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

left-hand path, which as we have explained, is very much the Way of Woman.
Contrary to popular stereotype, many male homosexuals are not particularly
effeminate; in fact, they are just as likely to be hypermasculine. As Matt
Ridley states in his study of human sexuality The Red Queen, many
"homosexual men behave like men, only more so." For men that choose to
live in a world of men, dominated almost exclusively by the male principle,
and sometimes exhibiting exaggeratedly macho behavior and values, one
might ask what place the feminine power of shakti would have in their
initiatory lives? Indeed, many heterosexual men, who have yet to explore the
mystery of their anima, must ask themselves precisely the same question
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before embarking on the left-hand path.
We have occasionally observed that some male homosexual
magicians' erotic tastes are formed not primarily by a positive attraction to
other men, but by a negative animosity towards women in general. If this
characteristic describes you, you need to consider that the previously
described left-hand path emphasis on exaltation of the Feminine Daemonic as
a metaphysical principle central to all sinister current sex magic cannot be
ignored. Of course, this same proviso equally applies to many male
heterosexual magicians, who often evidence a conscious or unconscious
misogyny in their relations to the feminine principle and women in general.
One answer to these quandaries lays in the fact that the Feminine
Daemonic is not entirely physical in nature. To a certain extent, shakti
operates outside of biological gender as a metaphysical essence, and thus a
skilled male magician could theoretically be able to generate enough shakti
within him as to embody the feminine role in homosexual magical rites.
Traditional left-handed gurus would most likely not consider this to be a
satisfactory replacement for the special qualities said to emanate from an
initiated female perceptor. However, it should not be forgotten that Crowley
often assumed the role of feminized "sacred prostitute" in his own attempts to
shape Tantric practice to his own disposition. Although his results appear to
have been doubtful, many homosexual left-hand path initiates have succeeded
where Crowley failed. The reason for their success is often due to the lack of
Crowley's underlying bitter hatred of womankind in their own makeup, a
psychological block which can never truly be suited to left-hand path practice.
To state the problem in anthropomorphic theological terms, the Great
Goddess who stands at the center of all Vama Marga erotic operations is
bound to reject any would-be initiate of her way who is not thoroughly
enchanted with her charms.
The Kaula sect does occasionally practice ritualized male
homosexuality, but such acts are usually performed as a deliberate shattering
of personal sexual conditioning and taboos for primarily heterosexual
initiates, rather than for any specific magical function attributed to same-sex
energy. While this use of homosexuality for taboo-breaking may have
salutary magical effects for the heterosexual left-hand path magician, it would
obviously be pointless for the homosexually inclined magician, for whom the
"taboo" activity in question is his or her usual pleasure. Along these lines,
confirmed homosexuals might find it equally challenging to experiment with
heterosexual sex magic.
Although the Tantras make no specific reference to this practice that
we are aware of, there is no doubt that anal sex conducted while in a
prolonged altered state of consciousness has been known to awaken the flash
of the kundalini up the spine to the third eye in the passive partner. The
primary reason for this phenomenon is probably the stimulation of the area
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traditionally associated with the root chakra, or muladhadra, that occurs
through anal intercourse. In some heterosexual left-hand path rites, the
female initiatrix incarnating the shakti penetrates her consort's anus with her