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

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work with another sex magician, outside the boundaries of one's primary romantic/sexual bond. Very powerful magical results can be obtained by occasionally dedicating all of your sexual energies to sex magic alone for a specified period of time, deliberately curtailing any non-initiatory use of Eros. Two long-term sex-magical allies might have cause to carry out a prolonged working that lasts many weeks or even months. Under such circumstances, sexual intensity and psychic focus on the long-term goal can be maximized by limiting all of your sexual activity to the series of workings with one designated ally. This repeated generation and release of sex-magical energy between two magicians – as opposed to a one-time working – is a technique that lends itself best to the realization of very long-range transformations in the psyche or in the manifestations of the external universe. The successive waves of sex-magical energy activated in this manner might also be aimed at periodically bombarding a particularly stubborn or deeply entrenched magical target not likely to be altered by only one working. Although the sex-magical alliance dedicated completely to initiatory activity alone may work well for months or even years, it has happened that these bonds can become less clear-cut with the passage of time. Any interaction involving the unpredictable power of Eros and the messy ambiguities of human emotion is likely to develop unforeseen complications. Should you form such a magical affiliation, don't be at all surprised if the strong emotional covenant created by such intense focus on sex magic leads to the intrusion of romantic passion or interpersonal conflict, with a corresponding lessening of magical clarity. Even without such emotional entanglement, any magical bond may simply run out of steam. The left-hand path magician welcomes spontaneous change and transformation. However, he or she will not cling to situations that have radically evolved beyond their original starting point and no longer provide what the initiate needs. Indeed, you should be somewhat suspicious of any magical collaboration that remains unchanging; stagnation is a sure sign that the vitality of your magical practice has been lost. The Third Sex And The Left-Hand Path The Majesty of Set said to the Majesty of Horus: "how beautiful are thy bullocks." —Hieratic Papyri from Kahun and Gurob The heterosexual reader may be inclined to skip this section, assuming that it will surely have no pertinence for him or her. However, the illuminated libertine has something to learn by contemplating every facet of erotic initiation, even those that present no personal attraction. On a pragmatic level, 387 successful dual-erotic sex magic per se is not dependent on the genders or genitals of the magicians involved. The disciplined build-up of sexual arousal to intense heights of ecstasy, the process of visualization and altered state of consciousness, and the release of the magician's will during wakeful, fully conscious orgasm can he effectively achieved through any sexual act – magic is completely blind to one's sexual preference and chosen mode of pleasure. The traditional Vama Marga teaching, in its transcendence of all taboos and establishment of the individual adept as arbiter of morality, condemns no human or divine action as perverse, immoral or unnatural. If anything, the left-hand path celebrates the "unnatural" as a manifestation of divinity, an expression of the initiate's heroic transcendence of the boundaries restricting the pashu. While not technically a Tantric cult, among some devotees of the erotically abandoned Indian deity Krishna, male adepts take on the appearance of the voluptuous gopis, the god's ever lascivious female consorts, whose lustful frenzy in his presence is reminiscent of the devotees of Dionysus. These male sacred androgynes even go so far as to retreat from society during the lunar cycle of menstruation, observing the widespread taboo against menstrual blood. The Tantric left-hand path, it has been said,
ejects nothing, least of all individual erotic predispositions. Nowhere in the Tantras does one find the vilification of male or female homosexuality that abounds in the Western magical tradition revived in the nineteenth century. We have already described Crowley's ambiguous attitude to homosexual magic, despite his own introduction of a homosexual grade to the O.T.O.'s sex magick curriculum, and his own frequent use of male-tomale buggery as a magical sacrament. Crowley's fellow Golden Dawn alumnus, Dion Fortune, was no less damning. In her influential Sane Occultism, she sniffs that the "unnatural vice known as homosexuality ... [is] a very cruel form of vice, as the victims are usually boys and youths on the threshold of life." Madame Blavatsky held much the same views on "the love that dare not speak its name", which did nothing to stop the leading Theosophist C. W. Leadbetter from indulging his taste for young boys, a predilection that led to no small amount of scandal for the puritanical Madame's sect. The homosexual sex magician who turns to the classic texts of the occult revival for inspiration will find little more than the prejudices of the Victorian age transmuted into esoteric language. All of this outraged moralizing is thankfully absent from left-handed Tantra. However, the homosexual sex magician of either gender must come to terms with some of the basic principles of left-hand path erotic initiation that might not be immediately apparent. It would be very easy, for instance, to mistakenly apply the absolute liberty sought by the left-hand path adept to modern politicized conceptions of sexuality. But just as we have urged the reader not to confuse the left-hand path reverence for the feminine power of 388 Shakti with mundane feminism, so must it be made clear that the left-hand path does not presume that heterosexual and homosexual sexuality are exactly the same phenomenon. In fact, it recognizes that very distinct magical energies are released in magical operations conducted between a man and a woman, a woman and a woman and a man and a man. Not necessarily better or worse, but very definitely different. This would seem to be only common sense, but for those who would like to erase all sexual, racial and gender differences in one undifferentiated blur of enforced equality, offense is sometimes taken at any suggestion of drawing a distinction between disparate forms of eroticism. As the first section of this book should have made amply clear, there is no getting away from the fact that the traditional left-hand path is inexorably focused on the unique qualities of sexual metaphysics evident in male-female eroticism. The yoni and the lingam, Shiva and Shakti, semen and menstrual blood, the lunar left and the solar right: the prevalence of all of these symbols in the sinister current illustrate that this is primarily a magic concerned with the mingling of sexual polarities, physical opposites incarnated most tangibly in the coupled bodies of the male and female initiate. Its magic is essentially the magic of bipolar electromagnetism bonding and surpassing its limitations through sexual ecstasy. Same-sex magic, obviously, is monopolar in character. The effects it achieves are based on the principle of like unto like, rather than on the transcendence of opposition manifest in heterosexual sex magic. The traditional Tantric left-hand path teaching, while it does not condemn homosexuality, does maintain that the sexual polarity in a homosexual's body operates differently than in a heterosexual's physical organism, being essentially reversed. Due to the contrary-flowing stream of bodily energy, it is understandably thought that a male homosexual will not derive the same magical benefit from the transmission of shakti power conferred from a female initiatrix in left-handed sex rites. Of course, this leaves aside the technical issue of whether a male homosexual would have any desire to perform the traditional Vama Marga ritual with a female mudra. Then there is the decided centrality of the Feminine Daemonic to the
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Foreplay 4 BOOK ONE: The Sinister C
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traveler doesn't know which end is
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sexual power of woman, he wrote: "S
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That sort of thing is useless, not
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creates a numinous space in which t
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sexual initiation. The best place t
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Daemonic, allowing the initiate to
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Thelema, all of which claimed to de
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transplant the exact practices of t
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present in most religions - has led
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duality, the contrary complement to
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power, even in its most extreme bha
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of the normally despised female to
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attempted to whitewash or otherwise
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has lent this initiatory tradition
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Tantrikas in the spirit of moral co
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who react to their lusts and appeti
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historical actuality is being invok
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the universe. Diverting the physiol
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that the initiate must recognize th
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the factor that grants the mantra i
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adically holistic vision of Tantra.
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During two-person magical workings,
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often allows for its emission, rega
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electrical shock. Indeed, a jolt of
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notorious for his insatiable sexual
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distance until I became entirely un
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islands. The same sexual activities
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omnipresent Ether, which is symboli
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that the right-hand path was a late
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with so many aspects of the rite, a
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a profoundly awakened state of cons
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more intense levels of willed desir
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sexual initiatrix, learn a method o
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There are numerous interpretations
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ecause they are considered valid in
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understood as spiritual types. For
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criteria the mere mention of which
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the best consort, since she will be
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scorned in favor of the opposite er
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each divine status. Three of the el
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apparent incongruity is well symbol
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transformed through disciplined tho
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of the Vama Marga that we take exce
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The Sinister Current In The West 14
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and "magician" derive most recently
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implies at least some element of co
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only vaguely tells us how his or he
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156 initiated into a secret society
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path is "without austerity and pain
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external to the conscious self that
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e to slip into merely abstract cons
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Western sex magician of the past ce
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Western psyche truly representative
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is his hidden initiatrix, the femal
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Of course, despite the intriguing s
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power. Within the specifically Gnos
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circumstances for a chosen elite of
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Esau and Jacob. Is this a seemly th
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`Offerimus tibi donum corpus Christ
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a reference, perhaps, to the report
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the male, allowing him to remanifes
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purposes. The Demonization Of The G
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However, the first inklings of the
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simply the path of evil, whereas th
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earlier ideas are illuminating. Wri
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long-lost tradition of erotic-initi
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left-hand path Shakti puja. He stat
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slumber by all possible means, comi
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scandalous, often impossible behavi
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is also the preferred time in which
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sorority may be considered to fulfi
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personality cults, the Golden Arrow
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some aspects of Tantra. His highly
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little comfort for his aspirants. G
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partner is referred to in one FS ri
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The inconsistency of the search for
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Some, like Aleister Crowley, have e
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emphatic in his unqualified denunci
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But Reuss cannot really be consider
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Reuss insisted that he now had conc
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uncensored words in his sex-magical
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crucifixion of a toad symbolizing J
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old in literature, comparing himsel
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more markedly than has been general
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Fourteenth Aire in Dr. John Dee's E
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274 His stylized signature was mark
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iped, both species were regarded eq
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creation, which he once described a
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mechanisms to allow for the more im
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is the outer symbol of a spiritual
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exasperated Crowley slit the goat's
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Those who dismiss Crowley as a mere
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of cruelty and defilement." The gra
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unexpectedly remanifest from Crowle
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seems to presage impending psychic
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sisters of Agape. Crowley installed
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Baron Gilles de Rais, also ended in
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Page 210 and 211: This choice, as explained by Robert
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Page 216 and 217: 339 IX. Sex-Magical Self-Initiation
Page 218 and 219: Teachers, Schools And Sirens You ma
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Page 222 and 223: there" somewhere. Examine your own
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Page 284 and 285: Of course, this exercise in logical
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personal erotic taboo for awakening
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eyehooks, and other tools of the ar
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sufferings on the cross, and the ob
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predilections; and perhaps most com
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submissive sorcery also promise som
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Garrison, Omar V. Tantra: The Yoga
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Van Lysebeth, Andre. Tantra, Le Cul
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I. VAMA MARGA Foundations Of The Left-Hand Path - staticfly.net

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