"luous ; his or her o*n @o!y is the only temple nee!e!. But Just as some magi/ians pre"er to reser5e some spe/ial area o" their li5ing spa/e in *hi/h to a/ti5ate the sinister /urrentE the a!ept o" algolagnia/ magi/ may *ish to /onstru/t a spe/ial room "or the per"orman/e o" the rites o" !ominan/e an! su@mission. This may @e a "ully eCuippe! !ungeon a@un!ant *ith all the ne/essary implements o" painE arraye! in an atmosphere o" appropriate "ore@o!ing. Magi/ians *ho are Just em@ar+ing on an e8ploration o" pain?lust ha5e "oun! that +eeping su/h a torture /ham@er at the rea!y greatly enhan/es the moo! o" their *or+ings. Entering oneHs !ungeonE ra!iating an atmosphere /harge! *ith pre5ious e5o/ations o" pleasura@le ill$ treatmentE may imme!iately allo* the !ominant an! su@missi5e to shi"t into their respe/ti5e magi/al roles. Keeping su/h a room lo/+e! at all timesE e8/ept *hen it is to @e use! "or a *or+ingE /an greatly sharpen the intensity o" the am@ian/e. There is a pra/ti/al /onsi!eration re/ommen!ing the /onstru/tion o" su/h a /ham@er as *ell. Nothing +ills the ele/tri/ intensity o" an algolagnia/ *or+ing so Cui/+ly as unne/essary preliminary "um@ling *ith ropesE /hainsE eyehoo+sE an! other tools o" the art. ) *ell$!esigne! /ham@er that /an allo* the !ominant to Cui/+ly se/ure the su@missi5e in the reCuire! position in a matter o" se/on!s ; *hile also allo*ing "or easy a//ess to the implements o" eroti/ torture ; /an @e pre"era@le to impro5ising su/h arrangements un!er less i!eal /ir/umstan/es. The e8perien/e! le"t$han! path a!ept e5entually learns to rea/h the nee!e! le5el o" magi/ally /on!u/i5e /ons/iousness any*here an! at any time 433

it is nee!e!. On/e this stage o" !e5elopment is arri5e! atE the magi/ian /an !ispense *ith the "o/using !e5i/e o" a spe/i"i/ally appointe! ritual /ham@er. SimilarlyE e8perien/e! !ominants an! su@missi5es *ill gra!ually /ome to realiIe that they /an per"orm their *or+ings un!er any /ir/umstan/es an! *ith great spontaneityE *ith the @are minimum o" e8terior props. Kntil thenE the /are"ully planne! an! aestheti/ally /on/ei5e! !ungeon /an sometimes pro5i!e a 5ery use"ul training groun!E allo*ing "or !eeper /on/entration on the magi/al goals at han!. Bo!y Mo!i"i/ation 1e ha5e alrea!y ma!e passing re"eren/e to the mo!i"i/ation o" the su@missi5eHs @o!y !uring algolagnia/ ritual. The a/tual trans"ormation o" the "lesh !uring a *or+ing /an sometimes mirror the trans"ormation o" the su@missi5eHs /ons/iousnessE permanently an/horing a spe/i"i/ moment o" initiation ; "reeIe$"raming a moment o" /ons/iousness$/hange ; in the li5ing temple o" the initiateHs organism. Bo!y mo!i"i/ation is parti/ularly use"ul to mar+ rites o" passage. Very "reCuentlyE *hen a su@missi5e "irst /onsents to the !ominan/e o" another magi/ianE a ritualiIe! a!Justment o" the sla5eHs /arnal 5ehi/le /an @e appropriateE in the "orm o" nipple ringsE genital pier/ingE @ran!ingE s/ari"i/ationE or tattoo. The attainment o" a ne* state o" @eing may @e mar+e! @y an appropriate alteration o" the "lesh. Su/h a!Justments o" the physi/al 5essel /ertainly ha5e their sym@oli/ purpose "or the magi/ian @ut there is a more magi/ally potent reason to in/lu!e @o!y mo!i"i/ation in the rites o" !ominan/e an! su@mission. The pier/ing o" the "leshE espe/ially in the @o!yHs erogenous IonesE /an pro!u/e intense altere! states o" /ons/iousness i" !one properly an! *ith su""i/ient e8pertise. This /an allo* the su@missi5e to e8perien/e !eep tran/e statesE pushing the o5er*helme! @o!y to 5isionary pea+s. Those *ho ha5e en!ure! su/h or!eals ha5e reporte! su/h si!!his as /ommuni/ation *ith !i5ine intelligen/esE re5elations o" a pro"oun! sel"$trans"ormati5e natureE as *ell as /lair5oyant an!. /lairau!ient phenomena. &ier/ing per"orme! upon su@missi5es alrea!y a//ustome! to altere! states o" /ons/iousness has e5en @een +no*n to a/ti5ate all o" the /lassi/ mani"estations asso/iate! *ith the /lassi/al +un!alini e8perien/e: sensations o" an i/y?@urning "lash /oursing up the spineE the !istin/t "eeling o" internal @o!ily L@lo/+agesL @eing "ree! upE an! the @liss?horror o" a*a+ening tra!itionally !esignate! as the Lopening o" the thir! eyeL. )nother /ommon result o" traumati/ @o!y pier/ing an! mo!i"i/ation has @een the /ons/iousness$e8pan!ing e5ent +no*n in tra!itional o//ult /ir/les as the Lout o" @o!y e8perien/eL or Lastral proJe/tionL. 1e pre"er not to resort to this language @ut the 5alue o" the e8perien/e /annot @e !enie!E regar!less o" *hat terminology is use! to !es/ri@e it. &arti/ularlyE magi/ians 43(

*ho ha5e suspen!e! themsel5es through nipple pier/ingsE or *illingly su@Je/te! themsel5es to other e8treme alterations o" the @o!yE ha5e relate! that they ha5e *at/he! their o*n su""ering an! la/erate! physi/al shells as i" "rom a !isem@o!ie! an! !eta/he! perspe/ti5e. The e8perien/e o" sensing that oneHs essential @eing an! !eepest le5el o" /ons/iousness ; the potentially immortal /ausal @o!y ; is something separate "rom the mortal physi/al @o!y is o" great a!5antage to the a!ept. On/e the magi/ian has seen his or her @o!y though this !isem@o!ie! perspe/ti5eE an entirely !i""erent 5antage point on the nature o" human e8isten/e has @een attaine!. Sin/e there is no *ay to /on/lusi5ely pro5e *hether this seemingly !isem@o!ie! state is a su@Je/ti5e phantasm or an o@Je/ti5e "a/tE attempts to ma+e any /ategori/al /on/lusion on this phenomenon must @e un!erstoo! as purely spe/ulati5e. The initiate o" the sinister *ayE ho*e5erE *el/omes any opportunity to 5ie* reality through un"amiliar or !istur@ing prisms that /all the a//epte! /on!itions o" human e8isten/e into Cuestion. I" e8treme pain an! @o!y mo!i"i/ation /an a//ess su/h /hanges in /ons/iousnessE their use"ulness @e/omes /lear. ) mo!el o" e8isten/e that allo*s "or the possi@ility that /ons/iousness /an @e !eli@erately !eta/he! "rom the @o!y opens the *ay "or the magi/ian to !ire/tly /on"ront the mysteries o" !eath an! immortality:. No !ogmati/ tea/hing /an @e o""ere! on su/h intensely su@Je/ti5e su@Je/tsP the magi/ian must !etermine *here he or she stan!s on su/h metaphysi/al matters through !ire/t inCuiry o" the sel" through physi/al e8periment. The /on5entional 1estern magi/ianE *ho o"ten ten!s to o5eremphasiIe the importan/e o" /ere@ral un!erstan!ing to initiationE *ill shrin+ "rom the 5ery i!ea that physi/al @o!y mo!i"i/ation an! the pain atten!ant to it /an open oneHs eyes to su/h "un!amental Cuestions. Those o" the le"t$han! pathE @y /ontrastE *ill *el/ome any te/hniCue that /an groun! su/h "un!amental e8istential /on/erns in the @o!yE rather than in the misty an! impre/ise /lou! o" stri/tly philosophi/al spe/ulation. InterestinglyE many se8ual a!5enturers *ith no spiritual a*areness or interest ha5e unintentionally initiate! themsel5es into a magi/al *orl!5ie* through e8perimentation *ith se5ere @o!y mo!i"i/ation. This is more than /an @e sai! "or the many *oul!$@e metaphysi/ians *ho re"use to e5en /onsi!er the @o!yHs lessons o" pleasure an! pain as *orthy o" serious /onsi!eration. %ere *e are "a/e! again *ith the "amiliar @attle @et*een the "lesh an! the spiritE an illusory /on"li/t that the se8 magi/ian re/on/iles @y approa/hing the greatest mysteries o" the psy/he through the !elights an! torments o" the @o!y itsel". Su/h pra/ti/es as *e ha5e !es/ri@e! har+en ha/+ to the metho!s applie! @y some shamans an!. "ire$*al+ing "a+irs to heighten or!inary a*areness to 5isionary le5els. &erhaps the @est +no*n e8ample o" this

434

tra!ition is the Siou8 In!ian religious rite pros/ri@ing that the young men o" the tri@e *ere to un!ergo the tri@ulation o" @eing pier/e! an! hung through the /hest area an! suspen!e! "or a prolonge! perio! until they attaine! a 5isionary state o" /ons/iousness. This *as the Siou8 initiation into manhoo!E an! the *omen o" the tri@e *ere "or@i!!en to o@ser5e this mas/uline mystery ; su/h segregation o" the se8es is not in +eeping *ith the le"t$han! path. But the /ons/iousness$altering 5ali!ity o" this pra/ti/e /an @e a//esse! @y any magi/ianP "aith in Nati5e )meri/an !o/trine is har!ly reCuire!. The "a/t that many mo!ern "etishists *ith no a*areness o" su/h religious /ustoms ha5e "elt /ompelle! to pier/e an! suspen! themsel5es in e8a/tly the same manner suggests that su/h a rite is !eeply roote! in the ata5isti/ psy/hi/ /ontent o" the human /ons/iousness. The mythologies o" the *orl! are replete *ith a//ounts o" magi/al man$go!s *ho a/hie5e 5isionary apotheosis @y the metho! o" @eing pain"ully pier/e! an! suspen!e!. O!inE the Northern lor! o" *arE poetryE magi/ an! holy rage *as sai! to ha5e re/ei5e! the runes !uring a agoniIing rite o" sel"$sa/ri"i/e in *hi/h he *as pain"ully hung an! suspen!e! on the *orl! tree "or nine !ays an! nights. The Mesoamaeri/an shamani/ !eity an! hero WuetIal/oatl a/Cuire! 5isionary +no*le!ge through a similar rite o" pain"ul suspension. The e/stati/ su""erings o" the magi/ian GesusE repeate!ly pier/e!E lan/e!E an! ultimately /ru/i"ie!E are /learly part o" the same pattern *e see 43-

*ith O!in an! WuetIal/oatl. The lo5ingly /ra"te! !epi/tions o" ChristHs su""erings on the /rossE an! the o@sessi5e "o/us o" his a!herents on his e8/ru/iating humiliationsE ma+es it a@un!antly /lear that e8oteri/ Christianity is a/tually @ase! on an esoteri/ /ult o" pain?lust *ith su@terranean roots in magi/al initiation. Su/h "reCuently o@ser5e! similarities @et*een an/ient initiatory or!eals o" pain an! the !esires that moti5ate the /ontemporary se8ual "etishist in!i/ate that the se8$magi/al impulse runs !eep @eneath the super"i/ial e8pression o" mun!ane eroti/ism that !e"ines the more /ommon strata o" human se8ual e8perien/e. In!ee!E many a no5i/eE re/reational S9M pra/titioner has @een sho/+e! into see+ing more than simple se8ual !i5ersion @y a//i!entally turning on the internal s*it/h o" the sinister /urrent *hile pursuing his or her mun!ane "etish. O"ten times a super"i/ial or "leeting /uriosity in Lalternati5eL se8ual pra/ti/es su/h as S9M or @o!y mo!i"i/ation pa5es the *ay to authenti/ spiritual epiphany. The great a*a+ening o" Bo!hana /ame to Si!!artha *hile sitting un!er the Bo!hi treeP it has /ome to others *hile @eing suspen!e! an! pier/e! @y his or her !ominant. 0e/oiling From The %er! The "a/t that pier/ing an! @o!y mo!i"i/ation "or stri/tly !e/orati5e an! aestheti/ purposes has @e/ome a /ommonly a//epte! tren! !eman!s /omment. From the perspe/ti5e o" the le"t$han! path magi/ianE any time a "ormerly esoteri/ or little$+no*n pra/ti/e is a!opte! enthusiasti/ally @y the pashu her!E a /ertain amount o" s+epti/ism a@out that pra/ti/e must naturally arise. E5ery pier/ingE tattoo an! @o!y mo!i"i/ation /annot @e /onsi!ere! automati/ally to possess a magi/al /hara/terP in!ee!E as these phenomena mani"est in mass so/iety generally they are Cuite !istin/tly unmagi/al. Very o"tenE @o!y mo!i"i/ation in its most /ommon appli/ation !oes not e5en "ul"ill an inner se8ual "etishE it /an simply @e a super"i/ial "ashion statement. )"ter allE in most ur@an en5ironments in the in!ustrialiIe! 1estern *orl!E the outer sym@ols o" se8ual re@ellion enJoy a pre5iously unthin+a@le high pro"ile. The style o" on/e "or@i!!en se8ual pra/ti/es su/h as S9M or 5arious "orms o" "etishism ha5e @e/ome intrinsi/ally inter*o5en *ith "ashion. %ighly organiIe! an! /ommer/ialiIe! Ls/enesL !e5ote! to @on!age an! !is/iplineE 5inyl an! leatherE an! a host o" other in/reasingly a//epta@le ; @ut on/e L!e5iantL ; se8ual pursuits are har!ly noti/e! anymore in hun!re!s o" /ities. .enital pier/ingE tattooE s/ari"i/ationE an! other @o!y mo!i"i/ations pre5iously /onsigne! to a small an! se/reti5e un!ergroun! o" "etishistsE ha5e @e/ome "irmly esta@lishe! staples o" youth /ulture e/onomy #i+e hun!re!s o" other ta@oos @orro*e! o5er the !e/a!es "rom on/e marginal elements o" so/iety "or the entertainment o" the @ore! mi!!le /lassE these eroti/ 4(7

a!ornments ha5e a!5an/e! "rom the hi!!en status o" per5ersion to @e/ome u@iCuitous rites o" passage "or a!oles/ents eager to simultaneously sho/+ their parents an! /ele@rate their nas/ent se8uality. In a /ertain senseE the le"t$han! path se8 magi/ian /an only *el/ome the @anishing o" any eroti/ ta@oo. The in/reasing "ree!om a""or!e! to the "ull e8pression o" human se8uality in all o" its !i5erse mani"estations has also allo*e! the le"t$han! path to @e more openly !is/usse! an! stu!ie!E as *ell as *i!ening the "rontier "or all se8ual e8ploration. %o*e5erE the ten!en/y "or an in/reasingly homogeniIe! mar+et$!ri5en hyper/apitalist /ulture to trans"orm *hat *as on/e psy/hose8ually potentE transgressi5e an! thus magi/ally li@erating into @lan!E one$siIe$"its$all /ommo!ities at a stupe"ying /lip also has its o@5ious !ra*@a/+s. 1hile an interest in su/h momentarily au /ourant eroti/ ho@@ies may pro5i!e a "risson an! an instant i!entityE the initiate un!erstan!s that the so/ially !e"ine! role o" Lre@elL or Le//entri/L is as mu/h o" a stereotype uni"orm as any otherE an! magi/ians shoul! @e a@le to operate e""i/iently in any guise that a spe/i"i/ situation !eman!s. The /ostumes o" anti$so/ial outla* an! pillar o" so/iety are @oth un!erstoo! to @e limitations @y the initiate o" the sinister /urrentE *hose reJe/tion o" all limitations on personal i!entity /onsistently /on"oun!s the hi!e$@oun! /on"ormists asso/iate!. *ith any /amp. Sa!omaso/hismE genital pier/ingE an! "etishism ; +no*n @y *hate5er nomen/lature ; ha5e all pro5en to @e e8/ellent tools o" sel"$ initiation sin/e the earliest a//ounts o" human se8ual spirituality in antiCuity Employe! /ons/iously an! in an in!i5i!ual manner @y the s+ille! se8ual magi/ianE these a/ti5ities /an pro5i!e spe/i"i/ altere! states o" /ons/iousness una5aila@le through other means. Kn"ortunately one si!e$e""e/t o" the trans"ormation o" these long$esta@lishe! *eapons o" eroti/ initiation into "ashiona@le !i5ersions "or the /uriosity see+er is to !ull their @lo* on the psy/he !uring magi/al operations. This !oes not lessen the 5alue o" su/h te/hniCues @ut only sharpens the alrea!y pre$e8isting nee! "or the a!ept to utiliIe these metho!s *ith pre/ision an! appropriateness. 2uring the era in *hi/h this @oo+ *as *rittenE there is a ten!en/y to !eem e5ery other phalli/ tattooE nipple pier/ing or neo$tri@al s/ari"i/ation as LspiritualLE in a 5agueE Ne*$)geish manner. The su@/ultural /ues pro5i!e! @y the so$/alle! Mo!ern &rimiti5e mentality allo*s anyone to slam a nail through their !i/+ an! pronoun/e themsel5es a 5isionary. Certainly su/h a/tions ha5e @een engage! in "or le"t$han! path initiatory purposes @ut to !o so reCuires a pre/ision an! purity o" intentE groun!e! "irmly in personal moti5ation. I" transitory peer appro5al an!?or immersion in the /olle/ti5e 5alues o" a su@$/ulture De5en an a5o*e!ly le"t$ han! path su@$/ultureF inspire you to su/h magi/o$eroti/ ornamentationE

4('

some rigorous rethin+ing is reCuire!. In a /ulture *here pier/ing an! @o!y mo!i"i/ation ha5e o"ten @een re!u/e! to empty "a!!ismE a/Cuiring the !ea! *eight o" any o@ligatory sign o" so/ial statusE it may *ell @e that the le"t$han!. path magi/ian *ill !eli@erately a5oi! su/h pra/ti/es as an a/t o" resistan/e to mass mentality. Se8ual mis"its an! re@els o" any +in! ha5e tra!itionally ha! a ten!en/y to @an! together into semi$ tri@al units. There are se5eral o@5ious pragmati/ reasons "or this: sa"ety in num@ers *hen engaging in se8ual pra/ti/es "ro*ne! upon ; or /riminaliIe! ; @y mainstream so/ietyP a@ility to meet others *ho share oneHs se8ual pre!ile/tionsP an! perhaps most /ommonlyE the natural human !esire to @elongE e5en i" only to a /lu@ o" other sel"$e8ile! so/ial out/asts. Kn"ortunatelyE e5en these un/on5entional so/ial nee!s !e/rease the essential aloneness that the true le"t$han! path magi/ian a/ti5ely /ulti5ates as a !eli@erate aspe/t o" his or her separation "rom psy/he$tranCuiliIing so/ial /om"ort. Being an outsi!er o" any +in! is a positi5e a!5antage "or the initiate o" the sinister /urrent. .i5ing into the temptation o" Joining the /ro*! ; any /ro*! ; is to lessen the ra!i/al !e5elopment o" the sel" reCuire! "or mastery 4(6

o" the sinister /urrent. There"ore the magi/ian *ith a pen/hant "or algolagnia/ pleasures or @on!age an! !is/iplineE to Iero in on only one minority se8ual tasteE shoul! stri5e to apply these eroti/ energies to magi/al !e5elopment outsi!e o" the /oIy an! un/hallenging limitations o" the organiIe! S9M su@$/ulture. For the le"t$han! path eroti/ sor/ererE *ho must *or+ o5ertime to a5oi! sin+ing into /olle/ti5ism o" all +in!sE it shoul! @e "airly o@5ious that the en5ironment o" the S9M s/eneE *ith its @uII*or!s an! JargonE a//epte! rules an! regulationsE an!. !e rigeur uni"orms o" master an! sla5eE is merely a mirror o" the /are"ully /ontrolle! larger *orl! o" o""i/esE /orporationsE an! politi/s. The initiatory 5alue o" eroti/ pain most /ertainly has a pla/e in the metho!s o" the se8 magi/ian. %o*e5erE one must !e5elop oneHs o*n personal appli/ation o" these po*er"ul initiatory toolsE not merely a!opt the stale sym@olism an! rhetori/ /hartere! @y *hat /an only @e /hara/teriIe! as the S9M Lesta@lishmentL. &ersonae O" &o*er )lthough the @oun!aries !etermining su/h roles as !ominant an! su@missi5e are @oun! to @lur some*hat !uring any e""e/ti5e algolagnia/ *or+ingE these @asi/ !i""erentials o" master?mistress an! sla5e in a magi/al /onte8t /an @e applie! to any num@er o" /ir/umstan/es an! nee!s. Ea/h role pro5i!es the initiate *ith a use"ul perspe/ti5e on the human eCuation an! its relation to the o@Je/ti5e an! su@Je/ti5e multi5erse not al*ays imme!iately apparent to the super"i/ial o@ser5er. The maJority o" se8 magi/ians are instin/ti5ely !ra*n to e8/lusi5ely assume either the !ominant or su@missi5e role *hen e8perimenting *ith this type o" eroti/ energy. ThereHs nothing *rong *ith thatE so long as these roles are a!opte! through e8er/ise o" "ree *ill an! not simply a//or!ing to an unthin+ing a/ting out o" /on!itione! so/ietal e8pe/tations. 2espite this natural ten!en/y to "a5or the persona o" master or sla5e a//or!ing to oneHs personality type or psy/hologi/al !ispositionE there is something to @e sai! "or o//asionally tra!ing pla/es. The !ominant magi/ian /an in5aria@ly @e/ome a more a//omplishe! master or mistress i" he or she intermittently /hooses to un!ergo the a@asement o" the sla5eE an! the su@missi5e /an also un!erstan! @oth si!es o" the po*er /ontinuum more /learly @y ta+ing on the tas+ o" master e5ery on/e in a *hile. In the tra!itional an! rigi!ly !e"ine! S9M *orl! su/h role re5ersal is relati5ely less /ommon @ut the le"t$han! path magi/ianE as al*aysE /an a""or! to @rea+ the sel"$appointe! rules that /onstri/t other so/ial /ontra/ts. 1e ha5e noti/e! that many se8 magi/ians *ho ha5e ne5er /onsi!ere! the use o" eroti/ pain as a tool o" initiation may *ell ha5e a5oi!e! it @e/ause o" an un!erstan!a@le a5ersion to the stan!ar! /artoonish 4(>

i/onography o" the S9M su@/ulture or typi/al S9M pornographyE *ith its tiresome "ormulai/ imagery. 1hen 5ie*e! "rom outsi!e these limite! lensesE algolagnia/ te/hniCues /an @e un!erstoo! as simply an e""e/ti5e means o" altering the magi/ianHs /ons/iousness un!er /ontrolle! ritual /ir/umstan/es. )lthough the me/hanism use! @y ea/h are !i""erentE @oth the master an! the sla5e aim to rea/h e8a/tly the same o@Je/ti5e though magi/al lust?painP the goal o" all le"t$han! path operations ; li@eration in this li"etime as a sel"$/reate! semi$!i5ine /ons/iousnessE engineere! through the *a+e"ul or/hestration o" e8treme eroti/ energy For the le"t$han! path !ominant an! su@missi5eE the po*er play o" su/h operations /an @e a !e/isi5e step in the Cuest "or that elusi5e state o" @eing .eorges Bataille terme! Lso5ereigntyLE a+in to the heroi/ 5ira stage o" tra!itional Tantri/ initiationE in *hi/h all "etters to oneHs "ormer e8isten/e as a her!$animal are se5ere!. For the su@missi5e magi/ianE the irony is that these hin!ering psy/hi/ /hains are @ro+en @y *illingly a//epting the /onsensual @on!age o" ritual ensla5ement. The /ontrolle! tri@ulation e8er/ise! upon the !ominantHs "lesh an! min! @y a s+ille! !ominant is an intensi"i/ation o" the initiatory pro/ess itsel"E translate! to the @o!ily realm. The /ruel sho/+s to the somati/ system en!ure! an! e5entually *el/ome! @y the se8ually su@missi5e magi/ian /an ser5e as a maya$mirror o" one aspe/t o" sinister /urrent sel"$trans"ormation. E5ery e8Cuisite torment en!ure! an! o5er/ome !uring a *or+ing o" lust?pain e/hoes the manner in *hi/h the le"t$han! path initiate must Joy"ully /on"ront the !istur@ing trauma o" a "ully a*a+ene! a*areness o" reality itsel" in this Kali =uga age. In this su@ser5ient stateE no mani"estation o" maya /an @e reJe/te! or !enie!P e5ery @lo* to the @o!y is em@ra/e!E until the /ons/iousness rises to a le5el *here pain an! pleasureE terror an! e8ultationE orgasm an! agonyE are as in!istinguisha@le as all other !ualities. By su@Je/ting the mortal meat *hi/h temporarily houses the psy/he to systemati/ !egra!ationE the "alse layers o" personality !e5elope! through e8ternal /on!itioning /an @e !estroye!. Illusory mas+s o" so/ial status /rum@leE allo*ing the initiate to reprogram internal i!entity at *ill. In yiel!ing to the !ominantHs se5erityE the initiate! su@missi5e learns his or her o*n limitsE an! goes @eyon! them. 1rithing in the /ru/i@le o" this a/t o" al/hemi/al rea!JustmentE the !ross o" the sla5e /an remani"est as gol!E emerging "rom the or!eal as master o" his or her o*n soul. For the !ominant magi/ianE the a!5antage o" su/h *or+ings are more o@5iously apparentP the master or mistress is grante! a sem@lan/e o" !i5ine po*er !uring ritual spa/e?time. But e5en /onsi!ering the harsh lessons /on/erning Sel" that the sla5e may he /ompelle! to /ope *ithE it is a/tually the master *ho "a/es the greatest /hallenge. )ssuming "ull responsi@ility "or another physi/al @eing *ho has /onsente! to o@ey *ithout CuestionE the !ominantHs *orthiness to he a go! is put to the test. For the !uration o" the riteE *ithin the liminal @oun!aries o" the

4(4

master$sla5e /onne/tionE the !ominant is the /reator an! ruler o" a temporary uni5erse "or t*o. This allo*s the master?mistress a rare opportunity to stu!y the su@tle /on!itions o" /ause an! e""e/t that e5ery magi/ian must learnE as !emonstrate! in the e""e/ti5eness Dor la/+ thereo"F o" his or her /omplete /ontrol o" the sla5e. I" !is/ipline is lostE the !ominant "or"eits all right to go!hoo!E Just as the a!ept *ho /annot e8e/ute his or her *ill in terms that /reate appropriate /hange in maya has "aile!. The master *ho see+s to *iel! a@solute authority o5er the su@missi5e must e8er/ise a @alan/e @et*een "irm !ominion an! the play"ul tou/h o" lilaE a !eli/ate eCuili@rium nee!e! in all magi/al operations attempting to /ontrol the unruly /haos o" ra* e8isten/e. 1ithin the /on!itions o" the riteE the su@missi5e /an @e eCuate! *ith a *or+ o" art in progressE *hile the !ominant is the artistE s/ulpting a li5ing /reation in the me!ium o" pain an! pleasure in"li/te! upon human "lesh. For magi/ians *hose eroti/ responses are alrea!y geare! to*ar! the pleasura@le a!ministration or en!uran/e o" painE the a!!ition o" magi/al purpose to these /ruel Joys has pro5en to su@stantially @oost the poten/y o" magi/al operations. Many magi/ians *ho originally "elt a@solutely no a""inity "or the intro!u/tion o" pain?lust into their *or+ ha5e @ene"ite! "rom at least a "e* limite! e8periments *ith these metho!s. )s the most psy/hologi/ally an! physi/ally !angerous o" all se8 magi/al te/hniCuesE the rites o" !ominant an!. su@missi5e sor/ery also promise some o" the greatest @rea+throughs in sel"$ trans"ormation. &ain?lust /an pro5i!e any se8 magi/ian o" the sinister /urrent *ith hi!!en +eys to the mysteries o" the "reshE allo*ing the a*a+ene! psy/he to pro@e the sha!o*$si!e o" eroti/ e/stasy in this !ar+est o" )eons. 4(,

)@out the Co5er Surrealist artist Ma8 Ernst *as a ar!ent /onnoisseur o" !esire an! "eminine @eauty in his pri5ate li"e. %is The 0o@ing O" The Bri!eE painte! in '->-?'-47E re5eals a li"e$long "as/ination *ith the eroti/ sym@olism o" al/hemy an! 0osi/ru/ianism. In the language o" al/hemi/al pro/e!ureE the sym@ol o" the @ri!e represents the philosopherHs stoneE per/ei5e! @y al/hemists as a "eminine @eingE mu/h li+e that other unattaina@le o@Je/t o" mysteryE the .rail. The @ri!e *as "irst /hemi/ally Lstrippe!L an! then Lro@e!L @e"ore @eing Lper"e/te!L in the "inal stage o" the operation. This ro@ing o" the @ri!e pre/e!e! the al/hemi/al *e!!ingE the mingling o" opposing se8ual energies into an an!rogynous *holeE re"erre! to o@liCuely in that "amous 0osi/ru/ian !o/umentE The Chymi/al Marriage O" Christian 0osen/reutI. Other al/hemi/al sym@ols in ErnstHs image in/lu!e the grotesCue hermaphro!iti/ homun/ulus !epi/te! in the lo*er right si!e o" the paintingE an! the miniature hea! o" gol! emerging a@o5e the @ri!eHs @reasts. The phalli/ spear @eing !ire/te! at the @ri!eHs genitals has @een interprete! as e5erything "rom the pro@e on/e use! to i!enti"y the 2e5ilHs mar+ on the @o!ies o" *it/hesE to a simple sign o" the poten/y o" the stor+?heron that *iel!s the spear. In The 0o@ing O" The Bri!eE Ma8 Ernst /reate! a glyph /apturing a genuine sense o" se8 magi/Hs mysteryE !emonstrating that the artistHs lunar 5ision has more to tell the magi/ian than many a stale te8t o" tra!itional o//ultism. 4(3

)@out the )uthors Ni+olas S/hre/+ is the author o" The Satani/ S/reen in the Creation Cinema Colle/tion an! Flo*ers From %ell: ) Satani/ 0ea!erE also pu@lishe! @y Creation Boo+s. %e is the !ire/tor o" the !o/umentary "ilm Charles Manson Superstar. Aeena S/hre/+ is an artist?photographer an! has @een a lea!ing authority on the Bla/+ )rts "or o5er 67 years. She is /urrently the %igh &riestess o" The StormE an international initiatory religion. The S/hre/+s ha5e pre5iously /olla@orate! on the musi/al proJe/t 0a!io 1ere*ol". To inCuire a@out seminarsE le/turesE an! pri5ate instru/tion on initiatory pra/ti/es o" the le"t$han! path o""ere! @y the authorsE *rite to: &ost"a/h '674,6E '7,-4 BerlinE .ermany. 4((

Sele/te! Bi@liography )nan!E Margo. The )rt O" Se8ual E/stasy. #os )ngeles: Geremy &. Tar/herE '-4-. )CuinoE Mi/hael ). The Boo+ O" Coming Forth By Night. )nalysis )n! Commentary. San Fran/is/o: Temple o" SetE '--'. )5alonE )rthur Dtrans.F %ymn To Kali. Ma!ras: .anesh 9 CoE '-3,. )5alonE )rthur. Sha+ti )n! Sha+ta. Essays )n! )!!resses On The Sha+ta Tantrashastra. Ma!ras: .aneshE '-6-. )ythos. 2ie Fraternitas Saturni: Eine Saturn$ Magis/he #oge. Muni/h: )01E '-(-. BaigentE Mi/hael an! #eighE 0i/har!. The Eli8ir )n! The Stone. #on!on: Vi+ingE '--( Bainhri!geE 1illiam SatanHs &o*er. Ber+eley: Kni5ersity o" Cali"ornia &ressE '-(4 BanerJiE S.C. Tantra In Bengal.. ) Stu!y In Its OriginE 2e5elopmentE )n! In"luen/e. Cal/utta: Naya &ro+ashE '-(4. BatailleE .eorges. 2eath )n! Sensuality. ) Stu!y O" Eroti/ism )n! The Ta@oo. Ne* =or+: Ballantine Boo+s. '-3-. BatailleE .eorges. The Tears O" Eros. San Fran/is/o: City #ights Boo+sE '-4-. BergE Gean !e. The Image. Ne* =or+: .ro5e &ressE '-33. BeyerE Stephan. The Cult O" Tara: Magi/ )n! 0itual In Ti@et. Ber+eley an! #os )ngeles: Kni5ersity o" Cali"ornia &ressE '-(>. BharatiE )gehanan!a. The Tantri/ Tra!ition. Ne* =or+ Samuel 1eiserE '-(,. Bhatta/haryaE BraJama!ha5a. The 1orl! O" Tantra. 2elhi: Munshiram ManoharlalE '-44. Bhatta/haryyaE Naren!a Nath. %istory O" The Tantri/ 0eligion. Ne* 2elhi: ManoharE '-46. Bla5ats+yP %. &. The Se/ret 2o/trine. Theosophi/al &u@lishing So/ietyE '44-. Bu/+leyE ThomasE an! .ottlie@. )lmaE e!s. Bloo! Magi/. The )nthropology O" Menstruation. Ber+eley: Kni5ersity o" Cali"ornia &ressE '-44. BurroughsE 1illiam S. 1ith 1illiam Burroughs : ) 0eport From The Bun+er. Vi/tor Bo/+ris De!F. Ne* =or+ : Sea5er Boo+sE '-4'. BurroughsE 1illiam. Cities O" The 0e! Night. #on!on: &i/a!orE '-46 ButlerE E.M. The Myth O" The Magus. Cam@ri!ge: Cam@ri!ge Kni5ersity &ressE '-44. Camp@ellE Bru/e. )n/ient 1is!om 0e5eale!: ) %istory O" The Theosophi/al Mo5ement Ber+eley: Kni5ersity o" Cali"ornia &ressE '-47. Camp@ellE Gune. .RttinenE 2a+inisE Kn! .anI Normale Frauen. '--(E Berlin. Chan!raE &ramo!. LThe Kaula$Kapali+a Cults )t KahaJuraho L in #alit KalaE Issues ' an! 6E '-,,E '-,3. ChiaE Manta+. Taoist Se/rets O" #o5e: Culti5ating Male Se8ual Energy. Ne* =or+: )urora &ressE '-44. ChiaE Manta+ an! Manne*an. %ealing #o5e HThrough The Tao: Culti5ating Female Energy. Ne* =or+: %ealing TaoE '-43. ChRpelE .e!Zn. Ti@etan )rts O" #o5e. Itha/a: Sno* #ionE '--6. CleughE Games. %istory O" Oriental Orgies. #on!on: Blon!E '-34. Cory!onE Bent an! %u@@ar! Gr. E #. 0on. #. 0on %u@@ar!: Messiah or Ma!man: Se/aususE N.G. #yle StuartE '-4(. Cro*leyE )leister. Magi/+ In Theory )n! &ra/ti/e. #on!on: 0outle!ge 9 0egan &aulE '-(>. Cro*leyE )leister. The Boo+ O" #ies. Ne* =or+: Samuel 1eiserE '-(6.

4(4

Cro*ley. )leister. The Con"essions O" )leister Cro*ley. Ne* =or+: %ill 9 1angE '-3-. Cro*leyE )leister. The Magi/al 2iaries O" )leister Cro*ley. e!. Stephen S+inner. =or+ Bea/h: Samuel 1eiserE '-(-. Cro*leyE )leister. The Magi/+al 0e/or! O" The Beast 333. #on!on: 2u/+*orthE '-(6. Cu""ingE #ouis. ) Manual O" Se8 Magi/. St. &aulE MN: #le*elynE '-('. 2asE Su!hen!u Kumar. Sha+ti Or 2i5ine &o*er. Cal/utta: Kni5ersity o" Cal/uttaE '->4. 2asguptaE B. )n Intro!u/tion To Tantri/ Bu!!hism. Cal/utta: Kni5ersity &ressE '-,7. 2a5i!$NeelE )le8an!ra. Initiation )n! Initiates In Ti@et #on!on: 0i!erE '->6. 2e 0oppE 0o@ert S. Se8 Energy. Ne* =or+: 2ela/orte &ressE '-('. 2e5eneyE Gohn &atri/+. &as/hal Be5erly 0an!olphE ) Nineteenth Century Bla/+ )meri/an SpiritualistE 0osi/ru/ianE )n! Se8 Magi/ian. Ne* =or+: State Kni5ersity o" Ne* =or+ &ressE '--( 2e5iE Kamala. The Eastern 1ay O" #o5e: Tantri/ Se8 )n! Eroti/ Mysti/ism. Ne* =or+: Simon an! S/husterE '-((. 2imo/+E E!*ar!. &la/e O" The %i!!en Moon: Eroti/ Mysti/ism In The Vais@na5a$ SahaJiya Cult O" Bengal. Chi/ago: Kni5ersity o" Chi/ago &ressE '-33. Ehrenrei/hE Bar@ara. Bloo! 0ites: Origins )n! %istory O" The &assions O" 1ar. #on!on: Virago. '--(. EislerE 0o@ert. Man Into 1ol" #on!on: 0outle!ge 9 Kegan &aulE '-,'. Elia!eE Mir/ea. 0ites )n! Sym@ols O" Initiation: The Mysteries O" Birth )n! 0e@irth. Ne* =or+: %arper 9 0o*E '-,4. Elia!eE Mir/ea. Shamanism: )r/hai/ Te/hniCues O" E/stasy. &rin/eton: &rin/eton Kni5ersity &ressE '-(6. Elia!eE Mir/ea. =oga: Immortality )n! Free!om. &rin/eton: &rin/eton Kni5ersity &ressE '-3-. E5olaE Gulius. 2as Mysterium 2es .rals. Muni/h$ &lanegg: O.1. BarthE '-,,. E5olaE Gulius. The Metaphysi/s O" Se8. Ne* =or+: Inner Tra!itionsE '-4>. E5olaE Gulius. The =oga O" &o*er : TantraE Sha+tiE )n! The Se/ret 1ay. Translate! @y .ui!o Stu//o. 0o/hesterE Vt.: Inner Tra!itions InternationalE '--6. E5olaE Gulius?.roup o" K0. Magie "in! 1issens/ha" Vom ?/h. &ra+tis/he .run!legung 2er Initiation. Interla+en: )nsataE '-4,. FeuerstienE .eorge. %oly Ma!ness: The Sho/+ Ta/ti/s )n! 0a!i/al Tea/hings O" CraIy$1ise )!eptsE %oly Fools )n! 0as/al .urus. )r/ana Boo+sE '--7. FilaramoE .io5anni. ) %istory O" .nosti/ism. Cam@ri!geE M): Bla/+*ellE '--7. FremantleE F. an! TrungpaE Chogyam. The Ti@etan Boo+ O" The 2ea!. Ber+eley an! #on!on: Sham@alaE '-(,. FullerE Gean O5erton. The Magi/al 2ilemma O" Vi/tor Neu@urg. O8"or!: Man!ra+eE '--7. .arrisonE Omar V. Tantra: The =oga O" Se8. Ne* =or+: Gulian &ressE '-34 .rantE Kenneth. Images )n! Ora/les O" )uslin Osman Spare. #on!on: MullerE '-(,. .rantE Kenneth. Outsi!e The Cir/les O" Time. #on!on: MullerE '-47. .rantE Kenneth. The Magi/al 0e5i5al. #on!on: MullerE '-(6. .regoriusE .regor ). 2ie Magis/he Er*e/+ung 2er Cha+ra In `ther+oper 2es Mens/hen. Frei@urg: '-,>. .regoriusE .regor ). Satanis/he Magi/. Berlin: S/hi+o*s+iE '-4>. .yatsoE .eshe Kelsang. .ui!e To 2a+ini #an!: ) Commentary To The %ighest =oga Tantra &ra/ti/e O" VaJrayogini. #on!on: TharpaE '--'. %aa/+E Frie!ri/h$1ilhelm. 2ie Fraternitas Saturni air Beispiel Fur #inen )r+anmystagogenen .eheimor!ens Ses 67. Gahrhun!erts. Muni/h: )01E '-((.

4(-

%aasE Vol+ert. Magie Kn! Mythen In 0ei/h 2er %ethiter. %am@urg: Merlin VerlagE '-((. %ar!ingE EliIa@eth C. Kali The Bla/+ .o!!ess O" 2a+shines*ar. =or+ Bea/h: Ni/olas$%aysE In/.E '--> %e@erleE Er*inE G. The Se8 )tlas. Ne* =or+: The Sea@ury &ress.E '-(4. %em@ergerE )!ol". OrganiIalions"orrnenE 0itualeE #ehren Kn! Magis/he Themati+ 2er Freimauerishen Kn! Freimauerartigen Bun!e In 2euts/hen. Spra/hraum Mitteleuropas. Teil l: 2er Mysti/sh$magis/he Or!en Fraternitas Saturni. Fran+"urt$ Main: pri5ately pu@lishe!E '-('. %ents/helE Kornelius. .eisterE Magier Kn! Muslime: 2Vmonen*elt Kn! .eisteraustrei@ung lm Islam. Muni/h: E. 2ie!eri/hsE '--(. %islopE )le8an!er. The T*o Ba@ylons. #on!on: &artri!geE '-6-. %o*eE Elli/. The Magi/ians O" The .ol!en 2a*n. #on!on: 0outle!ge 9 Kegan &aulE '-(6. GohnsE Catherine. Se8 Or Sym@ol: Eroti/ Images O" .ree/e. #on!on: British Museum &ressE '-4-. GungE C. .. )ion. #on!on: 0outle!ge 9 Kegan &aulE '-,GungE C... The Colle/te! 1or+s O" C. .. Gung. &rin/etonE NG: &rin/eton Kni5ersity &ressE '-(7. Kie"erE Otto. Se8ual #i"e In )n/ient 0ome. #on!on: 0outle!ge 9 Kegan &aulE '->4. KingE Fran/is. Se8ualityE Magi/E )n! &er5ersion. Se/aususE NG: Cita!elE '-(6. KingE Fran/is. Tantra For 1esterners. Ne* =or+: 2estinyE '-43 KingE Fran/is. The Se/ret 0ituals O" The O.T.O. Ne* =or+. 1eiserE '-(>. KinsleyE 2a5i! 0. The S*or! )n! The Flute. Ber+eley: Kni5ersity o" Cali"ornia &ressE '-(,. Kinsley. 2a5i!. %in!u .o!!esses: Visions O" The 2i5ine Feminine In The %in!u 0eligious Tra!ition. Ber+eley: Kni5ersity o" Cali"ornia &ressE '-43. KoenigE &eter$0. The O.T.O. &henomenon. http:??***./y@erlin+./h?a+oenig? KonnerE Mel5in. The Tangle! 1ing. Ne* =or+: %enry %oltE '-46. KramerE Samuel N. The Sumerians. Chi/agoE Kni5ersity o" Chi/ago &ressE '-3>. KrishnaE .opi. The )*a+ening O" Kun!alini. Ne* =or+: E.&. 2uttonE '-(,. #u/+E .eorg. Magie Kn! )n!ere .eheimlehren. In 2er )nti+e. Stuttgart: KronerE '--7 #yonsE )rthur. Satan 1ants =ou: The Cult O" 2e5il 1orship In )meri/a. Ne* =or+: Mysterious &ressE '-44. MarglinE Fre!eriCue )p""el. 1i5es O" The .o!$King: The 0ituals O" The 2e5a!asis O" &uri. 2elhi: O8"or! Kni5ersity &ressE '-4,. MarJanenE )ntti. The 1oman Gesus #o5e!. Mary Mag!alene In The Nag %amma!i #i@rary )n! Other 0elate! 2o/uments. #ei!en: Ne* =or+E KohnE '--3. MastersE 1illiam an! Virginia Gohnson. %uman Se8ual 0esponse. Boston: #ittleE Bro*n an! CompanyE '-33.

M/2anielE Gune. The Ma!ness O" The Saints: E/stati/ 0eligion In Bengal. Chi/ago: Kni5ersity o" Chi/ago &ressE '-4-. MonroeE 0o@ertE ). Gourneys Out O" The Bo!y. Ne* =or+: )n/hor &ressE '-(>. Moo+erJeeE )Jit. Kali: The Feminine For/e. 0o/hester: 2estiny Boo+sE '-44 Moo+erJeeE )Jit. Kun!alini: The )rousal O" The Inner Energy. #on!on : Thames an! %u!sonE '-46. Moo+erJee. )Jit. The Tantri/ 1ay. Boston: Ne* =or+ .raphi/ 447

So/ietyE '-((. Mum"or!E Gohn. Se8ual O//ultism. St. &aulE Minnesota. '-(, Ne@es+y 1oJ+o*itIE 0. !e. Ora/les )n! 2emons O" Ti@et. #on!on: .eo""rey Cum@erlegeE '-,3 NollE 0i/har!. The )ryan Christ: The Se/ret #i"e O" Carl Gung. #on!on : Ma/millanE '--(. OniansE 0i/har! Bro8ton. The Origins O" European Thought. Cam@ri!geE Kni5ersity &ressE '-,'. &agelsE Elaine. The .nosti/ .ospels. Ne* =or+: VintageE '-4'. &an!it .opi Krishna. Kun!alini: &ath to %igher Cons/iousness. Ne* 2elhi: Orient &aper@a/+sE '-(3. &arsonsE Gohn 1hitesi!e. )nalysis By ) Master O" The Temple. &ri5ate papersE '-,6. &arsonsE Gohn 1hitesi!e. The Boo+ O" )nti/hrist. &ri5ate papersE '-,6 &arsonsE Gohn 1hitesi!e. The Boo+ O" Ba@alon. &ri5ate papersE '-43 &arsonsE Gohn 1hitesi!e. Free!om Is T*o$E!ge! S*or!. #as VegasE Fal/on &ressE '-4-. &artri!geE Burgo. ) %istory O" Orgies. #on!on: Spring Boo+sE '-34. &omeroyE Sarah B. .o!!esses. 1hores. 1i5es )n! Sla5es. #on!on: 0o@ert %aleE '-(,. &unJaE Sho@ita. 2i5ine E/stasy: The Story O" KhaJuraho. Ne* 2elhi: Vi+ingE '--6. Wualls$Cor@ettE Nan/y. The Sa/re! &rostitute: Eternal )spe/t O" The Feminine. Toronto : Inner City Boo+sE'-44 0an!olphE &ashal Be5erly. Se8ual Magi/. trans. 0o@ert North. Ne* =or+: Magi/al Chil!eE '-44. 0a*sonE &hilip. Sa/re! Ti@et. #on!on: Thames an! %u!sonE '--'. 0a*sonE &hilip. Tantra: The In!ian Cult O" E/stasy. #on!on: Thames 9 %u!sonE '-44. 0a*sonE &hilip. the )rt O" Tantra. #on!on: Thames 9 %u!sonE '-(4. 0eageE &auline. %istoire !HO. &aris: So/iete Nou5elle !es e!itions Gean$GaCues &au5ertE '-(6 0o@ertsonE Games M. De!.F The Nag %amma!i #i@rary. #ei!en: BrillE '-((. Sa!eE MarCuis !e. The MarCuis !e Sa!e: The Complete GustineE &hilosophy In The Be!room )n! Other 1ritings. Ne* =or+: .ro5eE '-33. Saras*atiE S*ami Satyanan!a. Kali &uJa. Napa: 2e5i Man!ir &u@li/ationsE '--3. Saras*atiE S*ami Satyanan!a. Kun!alini Tantra. MungerE Bihar: Bihar S/hool o" =ogaE '-44. S/hoettermansE G.). De!.F. =oni Tantra. In!ia: Manohar Boo+sE '-47. S/hre/+E Ni+olas. LCarl Kellner )n! The Viennese 0oots O" The OTO: E8ploring ) MythL in #y/anthropia: 1ere*ol" Or!er =ear@oo+. Vienna: 1ere*ol" Or!erE '--'.

S/hre/+E Ni+olas. LMarie !e Naglo*s+a: The Sophia O" Satani/ Se8 Magi/L in #y/anthropia: 1ere*ol" Or!er =ear@oo+. Vienna: 1ere*ol" Or!erE '--6. S/hre/+E Ni+olas. LVama Marg: To*ar! a Stri/ter 2e"inition O" The #e"t %an! &athL in S/arlet #etters: )n )nthology O" The Feminine 2aemoni/. #os )ngeles: Ba@alon &ylonE Temple o" SetE '---. S/hre/+E Ni+olas. The Satani/ S/reen. #on!on: Creation Boo+sE 677' S/hre/+E Aeena 9 Ni+olas. The 44'

Bla/+ Boo+. Vienna: 1ere*ol" Or!erE '--'. S/hre/+E Aeena 9 Ni+olas. LThe .ates O" Ba@alon L DBa@alon &ylon In"ormation #etterF. #os )ngeles: Ba@alon &ylon DTemple o" SetFE '--4 S/hre/+E Aeena. LThe Bla/+ %ole O" Ba@alon: The Cameron?&arsons 1e@. L in S/arlet #etters: )n )nthology O" The Feminine 2aemoni/. #os )ngeles: Ba@alon &ylonE Temple o" SetE '---. S/hre/+E Aeena. Inter5ie*e! @y Ki+i S/arE in LSa!o$Magi/ For SatanL in Cuir. San Fran/is/oE Summer '--4 S/ottE Mary. Kun!alini In The &hysi/al 1orl!. #on!on: 0outle!ge 9 Kegan &aulE '-4>. Sea@roo+E 1illiam. 1it/h/ra"tE Its &o*er In The 1orl! To!ay. #on!on: SphereE '-(7. Sier+smaE Fo++e. Ti@etHs Terri"ying 2eities: Se8 )n! )gression In 0eligious )//ulturation. Vermont an! To+yo: Charles TuttleE '-33. SinhaE In!ra. The .reat Boo+ O" Tantra. 0o/hester: 2estiny Boo+sE '-->. SmithE Morton. Gesus the Magi/ian. San Fran/is/o: %arper an! 0o*E '-(4. SpareE )ustin Osman. Boo+ O" &leasure DSel" #o5eF. Toronto: -> &u@lishing. '-(,. S5o@o!aE 0o@ert E. Kun!alini: )ghora II. )l@uCuerCue: Brotherhoo! o" #i"eE '-->. S5o@o!aE 0o@ert E.. )ghoraE )t The #e"t %an! O" .o!. )l@uCuerCueE Brotherhoo! o" #i"eE In/.E '-43 Symon!sE Gohn. Ma!ame Bla5ats+y: Me!ium )n! Magi/ian. #on!on: O!hamsE '-,6. Symon!sE Gohn. The King O" The Sha!o* 0ealm. )leister Cro*ley: %is #i"e )n! Magi/. #on!on: 2u/+*orthE '-4-. Te Vel!eE %. Seth. .o! O" Con"usion. #ei!en: BrillE '-3(. Van #yse@ethE )n!re. TantraE #e Culte 2e FMmininitM. &aris: FlammarionE '-44. 1al+erE BenJamin. Tantrism. 1elling@orough. )Cuarian &ressE '-46. 1e@@E 2on. LEgyptian )nthropologyL in The Crystal Ta@let O" Set. San Fran/is/o: The Temple o" SetE '--3 e!ition. 1e@@E 2on. The Se5en Fa/es O" 2ar+ness: &ra/ti/al Typhonian Magi/. Smith5illeE Te8as: '--3. 1e@@E Games. The %armonious Cir/le. Ne* =or+: &utnamE '-47. 1il!eE #yn 1e@ster. On The Trail O" The 1omen 1arriors. #on!on: Consta@leE '---. 1ol+steinE 2iane an! KramerE Samuel Noah. lnannaH Wueen O" %ea5en )n! Earth. Ne* =or+: %arper an! 0o*E '-4>. 1orthingtonE MarJorie. The Strange 1orl! O" 1illie Sea@roo+. Ne* =or+: %ar/ourtE Bra/e 9 1orl!E In/.E '-33

=oungE 1aylan!. Eros 2enie!: Se8 In 1estern So/iety. Ne* =or+: .ro5e &ress. '-34. 446